70 years after the congress of philosophy of Mendoza, the community is unorganized

On April 9, 1949, at the National University of Cuyo, the general Juan Domingo Perón He presented to some of the world's most important philosophers a text – a synthesis of the philosophical bases – on what represented sociologically the third position occupied by his government. The speech read by Perón would go into the story in the form of a book: The organized community. But, it is important to understand – as Peron himself said on April 9 – that the organized community was for him both an ideal model to achieve and a plan being executed. A model and a plan that he himself had designed and that he was executing as president of the nation.

However, before entering the memory and badysis, so that it is not one of the many false tributes paid to the 70 years of the organized community, it must admit that this ideal has evaporated in time and that Argentina that Perón has built disappeared. Because the only truth is reality and that only the truth makes us free, it is necessary to recognize that the organized community that Perón thought and built with the Argentine people no longer exists.

Industrial Argentina is only a memory, one in two children is poor, hundreds of thousands of families are destroyed, whims have turned into rights, marriage is no longer understood as a mission, but as a contract, drugs ravage the poorest sectors rich people take refuge in ghettos more and more walled up. With a few exceptions, union leaders have been transformed into entrepreneurs. The so-called Peronist militants, for the most part, have become bipolar individuals who, on the one hand, preach the doctrine of Perón and on the other – under the pretext of a false pragmatism that it is appropriate to call "Puestismo"– they support candidates for mayors, governors, senators or presidents who are truly liberal or progressive.

God is the great absent from the speech of those who are called (by the mbad media) the Peronist leaders who have forgotten, or do not want to remember, that Liberalism and progressivism are conceptions that are anthropologically opposed to the very substance of the organized community.

For Perón, the community organized as an ideal for success has found its deepest roots in Greece and Rome. However, he said, its full realization as an ideal perennial model for peoples this had only been possible thanks to the rectification of Greco-Roman thought made by faith and Christian thought. The organized community thought by Perón – as a plan that guided both his government work and his proposal to organize life in common not only for the Argentines but for all Latin Americans- it was ultimately the result of the meeting of the three hills: the Acropolis, the Capitol and Golgotha. It was the historical result sought by the providence of the meeting between Athens, Rome and Jerusalem, of the encounter between the philosophical reason of the Greeks, the legal thought of Rome and the Christian faith and doctrine which, proclaiming that all men were children of the same Father and brothers in Christ, extended for the first time the concept of neighbor to all humanity. For Peron, Christianity gave the person what the Greeks had only intuitively understood: the full awareness that he possessed an immortal soul and that created in the image and likeness of God was therefore a man free. It is in this sense that Perón affirms April 9, 1949 before the greatest philosophers of the world:

"The Greek idea was to complete a new contemplation of human unity from a higher point of view. This contribution was reserved for Christianity. The Greek state has reached its peak in Rome. The city, become empire, transformed into a world, transfigured in the form of a civilization, has been able to fill historically all the philosophical principles. It rested on the principle of clbades, on the service of "all" and, logically, on Greek indifference or ignorance of the ultimate reasons of the individual. "

However, says Perón, that of these three hills will be that of Golgotha ​​that will bring the most substantial contribution since it is about Christianity. "makes theoretical freedom and limited until then a universal possibility". From the conscience of free will established by Christianity, man can no longer be considered as a toy of the gods, nor as an animal enslaved by the blind impulse of his instincts, nor as a determined subject by the material forces coming from the relation with the means of production. Christianity will not be for Perón the opium of the cities but the necessary historical condition for the liberation of the same. Christianity will be for Perón the first great revolution, the transcendent revolution in which the justicialist revolution will be inscribed as a political expression, adapted to the times, of this transcendent revolution inaugurated by the Christian message. It is in this sense that Perón baderts to Mendoza on April 9, 1949:

"A force that plunges into the public square like a bronze spear, the maxims of this there is no innate inequality between human beingsthat slavery is an opprobrious institution and that it has emancipated women; a force capable of attributing to man the possession of a soul prone to the realization of specific goals superior to material life was destined to revolutionize existence in the world. ;humanity. Christianity, which was the first great revolution, the first human liberation, can happily rectify Greek conceptions. But this correction was more like a contribution. It has enriched the personality of man and made freedom, theoretical and limited until then, a universal possibility. In an orderly evolution, Christian thought, which perfected the brilliant vision of the Greeks, could later support their philosophical endeavors in their method and accept as much of their disciplines. What Greece lacked for the perfect definition of humanity and the state is precisely what Christianity has brought: its vertical, eternal, image of God. It is pbaded on to the family, at home. its unity becomes a plasma which, through the municipalities, will integrate the states and on which the modern communities will rest. "

Christianity is for Perón the necessary condition and the substantial basis which makes possible the freedom of man and people, whatever the circumstances in which the man or the people can live. For Perón, Christianity is the solid truth that will allow man, armed to "challenge any change", favorable or unfavorable. That's why Perón says that's with the "Good revelation" contributed by Christianity:

"Freedom, expropriated by force before knowing man with a free and immortal soul, will never be more prone to complete extinction, tyrants will be able to reduce it or extinguish it momentarily, but we will never be able to do without it, the man a "conscience" of the deep relation of his spirit with the superhuman.What was the privilege of the Republic served by the slaves, will later become a character for humanity, possessing a happy revelation."

Peronism, before being infected by neoliberalism in the 90s and by the progress made during the first two decades of the new century, was proposed as the third position to overcome liberalism and Marxism for the construction of an organized community. as had explicitly explained Perón on April 9, 1949, already very far away. However, this idea has now been abandoned by liberal and progressive leaders who have taken over the political movement created by Juan Domingo Perón. Peronism went from a national liberation movement to a colonial administration party. In the most effective political party of the colonial administration. Today, the international financial oligarchy has two arms, neoliberalism and progressivism. Which amounts to liberalism on the right and on the left. And most of the Peronist leaders have indulged in one or the other arm of the international financial oligarchy.

Seventy years after Peron's memorable speech at the University of Cuyo, Argentina is today a disorganized community, without God, without work and without justice.

The author is a political scientist and essayist. His latest book is entitled "International Relations: A Critical Theory of the South American Periphery" (Byblos, 2018).