The most revealing data of presidential election processin addition to the nonexistence of the civil society and presence of false civic fronts, is located in the ideological realignment of the Mexican intellectuals. Two of them who participated in the student protests of ’68 against the PRI regime today they appear calling on society to vote for the PRI of Alito Moreno and not of Lázaro Cárdenas, for the BREAD of Fox and not of Manuel Gómez Morin and for the PRD of the Echeverrista-Salinistas Chuchos and not that of the democratic rupture of Cuauhtémoc Cárdenas.
And as in politics there are no longer retreats because public participation has to go through media exposure. Enrique Krauze and Hector Aguilar Caminfirst very friends, then adversaries and now once again united by the PRIANREDE, went from active sixty-year-old dissidence to militancy in favor of a PAN candidate who represents the interests of the neoconservative and far-right phase of the PRIof the BREAD and of PRD.
The signature of Krauze and Camín has appeared in all the displays of the current electoral process in favor of the alliance PRIANREDE and a long list of groups placed on the radical spectrum from the right to the extreme right, under the political and theoretical direction of the business activist Claudio X. González.
The problem is not located in the personal militancy that every citizen can and should have in the face of the country’s electoral reality, but rather that the two mandarins of the two most important intellectual communities – they fight, they are content, they fight again, they happy again– they use their reasoning with ideas to call for militancy against a political force against that of the adversary. There, and rereading Julien Benda, one can find the argument that reveals the betrayal of intellectuals in his classic text of 1927, where he outlines in a French-style play on words the presentation of intellectuals for their dominant role in the domain and imposition of ideas as modern clerics.
Benda ironizes, citing Maritain, the intellectual approach to politics as an act of love and points out that the priests of love “present democracy as the political realization of their ideal. Psalmodian: democracy is related to Christianity and the democratic wave emerged in human history as a temporary manifestation of evangelical inspiration.”
The problem is not located, therefore, in the personal militancy of intellectuals, but in the way in which they shamelessly assume what they criticize: the absolutist value of social and political interpretations, presenting themselves and their clients as the only way in which policy interpretation; That is, they reproduce the unidirectional authoritarian mechanism of presenting their ideas as the only ones in a political struggle that usually reaches polar positions, but always within the institutional rules of the political game.
Krauze and Camín find themselves today in the trench that resists the political expansion of Morena and allies: the conservative front PRI-PAN-PRD-Coparmex-Episcopado-renegade left-businessmen displaced from the government contractor-exlopezobradoristas-Department of State-USAID-expriistas and gutted ex-PR members… and those that accumulate in the coming days.
The current political militancy of Krauze and Camín as promoters of the candidacy and the political interests of PRIANREDE and allies force a rereading of all their intellectual proposals since 1968: Camín was an advisor to the neoliberal ideological project of Carlos Salinas de Gortari and received benefits from public companies controlled by Raúl Salinas de Gortari and Krauze has told several times how he operated as a Machiavellian advisor to the Prince by developing style correction activities and ideological focus of speeches by the Salinista-PRI candidate Luis Donaldo Colosio.
Intellectuals betray society, Benda accurately narrates, when they serve the interests of groups embedded in power, when the function of intellectuals should be to place themselves above the petty passions of parties and powers and to propose interpretations to society. of reality and options, but do not call to vote for a specific political group and even less for the candidate who represents the interests of the PRI, the PAN and the PRD.
In a preface from 1946, Benda is direct: “the thesis he maintained in 1927 was that men whose function is to defend eternal and disinterested values such as justice and reason – and those whom I call clerics or learned or wise people – have betrayed that function in favor of practical interests.”
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