In spite of that multilancing multilative. Last one is childish Monday through Friday,
yes, seventeen. So André Fantino in Neura. Well, people, darling,
how are you? Thank you for being on the other side pulling out
our multiverse. Today is a little shorter. Let' s start having some,
some hand- to- hand chats that come out of the night and
today who comes is too cool to talk. He is very critical of many
things, about journalism and about so many other things that you throw a little
bit for is and Augustin. So that' s good as how we were
divided, which looked like we had a BBC studio. It' s coming
or everything you' re looking at tossing him to make the chubby late.
I was telling them he' s coming to Alejandro Rossitchner. In a few
minutes we' re going to be talking to Alejandro here at six o'
clock on Friday or so and we didn' t know what was going to
happen, unfortunately, but well we' re going to be talking, so
I want to tell you this and say hello to all of you dear people
for a hug first and thank you for being on the other side. How
they are, well, shocked beaten by what happened. No, yeah,
I don' t know. I saw these things still happen that in these
unfortunate countries. It' s like we' re in a loop, wearing
chas, I' m not yokada. I mean, it was something that
' s predictable for every band that' s unclear to me, because it
' s just that the feeling is that, because we already know how well,
part could have happened what. But no, but no, no,
no, no, it' s there. But friend I' d stay
shocked, I know in England. Not good here, but it doesn'
t make you think it' s normal, it keeps everything that way.
That' s what it is. Criste functions because now the company says what
it says is that the wires were stolen. So since they didn' t
have the wires, they couldn' t warn. Or the change of paths
and the alert that the ethics fair didn' t have worked badly. To
justify that, they say that ten days ago they knew they were missing here
and how they reported that there was going to be a change of day.
Clear with a leaf and viróme cool passes the collectives. But if with the
collectives see how it is in the state of the collectives, they pass all
the transport also what happens with what happens. It can' t happen because
it' s above those bugs. I mean, there' s no colliding,
I don' t know one that has dad with a coal- carrying
one, that is. There are two hundred and five hundred people on one
side and can go two hundred and five hundred today, but which is you,
which is so far we all agree on what they are saying. I
agree with you, but what is the point? The point he was making
is that that has to be in the appropriate state and if not, it
doesn' t have to work like a lottery. It doesn' t have
to be at the moment that we' re in the hands of irresponsible people,
getting out a day train forgive me for transport is a risky job.
The guy who' s handling and the people who are also in maintenance in
what is investment, in what is that coordination is risky. You' re
transporting people, so you' re in the hands of irresponsible people who don
' t report at the time it' s still working, regardless of whether
or not they' re fit in the dots formation. It' s nothing
more than looking or someone can do a reading except that we' re in
the hands of irresponsible people and that there' s that caresses ten days ago
and that they know it and that it' s been ten days and it
' s still working. That' s much more serious, because if you
already know that that can happen and so everything to me what you want,
to me, what you did to me seems miserable and scoundrel to me is
how five minutes of the crash had passed five minutes of the crash and at
least not only in social networks, publicly in statements and notes people linked to
politics, or all or journalists also on one side and the other, on
the one side and the other of the crack, throwing responsibility for the ball,
the accident. I mean, it seemed to me that this happens,
because in a broken country it happens. But I am disgusted and given a
tremendous anguish, because five minutes had passed, there were a hundred people injured.
It wasn' t known if they were dead. You still don'
t know. God forbid, but you don' t know why there are
some people so serious and the Argentine political system, or we would say,
the circle in which we move, journalists, politicians, etcetera. Being a,
but my law a, but crinarism or a, but perionism is a
surprising thing. I allowed myself not surprising. No. For many years I
took St Martin. For three years I traveled in San Martín. Anyone who
knows the line knows that the line travels first as cattle, as in all
public transport. But on time the San Martín, with the conditions in which
you travel. I mean, they stole my cell phone, the guy threw
himself out the door, the wagons the formations. It' s one of
the lines that has the least maintenance and I don' t know, I
don' t love him. You don' t have to blame anyone.
People who have been around for years must be held accountable for lack of investment,
but also people who do not report what is right and that has nothing
to do with my law. So far how we' re in the easy
one. So far there' s what a bastard none of us are.
And it' s okay, because it' s hard to find an answer
to this. It' s okay, it' s hard to find wrong.
I understand you because I don' t have it either. I come
here. There are five zero people on the other side have already hooked this
to dear how you walk hello how we are seeing. We' re thinking,
not what to say, but what' s going on. I think
look, I thought about it in the past, not while I was on
my way here. In Argentina, for some time now the subject forgiveness is
discussed, the predicate is discussed and not the subject of the things that happen?
In Argentina, for some time the predicate has been discussed and not the
subject of the things that happen? I don' t want to lose them.
But there' s something called essence and there' s something else called
accident. And look, see if it' s worth the comparison, the
analogy. The essence is what makes it something. The essence is what makes
it something. Look at a sentence. Peter is tall, essence is Peter
the subject. It' s Peter is Peter in essence, it' s
Peter tall, it' s accident or it' s an accident. The
being tall or it could be Peter is low, it' s in Peter.
There is no high or low in itself, as I can say.
There goes the high crossing the nine of July, there goes the low crossing
the nine of July? No, no, July 9th is wide, but
there is no width in itself. The width is an accident. In another
thing, the 9th of July is an avenue In essence, it is a
good avenue Argentina historically, discusses the predicates and does not discuss the subjects,
does not discuss the essences, discusses accidents, discusses accidents. And today I
am going to propose to you on the other side of the chat that you
tell me and tell me, and also on the eleven thirty- eight or
twenty- five, thirty- one ninety, which you think is the essence
of the problem. We are going in this railway case in Argentina, because
today they threw themselves on one side and the other that this they did on
purpose, if some crazy person there to privatize, others said this went through
divestment. Well, accidents that forgive in analogy sounds, the word is the
same in aristoteles would be accident in matter in formal material, in relation to
action, passion, state, opposition, in time and place are accidents.
The essence is what it does. It would be aristoteles says in metaphysics.
If I' m going to watch a puppet or puppet show, the accident
is watching the puppet. I want one of the causes is to see who
moves the puppet. Well, let' s try and ask everyone in the
chat what the essence of the problem is. In Argentina I want the essence.
Let' s try to give an essence. Let' s not make
accidents, let' s not talk about the accident, let' s not
talk about it. But, well, that essence. One might say it
' s Peronism. Another might say are governments that do not invest. It
' s an essence in itself. But the predicate is always discussed, never
the subject. This never happens for such a thing. The preacher is always
sought, always because something else. Besides, we don' t know what
happened in this case we don' t know. I was just listening to
him, Maturano, the guy was handing out a bomb all over the place.
Look, he' s not a saint of my devotion. It'
s happening to us with all the governments, with the past, with the
nesto, with Cristina. Well, I' d like to know and ask
you what you' d do, what' s the problem with this.
And I close with this Look, I watch the night and a YouTube program
that' s not a program, it' s a channel that' s
called routes of the impossible. Then I see the other day I saw in
Kyrgyzstan, a guy with a truck that helped a clan take the sheep from
one side to the other six days of travel through the Himalayas, through the
mountains. Last night I was seeing routes of the impossible in the Belgian Congo,
two Moorish with a truck made shell to make 150 kilometers twenty- three
days in a truck with the people upstairs and honestly, I don' t
know how long before we start on routes of the impossible. Be the day
to day as you see and get in the way of trains in India,
how trains travel from New Delli to another city. Well, now I don
' t know if he' s had a technological leap in India. I
think so, but in a way there are still some parts of rural India
where you travel very badly. What do you want me to say? There
' s not much difference to how you travel in Argentina how you get on
a train today knowing what can happen to you. That is why the question
is and I ask you, please, to think about throwing an essence at
me. Essence I think what the essence is to produce something. For me,
the key is to find an explanation. We can' t get into
this crack much less. Slow down the chat, because otherwise, I can
' t read the messages. For me the key lies in how irresponsible we
are in this country, because the fact made an essence. Yes, because
to see we tie it with wire that we have included in our river and
with pride. In many cases, as it says oh, yes it is
practically literal to see here no longer matters the fact that it does not matter
whether there was investment, whether the cables were stolen or whether the order of
passage was wrong or not, because the locomotive was standing or not. No.
Here, the key is irresponsibility from the moment it is known, so
you say an essence of responsibility. Well, but you' re the people.
Let' s say because to see in this case, ten days ago
it was known that there was no good communication. The train can' t
go out to see guys so we have a rich country. But that'
s where you went to the core and you' re going to an accident,
because it' s the responsibility. What not, what was that an
accident full of responsibility, represence. But in general or of these who are
now driving the three not to see you say so as a society. As
a society, they are very responsible. Here' s the lulus Rossau,
says Maffia and corruption. Well, yeah, it says Maturano, too.
He says the wires were stolen and they were with a handwritten paper sign.
But ten days ago, it was done last night. So good, but
I have one thing for you. This accident like the ones that happened first,
three accidents there all over the world. Let' s start first because
neither in reason. We' re not gonna say here that we' re
the worst, but we' re gonna be good. We' re not
done. We call ourselves the leonce. We got this one. There'
s derailment all the time. No. No, no, no, no,
we' re hitting the ball on the stick the other day a train
was derailed coming. I don' t remember. But what I want to
say to you is that, as for what happens to us, it'
s very clear what' s not to take me for what you want to
take me and I' m going to tell you the truth. For me
this is because I don' t. Trains can no longer be operated by
the state. It' s over. We have to finish it. We
don' t know, we know perfectly well after the accident. The eleven
rat accident was TBA, it wasn' t Gliana TV I saw you,
well, but no, but no, but okay, but the truth is
yes or no. No. Let' s talk private about politics, about
c you eat, but for that they' re where they went. But
in the company it was private. Then I raised the water I realized that
you moved badly wow we didn' t have the queen. Yes, I
moved very well, because it was shown that if in Igliano and all the
people who were at the time in the government were all in collusion and the
subsidies did not go to the trains, they would put the money in our
brakes. Then they ended up blaming the poor man engine who said he was
drunk because you were drunk. If I slow it down, they don'
t walk almost the same. The word is negligence, my dear. I
said there is foolish impericia and lack, lack of resources that have to go
there. You don' t go, gentlemen, because there' s a
lot of work and the essence. So what' s the job? Curro,
curro, donkey and curro nothing more curro and churro from you. You
don' t agree with politics or Argentina. From Argentina itself. Or the
wires were stolen. He says the wires were stolen, he didn' t
steal it. Listen. If I steal the keys from your door and no
one comes to put them back in and you, if you did the corresponding
one, I drain. No one' s interested. Spill and neglect or
answer chance bye ready forget about it. No one' s interested. If
the wires were stolen, he trained the day it was working because something was
known to happen. Why it worked by negligen yes, by irresponsibility justly good.
That' s a good one. Yeah, that' s right.
Things happen through a number of factors. But if you have how many employees
today this train has argentore thirty- three zero yes, more or less twenty
- three thousand of which I have no doubt that the vast majority works and
so many others will do their thing, but the responsibility lies in the head.
Well, if there' s anyone downstairs, as this maturan says,
who reported that the wires were stolen and no one cared for the head,
who' s to blame. Well, the kid who are in the middle
of the tracks proposes him, but there what you' re going to express
you can raise some essences society also very good. Why when they made the
Mitre train arrangement? I think that' s when they also made the arrangement
in the sub when they make the arrangement in part of what ends up hurting
people in the short term as well. No one thinks about the long term
and we complain later we can argue if they do it in full class movement
only if they did not in the summer. But every time they fix formationality,
people then complain as a society. Sometimes we don' t have to
do well either. It happens that, as you asked whether it was politics
or politicians or Argentines, Argentina. It' s Argentina, looking for him
in every case. It' s Argentina of who the south is, it
' s private of the state and how it works like the lord and well
it exploits everything and it' s private, it' s not the state
of the North or private that is the state, it doesn' t modify
anything, because you know what there is private jet and there are jets to
get into a topic no, no, on a topic that even get friendly,
but no, but no, no, no. Here the privates speak,
right good. I' ll really talk first. Or partner of the
pulleys. Gustin, I ask you such a question, but then how private
you think, you think everything is privatized. I want private, really.
But private really isn' t. I don' t believe we' re
going. I am to you the total hi polito that private joined Alejandro and
Basette that first that, Augustine, that does not guarantee some functioning. Prin
may be light, like, ribatizaría is trains you from here lujá, I
don' t leave one in the State, but I don' t do
branch that for branch that saw. That didn' t fucking work for the
train. The train can be a great benefit for Argentines and slowly. We
took power away from the Moyans, because transport could matter everything. You guys
call it. We' re talking about three. No. We' re
not talking, but he' s laughing at responsibilities. It' s not
ta. Today is the three. Tomorrow is a collective mind you leave a
plane to see or all I am plane pilot. He tells me look skinny,
you got that plane up, but you know that out of the three
turbines he was one of the same you have to get there. I'
m sure they' ve gone crazy. I didn' t get in or
I couldn' t stand aside. It' s fresh. I heard it
from Maturano. Maturano heard it on a radio. Maturano hears it on a
radio and the guy says he says he takes care of it, he has
to take care of it. If you tell them, I' ll defend
that one. But if the brother bike or those who were there were to
blame for getting a blood expert on alcohol drugs. You say arrested, there
' s none. It says but they' re purple. I say if
some signer messed up, too, he says take care of what he was
counting on. He says there' s a train left, the train that
crashes the one that was stopped up the track. I said it morning.
I' ll translate it. I don' t exactly remember the terminology you
used. He says that the guys may have said the lucubro, that they
may have gone down because the journalist tells him, or the journalist very intelligently
and quickly tells him promature. You don' t keep the train standing.
He says you don' t have to warn him right away. I came
with a train because the one who came back that the crashes, the one
who came in front that hit him had had a free way of life and
had told him with caution free way. Then the chabon starts with caution via
freeway. It came 40 kilometers per hour, more speeds, about seventy kilometers
per hour, a little more the guy came freeway. Now he meets a
train across the street that was standing above life. What does it say,
maturano says good. What happens is that custom sometimes makes you go down and
untrace. I don' t know what the fuck and that starts again,
but he was tied up with hunger. As you say, all good habits.
There are no Norwegians, who are much more meticulous than us, driving
a train. Nor are there Norwegians doing communication. There are a lot of
things we say here that surely a Norwegian wouldn' t say. It would
be repressed to say the things he says we say. You have nothing to
say. I don' t fear every day for just as much for me
the key was put by the skinny here is look. We have all three
formations. That' s not the way it' s going to be.
We fixed it. If you just said it in tagonal staple there I have
a little bit more time to talk about it. You' ll understand perfectly
Rochitner, who' s out there helps. Alejandro asked him that Argentina is
a country that argues preached if it does not discuss subject, that is,
it discusses the accident and not the essence of things. And the audience asked
him what is the essence, the essence and not the accidents and it is
worth the Aristotelianity coincides the term accident with what happened is a word, it
is a synonym, but it does not mean the same thing. The question
is what happens with this, what is the essence of the problem in Argentina.
I don' t want the accident permanently the essence. Then people started
to leave messages and tell me accidents around here. Let' s ask what
they say here and send me some too. The eleven, thirty, eight,
twenty- five, thirty- one, fifty facun bonfire. It says
TBA was private, but had a job in conjunction with the Minister of Transport
because of seeing essence. The question would be and daily, weekly or monthly
checks. The essence is that there are no controls in Argentina. Well,
there' s no corruption in the private sector, but they' ll break
down, says Lucas, I don' t understand, but no. No.
So Chapecos is the example. Sure, no, no, it'
s got nothing to do with it. The point of what Augustine says is
that he lost so much, but so much faith in what the State can
handle that today people prefer to try their luck with the private. Yeah,
it' s totally the essence. Well Argentina isn' t even private star
with that. It' s either good people or bad gypsy or not.
They are jets of the private state, of the United States, of Norway.
It' s like this from wherever you want. The neclot says gray
suit. It is one of the essences of Argentina. Essence you have what
is for you the essence of what happens with this quilombo that permanently stirs,
there is again the gas hello neura. All right, look at the essence.
It is very easy to say that public transport is the power of the
State. Who rules the state 20 years ago. Well, if they don
' t make the investments, they don' t worry about generating good services,
etcetera. So both the state and the trade unionists there have the easy
result. Hey, Fanta, how you doin'. I greet the entire
Valentin team from Mendoza the essence of all the problems of Argentina in corruption for
a long time. Whenever there was corruption there was an accident. So,
well let' s hope to change that and for the country to get people
on ahead how Lucas goes from parana Mira. I don' t know if
that' s worse. For me there are two things, one about corruption
and the other about justification. Justifying corruption seems to me to be the two
biggest problems every life and in this case, notice that I think it matches
Hi to him how you' re doing good afternoon to all neuro The whole
team I' m emm current knows what the problem is. The essence of
the problem that doesn' t matter to people who travel on the train or,
whether it' s the user, doesn' t interest them. The
user is interested in the money you collect and lose. If you don'
t lose and win and don' t win, that' s the essence
of the problem. They don' t care about us. It' s
interesting what she says and what Patricia Fernández writes You know the essence of the
problem. In Argentina Alejo is that we live in permanent emergency and in permanent
lack of controls and audits in everything. It is true, in all of
you loads like to see the one who permanently charges gas in a station of
that vice in passing and you don' t know if you' re not
going to blow the shit out of the gas station as if you have controls
and watch the benches. Those who travel inland I tell you national route is
one thing to get on provincial routes. You don' t know if you
' re gonna get a gray bear. I like what you have later this
time, I like to argue you' re sarito you go why it'
s worth, because always, if we don' t take responsibility, you
have to be barking there. See if I have to charge gas every day,
I' m also going to worry crazy to see if I' m
charging because my life is going and I have to handle a non- good
flan training, but no or you' re going to men ah I'
m going to say that the one who works at the beer station aja See
in this case, if I have to handle a train training. While you
saw, it' s politically correct not to mess with the labourer, the
worker. Now if I know that ten days ago they stole my wires and
we' re waiting to see if we write well and send ourselves, we
work the handy to see if they see it has a front train or not,
it' s also my responsibility, it' s going to be minor,
but it also has that there is one thing. Sab takes care to
work what the skinny problem is, but that all of this knows where it
' s going to go to justice and you know that it' s the
best thing for the real ones responsible for investigating the engine for twenty years,
they' re going to see if they took a whiskey or they' re
going to investigate the signal, because I' m going to see if they
were looking the other way and when they finish investigating they' re all there.
Well, yeah, well, it' s a justice problem that we
talked about, too. I want to tell you that we' re in
Telemax too in a few minutes. I' m already chatting. Let'
s talk long and hand- to- hand with Alejandro Rossitzer. We'
re gonna be talking. He' s got Alejandro back there, so I
' m gonna talk. It' s going to be a pleasure to chat
with him if a person. I admire it, so let' s learn
a little bit about Alejandro. Clear channels at Telemax are at twenty- one,
that is, there were already many writing now. They' re not
here. They' re not here. They' re not really clear Yes,
the fan is the same as driving your car You always do the BTB.
Corruption kills. I' m going to the super chat. In this
country the one that demands quality is a ball fan says Alexander Diezer to see
what else Aliaga here. Joseph lived a time in Copenhagen in two thousand and
five. The two thousand and six I remember reading on the news that the
Swedish Minister of Defence had resigned because of a corruption scandal. The fact was,
he took a weekend home. I pay for a good armamentist and here
we punish him if he doesn' t accept you as Matris does. Obviously,
that' s the mecca of improvisation. Rodrigo says, she also says
in a super chat she thanks us and we cover the crap. I say
Argentine, we' re all ass I don' t know if everything is
guilty of this. That' s where we throw the great Zafaroni. Corruption
and negligence, Corruption, Corruption, Corruption. Now it had been a very
politically, very correct, very incorrect thing and I take care of what I
am going to say. We fill our mouths by saying corruption, corruption,
corruption, but then we don' t play dumb. Let' s not
play dumb when corruption serves us in little things, in little boluds. We
' re talking about big things, but this one also works. There you
go to the BTB and the guy tells you it' s not working out
for you. The exhaust has you a little bit down, but well you
' re turning Laburanda. You' re not a guy, you' re
not, because one day in Neura I said that corruption in Argentina is the
essence of the problem. In Argentina. Don' t give me the BTB
because my exhaust is pulling a little bit of jim down. No, no,
no, no, let' s be honest, boy. I remind
you that we are either not poop, that it is society has no reason,
recience, but there it has problems and education. So, of course,
I don' t know about you anymore to say the essence, what
' s the problem in this case that you say the good essence, the
guy who smokes his car by the exhaust pipe or the BTB, because the
problem is BTB, because in other places they also give you the same control
and your car can' t work on the street has more laughs. Don
' t be cured, baby They don' t charge you what they charge
you here. Then the essence is why the BTV and why not another system
much easier. Sure, you' re right. Agustín also gives his feedback
that seeking the essence of the essence is already BTB. That' s where
we started wrong. Then, yes, long smoke worse, but for that,
there are other controls and cheaper, because I don' t need to
charge for someone to be committing a contravention. You don' t have to
charge for that. Come on, sir, Ready, Long, Smoke,
Ready, How much nothing comes out, sir, but your car can'
t work. Zero exactly. I totally agree. Not tomorrow' s boot
' s ready, but he' s a little prophesy. That' s
what it' s worth. The essence is the work. It' s
a little more microphone, Agustín, we raise a little bit. The essence
is the work. He' s always working the job. And the work.
The workman. The one who lived a copena drink that is telling you
clearly happened in Uruguay. I think there was a Vice President who resigned why.
' Cause I don' t know,' cause if I heard,
he grabbed me with a little coke, I heard on a radio, I
don' t know. I don' t remember what to say I wouldn
' t say. There was a group of chinerists. We staunchly spoke and
then you say I know you couldn' t contain it anymore and because the
news came out. Then the maturan said in court. Otherwise, if it
happens, we can' t signal either because they stole our wires. He
says they stole our wires And, well, it' s true that they
always steal cable from us, and if we ask the state in this case,
well they say they don' t bring the wires. He says,
but he came stealing wires from us a long time ago and says, but
they stole our wires. They turn to the floor and the hypercad says and
clearly says guilt my law says for the robacable people that one has to eat,
that he is a carter. No, but it' s just that
they tell you, it' s Argentina. There are three of us,
but they can' t say that. You know, you do know that
' s domini, but that' s a dominid, that' s capitalizing.
He didn' t piss you off, and you just said it.
You just got this, it just happened, and people are already kicking out.
Guilt it was this one, you know what to talk about screwing that
up. This person was the wrong person to ask every week, but what
did Chu say that never traveled in the San Martín. You understand because the
one who travels in San Martín knows that the cables that the kilobesta years ago.
Then let' s stop screwing around when we don' t know a
better thing to keep our mouths shut and listen to the one who traveled and
the one who traveled is going to tell you it' s not from now
on that they' re fucking hungry. Mother wife ranes were the quinets that
I' m going to say something. I think he said that? Let
me say it' s good. He told me that. It' s
much worse than you say. Whoever said that shits the people who hurt themselves,
who could have died or whatever, because he uses those people to say
something else. He totally shits himself in everything. That is the mentality that
most politicians have. Well, let' s take five more minutes and I
' m going to go talk to Rosshitner, with Alejandro Friday. It'
s gonna be a nice chat and he' s having a conversation with Alejandro.
It' s very special, it' s not for anyone to talk
to him. He invites them, he invites them, I see him sometimes
and they make them uncomfortable. You saw it to the journalists because of course
it rebukes you, it takes you to a place that sometimes bothers you and
some people get pedaled in the air and it' s going to cost you
or they' re going to invite you around, because from when you start
to make people stay, not on purpose, but it doesn' t do
it on purpose, but ridiculed some and you take out the basis of support.
He doesn' t invite you anymore. It' s a pleasure to
chat with ale in three minutes. I' m already with him, with
Rositner, so don' t leave, because there are twelve zero people on
the other side in the chat and this one goes to the front and re
- twiets, you repost it permanently, not just Milay, but I refueled
it to a lot of people and Milay constantly. I want to talk to
Alejandro for a little while. Well, so you believe this agustín that you
have to auribatize everything that comes before doubt always, always because we know perfectly
well that everything in the hand of the state is subject. He' s
tied up. The UVA is handy, the tow looks at Monday how it
works. The grape can' t, can' t. There' s
a bad face, huh? If you fuck up what I tell you next
Monday, I' ll show you how in time. It' s hard.
It' s hard. That' s why the cultural battle is so
hard. It' s very hard. Some in the cultural battle, as
happened the other day to Canaletti and I can catch an attack like me from
the brawl. But the reality is that it' s very hard. There
are places I' ll tell you one. There are places where they impose
things on you simply because they decided. Well, then. What I want
you to say is clearly this isn' t going anymore. It' s
over. It' s enough that it' s in the hands of one
At least we have someone to blame for it. We can' t blame
him here. In the end we end up being the fault of the train
accidents. Yeah, well, look, you know what happens. You'
re because you threw it out to my law, well, you' re
because you wanted to read it or because you wanted it there. I threw
it away well, as if, your fault. We don' t have
someone to blame, at least, because here we always end up being the
citizens to blame. Oh no, the engine' s fault was taken from
whiskey and what do we know if it' s true all lies how it
happened. That' s not what I said I didn' t want to
go That' s why I said no. But that' s why I
told you that I didn' t just want to go to the fact,
to the accident itself. But for it may also be that in this case,
if we remain analyzing only whose fault it was. We' ll keep
a little thing. So now it may be that the assessments give in this
case that there was a human failure. It may be Augustin, but we
want to go beyond human failure. That' s why I wanted to talk
decency to you. I read two more and I' m going to talk
to Roshitner. It' s all rotten says one over here give me three
quick messages and I' ll go with ale Dale how bad you guys are.
I' m gonna have a lot of people listening to laura in factories
and a lot of people out in multinationals. In my experience, it is
obvious that they all have international security seals. He made World class security,
so there' s a protocol for everything. People are coming to monitor that
all employees are complying with the regulations, that is, you' re going
to tell us what' s going on and I' m waiting to see
what you' re telling me, but what do I know? Hi,
Alejandro Panel I' m talking Look. I believe that the issue that you
talk about in essence has to do with what I call the benefit of ignorance
or some sort of self- destructive obsession that we have in our society.
Basically, we think we can go out with a submarine out of condition,
with a train destroyed, without brake, without signaling. Anyway, it has
to do with ourselves. I had to say a little thing, what he
said and we closed. I catch every night AvenidaÁlvarez Thomas and there'
s a level step that has a garita. There and sometimes they lift the
barrier and I look at the sides, because I don' t want to
be in hand only signpost, because you may have fallen asleep that I know
I' m going to have a problem with you. We' re all
the time taken from the We' re hung on a little wire. You
come in. It' s not your fluala going into the river that stops
well give me the last one and we say goodbye and I go with Rossitner
Dales is that the companies are private, but the government won' t let
them put it the right rate. They forbid it. That' s why
it' s malfunctioning. When you price it, you put a stop to
it. You can' t give the proper service guys a minute. I
put a temite. That' s how I feel. Alexander here in his
hand- to- hand. We went out for a coffee and it'
s good Friday to close the week chatting with Alejandro. It' s very
interesting to hear it. Alexander is think, think, Fly, fly intellectually,
fly and go to the common front like a horse. This Roberto Passucci
job, well you leave or you stay like this little chitchat like you leave
when I go out, I won' t be good. That' s
how we talk titties. First I have everything I have for you I have
all these things first gave in the key all good things to tell you bank
you a second. Pretty band. We are almost twelve thousand five hundred on
the other side, one minute, a temite and I go to Rossisner and
we chat with Alejandro Vale Multiverso fantino. Monday to Friday seventeen, nineteen neura
thirty- nine seven. Here we were chatting with Alejandro, with Rochinner how
you walk well, dear, very well. Thank you very much for the
invitation. You' re a doctor of philosophy. First of all, congratulations
on parenting thanks to cern is a great moment, a great life for a
person. What a moment you daddies, yes, yes, I have three
boys, how old they are twenty, seventeen and fifteen, what a time
what a train. My feeling is that the bottom of existence is warmer.
You have a son, I' m afraid I don' t know why.
It' s kind of mysterious and it' s all going through you.
That' s right. I leave you a sense of everything you do.
I dyed it to you exactly. I was telling you that you are
a graduate or a graduate in philosophy from the UCB Central University of Venezuela,
what you dedicated yourself to within philosophy. Well, I dedicated myself to not
doing academic philosophy. Let' s say. I had at one point a
scholarship at the Coniset to do a job on Geordano Bruno, but I didn
' t care about the academic record I found very sterilizing. Let' s
say when someone asks me where he studied philosophy, I tell him better,
don' t study philosophy. How nice of you to say that, how
sterile you think of the academic world. How they get self- disturbed,
they talk to themselves. Maybe we could say it, so I like to
raise it. Thus, philosophy in the academic world is to study thought,
to study the history of thought above all. But I believe that philosophy is
not a study, it is a clear action. Thus, you are the
person trying to elaborate the meaning of his life and life and good, posing
more than being a discipline. I think it' s indiscipline. In addition,
there is a philosophy at all times there was philosophy. A little while
ago when we tried to find an answer. There' s philosophy in a
bar There' s philosophy in a table talk. There is philosophy in every
way. I love it You know I' m raising it and I like
to discuss it with you. I' m gonna ask you. Let'
s also talk about your book I' m quite a bit To me it
makes a lot of noise the word truth within what I study in philosophy.
I love mostly foki of les and for me the truth is a construction of
power. It' s genealogical. Truth is a matter of time and moment.
Depending on who has the strength to install it, then it' s
not hard for me to really talk. I find it difficult even to listen
when the radios tell the radio of truth to tell you the reality instead of
the real because what I know I don' t know I ask you you
you think there is a truth and then you start talking about journalism. Look
at super central problem. There aren' t a thousand versions. I tell
you how I would approach it from a first glance. There are like two
levels, a level where truth yes, we can say, it is relative
and the perfect case is the one I heard from my Lacanian analyst referring to
that school of thought, where it seems that the cand says that in a
couple arguing it is not so much about seeing and tea of truth, but
of rit of variety. So I think there' s a level where the
thing has to do with the variety, with the difference. Then you can
' t finish a truth there, but there' s another level where there
is a material reality, that is, kids aren' t born of a
cabbage. In such a government, gas is exported. Gas is imported into
such a government. Inflation has such a number there is a concrete material reality.
That' s a fact to all my clear, they' re facts.
So I think what happens with intellectuality in general is that and with progressism
above all it loves to question the existence of reality, because its business is
to live in the world of fiction, that is, there is no nature.
It' s a cultural construct, the idea of nature. Now I
do not agree to repeat that is good to think about, to see progressism
and the intellectual works for himself, to say that all is defined in the
plane of ideas. Then it takes away the weight of reality. But progressism
is good. There' s no nature. If you are a male or
have a male identification, it is because culture and society led you to that.
And then you read the book of the French primatologist de val who recently
died to a guy who studied primates, not cousins, the most interesting cousins.
The guy was a Nobel Prize winner. He says that when a chimpanzee
baby is born, all the females are around the creature trying to touch it
and the males are still out there playing the fight. What' s that?
Capitalism, snow and violism put him in school. It does not seem
that there are traits of nature that associate the feminine with certain roles and the
masculine with certain other roles, than later. That doesn' t mean that
all women should be maternal. It' s great that all boys don'
t have to play ball. It is very well, of course, that
we accept that variety and legitimize the mode of sexual enjoyment that you want or
almost as long as you do not harm to put or identify. But there
is nature, there are things that are similar and one observes the animal world,
in some cases more masculine, more male and more female. That also
exists. Good. It' s good after. I' m gonna get
in there too. But for me I take it to the plane, a
plane that I love to put into discussion, which is what ours is communication
and journalism. I feel like they' re starting to look at me from
the side. A lot of colleagues, my chepa that you get in kilombo,
et cetera, et cetera. I' ll hold. I think it
' s my idea to say that what my law did is to discuss the
monopoly of truth to a power or, to a very powerful system that long
named things. You must have read much more than I read the genealogy of
morality. Nitche says that the name of things I call you by the nobles,
we truthful ones, says in a sentence and journalism in this country,
for at least a long time they were the truthful ones. We, the
truthful, name things. Rossisner' s a donkey. It puts you clarin
nation infobae and rosenne for more than if a Crack you' re going to
make a donkey. We' ll see them, uh, this guy comes
by Miley and says" he" so they' re not just going to
name things. I am discussing the monopoly of naming you and it is a
big issue. When you discuss the monopoly name, you' ll say you
threw one Jordan h Bru burned for discussing the monopoly of truth. I like
your reading of what she did, what Mila' s doing and it'
s also interesting for you to get into quilombo. He just got into a
tremendous quilombo and his disruptive and a little beastly style. Finally, he was
the one who managed to accumulate the strength and the vote needed to move forward
with a change that Argentina had and has to make. So sometimes quilombo is
the way, because people tell him, criticize my law to be on Twitter
say anything and be beastly and angry. I think that' s part of
his positive attributes. Let' s just say I don' t think it
' s wrong. I think I argue with her you saw that she gets
angry to see if I was criticized because I held and defended the idea that
if you can say anything as a journalist and well, you have to be
sure that the other side can also tell you anything. But journalism hides and
says no. For us we are the fourth power, we are a democratic
guardian, etcetera, etcetera. And I think a guy like debible and he
comes to discuss that and he' s already being discussed by social networks and
the horizontality of communication. That' s why I' m asking you where
you stand there what you see with this discussion of journalism. I completely agree
with you and believe that those who criticize your way of expressing themselves want to
freeze you in an investiture that binds you as if you were a mummy and
cannot say anything when you actually changed the style of communication. And just as
journalists are also more informal and say with complete freedom what they want. It
must be accepted that the President, as a citizen, can also speak.
I think I like to say it that way. Those who criticize forms hide
a background. Those who criticize him in the form, hide a fund that
believes him there would be that fund, the bottom of which we can return
to what you raised at the beginning of the background has a reality that we
do not have to dare since we live in another way, because we have
to protect the curross. Then, if you dare forgive me the reality,
it is debatable. What is not debatable is the real thing. Then we
' ll talk whether or not the real is accessed. But reality is debatable.
I walk away because if I throw an apple from the fifth floor,
a balcony, what I' m seeing is the fall in reality. But
the real thing I don' t see. It falls elliptically into the real,
but the reality is that I see it fall straight, so I don
' t give in to the real. I just don' t understand,
marrying the difference you' re working between real and reality. We understand that
when you deal with those terms, you can define them according to their use.
Absolutely clear what I' m saying. Journalism is handled on the level
of reality, not the real you and I are thinking and moving on the
level of reality, not on the level of the real. We don'
t do the real thing You' re saying it' s more concrete,
more material. I don' t know what the real thing is is what
it really is or what it really is. I' m not talking about
a metaphysical issue. Uh, I' m not talking to you about a
cantian question, numenic question or that which I don' t agree with.
No, I' m not talking about the real thing. I put the
case of gravity. I throw a plumb to a fifth floor. I see
her falling straight, but it' s actually what I' m seeing.
The real thing is that it doesn' t fall straight, it falls like
some kind of ellipse. Then reality is moving us. Right now you feel
like you' re not moving and the earth is moving and at a great
speed. Reality tells you you' re not moving, but the real thing
is you' re moving. On what level we discussed. No, I
don' t know how you applied that to journalism. Let' s talk
journalism. Journalism argues on the level of reality. Then the plan of reality
becomes all debatable. It' s okay to see if maybe I could translate
it. You saw every thinker you use a repertoire of resources and sometimes I
then diagonally love that it enriches me. I' m not trying to understand,
and I' m telling you how I' m thinking about it See
if it works. I recently came up with this saying that militants act,
that is, they fake the street march, they take actors in micros,
they give them catering, they make them an ambiactus, you dress like it
was. It' s a great representation. We' re going to act
like a town. It' s a performance. The militants act and the
militant actors stop to repeat them. Yes, your sights. The militants act
and the actors limit. But then what we get as a conclusion or as
a next step to keep thinking. For me one of the main things is
the distinction between fiction and reality. There are the fictional ones, the symbolic
ones that tell you that they defend the people, although they do shit to
the country and they leave the highest level of poverty that existed and making the
popular ones steal by hands because they are the popular ones and it seems that
that legitimizing the propolically the polars are carrying the poster, we are the popular
ones. Don' t be so popular, they' re gonna destroy the
town. You should tell them there aren' t the popular ones. And
then there' s the half Garca voter who voted for something they don'
t like. Then you have to criticize them, because that' s what
they tend to do. I mean, there' s one I' d
say there' s a reality, which is the level of poverty. Then
there is what is usually called the story, that we can change the word
so that we don' t always use the same words, say fiction or
use one of those terms that you said where they can stand as if they
defended the country those just who destroy it yes, it' s true.
It doesn' t change. We defend the people, the unemployed said and
if they had asked the people, it is to go to the voter the
boot would have said no. Thank you, don' t defend me.
Let me work well, because so much that you defended me, you'
re destroying me. But it' s just that that' s the amazing
thing to see. I don' t know if he goes outside far.
I don' t know what the rest of the world is like, but
in Argentina, every actor, every actor or every social or political subject defends
and defines what he understands. It' s actually looking at us and almost
ten thousand people on the other side listening not if you' re going to
make a hundred and twenty thousand, because this remains and everyone sees a different
reality. Well, there are personal variations, that' s true, but
I think we should also identify that level of reality. Where inflation is fifty
percent or ten percent, where we say creatures are born from a female body
or a scientific list system, but they are not born from a cabbage.
No good, there' s reality. I didn' t give you those
examples. We could look for a total. There are things that I don
' t want to put into real material, not reality, because I lost
myself, but there are material issues that would give the impression don' t
depend on interpretation. They exist after they can be interpreted by someone. I
could say no. These degenerates want you to have the fridge full, but
you know why. Because they want to sell their products. You see,
they want you to have good. It does not seem to me to be
an argument, a correct interpretation of a reality that we all want to have
full ice cream. I' m interested that it' s not a talk,
an interview of mine, but that you also propose things that are making
you think today and that some categories, some things that you' re working
on, that you' re working on, that you' re thinking about
in the book now we' re going to get into this. But today
you saw that the one who goes through this guild, this profession, this
love for philosophy, is connecting at least to me only for that, to
connect some ideas. Dressed up a few days ago vain makes you not five
days ago retake Nische and out there next week I wanted to return to Kant
again and walked with desire of thorny a few days ago, but I didn
' t have many. I feel like spinofs. You' re up for
it today. It' s final you say you got up. Okay.
It' s okay. Laugh a spiny. There was some spino look.
Kirnerism has a bit of spiny. Criminism has some spinyness with Cristina and Nestor.
Cannonism has Cristina and Nestor. You saw how thorny he speaks of pantheism.
There' s God. There is God everywhere, there is God anywhere
and anywhere. There' s God. There' s God' s signature,
crinanism. It' s a little spinocean, because it' s pantheistic,
but let' s not get into issues that can make pure straw.
What are you thinking today, what do you feel like talking about? Well,
I saw you, I brought you the conversation for this distinction between fiction
or reality, which is one of the things that I find important. I
was just listening when you were raising the subject of the essence of Argentine.
I, rather than speaking of essence, in my terms, would say as
the defining trait, the central trait, and it occurred to me. I
was trying to figure out what my answer to your question would be and maybe
I would talk about a kind of infantilism from Argentina, an inability to see
reality and, rather to get hooked on a somewhat lying vision to determine it
as a historical scroll, or from now on I don' t think in
historical terms. It seems to me that history is overvalued as a guiding factor,
and that I also understood with the mechanism, and it seems to me
to be both applicable to the sphere of personal experience and social experience. What
does this mean? In general, the question that one asks is how we
got here. It' s important to study history, because that' s
going to tell us what we have to do. If it were true,
we' d be oriented by now. Argentina spends time thinking about the past
and is disoriented in the present, because what guides is not what happened before,
nor an objective evaluation of what will happen. What guidance is what you
want, what do we want to do and how are we going to do
it? That is the plane of contact with dynamic and truer reality. I
think so. You think I' m gonna rip it off. Then I
' m going to say one thing about chan, that we could apply it
to thinking about Argentina. You think today people, or in this last time
they voted Milay for a what she wants, for a what do you want?
I think there is. I see it' s a hypothesis. Hypothesis
is I see a maturation in the voter that I did not see for example,
when in the option between repeating Mauritius and voting Alberto chose to vote crime
again knowing well, having had the evidence that criminal kitsonism and inefficiency in management.
Well, I think there' s a childishness of believing that these are
going to do me better without there being any reason to believe it, just
to want to get out of the difficulty, that the difficulty was where we
' re going now. But give it the impression that the majority, mature
voter And, he understood that you have to pass, You have to operate,
you have to operate. You are not going to save yourself from the
disease you have praying or following lying leaders. We have to operate and now
Milay is operating and Argentina is reacting well and, of course, we can
' t go running because we' re in the full operating room. So,
for one more thing, on a personal level, I don' t
think it' s necessary to explain the present for what happened to you in
childhood. I think that' s looking where you don' t have to
look. What you have to look at is how your current life works.
What they pose as the structure. Not the past, well, no,
no, but hit him, get in, get in. There' s
one phrase they say is determination. It' s not the past, but
the enjoyment, that is, what determines you, what makes you like you
are, it' s not what happened before that' s the usual,
incomprehensible general explanation. And then we can see what makes you do as it
is your way. It' s a strange term you use us in a
weird way, but it' s your way of finding satisfaction in satisfaction.
There may be two basic voice regimes. They explain a positive or negative.
The positive is pleasure. The negative is that strange satisfaction one has when it
is curled up in situations that make it peace of being, but equally unconsciously,
they are satisfying. Sure, let' s not get into that klongo.
Or yes, but the Argentine, for example, loves to live the
whores. No, but he almost seems to prefer it. It' s
a Lacanian trait. The Argentine is right because there is a joy. There
' s a joy. It is a delightful horror to look at the joy,
to be sad that vain custom that leans me south, to a certain
door, to a certain corner. That idea is said. The house didn
' t make it up, which they use in a very interesting way.
There are other ways you can also use Junson, because you know it'
s good for you to bring the can here. Yes, and this is
what streaming and a channel like this in neura allows to enter a world one
way or another with three or four Lacanian terms that television would vomit at us,
expel us and on the other side, no one will be angry if
we chat three four minutes using terms that are difficult to access alone, but
talking about it or we have to talk about it the same way, it
' s going to be hard to understand what we' re going to do.
I' m going to try now to throw you to see if you
bite me and help me play a little bit and the little ball, whatever,
Lacanian terms, let' s play a tennis with terms of the cane
to see from the three records. The one I' m going to take
to express this idea to you is the record of the real in Can You
know better than I do that the record of the real generates an aspect,
which is that I don' t have repressed what is just the core of
the real, but I have it closed ford. I can' t name
it. I can' t name what' s on the record of the
real, the traumatic bad situation, or whatever you want to put there as
a nucleus. So, if I could name it, I could tell you
that I could symbolize it. I could go to the psychoanalyst and Freudianally talking
about what I have repressed the guy saka me and I could cure it,
but since it' s ford enclosed the cane, mint talking, I have
no way of naming it. Then it' s going to stay permanently on
the record of the real and it' s going to give me symptoms.
Then I have to analyze those symptoms. If you see that you have probably
read more than I do, you argue that a symptom of a society can
be its jokes, its popular devotions, its film production. Hollywood is a
symptom of American society. I propose to talk about some symptoms in the record
of how real Argentine politics throws away or that throws Argentina away. I throw
one in the wad you' re read. A year ago a little less
I got up and the tendency of the triple a. What happened to me
triple a. Tendencia was a 20- year- old kid with minimally managers
fajor is tripled and tripled Argentina. The richest alphajores were clear and tended to
triple a. Okay. That' s a symptom. That' s a
symptom of something is confined to an era that' s forced into it.
I interpret it this way from the 70s that still pulls, a symptom that
we still can' t get to afloat and we can' t talk about
it. Then I propose to talk a little bit about the symptoms of our
society. Well, I' m gonna try to get close to your stand
for a spin that' s me. I don' t like to say
cahn, I don' t like to say the word canan because I don
' t like Lacadians who speak in a very closed jargon that doesn' t
try to explain. The mst doesn' t read the can I read Jackson,
a thousand Ler his disciple, read my analyst, etcetera. I don
' t like to say the bell. I don' t like cane very
much. I don' t like that dark habit of not creating explanation and
sometimes themselves the impression they don' t know very well what they' re
saying. And besides, I don' t like the political position that abounds
in these environments. For me, it' s proof that they won'
t cure anyone. They' re all k so you' re going to
look for us clearly there' s my modest opinion. So you won'
t cure anything. It' s not me It' s not me It
' s not me It' s not me. I' ll take it
from the surgery. Still don' t read what' s planted. I
tell you what happens to me. I don' t like to say chan
when I' m just. When you got into it, I put that
idea out there. I repented immediately because I put the conversation something I didn
' t want to put there. We have other symptoms. If you want
to tell me about the three non- imaginary, real symbolic records. I
don' t quite understand the difference between imagining imaginary things that cost me the
most, but I don' t know if I could go on. If
there' s nothing you can take care of. There is nothing more Lacanian
than those of the champagne, the homeland is the other good, the little
other or the great other. There' s nothing to do with it.
I don' t make myself, I can' t take care of those
categories the Candians, nor can I pose at all as a great connoisseur of
those theories. I take things from there that seem very interesting to me,
but by no means would I say that I am a great connoisseur of that.
No, if sec I don' t like it because if I know
that I see it the yarn that thinkers have in general, which is that
it is usually to say that the world today, it is getting worse and
we go nowhere and criticism the culture. For me, that is ignorance and
powerlessness of thought, it is by no means honoring and that is what the
vast majority of intellectuals and thinkers have. The critical, disenchanted trait is septic
and they think that' s smart. For me, that' s not
being smart, it' s more like being incapable of life and a little
weak. But it' s fine and maybe in another time, plus,
more logical. I think it' s absurd these days. That' s
why I like to refer to a book that I don' t know if
you know it' s fabulous that it' s called Norber' s progress,
that a Swede who takes a job, a Swede who takes the job
of doing a minus research is called Norberg' s son is progress. He
' ll see I tell you he' s the guy he took. The
job. It will be a thorough investigation of the current situation of humanity in
all relevant Italians, violence, food, education, health, etc, and
concludes with statistical tables in an unquestionable way that we are at the best moment
of civilization. Then you can say ay no. I don' t see
it that way. Nobody cares. There' s a reality. In fact,
before, if you really knew what life was a hundred years ago,
two hundred out of three hundred nine, even fifty years ago, there were
many things much worse than now. If you know what that reality really is,
you can' t say that you don' t know where this is
going to end, because it' s just ignorance. Or it' s
a feeling. He' s a ghost. We would say a personal sense
of despair, since, of course, it is legitimate. There' s
one very funny thing in the Norbr' s Book the guy puts up a
quote that says young people don' t respect anything anymore. Traditions have been
lost. It is a date to the thirteenth century, before Christ. So
it means that that' s structural, it' s a human look at
what' s going on, it has nothing to do with what' s
really going on. It repeats permanent. Sure, sure. So, if
you look at the island and I started reading the book if Sex about the
can didn' t interest me at all and I think you have to be
absolutely the guaje, the sublimism object of ideology. Those books don' t
throw the words ideology at me, they don' t make me want to
read a book, but well it' s everyone, everyone or I'
m on the other hand, you don' t read a book, it
' s already an ideology. No, but like we say, like we
say with my kids fucking around, I don' t like it. I
didn' t read it and how do you know that what you don'
t like, Mr Well, that' s exactly why I didn' t
read it isn' t very good. Listen to me then now and I
take one more turn that everyone has their references, I my most basic references.
You speak, you have many philosophical references in your head sing spiny.
I don' t have that one. I have nitche that. For me,
my main interlocutor, canism and mosen. But I' m sorry I
' m leaving, but you' ve written things. You brought me a
book of loose animals a while back that was very interesting. I just think
it was about happiness. I didn' t bring it, but I have
it in the library. But how you' re going to go through lacanism
without the cano. It' s not about me going to alcanism. I
' m thinking and I' m getting what I need and well, but
I' m not done at Miller. He' s a guy who was
a face disciple. I' m not studying in quality well, I'
m not giving terms of hand. Yeah, then it' s lacanism.
Good to be able to find him. I believe there are great coincidences or
complementations between Candnitch and Zen Buddhism. Well, right here I was talking about
Zen, it seems, but I' m not studying. To say I
don' t want to be a dog specialist and say I' m a
scholar. I know the song. I want to think about reality and to
do that, I take what works for me, with total innocence and savagery.
Then I don' t have to read to the people what' s
good for you what' s on your hands to explain this reality. Well,
all the things that come exposing you. All that has to do with
this repertoire of things, but you wanted to get to what you said about
Argentine symptoms. No yes, I think we need to clarify the fact that
symptoms are not negative. There are no people without total symptoms. No,
I mean, we all have and say what symptom means. There are ways
of fundamental inadequacy between one person and the others, between one person and the
underworld. I mean, it' s also a slightly mistaken term, because
symptom belongs to the range of pathology. Not a symptom what the doctor says
is what symptoms he has, he has snot, he has his throat taken,
no, then he has the flu. Well, then symptom is a
way of talking about interesting ways. The symptoms are there as a challenge to
interpretation. It' s a term that allows you to grasp things like the
ones you raised. Just that repercussion of the term read. For this one
we could say to bring up something that is out of the conversation, but
that it seems necessary to retake from another symptom the discussion of a number in
the number of missing persons. Yeah, another society doesn' t argue with
you the amount. I' m telling you, look whether or not there
was a missing person. Another wait is waiting there. I wanted to tell
you something too because I think there' s something you don' t school
very easily that you don' t put me in my left- handed place.
Not only will you be able to do so, but if you think
I don' t realize it, you can do the interview you did for
my fabulous interview It' s very clear to me that you don' t
belong to that group. It' s not preparing I forgot. You'
re asking me something. No, no, because you' re asking me
something about what you saw that you unnecessarily say in this country alone such ignorance.
In all countries. Things happen in some worse in other months. In
all countries there is always permanent quilombo. Human society is an endless quilombo and
it is not bad that it is. It' s not a flaw.
It is the vitality of the natural human phenomenon. Human societies are always a
kilo. There are worse lombos, second war, no k etc. Wars
are better quilombos. Well, the master is not bombing anything. We do
not have thousands of dead, a little populism next to Europe, which had
two world wars of the last century, seventy million dead. Well, we
usually say only in this country there' s fake corruption. In Japan he
did not commit suicide at some point a high leader in corruption is part of
the human experience. I don' t want to justify our high level of
corruption, but I think that, understanding that corruption is part of human nature,
we' re going to be more able to limit it than if we
believe that these things happen only in this country. Everything that happens here happens
somewhere else. I love it too. You wanted to add something else to
the symptoms that don' t throw me into Argentina. There' s some
other coma you want. If I can think of a beginning. I don
' t want you trying to help me connect from your knowledge, because obviously,
you' re a good Nitsche reader. What features my law connects with
Nische. You saw that to see we think, that is, I am
not a great reader of Nitsche, but there is some paragraph or there is
some sentence of that. He spoke Saratusta, where my law speaks to people
who could connect with some sort of passing there, for example, the nitche
that kills God is not my law killing traditional politics in Argentina. That'
s not to propose to see give him one of the Sarathustra that you to
Sarathustra in a chapter that I don' t think it is now. I
don' t remember. He makes the well- known difference, but it
is very good between being free d and being free to enter that I love.
I didn' t read that being free d is. I don'
t listen to Mom' s dad anymore. I already got rid of them
very well. And what are you going to do now, no one else
is going to tell me what I have to do. They no longer have
power over my life. It' s not perfect, but and then what
you' re going to do, because Dad and Mom, that free being
of him guy takes off someone' s power, but what it puts in
that open space of his freedom. Still nothing to be free of him.
Says some who threw away their last courage by throwing away their servitude. If
you took off the one who dominated you. But you can' t do
anything with empty space, because for that you have to be stronger. It
' s another step. You' re free to be free to live my
life. I don' t listen to him now, Dad and Mom.
I' m going with my girlfriend, I make my life, I'
m going to have my life with my judgment. They have their vision,
I have mine. I still want it, but I do it in my
life. So what' s your life? Well, my life is that
I want to do such an undertaking, I' m going to get together
with such, I' m going to do something to put in that empty
space freedom. So being free is the point. Let' s say from
the left that they' re always talking about mom and dad, the ones
that restrict us, they prevent us, but for what are you going to
do? I' m going to stop them from restricting us and preventing us.
Yeah, yeah, okay, we' re really good at you,
but what you' re gonna do Now they never know what' s the
only thing they' re trying out that' s wrong, that I tell
them. What' s wrong with you is that forgiveness is very geelian.
You saw that there is one step from consciousness itself to consciousness for itself is
to be free. How you told me you said you were free. D
or free for the upper stage. To be free, to be free,
to be free, to be good the consciousness itself is the free being.
Good. Conscience for itself is what you do with your freedom to be a
family. It can' t be because it' s beautiful. But that
' s why I feel it. That' s very left- wing.
Well, that' s very progress. But yes, that' s what
I want to do. That' s what sea bro takes. Okay,
but don' t put on historical stories, because it' s not the
way to listen to me. The Hizquina always behaves more like paying homage to
the supposed power that represses. It is a ceremony of permanent homage to an
alleged non- existent God. I like that. You say that again I
like that. The left pays tribute to God, to a supposed God who
represses them, who represses us all the time, but does not stop talking
about it. The idea of power, power with us controls what power.
Power is a category to speak of a world that is an infinite kilombo.
Economic power as if all the companies and all the interests of all the countries
were on one side. It' s a world of infinite quilombo competition.
They' re going one way. No, we' re not, sir
They' re just sideways. Capitalism is not good, but that side is
infinite and multiple. Another feature of intellectual ignorance being anti- capital and I
am not anti- capitalist, but you are not grossing yourself out that there
is only one way. It does not seem to me that capitalism is rather
the path of diversity and of the multiple. It' s not the only
way. We could quote Miguel Espeche, the psychologist we see on trains.
There can be capitalism without monetization. There can be capitalism without competition. There
can be capitalism without but why we would be needing no currency and no competition.
No. I don' t argue with you that there' s no
coin. I' m asking you if there could be or you' re
asking me. It' s multiple, it' s not multiplan. It
has only one essence, which is competition. And that is representation of nature
to the point that it allows society to evolve. The whole civilizational advance he
describes in Norberg is the son of capitalism. And if we don' t
look at the capitalist countries, if there are two hundred and fifty years of
capitalism, well, just how he can be the son of teristic capitalism.
She' s five- hundred thousand years old and doing hundreds fifty. Capitalist.
That' s exactly what Miley says. Also the great take- off
of economic evolution and the wealth of growth, and it is capitalism from the
industrial revolution onwards. I' m getting left- handed to run lor that
if it' s not good, together you' re a bonnet. I
' ll argue. You know when they want to invite me to debate,
I' m down with the pibes here on Arden chat. You' re
going to like it filthy. You' re gonna like this. I'
m gonna like this It' s okay I' m really bad. What
I' m going to say is the anti- progress I just talk about
politics with people who think like me, but exactly like me. I'
m not interested in the debate. It is good that they think what they
want, that they vote what they want total freedom, but I debate with
someone I am not interested in. I say so. I only talk politics
to people who think like me. I' m not interested in the debate.
I don' t believe in the debate. The debate has to take
place in the chambers of deputies, senators, our representatives. Yes, the
debate has to take place among those who want to debate, but I do
not want to debate. I want to follow my modest path of thought.
You see how you enrich yourself in your thinking and you think, of course
there you are Kegelian, you want that you enrich yourself with the antithesis.
I' m the anti- gelian, I' m the listener, I
' m the Tucturalist pose. I don' t know what' s wrong
with that post- destruction, not totally, but it sounds great. You
know what I think. I believe in dislocations, I don' t think.
In stores, in totalizations, Miley is in a dislocation, I don
' t think, It' s not an interesting totalization, it' s
not a totalization. It' s fine, no, no, I don
' t believe the company, I don' t understand, I don'
t know where. Very well I don' t know the term you'
re using, but I' d say you, I' d say capitalism
isn' t totalizing. No, no, not at all. It is
rather the acceptance of the multiplay of quilombo with a creative and productive sense.
But wait, I got another one from Nitzae. I love it. I
love it in the Hono milk prologue. One of his last books says because
he is always handled with the idea of nature, that there is strength.
Its main concept has the force there are people stronger than less strong. What
' s that? This was invented by capitalism, do not look at primate
organizations or any animal world. There' s strong, there' s weak,
there' s one who wins and there' s one who loses.
Of course, humans have limited that because we do not want to include death
as a daily habit in our society. And it' s fine, but
that shouldn' t take us. It seems to me to be the limit
of the progressive ridiculousness that in a school, if there is a football match,
it is always necessary to tie so that no one is left wrong.
Well, it' s not very funny. It' s good. Well,
then what does mitche say how do you know if you' re strong
and weak? It' s interesting if, in the slow way, if
you want that good, because how to know if one is strong or weak?
Because strength or weakness has nothing to do with the relationship with the other,
with the other person, but with life. That' s very interesting.
Liche and I know the fort is the one he says. Life'
s fabulous, life' s worth it, it' s worth it,
it' s hooked on living. What the weak man says is a disgrace.
The true life is then, when we are safe of everything, why
it says it, because it is wrong, not because it is weak,
because it cannot with life. The fort can handle life. That' s
a different one. Then no one knows that nice, the fort can handle
life. Of course it' s very nice. Then we want to know
if one is strong, but weak. Well, the roads are endless.
One is weak, strong then weak and then strengthened. But in any case,
that trait is very good, where what Netche basically does is get used
to and teach us to look at reality from the point of view of force,
when we are trained in the sacralization of weakness. It' s good
to be weak, it' s good to criticize yourself. It' s
good to say it wasn' t my fault faith. It' s good
to show up in front of each other saying I don' t know my
flaw. Well, but that one we' re going to make an analogy
with politics, that transvaluation that Nitche is talking about. According to what I
interpret, Nitche denounces him in some monotheistic religions. Yes, there was a
moment where what happens from heroic morality, we could take on Homeric morality,
aristocratic morality, the morals of nobles, kings, powerful superiors. That moral
changed to the morals of servants, that is, to be good. If
they hit me with another perfect cheek, then my law would come and transvalue
again what would be something of that I wanted to be to him, because
I was about this. Hit him in the fact of Amuel. He wonders
a measure of a person' s strength, of a society is how much
truth a weak person endures. He doesn' t want to see much truth.
She doesn' t realize that the woman abandoned him because he' s
a mom who calls her Mom every morning knowing how she spent the night.
He thinks she left him because women are all prostitutes, I mean, he
doesn' t see the truth that he wasn' t man enough, he
wasn' t present enough in him. That relationship or good other way of
not asserting the truth, that is, I was slapped because they are the
educational system. It' s bad. You don' t accept, that
you didn' t study, that you weren' t prepared, that is,
to endure the truth. You want to go downstairs and I think that
Argentina, through my law, is being made from below. He' ll
make it, he won' t make it. No one knows, but
for the moment it seems like we' re doing well. It' s
dionysiac or it' s apollinane and explain that to me this thinking about something
else. No. No. Don' t you? Don' t you?
Don' t you? Don' t you? Don' t you?
Don' t you? Don' t you? No. You look
very familiar with ne I love and I want to take advantage of you and
learn from this. Explain quickly to me what you mean by apollinum, what
you mean by dionysiac and where we could put my law in these two terms
look. I' m not an authority on the subject, but I'
ll tell you what I can grasp from there. No Dioni is the god
of drunkenness, the representation of the bacchanal, the feast orgy, the overflowing,
the affirmation of life on the edge. Apolino is rather the measure,
the balance, the beauty. Then there is sometimes raised the issue as which
of the two forces should prevail or which is the higher force. I think
that Nitze ends up integrating them, rather showing that the moth can be like
overcoming, integrating the dionysiac into an overcoming. But if we go to a
more distinctive, more intuitive, more direct approach, I think in the modes,
my law is more dionysian than the politically correct politician it says. But
not because he' s a polyne, but because he' s an impostor.
I mean, I don' t know if it applies or at least
I can' t apply those categories to the analysis of Argentina, but you
saw that it' s a phrase. I don' t come to lead
sheep. If I don' t come to wake him up. Yes,
yes, yes, it' s very, very inichaley, but look at
me I like to pose it like that also taking a walk. It'
s on the news channels. It' s not the nation plus five,
n good let' s take out Cincueneration plus TN and then there' s
Tiktok, in the nation plus and in Trene we' re always in a
terrible crisis, where everything' s wrong and a whole disgrace. In Tiktok,
you see the boiling and vigor of a society in Tiktok, there is
humor. There are people who sell used cars, a girl who cooks,
sexuality, dance is the vitality of the real world. You saw for that
Tiktok value and I tell everyone that they have to see Tiktok is clear icy
god, just as tiktok is much more vital. What I like is that
you have done neuras, that there is a shift from the classic journalistic approach,
that already begins to be quite outdated, declines towards a new thing,
different where there is more freedom in more fluid formats. We could be didn
' t keep throwing away categories that you like to think again. We have
time. I' m still in your book. We have a good time
and you know how long we' ve been chatting. Forty minutes flies the
time you saw is how good that happens yes, tell me what other things
you were. Throw your voice to the talk. You didn' t have,
but what you' re seeing, what you see you' re looking
forward to entering a category of analysis that never comes out in Argentina, which
is Peronism as an entele that Peronism. You could tell me if Peronism,
what Peronism is, how Peronism defines it. I' ve been saying that
Peronism is dead for years. But I' ve already been a little ridiculous
because they make an impression. I don' t think it' s a
total farce. Peronism is an empty sign. It' s part of the
symbolic team, part of the symbolic team. Be something that is used the
equipment and the symbolic ones, of course not. But another interesting idea.
I am not quite clear, but I understand that you are inviting me to
talk about things that I find interesting to think about what defines a political position,
not debate and rationality. That' s studied, you know. It
' s not like you started thinking about it and got those conclusions. That
' s fake. That' s what you like to say. In reality,
what you decide happens on a much more basic and immediate plane that we
can call psychoanalytic identification. So you haven' t met people who say no
to you many times. I' m radical. In my family we'
re all radicals, that is, they' re radical because your family is
radical. I' m a Peronist because my femist friends are all taken Peronists.
Which is like being from Banfield, it' s like being from a
football team. It is also a group, but the group is defined not
because it thought that which group I wanted to do, but because they merit
my idea then the identification is a definition of the political position that does not
obey any rationality, which seems to me to be difficult to modify, which
proves that the debate is not decisive, but that the thing happens on a
deeper level. Perhaps what would have to be ventured to think is that lately
in Argentina some identifications are moving with this appearance of a libertarian youth, which
seems to me an extraordinary news. Compared to that, you think it'
s a good one. I think Argentina, and that left me to tell
you before, I think that Argentina got a little less ignorant, that it
knows more about economy good for different things but it is understood more that you
can not spend more than there is that nothing is free that silver from somewhere
comes out that there is no money for an entire country. It' s
like a house, but with a huge level of complexity. Those basic principles
that I think are now more easily grasped and seem to me to be a
breakthrough and libertarian youth represents that. Libertarian liberation what he does, who you
think determines. That' s where you tell me not to look far.
I think it' s not even determined, but who do you think determines
the political discourse of libertarian kids. See how I mean it. You saw
it' s a sentence of forgiveness, don' t kill me, but
a phrase The unconscious is structured as the language of the other or of the
great other. You saw the unconscious is structured like language, that is unconscious
thought. I' m structured by a language. I' m because I
speak, that is, I structure language. I' m spoken by Spanish,
I don' t speak Spanish. Then the language that speaks to me
and that I do not speak is given by the great other symbolic. I
' m going back to bed again. So in politics, there' s
a language that speaks to the camporeans. Fifteen twenty years ago, when they
were twenty twenty- five years old, they were spoken by a language of
libertarian pibes. He speaks them to another language than who you think installs that
language from where it comes from and if there is that negotiation. No,
no, no, no, there' s no such language. We have
many things to say, the subject of language also appears in Buddhism cn or
in Nitzsche, as a sort of organizing filter of reality, of a reality
that equally does not exist beyond you can learn it with some organizing filter that
is language words or word world. It' s the limit of good language,
but that limit seems to me to be wrong if you think it'
s just one option, because language can be used to say country things or
I can say freedom things. The old piss is a costume It is a
language that speaks to you and tells you to see if I use terms like
look, if payo sells homeland, the homeland is the other prophets of hatred.
You' re talking to me about the language and you' re taking
out the tab where if I tell you to grab the shovel I tell you
don' t look old piss is talking to me another language. That'
s why I' m asking you if at any point these languages are touched.
There is also a way to be a political adherent that looks more like
each other. There' s no country way to be my law. It
' s not interesting. If there is, but I prefer it anyway.
I prefer the camper of Milake, the camper of the Campara because at least
they are supporting a transformation project. But you determine it as a field category
r no. But it' s okay, the field is perfect. There
' s a sort of fielding of libertarians. I don' t know.
I don' t know if I' d say that sounds so cute and
it sounds like a news network, but I don' t. I wouldn
' t add up to that, because it' s the attempt to mix
everything up again and say that deep down, they' re all the same
and I don' t think they' re all equals at all. Then
I wouldn' t go. That way, well, I don' t
know, not a joke there, but it' s not a vol.
It is not basically that the denunciation of language as an impurity. The index
says pure reality is not mediated by the concept. That is why the book
that I follow the most is called a beginner' s mind. The beginner
doesn' t know the reality. So reality is rich and makes the experience
of reality. The expert already has it all dominated. Then reality is closed.
Words would become those objects that close realities, but they also have the
other side that without words we can' t do anything, we can'
t think, we can' t communicate, we can invent. Then I
wouldn' t just stand on the side of language criticism as a way of
obstructing the world, but I think it' s a good observation, that
it' s resources and they don' t say we' re not going
to stop believing in God, because we believe in grammar as there are ways
of language that lead you to a certain relationship with reality, but they don
' t seem so decisive to me, because, in fact, with language
you can do very different things. That was interesting to me. Inclusive language
does not strike me as a horror or, a total imposture, a lie,
another lie why, because it does not arise naturally. You have to
make a great effort of will to put the end of all words and remain
like a mamerto to my liking, not a mamerte mamerten clear art and I
believe that discrimination or non- discrimination, the legitimate struggle for equality between the
name of women, in certain legitimate aspects, does not seem to me to
be helped by the lie and imposture and the feigning of an artificial language.
I think that' s like confusing things. Okay, I' ll take
ten seconds off the political. You tell me something that' s a world
you dominated, at least you' re interested in. It' s Zen
Buddhism. What' s Zen? You can define Zen or Zen gives the
impression that the word alludes to meditation. No. I' m not a
meditator. I' m not interested in that aspect of Buddhism. Be for
a Buddhist, be truly properly said as the parallelogram for a propitious Zen.
That' s it. My position is absurd, ridiculous, because I take
Zen as a philosophy, as texts, as ideas. But I don'
t care, because I don' t live to make something up. I
take what I need or I need, but what a good text you have,
texts, you have, there are a lot of texts and, for
example, I am not a great connoisseur of this either. I manage a
lot with that book. Minds in Mind of Beginners of Jun Ryo Suzuki,
which was one of what is called Zen mind, Mind of Beginner Jun Ryu
Suzuki took one of those who carried the se in the United States. But
wait there is another Suzuki, Dai sets who was a professor at the University
of Tokyo, who also wrote about Zen, but in a more serious way,
more scholarly. It' s all a very interesting world. But if
you tell me why I' m interested in the breast I take. That
' s how good it is. There are many very simple ideas. For
example, I tell you a fabulous everything you do that expression of your true
nature. What is the most common position. I' m looking for myself.
There' s not my real, I' m the real Alexander,
where he is. And this is what they tell you. Everything you do
is your truth. There is no hidden world. Your problem is to look
for the hidden world, which is perfectly coincident with the psychoanalytic approach. There
is no hidden world, but you believe that the whole large percentage of the
things we do are not induced by a system. We are not even part
of it, but there is no formlessness which is the subject of interpretation,
of determination. Restrictive. We will develop the determination, which is the qualities.
Not your determinations are that you are a man, that you were born,
in such a year, in such a place, etcetera, etcetera.
One can say I' m determined. I lost my freedom and what freedom
would be. Not to be determined, not determined, not to exist,
so determinations for me open up to the game of life, enable the range
of freedom possible. They do not close you then of course we have cultural
forms. What is human nature culture. There' s nothing but nature.
From the Big Bang until now, tell me at what point something happened that
allows us to say nature later, not nature. It' s all nature.
There' s nothing unnatural. Man in everything he does, does the
same as a particular animal very capable tremendously creative, tremendously destructive in all those
aspects. Very natural, by nature is creative destructive as well. Then there
is no value in that distinction between natural and non- natural. Everything you
do that expression of your true nature means everything that you can take as the
determination of the system, which makes me different from what I would be is
a whole paraphernalia of inoperable ideas, without efficiency, that makes no sense.
Then you might come to the conclusion that Argentina always returns and respects its nature.
Sure, but that doesn' t mean that your forms, your determinations
don' t mutate, because you' re not always the same. Argentina
mutoo. For example, it appears that at one time it was an economic
power, then retroceding. We are trying to repair a little bit the same
ourselves, perhaps if we raised the issue, we would say that we would
rather be born in this recent Argentina than in that Argentina because life was very
hard in other times. There are other cuts, too. One is the
historical cut, which is why it does not serve so much, and others
the existential cut where it wants, for what time you want to live in
this total good and yet we manifest discontent, rightly. Many things have happened
to Argentina. You have several books for him. Now this one that I
show happened in your head. It' s a very particular book. First
I thank you because you dedicated it to me impromptuly and I' m going
to start reading it over the weekend. But the book is as it is
written in as if it were poetry as if they were verses, but they
are not verses, nor are they aphorisms. I mean, you could have
written an aphorism. You grab this book and say those are aphorisms. No,
they' re not aphorisms. Then I don' t know a bird
' s grandfather, I don' t get it, I don' t
get it, I don' t get it, but I don' t
hide it. I like to talk about him. I was a friend of
Luis Alberto, whom I saw before I met as a god. Evidently,
I was talking about Spinetta. Later, not later, also a god from
between the houses. And while it took me years to behave naturally in his
presence, I was aware all the time that I was with Spinetta, even
if we lived together, I treated him so much that to see more clearly
is a world and its form and participate in him and lived with God.
And that made me different. Finally, such an atheist wasn' t look.
You speak here in form and your world and its form and participate in
it. Then you come in. I once read the idea that a conversation
is an investigation among several, among several, do I like it? I
once read the idea that a conversation is an investigation among several, I like
it because I like several. That' s not why verse is a difficult
park. So, but CP isn' t verse, it' s not
verse, but they' re bits, they' re few. I read
it once then how I have to read it as a verse. I didn
' t once read in burges the idea that a conversation is an investigation among
several, I like it, because it puts in the center a character of
search and of shared construction, one let' s find out how it is
the thing that happens when there is curiosity governing the participations, it is very
difficult to read. Well, in any case, I failed I don'
t know right out there, but I don' t know if it works
or not. I made the good try. He wrote everything down. He
wrote everything down. I, when I started analysis, had written down the
things I wanted to say, that I needed to clarify arguments and counterarguments.
You have to see this point that happens here as I solve it, and
this one. I hope, the session for so long, I want to
look out for the peeling, for certainty, see where I can set my
foot to support myself, for this situation to break and change and change me.
I left these two things to say well, no, yes, it
' s not so hard of that the Boluso. Me. No. No,
no, no, no, not at all. I set myself the
challenge of writing out sentences late that look like verses and have a kind of
litany. We say, but since he did not use punctuation marks, capitals
or lowercases, that cut of the phrase had to indicate the rhythm, that
is, everything that lent them, that the choice I believe, no,
reading is rhythm and breathing. Yes, as you say the exact rhythm of
breathing to the period of a sentence, although you don' t read it
out loud it' s exactly the breath catch. Who is Jorge Chamorro,
my analyst, look at you because he dedicates it to getting out, because
he made me think a lot of things, that analysis and he opened me
to a crature bunk, the canista who gave me a lot of material and
what gave you a lot of thought material s you read into me I remember
some book. I read a lot of miller from the seminary. Of course,
I understand what can seminars are I have the elegs and a couple of
little guys. A phrase pisses me off a little bit the guy why,
why, an impression that he wants me not to understand it. Of course,
and then they have a whole justification. But, well, it'
s perfect that they do whatever they want. But I don' t really
want to be a guy, but there' s me I' m over
- emphasizing myself. Anxiety is the affection that does not deceive. All right,
all right, I want you to stress French. And that phrase is
very good, because you can say good no, like the very idea of
a difficult prose. It may indicate that it' s not for study,
that it' s to grab a little bit and think. That is why
I am struck by the extreme worship of every word, as if the here
was not sacred scriptures. It' s a guy who would open the game
and then each complete his theoretical production. Coming out of that jargon. The
phrases are also I remember others that when you are looking for you don'
t know what you want, look behind what to hide a thing So,
it has very much seeing things and the Kan is very difficult, but it
' s not like you get hooked, have chans and the hook it seems
to me that it is a great category. If you think I' m
talking about something I' ve been thinking about lately, I' m talking
about it, but now let me end up connected. Yeah, there'
s no way I' d think of criticizing saying the here' s worth
nothing. It seems to me that he opened up his type was a genius
and opened a field for all sides. It just costs me more to read
it and to prefer to read Jackson, to Miller who explains it the same
way. I understand half, because there are very difficult things where sometimes I
get to say you' re making it too complicated. You read the seminar
on the stolen letter. I don' t read it. That' s
very good, because it explains a lot of Argentine politics. Close melito of
what you were about to tell me when I started posting videos on Instagram.
Assiduously I had a viral video consisting of the idea of not thinking so much
about decisions or millions of living ones. I still hit it because I realized
it later, because we' re there too. It' s a problem.
What this means is that what defines what we were talking about before politics
that defines one' s position in any subject in love, in politics,
is not that one thinks about it, but a direct hitch. You didn
' t choose who to fall in love with I chose this girl mind anger,
you didn' t pick a shit. Have the chaste with that one
you go out with several and one say uy this one I want to see
this one again. I like it, I love it. Her skin is
special. Well, you don' t choose a career. One simply says
testifies. I got hooked on this subject. One chooses one' s friends.
You just like being with one another better than you do with another.
So, that idea that the center of personality is the free self that decides,
which is an idea to my liking, is false and inadequate. What
' s the matter with the hook that you hook up with, that hooks
you up with my fault in the other. Well, no, but there
he goes. It' s really good. Once I invite you and you
' re pinsing to wait, but don' t forget I' m going
to get that viral. You have it in your instagram. Yes, yes,
there are mounted listen to me no, but once I achieve a simple
category to explain complex things, you will make it repelled again something difficult.
No. No, no, no, because you' re the one who
hooks you up and I' m in love with the hook with which they
have chat It' s a very simple thing. Have chas with playing football
hook up, with playing chess, you get hooked with reading with them having
chaz. You have to see that that' s the reality. It gives
you the answers that your thought seeks in a crazy way is simpler, it
' s clear, it' s more what happens is that it' s
very difficult to make it simpler. It' s very difficult to see what
' s called simpre You' re right about that, yes, yes,
yes, of course? It' s hard to get to simplicity. That
' s because it' s very complicated. That' s for sure.
You' d have to put some kind of polys to go in simplex You
presented this at FREDELI and introduced it to the book fair of anser a.
This one' s from now on. Yes, it does. It still
has before the beloved child what is your social network that you use Instagram,
especially on Instagram, and what is your account when reading rosich perfect in x
you are also in success. Put a lot of law on ex in my
political facet on instagram. I don' t talk about politics k TOC too
or you have. I have, I have, I like it a lot,
I have a lot of videos, but you' re giving it some,
uh, little talk something a seminari and I do courses every month.
Now I' m going to start on Tuesday one that' s called three
schools of thought, Nitze, the Zen and the Mechanism. Just and after
the other week, one over hyper- Lacanian. No, no, just
so you don' t tell me that, don' t tell me six
later the other week something. One about happiness, because you saw that happiness
is such a grandiose and grandiose concept that the word sounds to you to vote.
But I propose the course of called happiness, tissue and the possible,
because I think that' s the scenario where you have to think about the
thing. Happiness not as an ideal where you will never suffer anymore, but
satisfaction within the range of the possible, as well as a government must be
prosecuted in agreement as much as possible. As milay says, there are restrictions.
It' s not like you do what you sing to him. There
are restrictions on doing what you shit. Such a good total. Let me
sell this to you. I want to get on the green rabbit page fast.
If you can get into the instagram of green rabbit tronquito, you'
re going to take a green rabbit. Exquisite that happened ah seriously what happened
uy grossy what you' re going to be here you have to be here
Dame look what the green rabbit page is like amazing things. This wine is
low. I don' t know what I want to do with you.
It' s super symbolic. Get the two bunnies up there and get comfortable
in the middle Look what this green rabbit is, it' s a valley.
They are unique wines, really unique. It changed the shape, the
container of the wine. The wine is exquisite. It' s the green
rabbit revolution. I redefined a lifestyle for you. Green rabbit, you have
different malbeck, you have light, you have super cool. They' re
from the Uco Valley. We enter weekend, give me ball and try a
green rabbit, try a little wine of this is a rabbit. It is
a unique wine, like its creation the green rabbit plough. Wins can get
in there and enjoy it. Okay. I' ll tell you something.
He' s got a little bit of a rector on him. I didn
' t know this, but you' re right here and it' s
your turn to share this moment that' s a little boludad, but it
' s for us super chitito. It' s too much drug to pass,
it' s too gross. S is the last guest of Neura I
will survive That' s the last guest in euro Look I' ll tell
you something. Let' s tell them something. Roast. Roast at home.
The band of little groups was clumpy. We were at the bottom of
the sea, not knowing what bondy to take. No, we weren'
t okay. I was for the ortho in the teleopening. We didn'
t find, we didn' t know which way to go we were really
you. He' s disenchanted. Bad, man throws the idea away.
He says cheis if we do on online radio and I mean it and he
tells me he puts an online radio. I put an online radio X.
I don' t know what radio we got to listen to. We started
flying a little tormin brine there chatting, having a glass of wine, a
green rabbit. And neura was born, I swear, neura was born And
today, at this hour eighteen fifty- seven, we want to tell them
that it is the last show, at least our live live show. The
other is recorded live to the other is recorded. Of course, Julian,
it' s recorded here. Well, it' s the last program,
because we moved to the studios we always dreamed of and started a new stage
with a gigantic neura starting next Monday. So there' s nothing wrong with
me as a founding partner and something tremendous. The last one to see here
two tremendous. It' s already confirmed because something, given that it'
s us, something can happen to us. Today we hit him straight from
here until Monday without stopping. We' re starting to get everything out now.
The other one' s almost ready. He' s taking it to
the table. They didn' t tell you a bobinist in a car ole
ah because I told you Manuel, not to give us a hand for a
few boxes and I' ll tell you yes, they told us I didn
' t have a big trunk. I have a dinner, but no,
but you leave us the trunk car. That' s crazy. Yeah,
it' s tremendous what I' m gonna get out of here more capable
than on the moon and back here. Not today I almost got electrocuted,
but it can' t go any further, you can go all wrong,
but no. So last, last, last minute here. In this study
that gave us so much joy, let' s say a beautiful jump here,
uh we' re going wrong, you don' t like these panels
that I can' t take anymore. He put this home to me.
Yeah, well, you' re already taking us out live. There'
s the one I made in eura that I can see to cut you off.
There goes yes, yes, you get up ready, yours already look
see how we cover not the imperfections Jacos see So, we cover things up
to my house Mira gives me yes for and one more thing, what I
' m going to circumvent, to avoid how good we release them filmed by
all neura. Yeah, Dale, so we need it, we sort of
sorted it out out of doubt. We' re gonna get through to him.
We opened on Monday and we picked it up from my dear. Thank
you, Brother, thank you. It' s so nice here, and
yes, Telemax, we broke it all between us. We' re fine,
come on in, Max. On Monday, then the new studio,
new studio where we came from Cabrera. Let' s not say in doubt.
He' s afraid we' re stuck in the trunk. They don
' t throw dead chickens at us. Doubts leave later we communicate or thank
you, people, you have an address. There' s the direction of
the enemy nao Cabrera, two, three, seven, nine, but well,
that gave is the reality. But we didn' t move reality.
We' re going to the reata. Here, here, thank you Alli,
dear ones, see you at the next Chao on Monday, new Chao House,