Our blood is tainted by corruption. But there is a cure!

There is an old concept, more specifically from the 19th century, that referred to the cause of diseases by their etiological agents. That is: according to this approach, by identifying the living agents that cause a particular disease, it was possible to prevent and cure such anomalies, disregarding, however, other causal elements, such as the host, the environment in which humans and animals live and coexist, and other determinants. This concept was called the Theory of Unicausality (understand better).

And why on earth am I bringing this cause-and-effect relationship from sanitary theories to the political argument presented in contemporary times? Simple. We live in a society where the most serious chronic pathology is located within the realm of our culture, therefore, archetypes that remove as much as possible our capacity to be honest beings, henceforth, victims of a serious epidemic; of the social disease called "corruption".

However, we are merely skimming the surface of the dialogue, which further aggravates the possibility of "curing" our people. We are so accustomed to the "host" of corruption that we laugh [for no reason] at our own misfortune. We elevate our corrupt culture to the level of jokes. This, in a way, softens our sadness (weakness, convalescence) regarding what we have become, and gets us out of bed, allowing us to continue our ordinary, daily lives. However, it also prevents us from effectively fighting this evil that plagues us. In other words: the host has become part of our lives. And, without necessarily wanting it, our "blood" has become contaminated, but life goes on normally without us seeking a cure for this disease.

Parenthesis one. Why are ordinary citizens, family men, looting supermarkets in Espírito Santo, taking advantage of the temporary absence of the Military Police to provide public security in the state? Do we only refrain from stealing when we are being watched? (Environmental effect on the disease.)

On the other hand, those who intensify their activism in seeking another culture, another way of life, the antidote (remedy) for our supposedly serious pathology, are also linked to Unicausality, namely, the political class. Brazil's ills are due to politicians (yes, it's almost that, but it's not only that!) and we are unable to see other determining factors for our common disease; this epidemic of dishonesty.

Parenthesis two. Why do I only vote for candidate "A" or "B" in exchange for something personal? And not in exchange for their projects for the common good? Why don't I even analyze (study) the life and honor of the candidate I chose to vote for? (Effect of living agents of the disease.)

I myself am one of those who writes about the subject, but I don't have a dialogical solution to the multi-causal aspects of the problem and potential strategies for intervention and paradigm shift in our culture. I only find one culprit (the superstructure brought by the Portuguese with their degraded population here building cities and solutions) and one thesis for resolving the problem, namely, Political Reform (fundamental, it must be said) which will bring a new group of "good people" to the National Congress, forgetting again that whoever will represent us (Article 1 of the Federal Constitution), even after the reform, will be an ordinary citizen who makes their life a compendium of "Jeitinho" (the need to "get ahead" by any means), and who had instilled in their upbringing the idea of patrimonialism (Thus, public goods can perfectly well be mine, belong to me, even if they are lacking for the majority).

We need to present Brazil to Brazil. We need to be frank with ourselves, however, not so that we fall into a convalescence that prevents us from "getting out of bed" and fighting; nor so that we abstract the facts as a ready-made joke of the Brazilian people that "reassures" us about our ills. Neither 8 nor 80. The middle ground. The strategy that will enable us to build a new society, finally healed, all of us, and ready to serve each other.

I propose that we find fewer culprits and debate more (a new Civilizational Pedagogy) the social solutions. That is: that fathers and mothers always talk to their children about the "illness," not in the sense of discouraging the child from living (apathy; complacency), but so that they may be different from our ancestors who degraded themselves. That teachers, together with their students, develop interventions and ideas whose potential lies in the permanent activism of a new Civilizational Framework. That NGOs, Churches, Temples and Religious Centers, good politicians (there are still few), that these institutions include in their Internal Regulations and actions the permanent dialogue on the possible causes of the illness and the tactics to combat the elements and vectors.

I recall that the demagoguery of parliaments and the technical coldness of the courts, by themselves, do not provide the didactic solution we need for such a serious cultural problem. It is not only laws (although important) and "special operations" (like Lava Jato) that will cure Brazil of the problem. It is the internalization (sincere reflection) of a new way of life in society.

Parenthesis three. Why do we cut in every line we can: the bus line? The public health system line? The lottery line? And why does a police officer demand a bribe when he stops me at a checkpoint? And why do I pay? (Host effect of the disease.)

There is no perfect society because there is no perfect human being who denotes a perfect ruler and a perfect harmonious whole. Nor is social perfection necessary. What exists [and is urgently needed] is the agreement on the least possible impact when interests collide and coexistence arises (Civilizational Choice). Social harmony is made up of generous agreements on the interests of each of us, and the sobriety of yielding when unnecessary conflict tries to arise. That is to say: we must be able to give a little of ourselves so that society is useful (concrete existence) and pleasant (satisfaction of individuals). And this selflessness can be the active ingredient in the remedy that will cure our common disease. It can be the beginning of the end of corruption as an endemic factor and the start of a new – already so wonderful – Brazil.