Swain V Zebra Mma Mats

Conflict and joint involvement in the modern narcissist

INDEX OF SECTIONS

• The First Great Depression of the twenty-first century
• Psychological Consequences of Modernity narcissist
• conflict, confrontation, seeking a life of consistency between personal identity and freedom
• The practice of solidarity through conflict
• Conflict and life
• Reflection leave
• References

The First Great Depression of the XXI century

The global economic crisis due to speculation of creative financing, a turbo-interests narrowly narcissistic loose by the industrial development and employment land against which has taken a serious attitude of selfish cynicism, it is configured dishonest in the centrality of banks involved in share trading bogus, subprime mortgages , the easy bank loans. The banks then have failed in the U.S., one after the other, involved in economic and financial crisis, even the EU and other countries.
Several observers have interpreted this as a crisis due to 'greed of economic wealth by capitalists with a low propensity to ethics, ie the majority. Corruption involving the various powers in the game. Economic globalization has quickly shown its poisonous fruit and the catastrophic consequences worldwide, putting the knee in various nation-states and governmental elites in leading edge of a nervous breakdown, not knowing what strategy to adopt policies to stem the crisis in Act, which became similar to a ship full of holes, which when you try to close one here that immediately after another opens. The cynicism of capitalist
good intentions into reality has opened other paths to hell, a hell from which the world's stock markets have done nothing but record collapse, one day after another. George Walter Bush, that the former U.S. president, has made a significant contribution to the collapse of world economies, as well as bring down his own country. Bush junior has shown only a champion of conservative thought in favor of the interests of the rich, has largely betrayed the practice of democracy, carrying on a screen that acted as authoritarian leadership than those who actually exercising the real power, ie the staff of its most aides.
Naomi Klein spoke effectively and in detail about all this in his remarkable essay Shock Economy (Klein, 2007, tr. Com. 2007). The Israeli psychologist Daniel Kahneman, In 2002 he received the Nobel Prize for Economics, in an interview with Marcello De Cecco Italian economist, observed that the U.S. is not just a lover of the risk, but also directed towards an exaggerated "selfish individualism", giving enormous importance to money. (Which occurred, in 2009, in the Republic Business & Finance, pp. 1 and 6-7.
By turning to the U.S. presidency of Professor Barack Obama, starting in January 2009, things are changing in the opposite direction compared to the neoliberal policy, and it is hoped that in 2010 the world economy, thanks to consolidation efforts, it should come out of the tunnel before the Great Depression of the twenty-first century.
Meanwhile, several publications essays seek to give shape to the different mindsets that characterize Weltanschauung of the rich, the "selfish capitalist", to quote the psychologist Oliver James (James, 2007, tr. Com. 2008; James, 2008, tr . com. 2009), and the possibility of opening a form of "social capitalism" oriented towards ethical management of economic wealth or, as would the Israeli Jacob Burak, in the words of journalist Links Laniado, "promoting a new ethic of business with social responsibility "(Laniado, 2009, in the Republic of Women , May 23, p. 69). In this way, it would create jobs that last longer and making it over With the invention of the capitalist deleterious "flexible work" that destroys the identity of workers (Sennett, 1998, tr. com. 1999).
Jean-Paul Fitoussi and Eloi Laurent (Fitoussi, Laurent, 2008, tr. Com. 2009) compared the crisis of the XXI century supercapitalism, which is causing an earthquake to the very foundations of economics, make some interesting reflections for a breakthrough alternative to it. Starting from this crisis, the two authors point out, it should think back to a different pattern of development, calling into question what now had become the common sense the way of economy. The authors argue that we need an "open economy", ie an economy which takes seriously the social, political and environmental reality. There is a relationship between "ecology, social justice and democracy" and that the relationship between the "means of subsistence" and the "right to exist, and this knowledge is derived from the current crisis over food and energy, worldwide. You must fight, then, for a sustainable democratic development, because only this will allow all the "right to exist."

However, the wise philosopher of Michela Marzano (Marzano, 2008, tr. Com. 2009) records in his research, data daunting than the current mentality of management. It seems that managers have no intention to change course before the economic crisis we are experiencing. At Renault, there have been several cases of workers who have committed suicide. The direction they argued that there is no correlation between the insane act of those workers and the business climate of their car. Appropriate checks have shown however that this correlation exists, and that the suicide of those workers at home Renault is due to poor organizational climate of the company, based on an exaggerated individualism and competitive match in his life with the job! It is a psychological and social degeneration on the capitalist mindset that must change. The work is not the end of life, but rather a means to live their lives outside of work. In current management thinking, however, you want to do coincide, ideologically, that the meaning of life can not be totally absorbed by work, and that only in the work life takes on the ' only possible way of life. It is a moral perversion that is rampant in the workplace and aims of social control, in a subtle way, the workers, resulting in many disasters in interpersonal relationships experienced as coercive, mandatory, as infuriating, that attempt to strangle the personal freedom that characterizes individual lives and where everybody can not do without if you want to live as a human being, and relational coercion only increases the alienation already so pervasive, that is present in the way of life in our technological society, in its for Luigi Zoja's words, "cultural unconscious" (Zoja, 2009b).

Psychological Consequences of Modernity narcissist

The psychoanalyst Jung Luigi Zoja (Zoja, 2009a) notes that in the world we live died the next . In pre-technological world, "says Zoya, prevailed closeness with others in the world dominated by Internet instead of the prevailing distance. Thus, the modernity of the XXI century prevail "and the relationship mediated by the media", the desert relational causes a situation characterized by the fact that "we have no one to love." Zoja notes that the sale today seems to have disappeared from the world. People used to say that the worker was alienated in his repetitive work. The single piece realized that the worker on the assembly line was the only task to do, while eluded him what this piece could be used in the overall design of the production. Zoja, however, argues that today no one speaks rarely of "alienation" because it is dapperttutto. entrepreneurs are alienated, not just the workers, because it is alienated every member of society. Where before there was love for the objects produced today is indifference. Entrepreneurs are the objects produced indifferent. The only thing that are 'sensitive' are the money! (Zoja, 2009a, pp. 24-27). Companies capitalist post-industrial society, said Zoja, suffering from "psychopathy Industrial ( corporate psychopathy ) for their high inhumanity ( ibid, pp. 27-34). So we are living a "inflation in the distance."

The psychoanalyst Adam Phillips and the historic Barbara Taylor (Phillips, Taylor, 2009, tr. Com. 2009) consider the courage and kindness in historical terms, as well as psychoanalysis. Recognize the philosopher Thomas Hobbes, the 'merit' had opened the design philosophy based on 'homo homini lupus , then the power struggle and victory of the most cynical, competitive, individualistic. Hobbes is convinced that this is the fundamental dimension of human nature. On the other hand, the philosopher David Hume, a contemporary of Hobbes, said that the human being is not likely unless he lives his emotional reality, and this contrasts with the cynicism of Hobbes. Adam Phillips does derive psychological traumas that takes you into adulthood, from childhood not -kind that the child has had over its attachment figures, particularly parents (but not only them, of course). The two British scholars argue that the kindness instead of being considered a favorable quality in the way of being the person in human relationships in the age in which we live is considered a weakness, of course, wrong.

In the Company of turbo-capitalism, characterized by aggressive competition, radical individualism, narcissistic selfishness, moral perversions that practice in the reports (the result, the RPM, and the harassing, the harassment), and not just sexual, the paranoia is normalized as a way of being in the relations of institutional power. In institutional settings such as can be seen as a quality of "gentleness", except as a way of being in another time, if ever you were kind, a way of being poorly and not manly help in the war of competition in the workplace, in politics, in economics and in any other area of \u200b\u200bhuman relations, so the "kindness" is removed from the field of interaction.

Humans traumatized from childhood onwards, become 'warriors of life' that have denied holes blacks of their personality, becoming harsh and insensitive, whereas 'nonsense for girls' between the cultivation such kindness, because the 'similar' may be an 'enemy' to fight a war with no holds barred. The paranoia that permeates human relationships in its various forms. In bullying, stalking in in Bullying, the ideology of the war, what is it if not persecutory anxiety, well-studied by Melanie Klein, and where the other is the 'enemy' and to beware of or battle?

The class struggle, Marx's memory, for example, is steeped in paranoia, where the 'conflict' of itself is physiological in every human being in social struggles, it becomes destructive clash against the enemy . Politics is full of paranoid enough to think the former U.S. President George Walter Bush that he invented, along with its government administration, the "rogue states", splitting the world into 'good' and 'bad'. Of course, the "rogue states" are put among the 'enemy' to fight. Bush junior needed to implement his paranoia and this aim he has succeeded with the invasion of Iraq, justifying this action of war with the lie that that country had weapons of mass destruction and thus put a threat to Western security, and therefore the United States. The rest you know, is history. So, Bush is the most individual anti-radical solidarity with others. It 'the same archetype personified selfishness.

If the world will be a turning point in the understanding of politics, economics, man-woman relations, ecology, and much more, can only move towards solidarity among human beings. policy of Professor Barack Obama, in this sense, looks promising. Spread the solidarity in international relations between nation-states and within each of these newspapers in interpersonal relationships makes it possible to inaugurate a new way of understanding the "common sense" (see Bauman, 1976, tr. Com. 1982 ; Jedlowski, 2008), the evidence of the 'obviousness' in various microcontesti relationship (family, work, friendship, volunteers, and others). It is also about building the foundations psychological, political and social solidarity in order to become a key element of the institutions in general. On the other hand, the solidarity between human beings if you build the interpersonal relationships are practiced in the name of the common good , according to an ethics that includes all human beings, promoting 'ethical solidarity. In this sense, we must re-enable the "next", resurrected from his "death", as would its current state according to the perception of Luigi Zoja (Zoja, 2009a). Solidarity also includes the proper understanding of what the "kindness" and Re-inhabiting in human relationships, to minimize the occasions trauma in families towards their children (see Phillips, Taylor, 2009, tr. Com. 2009). Moreover, the fourteenth Dalai Lama Tenzin Gyatso considers, in his writings, the importance of "kindness" in interpersonal relationships.

conflict, confrontation, seeking a life of consistency between personal identity and freedom

Psychoanalysis has dealt with the intrapsychic conflict and its destiny. In the event that the inner conflict between the psychic agencies (id, ego, Super-ego, the reality principle) remains unresolved, the consequences we face are the mental illness ol ' acting out, defended the use of less advanced. Where, on the contrary, the conflict is prepared mentally, then it is dissolved the opposition between the psychic agencies and the outcome of the conflict may be a sublimation (for example, the artistic), a new attitude to external reality capable of overcoming the difficulties of adaptation in different environmental contexts, the use of defense mechanisms evolved as humor, anticipation of events, self-observation, self-affirmation (autoassertivo behavior), altruistic behavior, affiliation (Entering into a relationship of help, support, advice, with others, confidence). (See Lingiardi, Madeddu, 1994).

Among the defenses evolved, therefore, we also find altruism. But altruism is not only an advanced form of defense, but also feelings and socially approved behavior. Altruism is enhanced by religions, has a nobility about the political, military, conduct within a family, a social aggregate of various kinds. Altruism can find it in the form of selflessness, solidarity, human behavior in which we value each other before giving it to our selfishness. The generosity is a form of altruism, the ability to be kind. Sit a pregnant woman or an elderly person a seat in a bus rather than sit us, is a form of kindness, little altruism. Yet, often we see forms of selfishness and cynicism towards others are indifferent, if not malice.

Miguel Benasayag , Argentine philosopher and psychoanalyst, transplanted in France, differentiates between conflict and confrontation . Note that the conflict is a constructive attitude against injustice, and not confrontation, because it can be destructive. The conflict, he argues, is in all of us and the reality of things, so we farcene load. Benasayag writes:

"Instead of fearing the conflict we should look for: it represents life. Our company denies it, and reduces him to a violent confrontation, negative, eradicate, suppress. Repulsing But you only create conflicts . What are the links we may never arise if we do not develop the ability to tolerate conflict, the ability to not turn it into battle? The conflict is within us, is in relationship with others, is related to life. tolerating us not to condemn a permanent clash. But we should look at in a positive light: understanding what to do, that is, to what extent it can occur and by what means should be addressed. "

(Benasayag, 2009, "a company can operate without conflict?" Women in the Republic , May 23, p. 23).

Benasayag and Angélique Miguel Del Rey, philosopher, published an essay collection entitled, in Italian, Praise the conflict (Benasayag, Del Rey, 2007, tr. Com. 2008), from which the first the two authors drew the fundamental thesis of his article for the magazine mentioned above. In their paper, the authors regard the conflict as "a physiological dimension of coexistence: to deny it is to undermine its very foundations."

A fundamental conflict that each person it faces is that between the identity and freedom, as observed by the Jungian psychologist and philosopher Umberto Galimberti. Personal identity has its roots fundamental bases of character that are formed within the first year of life. The animal, Galimberti continues in its reasoning, has a genetic code in the summary term instinct, so he knows already behave in accordance with this program as organic. The man, however, is not to be instinctive, so he needs a training education that extends over time in order to learn basic cognitive maps to navigate within its sociocultura. Thus, the freedom born "dall'indeterminazione" Human biology. According to the Italian philosopher, including personal identity and freedom can only be a permanent conflict unsolvable. The identity of a person is based on stable and continuous psychological elements that allow us to recognize it just because of his immutability, and freedom is based on the dynamics of changing choices and indeterminate, which are decided in a contextual way. Between identity and freedom, then there can be a creative tension that is up to each of us orient in the world in which we live. Galimberti, however, notes that usually "we increasingly rely on the identity of a person about his alleged freedom to change itself." (Galimberti, 2009, in the Republic of Women , May 23, p. 166).

Jean-Paul Sartre's freedom has made the fundamental value of existential philosophy, however, the particularity of his perspective and literary filsosofica is, in my view, idealization with which he spoke, both in essays novels. For example, in the esistenzialimo is a human Sartre writes about freedom:

"When I say that freedom in every practical situation can have no other purpose than to desire itself, once man has acknowledged that he places value - abandonment -, He can no longer wanting one thing: freedom as the foundation of all values. This does not mean that he wants in the abstract: it simply means that the human acts of good faith have ultimate meaning as the quest for freedom as such. "

(Sartre, 1946, tr. Com. 1979, pp . 98-99).

Apart from a certain idealization of freedom, however, it is present in life, in the way of dialogue, to write , Sartre. If we read the biographies devoted to him (eg : Madsen, 1977, tr. com. 1977; Cohen-Solal, 1985, tr. com. 1986), it is true that Sartre has lived a free man resolving the conflict between personal identity and freedom in his creative process, that is transforming the freedom in a characteristic element of his own personal identity. So also his view of the world, the relationship between theory and action of his existential philosophy, especially when, later, opens up the political involvement of his time, and in different forms according to the historical phases which he lived. Sartre, thus, is an example of a creative person, a great writer, who wanted to live his life in a form far from the bourgeois conventions (such as marriage and children, for example), with its quirky ways of doing things, like holding large sums of money in his pocket, leave big tips to the waiters in the clubs, or economically provide some girlfriends and friends, as well as its characterization in its original or anti-bourgeois way of life, and also shared by his companion, Simone de Beauvoir, they indicate a rather free to live according to His will, in the search for coherence between the ' idea of \u200b\u200bfreedom and its practical way of life, involving, in all this, the links with the people important to him. (See Cohen-Solal, 1985, tr. Com. 1986, pp. 334-335).

The practice of solidarity through conflict

"Civilizing the Earth? Moving from humans humanity? But what hope for 'Homo sapiens Demens ? E ' can then hide the gigantic and terrifying problem of the shortcomings of human beings? Everywhere, at all times, domination and exploitation have prevailed on mutual aid and solidarity, everywhere, at all times, hatred and contempt predominated on friendship and understanding, wherever religions of love and the ideology of brotherhood brought more hatred and misunderstanding that love and fraternity. "

(Morin, Kern, 1993, tr. com. 1994, p. 192).

We are witnessing a return the importance of the work Karl Marx, to understand the current crisis and the need for a new ethic based on fraternity and equality of human beings. In other words, the reading of the works of Marx by several scholars, including Jacques Attali (Attali, 2005, tr. Com. 2008), Reinhard Marx (Marx, 2008, tr. Com. 2009), Slavoj Zizek (Zizek , 2009, Republic of on Friday, May 22, pp. 24-27) - can not but condemn the ' greed and destructiveness of "supercapitalism" that led to the global economic crisis and turn the page, to usher in a new way of doing-oriented economic value of solidarity, both in the macroscopic sense (the logic of the global economic system) and microscopic (the psychology of relationships in local business circles, that is, in businesses and places of work).

On the other hand, the practice of solidarity should not be taken for granted and consider it as something smooth, sliced \u200b\u200ba face value, hypocritical. In fact, the practice of solidarity that can not pass through the relational and intrapsychic conflict to accept it as 'value' after developed resistance against it. Karl Marx wanted to achieve, in his philosophy of history, a classless society through class struggle. He imagined milestones before you get to create a communist society. But things did not go well in Eastern Europe, as we know, while in the West, Marxism has not caught on as a political regime and orientation of the government forces in the various nation-states. As written by John Armitage, of the forty countries with Marxist political orientation, today there are only seven (China, North Korea, Cuba, Laos, Burma, Vietnam, Moldova). Of these countries, except Cuba, America, and Moldova, one of Eastern Europe, the rest are Asian nations. To them we must add three Indian states to the communist political orientation (Kerala, West Bengal, Tripura) (Armitage , 2009, in the Verneda Republic of , May 22, p. 27).

The class struggle is a theory of conflict that will not necessarily be setting up in practice as destructive clash between opposing parties. The policy is to mediate conflicts and to find 'compromise' between satisfying stakeholders. Although often these 'compromises' are not at all satisfactory and are imposed by politicians stronger, rather than find real answers are also welcome by the other party. This conflict may present itself as a democratic form of "rebellion" (Camus), a saying "no" about the injustices and discrimination, as the humiliation: "What is a man in revolt? A man who says no. But if he refuses, however, does not give up, but also a man who says yes, since its first move. "(Camus, 1951, tr. Com. Ninth ed., 1976, p. 19). The man who says he "yes," says yes to life, but says "no" to violence.

The conflict may take the form of protest, of transgression, as the testing - notes Miguel Benasayag (Benasayag, 2009, " a company can operate without conflict? "Women in the Republic , May 23, p. 23) - and in any case these are positive forms of social conflict, because they improve the society. Benasayag instead complains that the era in which we live there is a suppression of conflict. The conflict, therefore, is considered dangerous and is stigmatized.

The opposite of solidarity, as we know, there is no conflict, but selfishness. The conflict, however, is the position of those who want an honest clarification on things to achieve in the end a practice of brotherhood and solidarity. The conflict is to wipe out the sale of the defenses that prevent selfish for what we all feel, that humans who wish to, as Edgar Morin would say, friendship, brotherhood, the poetic dimension of life, (Morin, 1999 , tr. com. 1999).

Solidarity is not compassion for others, not weakness as suggested by selfish individualism. Solidarity is the mutual recognition between human beings, the brotherhood beyond the necessary differentiation of individuality, and dependence on aid among people, something which the competitive mentality, rapacious, and denies wrongly interpreted as falsehood and hypocrisy (see the ideology of individualism and selfish competitive in Thomas Hobbes), while hiding malicious and selfish instincts and powers, making a bad use of psychoanalysis .

Conflict and life

Late one evening recently, my meeting friend, whom I will call Toscay Leone, for one of our usual walks and Socratic. A Leo like to smoke a cigar, and tolerate his passion smoker because the friendship than the annoyance I feel for that heavy smoke and smelly. But we shared the ritual of a cup of coffee which, at each other, we offer each other. Wandering in the area close to home, visiting square-yards of buildings have been restored by an Italian architect's talent, and then we move closer to the sidewalk near the wall delimited by the side of the river which is flowing in the heart of the city to enjoy the aesthetics of the beautiful landscape of houses in the hills lit by dim lights in the distance. There is talk of many things, such as is made between two good friends. Then, on his return, Leo I mentioned in an episode that happened to him and his wife, and that left him baffled.

arrives in the evening at home with bags full of shopping. Having crossed the threshold of the door, his wife greets him with hostility and resentment, saying, roughly, "you have been out doing nothing." This provocation beautiful and good, with lots of prejudice and projection of a negative humoral state of his wife, whom I will call Madrilena Monks, of course irritates Leone. He went grocery shopping for the family, and also bought a gift for a relative of the wife, who comes to visit, along with her and her son, in the next month when they travel for their vacation. The hostile attitude of his wife and free, which disregards as Toscay behaved out of the house that afternoon, causing anger in him .

When I dare to mention to Leo that the Dalai Lama (Gyatso, 1991, tr. Com. 2004) notes that in front of people, even care, as a wife, in difficult times we must be patient and tolerate the their hostility. Toscay snorts and expresses some impatience, saying that the Dalai Lama does not understand anything! After all, Leo has not entirely wrong when he says this, though to a certain point .

If we consider that the Dalai Lama expresses words of wisdom from a top general and universal, like giving wrong Leone. The summit of thought Tanzini Gyatso, the fourteenth Dalai Lama in fact, is an exceptional person. Even as a child was considered the future Dalai Lama in his native land that is Tibet. Even as a child was introduced to a particular Buddhist education, as an adult, culminated with the Nobel Prize for Peace. has lived most of his life in exile since China has advanced colonial claims on Tibet, which later annexed by military force in its territory. From exile, the Dalai Lama has done nothing but make his peaceful protest, visiting heads government of many nations of the world towards China, saying that he does not care much for China to return Tibet to himself, but at least respect a certain degree of autonomy for his people that asks for nothing more than to live in peace. I believe that because, among other things, the key policy of this suffering, Tenzin Gyatso, as the spiritual leader of his Tibetan people, has experienced in his own soul what the "conflict".

The Dalai Lama has experienced scientists, philosophers, psychologists, which compared the Buddhist point of view with them on various subjects of life. He, therefore, known what are the fundamental problems of the people and in meeting the basic cognitive with Buddhist training and experience made thoughts of humanistic wisdom. The Dalai Lama, who has residence in India, does not live as a family on average, Western educated, with all the interpersonal difficulties, conflicts that arise from daily living, for example, between a couple and a child. Not infrequently, the relations between the members of a Western nuclear family suffer from neurosis, if not the most important problems.

The Dalai Lama says that we can not cultivate a friendship with the conflict , but with affection. This belief of the Dalai Lama, however, is puzzling, because life, as we have seen, continually brings up the conflict, for adults as for little things. We have seen the little episode of Leo Toscay Madrilena and Monks. The impression is that our minds can not be constantly called into question by conflicting situations that require, by the person, the taking of a position that does not solve the conflict, at least I know manage.

In a typical Western nuclear family, consisting, for example, couple and child, every day we are to manage conflicts between husband-wife, those of mother-child, father-son, mother-father-son. In addition there are the conflicts that each of them faces out of the family in the usual relational contexts in which actors (Work, school, and much more). The conflict, therefore, are pervasive in the existence of each of us and require management by the subject, the general cultural learning strategies to address them. If this is so, the question is not so much to remove the conflict from our existence, but, again, how do you deal with.

According to the philosophy of the life of Georg Simmel (Simmel, tr. Com. 1999), the conflict is part of life, can not be eliminated. A conflict or problem (existential) can not be solved or eliminated. They are experienced in life. What happens is that a problem in the course of life, and another comes, as a conflict gives way to another conflict. The future only serve to defuse a conflict, not eliminate it. It's part of life the struggle, the management of the war and peace. Life is characterized by a contradiction with regard to what we consider the 'essence of life itself. " Just because life needs to be seen as "real", it becomes so through the " form," or its opposite. The fundamental conflict, says Simmel, who faces life when it becomes "civilized and cultured," "creative" or trying to "take what has been created," is that has to create forms or disentangle forms. Thus, for Simmel the conflict is part of life and receives no resolution. If anything, with the flow of life, it is replaced with a new conflict.

If the conflict is an inescapable feature of human life, then it must be managed in a responsible manner. And 'when the individual does not assume, in a self-responsible, the conflicts that life places before - through the form which contains and gives a sense (Simmel) and the acceptance limit (see Jedlowski, 2008; Zoja , 2009c), the possibility that actively involve the processing of the mind - that they can degenerate into clashes destructive act of violence. About the importance of dell'autoriconoscimento personal limitations, significantly writes sociologist Paul Jedlowaki:

"Recognize the features and limits of its own way of perceiving the world, however, the outcome in which the experience - granted - it leads. And, in turn, this raises communication on a new footing: to recognize my limitations is to agree that communication is a matter of respect, and that is only possible by recognizing, in principle, the otherness of the partner, its non-reducibility to what I think I already know on him or her. Knowing my border is the only condition that allows me to get in touch with each other (each other). "

(Jedlowski, 2008, p. 173).

The beautiful essay by Luigi Zoja Against Ismene. Considerations on violence (Zoja, 2009c) deals with roots that underlie violent behavior. From an archetypal perspective, Zoja notes that the basis for the unleashing of destructive behavior is the personification of a mental daimon, as, for example, happens to the bloodthirsty spectators in ancient Rome, when they go to watch the clash forced gladiators at the Colosseum, and just waiting the moment when one of the two kills the other, to satisfy their sadistic voyeurism through an interposed entity which has the status of a slave. Today as in the past evil is activated when the daimon taking possession of the personality of the individual and is in its sadistic violence satisfaction. What has changed from antiquity, compared to our times, concerns the enormous development of technology, so now just push a button and send an atomic bomb on target to hit, killing a vast number of innocent human beings, without dirtying the shirt.

Zoja stresses closer to us in modern individuals play with the Almighty, they removed the sense of limits, a sense of morality, have become mentally incapable to think and process their experiences, are taken as the pace frenetic of their lives lived in accordance with external forces, following the fast pace imposed by sociocultura, throw-away mentality of consumerism. How to hold the individual and collective violence of the species homo in the XXI century after century of mass violence that was the twentieth century? According Zoja must give way to the 'ethics education ", only the way that ethics is" personal and slow. " And 'This is the proposal prior to the end of the test, the psychologist Jung proposes to contain the violence in the world. The man says Zoja, is both good and bad. Does not take much to fall into violence and its effects are devastating, even for the person who causes violence, not only for those who suffers. To build the road that leads to the well takes a lot of time, shaping his mind according to a process-oriented educational ethically.

The conflict is, as claimed Benasayag, life itself is, as Simmel argues, and replacing it with an unavoidable conflict over time. If this is so, the problem is not to eliminate the conflicts of our lives, so then, soon after, others will emerge. Conflicts are always present in life situations and relational webs in which we are involved in the different contexts in which our fundamental existence takes place in the course of everyday life. We need to give more space to the psyche for his reflections, resisting the temptations that come from alienating external reality shaped by sociocultura. We need to work out conflicts with our reflections in order to manage them for what they are and constructively, rather than evacuate them in destructive ways and at the mercy of an inner demon of evil .

Reflection leave

The ego thinks about his conflicts and how to deal with, although not always aware. The defense mechanisms at various levels of mental development, are activated when deciding how to handle the conflict. It has to do with the quantum of mental energy that becomes available for support his way of expression with which he is to configure both the inner world of the person, in mediating relationships, or if you have an act. Psychoanalysis classical and neo-Freudians (for example, Karen Horney) have dealt with both the quality and quantity of the conflicts that result in uneconomic operation of the mind, neurosis in identifying this 'consumerism' dysfunctional energy. In general, conflicts, however, are neither good nor bad, are faithful 'comrades' of the mind that they must process.

Only if we deal constructively with our conflicts, then we can open up the joint involvement with others, degrees of freedom for arranging social activities, friendship, love, the activities of mental life and its artistic and intellectual productions. The forms of solidarity are different. Among the others include generosity, selflessness, kindness, being at the service of others (as in the case of the helping professions).

The Dalai Lama (Gyatso, 1991, tr. Com. 2004) would say that solidarity implies a compassionate heart. Unlike the Dalai Lama, however, keeping our hearts in the drawer of his valuable lessons, and taking into account the authors considered here, it is possible to argue that the conflict is a structural fact of the existence and only if it is prepared mentally - giving it form, expressed in the sense, relating it with the scope of our human limitations - can bend on itself, and this mental work of bending the conflict can be transformed into constructive thinking and mental strength and assertive. Based on this favorable management of our internal and external conflict, then our relationship with the otherness of the other can converge on human solidarity intent of mutual recognition.

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