The current planetary crisis of climate change or global warming provokes a variety of responses in individuals, groups and governments, ranging from denial, estrangement and indifference to a spirit of commitment and activism in various forms and degrees. These answers saturate our sense of the present. Alan Weisman's bestselling book, The World Without Us, proposes a mental experiment as a way of making experiences about our present: "Suppose the worst has happened. Human extinction is a fait accomplished... let us imagine a world from which we have suddenly disappeared... could we have left some scarcely visible or lasting marks in the universe?... is it possible that this world without us will miss us in spite of giving a biological relief?". I am attracted to Weisman's experiment in the way that demonstrates how the current crisis can precipitate a sense of the present that disconnects the future from the past and places it beyond the reach of historical sensibility.
The process is time framed in four historical moments that goes from the conformation of the indigenous thoughts about the territory, through the territorial implications of the process of conquest and the later conformation of the Republic, until arriving at the current moment, called by the factors that today hold political power in Venezuela, such as Fifth Republic and Socialism of the XXI Century. Finally, as a political response from the indigenous people threatened in their territories, it is proposed the need of the emerge of a collective we, beyond political ideologies ("right" and "left"), from below, in defense of the Orinoco as the heart of water that guarantees the future life of all of us.
This article contributes with a conceptual definition that supports the empirical investigation of neoliberalism, understood as a global phenomenon, dynamic, unfinished and multicentric, through a critical analysis of neoliberal theory. It begins by addressing the main conceptual difficulties, arguing in favor of the use of term neoliberalization. Then, it addresses the recent neoliberalization process in Latin America and the transnational relations established by his economists, as arguments to quit the notion of "neoliberal laboratory". Finally, the conceptual proposal is exposed according to the path traveled, relating theoretical and historical aspects, and highlighting the role of the peripheries.
In the introductory remarks with which the work begins, the conception of intercultural philosophy is explained as a philosophy that not only looks at the "horror of bad coexistence" of bad humanity in the current world, but assumes its responsibility in the face of such horror and tries to contribute To the change. How? This is what is explained in the second section which summarizes some of the proposals of intercultural philosophy for better coexistence of humanity in today's world. The work closes with a brief final reflection in which the commitment of the intellectuals with a peace policy is directly addressed.
