on creativity, science and tolerance

Prisons of finitude!

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Bound for Glory (Hal Ashby, 1976)

Pauline: I am very sorry that there are so many people who have nothing.
Woody Guthrie: Sure. Course you are. Sorry don’t get the hay in. So you ladle ‘em up the soup and dish out a little charity?
Pauline: Well, we’re not all as gifted as you are. Some of us just do the best we can.
Woody Guthrie: Pauline, let me tell you somethin’. When I. . .well, when I was on the road, I met a lot of different kinds of people. There was bums and freeloaders. There was families that was torn apart. And poor people that just was achin’ for some kind of work. And men that are just tryin’ to get somewhere. Anywhere. They all got somethin’ in common, that every one of them had somethin’ to give me. Then you meet some man that’s got some money, and he’ll be… tied up and anxious. The human thing is just gone. It’s just gone, cos he’s afraid. Afraid that he’s gonna lose somethin’. He’s afraid to smile, cos somebody’s gonna swipe his teeth out his mouth.

You yourself are in flow. You are the river.

And it is only in the water that you yourself can learn how to swim. The wise among men seek to fathom the foundations of existence, but all they can do is to describe one wave of the current. In their portrayal, the flowing has congealed and can again become true only if they repeatedly release the picture they have painted back into change. The greedy among them have launched many projects: they have thrown rocks into the water in order ot dam up the stream; in their system, they contrived to invent an Isle of Eternity, and then they puffed up their hearts like balloons, all of it so as to catch eternity in the trap of one blissful Now. But they caught only air and they burst, or, turned as if by witchery into an Imaginary Idea, they wholly forgot to live, and the stream calmly washed over their corpses. No: the law is in the river and only by running you seize it. Perfection lies in fullness of journey. For this reason, never think you have arrived. Forget what lies behind you; reach out for what lies before you. Through the very change in which you lose what you have snatched up you will at last be transformed into what you crave for with such longing.

Hans Ur Von Balthasar, Heart of the World

Written by jonlecanda

septiembre 15, 2014 at 1:03 am

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The Sickness of the Medical System

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 the verdict

 The Verdict (Sidney Lumet, 1982)

Kaitlin:  [testifying why she kept a copy of the admittance form] After the operation, when that poor girl she went into a coma, Dr. Towler called me in. He told me that he’d had five difficult deliveries in a row and he was tired… and he never looked at the admittance form. And he told me to change the form. He told me to change the ‘1’ to a ‘9’… or else… or else he said, he said he’d fire me. He said I’d never work again. Who were these men? Who were these men? I wanted to be a nurse!

I wouldn´t do it again, and it has nothing to do with the money, I get too little respect from patients, physician colleagues, and administrators, despite good clinical judgment, hard work, and compassion for my patients. Working up patients in the ER these days involves shotguning multiple unnecessary tests (everybody gets a CT!) despite the fact that we know they don´t need them, and being aware of the wastefulness of it all really sucks the love out what you do (from

Sermo, a community of more than 270,000 physicians)


People used to talk about “my doctor” (…) Insensitivity in patient-doctor interactions has become almost normal.


A congressional investigation found that in 1974, surgeons performed 2.4 million unnecessary operations, costing nearly $4 billion and resulting in nearly 12,000 deaths.


Sandeep JAUHAR (WSJ, August 30 – 31, 2014), In: Why Doctors are sick in their profession.


Forty years later, are we better off? A close look at the profession reveals that the humanness has been forgotten in the Health-care profession. What needs to be fixed? Since “Medicine is about taking care of people in their most vulnerable states” (nothing about predicting diseases) “and making yourself somewhat vulnerable in the process”, Medicine would improve by bringing to life those human moments of the weak.

The obstacles to overcome are the corporate structure of the medical system; and the managing care that is being ruled by the moneymaking game of administrators. Ultimately, the medical system needs to overcome the suffocating constraints of its own system. A healthy Medicine has always been personal: doctor and patient. In the end of the day, we are all just one family.





A radical idea

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Every human being has an impact on another. Why don’t we want that in a patient/doctor relationship? That’s why I’ve listened to your teachings, and I believe they’re wrong. A doctor’s mission should be not just to prevent death but also to improve the quality of life. That’s why you treat a disease, you win, you lose. You treat a person, I guarantee you, you win, no matter what the outcome.

Patch Adams (Tom Shadayac, 1998)

don t stop believing

New York, Aug 12 2014


Written by jonlecanda

agosto 12, 2014 at 6:57 pm

Publicado en Uncategorized

A Rossellini Tale (on Feyerabend)

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   Paul K. Feyerabend (Vienna, Jan. 13 1924 – Genolier, Feb. 11 1994)

¿Sabéis cómo se me ocurrió la idea [The Greatest Love]? Estaba rodando Francesco y contaba las Florecillas a Fabrizi; después de escucharme bien, se volvió hacia su secretario y dijo: “Era un loco”. Y el otro: “Un loco absoluto”. De ahí me vino la primera idea.

Me inspiré también en un hecho que ocurrió en Roma durante la guerra: un comerciante de la Piazza Venezia vendía telas en el mercado negro; un día que su mujer servía a una cliente, se le acercó y dijo: “Señora, tome esta tela, se la regalo, porque no quiero participar en este crimen; la guerra me parece una cosa horrible”. (…) Fue a denunciarse a la policía: “He hecho tal y cual, necesito descargarme de todo esto”. La policía lo mandó al hospital psiquiátrico. El psiquiatra me dijo una cosa muy inquietante: “Le examiné y me di cuenta de que este hombre tenía sólo un problema moral; me quedé tan perplejo que por la noche reflexioné y me dije: Debo juzgarlo como sabio y no como hombre. Como sabio debo ver si este hombre se comporta como la media de los hombres; no se comporta como la media de los hombres. Lo encerré, pues, en el manicomio”.

Es un hecho real y callaré por discreción el nombre de este gran sabio. A menudo he discutido con él sobre ello y me ha dicho: “Debo disociar en mí mismo el ser humano del sabio; la ciencia tiene sus límites, debe calcular, ver, medir, ajustarse a lo que ha conquistado, a lo que conoce. Todo lo que está fuera de sus límites, hay que olvidarlo por completo”. En un siglo dominado por la ciencia -y sabemos que es imperfecta, que tiene límites tan atroces- sabes, no sé hasta qué punto es bueno confiarse a ella. Este es el tema de la película.

Roberto Rossellini, On The Greatest Love.


Al igual que este sencillo comerciante de la Piazza Venezia, Paul Feyerabend sintió la inhumanidad derivada del cálculo y la abstracción del sabio. Consciente de los límites de un conocimiento dirigido por sentidos externos y reglas de la razón, Feyerabend señaló además el abismo creado entre la esfera intelectual dominante (el conocimiento científico) con la existencial (el ser humano). En idéntica disyuntiva se encuentra también quien busca abrazar simultáneamente tiempo y eternidad; quien busca gozar con la belleza del conocimiento sensible y trascendente en todo su esplendor. A semejante ser humano se le señala como loco que ha perdido la razón (como lo pareciera Feyerabend), o “un loco absoluto” igual que Francesco.

El cambio de paradigma desvelado por Feyerabend, la completa transmutación de un conocimiento identificado antes con el progreso del hombre, sigue vigente. El control rígido de la razón impide dar sentido a la sabiduría para integrar las vías del conocimiento: intuitiva, sensible, racional, relacional, de la persona, del corazón.

El conocimiento científico estrecha entonces la humanidad[1]; y su orientación personal, el conocimiento de Dios que se resuelve existiendo[2] y amando, detiene su avance. Porque ¿no pierde claridad la existencia del hombre cuando observa la luz de la realidad bajo el único prisma del método de la ciencia? Feyerabend piensa que este es el caso: la debilidad del método como origen de la disociación bipolar entre el ser humano y el sabio. Con un realismo humanizador reconoce además que no se trata de un método sino de conocer viviendo en plena libertad, superando su comprensión instrumental: “Para la mayoría de científicos el eslogan «libertad de la ciencia» significa la libertad de adoctrinar no sólo a los que se asocian con ellos, sino también al resto de la sociedad[3].”


Más que perseguir una posición privilegiada en el mundo académico, antepone la filosofía como un conocer la Realidad, en búsqueda de sus valores permanentes. Su espíritu abierto tan propio en todo amante de la libertad anhelaba que la existencia fuera plena –con  vida– mediante el despliegue de una ciencia más pura y, por tanto, más real. Y maravillado por la cultura de civilizaciones antiguas, así como de las abundantes manifestaciones del espíritu humano, ansiaba una íntima integración entre conocimiento y existencia, en armonía de gnosis y logos, en fusión de agape y eros. Porque si, para Platón, eros es la fuerza que mueve a descubrir el mundo, en Feyerabend se aprecia un protagonismo del agape. Y hacia esa deseada unidad eros-agape se dirigía Feyerabend.



[1] Cfr. Paul K. FEYERABEND, La Conquista de la Abundancia: La abstracción frente a la riqueza del ser, Paidós: Barcelona y Buenos Aires 2001

[2] “Tenemos los ojos para ver. Para conocer a Dios tenemos nuestra existencia” (Frank KAFKA: citado en Eusebi COLOMER, El pensamiento alemán de Kant a Heidegger, volumen 3, Ed. Herder: Barcelona 1990)

[3] Paul K. FEYERABEND, Tratado contra el método: Esquema de una teoría anarquista del conocimiento, Ed. Tecnos: Madrid 1986, p. 301


FUENTE: El fundamento antropológico del conocimiento científico en Paul K. Feyerabend, Roma, 2014.


A Kierkegaard tail

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Edward Hopper

A traveling circus in Denmark caught fire. The manager thereupon sent the clown, who was already dressed and made up for the performance, into the neighboring village to fetch help, especially, as there was a danger that the fire would spread across the fields of dry stubble and engulf the village itself. The clown hurried into the village and requested the inhabitants to come as quickly as possible to the blazing circus and help to put the fire out. But the villagers took the clown’ s shouts simply for and excellent piece of advertising, meant to attract as many people as possible to the performance; they applauded the clown and laughed till the cried.

The clown felt more like weeping than laughing; he tried in vain to get people to be serious, to make it clear to them that this was no stunt, that he was not pretending but was in bitter earnest, that there really was a fire. His supplications only increased the laughter; people thought he was playing his part splendidly -until finally the fire did engulf the village; it was too late for help, and both circus and village were burned to the ground.

Man and the belief in the World

Written by jonlecanda

agosto 9, 2014 at 1:22 pm

The Great Beauty

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Frans Hais - Young man and a woman in an inn - 1623

Young man and a woman in an inn (Frans Hals, 1623)

We’re all on the brink of despair, all we can do is look each other in the face, keep each other company, joke a little… Don’ t you agree?

La Grande Bellezza (Paolo Sorrentino, 2013)

We can do better than the young man with a woman in an inn. Even better that The Great Beauty. Just living as The Bread of Happiness (“This is the life I wanted with the person I love“), as Mrs. O’Brien in The Tree of Life: Loving with an opened Heart and letting be filled with pure and real love. Everything will shine around you.

If I stay, this is the only round-trip in life: love-to-live and Vivir la vida del Espiritu

Mrs. O’Brien: [voice over]

The only way to be happy is to love.
Unless you love,
your life will flash by.
Do good to them.

Mrs. O’Brien[la voz de la conciencia, de Dios-Amor]

La única manera de ser feliz es amar.
A menos que ames,
tu vida pasará por delante de tus ojos.
Sé bueno con ellos.
Ten Esperanza.

Shiawase no Pan: しあわせのパン (Yukiko Mishima, 2012)

Suehisa’s dad: You two run the place?
Sang Mizushima: Yes.
Suehisa’s dad: She followed all the way here?
Sang Mizushima:
This is the life I wanted
With the person I love.





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C’est bien la pire peine
De ne savoir pourquoi
Sans amour et sans haine
Mon coeur a tant de peine!


The Rule of Law forgets the Heart

Written by jonlecanda

julio 24, 2014 at 7:00 pm


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