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August 12, 2018

8:10 PM

Will “technological fusion” include or exclude humans?

I would like to ask a simple and direct question: Will we, humans, either now or in the near future, be included or excluded from the law of technological fusion?

I must confess I don’t know if such a law exists. Perhaps it does, but it is known by another name. Whatever the case, it should be obvious technologies keep merging with each other to the point that one device can now do the same things that previously were done by many separated devices.

But the “fusion” doesn’t stop there. There is yet another level, the level of the interconnectivity of all those devices.

For example, I still remember the time, just a few short decades ago, when you needed a radio to listen to the radio. TV shows were watched on TV. And movies were watched at the movie theaters. If you needed to find a street, you had to check a big, printed map. And the photography camera was different from a camcorder.

Now, however, a smart phone or a tablet can do all those things and many more. Yesterday, you needed different devices, but today you can carry just one device and do all those things. But, as I said, that’s only the first half of what I call the law of technological fusion.

The second half of that law is intelligent devices talking to each other. A car, for example, can inform the mechanic about a problem. Or a refrigerator can scan what is inside a prepare a shopping list for what is missing. There are, of course, many more examples, including intelligent speakers connected with intelligent lights inside intelligent homes.

In other words, we live in a world where one device can do what in the past was done by many separate devices. And now all those devices are interconnected. So, I ask again, are we, humans, part of these seemingly unstoppable process of technological fusion, or are we going to be excluded from that process?

According to Dr. Toby Walsh, professor of Artificial Intelligence at the University of New South Wales (Australia), we will know the answer in four decades, around 2060, when artificial intelligence will be at least as intelligent as human intelligence.

But according to well-known futurist Ray Kurzweil, now working at Google, we will know the answer in only a decade or so, when “the nonbiological portion of our intelligence will predominate.”

Regardless of when we could have a definitive answer about our relationship with technology, perhaps asking if we are going to be included or excluded of that process is the wrong question to ask.

If we merge with technology, we will no longer be humans, at least not in the same way we are today. If we don’t merge, perhaps we will be replaced or displaced. In either option, the future of humanity will be decided soon, in a generation or two.

The future is no longer a prolongation of the past, yet we live as if it were. 

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August 12, 2018

8:08 PM

La fusión de tecnologías, ¿incluye o excluye a los humanos?

La pregunta de esta semana es simple y directa: ¿estamos o estaremos nosotros, los humanos, incluidos o excluidos de la ley de la fusión de tecnologías?

Debo confesar que no sé si esa ley existe, o si ese es el nombre que se le aplica a esa ley o proceso. Pero queda claro que la tecnología se va fusionando ya que en la actualidad un solo aparato realiza las mismas tareas que antes realizaban por separado numerosos aparatos.

Pero la ley de fusión de la tecnología tiene aún otro nivel, otro paso, y es el de la interconexión entre sí de todos esos aparatos.

Algunos ejemplos ayudarán para ilustrar lo que acabamos de decir. Primero, aún recuerdo los días en los que para escuchar radio se necesitaba una radio, Las series se miraban en la televisión y las películas en el cine. Para ir de un lugar a otro se consultaban mapas impresos. Y la cámara fotográfica y la grabadora de videos eran aparatos por separado.

En la actualidad, todas esas funciones y muchas más se concentran en un solo teléfono inteligente, o en una tableta. Lo que antes se hacía por separado con distintos artefactos, ahora se hace en un solo lugar y con el mismo artefacto. Pero esa es solamente la primera mitad de la ley de fusión de tecnologías (una ley que debe aparecer como algo obvio.)

La otra mitad de esa ley es la interconexión entre aparatos inteligentes, desde el carro indicándole al mecánico que el carro tiene problemas hasta el refrigerador haciendo automáticamente la lista de compras de los elementos necesarios, pero no presentes, dentro de ese refrigerador. Y, otra vez, mucho más.

Dicho de otro modo y más brevemente, vivimos en un mundo en el que un solo aparato hace lo que antes hacían muchos aparatos y en el que cada aparato está interconectado con los otros. Entonces, para reiterar la pregunta del principio, ¿somos nosotros los humanos parte (actual o futura) de ese proceso de integración o fusión tecnológica, o estamos excluidos?

Para el Dr. Toby Walsh, profesor de inteligencia artificial de la Universidad de New South Wales en Australia, la respuesta llegará en no más de cuatro décadas, hacia 2060, momento en el que Walsh anticipa la inteligencia artificial será por lo menos tan inteligente como los humanos.

Para Ray Kurzweil, el conocido futurista ahora trabajando para Google, la respuesta podría llegar antes, quizá en poco más de diez años, cuando “la porción no biológica de nuestra inteligencia predominará”.

Sea cuando fuere que tengamos una respuesta definitiva a nuestra relación con la tecnología, quizá la alternativa presentada en la pregunta con la que iniciamos esta columna sea de alguna manera falsa, porque si nos fusionamos nosotros también con la tecnología, dejaremos de ser humanos (por lo menos, tal como lo somos ahora). Y, si no lo hacemos, probablemente la humanidad deje de ser.

Lo cierto es que el futuro ya no es continuidad del pasado, pero seguimos viviendo como si lo fuese.

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August 5, 2018

8:27 PM

“Ante todo somos humanos”, pero ¿realmente lo somos?

“Recuerda que ante todo somos humanos”, decía la última línea de un mensaje que alguien recientemente me envió. Pero ¿qué significa recordar nuestra propia humanidad? Y si tenemos que recordarla, ¿no significa eso mismo que ya nos hemos olvidado de lo que significa ser un ser humano?

El buen y bien intencionado consejo me dejó pensando que quizá ya no sabemos lo que es ser humano y que quizá nunca lo supimos. O, si lo sabíamos, ya nos hemos olvidado y, aún peor, nos olvidamos de que nos olvidamos y lo que antes sabíamos ahora está recubierto por dos mantos de olvido.

Pero ¿qué significa ser humano? ¿Estudiar durante años para luego tener tantas deudas que al final de la vida uno estuvo trabajando todo el tiempo nada más que para pagar deudas? ¿ver como aquellos que tienen poder de decisión sobre nuestras vidas y sobre nuestro futuro deciden siempre a favor de ellos y no de nosotros?

¿Acaso ser humano significa estar en guerra constantemente entre nosotros y dedicarle más tiempo, dinero y recursos a la destrucción que a la vida? ¿De qué me sirve recordarme a mí mismo que ante todo soy humano si nosotros mismos estamos destruyendo el único planeta que conocemos?

Y si soy realmente humano, ¿por qué entonces las llamadas “etiquetas étnicas” que se me adjudican según el color de piel, o lugar de nacimiento, o idioma que hablo, o tantos otros factores reales o ficticios determinan mi identidad? Y por esa identidad ficticia, mis ingresos son más bajos y mis gastos más altos que aquellos que deciden sobre mi “humanidad”.

Además, ¿vale la pena ser humano si muchos de los nuevos “influencers” y “celebridades” en los medios sociales no son humanos sino realidad virtual creada por inteligencia artificial, como Hatsune Miku, Lil Miquela y la modelo Shudu?

Uno se pregunta cuánto falta para que nos demos cuenta de que la inteligencia artificial es real y que probablemente sea más real que nuestra propia inteligencia, que parece cada vez más una ilusión y autoengaño.

Es verdad que la humanidad es capaz de grandes sacrificios y de grandes logros, así como de grandes actos de creatividad. Así lo hemos visto a lo largo de la historia y así lo vemos ahora. Pero también es verdad que los humanos somos capaces de los más atroces actos de crueldad e intolerancia hacia otros humanos. Entonces, ¿de qué sirve ser humano?

Alguien dirá: “Deja de hacer tantas preguntas incoherentes y dedícate a disfrutar de la vida”. ¿Pero acaso disfrutar de la vida significa acallar el cuestionamiento y cerrar los ojos a la realidad? ¿Son la mente y el corazón cerrados la nueva y única forma de ser humano?

En una época en la que ya no podemos ni reírnos de nosotros mismos porque hasta eso está mal visto, la pregunta por nuestra propia humanidad, aunque ignorada y olvidada, es más urgente y necesaria que nunca, si es que algún día queremos finalmente salir de la prehistoria de la humanidad.

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August 3, 2018

8:28 PM

“Above all, you are human”, said the message. But, really?

“Remember that, above all, you are human”, said the last line of the message somebody sent me a few days ago. Yet, how and why should I remember my own humanness? And if I need to remember my humanness, it means obviously that I have already forgotten it.

The advice included in the message was good and well-intentioned, but I kept thinking that perhaps we don’t know what it means to be human and perhaps we never knew it. Or, if we knew it, we have already forgotten what that means and, even worst, we forgot that we had forgotten, so our knowledge is now buried in two layers of oblivion.

So, what it means to be human? Spending many years in schools to finally find a job so we can spend the rest of our lives paying debts until we die? Or perhaps accepting that those in decision-making positions will never decide anything in our favor, but only to favor themselves?  

Perhaps being human means to be always at war and to spend untold numbers of resources, including time and money, to destroy other lives. So, what’s the point of remembering what it means to be human if we destroy ourselves and we are helping to destroy the only planet we ever knew as home?

If I were truly human, why then am I known by the so-called ethnic labels that are imposed on me because the color of my skin, place of birth, native language, or other real or imaginary factors about my identity? And then, based on my fictitious identity, my income is lower and my expenses higher than those of those who decide about my own “humanity”.

In addition, what’s the point of trying to be human when the new influencers and celebrities in social media are not human, but virtual reality created by artificial intelligence, such as Hatsune Miku, Lil Miquela and the model Shudu?

I would like to know how much longer we need to wait until we realize that artificial intelligence is real, and we own intelligence seems to be more and more unreal, illusionary, and mere self-deception?

It is true that humans are capable of the greatest selfless acts and of great achievements, as well as unparalleled acts of creativity? We have seen many examples throughout history and even today. But humans are also able of acts of cruelty and intolerance towards other humans. So, who wants to be human?

Somebody may say, “Stop asking nonsensical questions and just enjoy your life.” But, can we really enjoy life if we stop asking questions and we close our eyes to reality? Should we assume that closed minds and hearts are the new and only way of being human?

At a time when we can’t even laugh at ourselves because that’s no longer accepted, questioning our own humanness, even if the question has been forgotten and ignored, it is more needed than ever if we truly want to move beyond the prehistory of humanity.

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July 29, 2018

8:41 PM

If we lose our ability for amazement, we lose our ability to think

I was recently invited to do a presentation about a topic of my interest, the emerging future. After the initial formalities, I focused on Artificial Intelligence and on intelligent robots. The participants reacted the deepest indifference and silence I have seen in a long time.

I shared with them the examples of Sophia, the first robot to become citizen of a country (Saudi Arabia) and of Pepper, a robot priest in Japan. Yawning and more silence.

I mentioned that the future is no longer a continuation of the past and that we live in the society of pre-programmed obsolescence. For that reason, everything we have and everything we know is already “old: the moment we acquired that knowledge or object. Nothing. Not even a blink from the audience.

I wanted to change the situation and to have some dialogue. So, I mentioned a few examples, including the space hotel planned to be built by Orion Span in the next couple of years, and the new “flying train”, a project of Akka Technologies, a French company. Basically, it is a new kind of plane, where the cabin for passengers is a train that joins the rest of plane (wings, control cabin) once the train arrives at the airport.

Nothing. Not even a question.

I know very well that everyday life imposes on us many urgencies to the point we can’t pay attention to the emerging reality. And I also know, based on my personal experience of many years, that my presentations are seldom, if ever, funny or entertaining. But I can’t remember a situation of a group of adults showing this level of apathy to the presenter they invited.

So, I changed strategies again and I began to share a few personal stories, including the psychological and cultural impact my first trip to the United States had on me decades ago. Or my memory about the first time using a fax machine, not understanding that technology.

I believe that if a hippopotamus dressed as a ballerina were teaching a cooking class to that group, the result would be the same: apathy. Something was clearly wrong. Something was happening, and I didn’t know what.

I decided it was time to have a direct conversation with the participants. I asked from names, where they were from, and reasons to attend the presentation. Remember: they invited me. A few gave their names. A few more just smiled. Most, however, decided to look at the ceiling.

Then, unexpectedly, somebody answered a call in his cell. After a brief conversation on the phone, which I wasn’t paying too much attention, the person who got the call stood up and told the group: “They just finished repairing the A/C at our building. We can go now”. So, they all left almost immediately.

Obviously, I was upset. I was there to entertain, not to do a presentation. I was amazed by my own naiveté, so much so that I decided to reflect about what I just had experienced.

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July 29, 2018

8:40 PM

Perder la capacidad de asombrarse equivale a perder la capacidad de pensar

Recientemente me invitaron a hacer una presentación sobre el tema del futuro emergente y, tras las formalidades iniciales, me enfoqué en la inteligencia artificial y en los robots inteligentes, ante lo cual los participantes en la presentación respondieron con total indiferencia y silencio.

Les mencioné entonces a Sophia, la primera robot en ser ciudadana de un país (Arabia Saudita) y a Pepper, un robot sacerdote en Japón. Bostezos y más silencio.

Hablamos entonces de que el futuro ya no es continuidad del pasado, que vivimos en una sociedad de obsolescencia preprogramada y que, por eso, todo lo que tenemos y todo lo que conocemos ya resulta obsoleto en el mismo momento que lo adquirimos, sean cosas o conocimientos, Nada. Ninguna respuesta.

Para cambiar un poco la situación y fomentar el diálogo, mencioné algunos ejemplos, como el hotel espacial que la empresa Orion Span colocará en órbita en los próximos meses, o la propuesta de la empresa francesa, Akka Technologies de construir un tren volador (una aeronave comercial que contiene dos partes: la cabina donde viajan los pasajeros y, por separado, el resto del avión. Ambas partes se une al despegar y se separan al aterrizar.)

Nada. Nadie reaccionó.

Entiendo muy bien que las urgencias de la vida diaria a veces nos impiden prestar atención a lo que está sucediendo y a la realidad emergente. Y sé, por muchas experiencias acumuladas a lo largo de los años, que escuchar mis presentaciones no siempre resulta divertido o atrayente. Pero pocas veces experimenté ese nivel de apatía ante un grupo de adultos al que fui invitado a hablar.

Decidí entonces emplear una nueva estrategia, contar historias y anécdotas personales, confiando que de esa manera finalmente habría algo de diálogo. Mencioné, por ejemplo, el impacto psicológico y cultural de mi primer viaje a Estados Unidos hace ya varias décadas. Y dije que aún recuerdo la primera vez que usé un fax, sin entender mucho lo que yo estaba haciendo.

Si un hipopótamo vestido de bailarina hubiese estado frente a ese grupo dando una clase de cocina, el resultado hubiese sido el mismo: apatía total. Algo claramente no era normal. Algo estaba sucediendo.

Dejé de lado el tema y busqué una conversación directa con los participantes, preguntándoles los nombres, la zona de la ciudad en la que vivían y las razones que los habían llevado a asistir a la presentación. Obtuve algunos nombres y alguna sonrisa piadosa, además de innumerables miradas al techo. Pero nada más.

Luego, repentinamente, alguien recibió un llamado telefónico y lo respondió. Hubo un breve intercambio en el teléfono, al que no le presté mayor atención, y luego la persona que había recibido el llamado se incorporó y le avisó al resto del grupo: “Ya arreglaron el aire acondicionado en nuestro edificio. Ya podemos irnos”. Y se fueron todos casi inmediatamente.

Obviamente, me sentí engañado. Me habían llevado para entretener, no para dialogar. Por eso, decidí asombrarme de mi propia ingenuidad y, de esa manera, obligarme a reflexionar sobre lo vivido.

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July 22, 2018

8:22 PM

The world has changed. What are we being transformed into?

There are almost no doubts the world has changed, and we are living in a world different from the one we used to live, and we considered as “normal” and “familiar”. We entered a new epoch and, therefore, we have more questions than certainties. One of those questions is: What are we being transformed into?

The question about the transformation (metamorphosis) of humankind into something different of what we are now is as old as humanity itself. Two millennia ago, Ovid wrote about that and a century ago Kafka wrote about the same topic. Yet, one of the most interesting analysis of human transformation, its causes and its consequences, is the one written by Lucius Apuleius.

Apuleius live 1800 years ago. He called his book Transformations. In his book, Apuleius (who studied philosophy, law, and religion) tells the story of a man (perhaps himself) who, due to his lack of morality, is transformed into a donkey, but without losing his awareness of being human.

The man in the story wanted to become an eagle to be near his lover, but a mistake in the spell turned him into a donkey. And he was treated as such: loaded beyond his strength, abused, persecuted. Even worst, he knew he was a human being. Yet, he was unable to let others know who he really was.

Eventually, he sent a silent prayer to the gods asking for help and a goddess decided to help the man. Thanks to the goddess, the man turned into a human again, but he was not the same as he was before. He was a transformed human and he had trouble readjusting to his new life and dealing with “normal” humans.

So, the book is about a man who turns into a donkey (because of a human mistake) and then the donkey turns back into a human (because of divine intervention). However, he is always fully aware of being human.

That was 1800 years ago, a time when people knew they could lose their humanity at any given moment (due to other humans) and they could regain their humanity with the help of the gods.

We live at a different time. If we lose our humanity, we also lose our consciousness of being human. We will not remember we were once human. And it seems unlikely we will call the divinity to transform us into transformed humans.

So, what are we turning into? Perhaps we are turning into donkeys, into brutes with no human consciousness used as tools for the benefit of the worst kinds of humans. We are not talking about a physical transformation, but about a psychological, mental, and spiritual transformation. We have become good for nothing monstrosities, to paraphrase Kafka.

Perhaps that’s irreversible. Perhaps the social field of negativity finally won and from now on will act without rivals or alternatives. Or perhaps there is still some forgotten divinity waiting to hear a silent prayer and willing to helping us to stop being too human.

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July 22, 2018

8:21 PM

Ahora que el mundo cambió, ¿en qué nos estamos transformando?

Pocas dudas caben que hace ya algún tiempo el mundo cambió y ya no vivimos en el mundo que antes nos parecía natural y que tan bien conocíamos. Las cosas ahora son distintas y tenemos, por eso, más interrogantes que certezas. De allí, entonces, la pregunta, ¿en qué nos estamos transformando?

La pregunta por la transformación de la humanidad en algo distinto de lo que somos ahora es tan antigua como la humanidad misma. Hace dos milenios, Ovidio escribió sobre tema y hace un siglo, lo mismo hizo Kafka. Pero uno de los análisis más interesantes de la transformación humana, sus causas y sus consecuencias, lo ofrece Lucio Apuleyo.

Apuleyo vivió hace unos 1800 años y su libro se titulaba, muy apropiadamente, Transformaciones. En ese escrito, Apuleyo (que estudió filosofía, abogacía y religión) cuenta la historia de un hombre (quizá el mismo) que un día, por un desliz, se transformó en un burro, pero sin perder la consciencia de ser humano.

Queriendo llegar a ser un águila para estar junto a su amante, el hombre en cuestión, por un hechizo mal hecho, terminó siendo un burro, un asno de carga, y, por lo tanto, tratado como tal: golpeado, abusado, sobrecargado, perseguido. Aún peor, su consciencia humana seguía intacta, pero, a pesar de ello, no podía comunicarles a los otros su apremiante situación.

Eventualmente, elevó con su pensamiento una silenciosa plegaria a los dioses y una de las diosas, comparecida de la situación de ese hombre, intervino para devolverle la humanidad. Y aunque volvió a ser humano, ya no era el mismo de antes, porque la experiencia lo había transformado y, por eso, su reencuentro con los seres humanos no resultó sencillo.

En definitiva, nos encontramos con esta secuencia: de humano a burro de carga (por un error humano) y de burro a humano transformado (por la intervención divina), pero siempre sin perder la consciencia de ser un ser humano.

Eso fue hace 1800 años, cuando se enseñaba que la humanidad podía perderse en cualquier momento (debido precisamente a otros seres humanos) y que sólo podía recuperarse si la ayuda de los dioses.

Pero nuestra época es distinta. Al contrario de lo que sucedía en el pasado, perdemos nuestra humanidad y a la vez nuestra consciencia humana. Ya ni pensamos ni recordamos lo que significa ser un ser humano. Y difícilmente acudamos a la divinidad (cualquier divinidad) para que nos transforme en seres humanos transformados.

Entonces, ¿en qué nos estamos transformando? Quizá nos estamos transformando en burros, en bestias de carga, en trabajadores sin conciencia humana que solamente servimos como herramientas para lo peor de la humanidad. Y no se trata de una transformación física (no somos literalmente asnos), sino psicológica, mental, espiritual. Monstruosidades buenas para nada, como diría Kafka.

Quizá la situación ya sea irreversible. Quizá el campo social de la negatividad impere desde ahora sin rivales ni alternativas. O quizá exista todavía alguna divinidad dispuesta a escuchar una silenciosa plegaria y a ayudarnos de dejar de ser demasiado humanos.

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July 16, 2018

3:24 PM

Some lessons I wish I could have learned earlier in life

I recently learned a few lessons I wish I could have learned earlier in my life. However, I am grateful these lessons came to me now, so I decided to share them with you hoping you won’t have to wait to later in life, as it was in my case, to learn and implement these lessons.

First, I recently learned that the opposite of an open mind is not a closed mind, but an empty mind.

After reading that statement, I thought that is true that many times we wrongly assume that whatever we think is the only think to be thought and, therefore, that there is nothing beyond that able to challenge our thoughts or beliefs. We then “empty” our minds of any idea or experience contradicting our own ideas or different from our own doctrines.

In other words, an empty mind wants and desires to remain empty. This is not an act of unlearning something to learn something new, but a decision (probably conscious) to not learn anything because we assume that either we already know everything or that there is nothing to be learned.

A preacher from ancient times warned us about the danger of leaving an “empty house”, because you never know who or what to enter and live there.

I also learned that it is useless to have good eyes if the brain is blind. This expression is obviously connected with the one that says that the worst kind of blindness is a person who doesn’t want to see.

Basically, a blind brain is something affecting all of us, and not necessarily for moral deficiencies or lack of intellectual abilities. Not to excuse ourselves from our own responsibilities, but we need to recognize we all have blind spots in our brains.

Remember the famous experiment where a group of students were asked to count the number of passes during a basketball game and the students were so focused on that task that they didn’t see a man in a gorilla suit on the court? We see what we can see and what we want to see.

As Annais Nin said, we don’t see things as they are, but as we are.

I also learned another lesson. We all heard about giving a fish to a man, so he can have food for a day or teaching him to fish. so he can food every day. That’s a well-known expression. What is not well-known is that the emphasis of the expression is on teaching, not on fishing.

If I teach somebody how to fish, because I taught him how to do it, now I can also teach others. And that person, having learned how others teach how to fish, will also be able to teach others. Experts describe that situations as transgenerational plasticity.

Yet, not teaching is possible if we keep and empty mind and a closed heard. But we can’t remain blind and closed at this critical and transformational time in the history of humankind.

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July 16, 2018

3:23 PM

Algunas lecciones que me hubiese gustado haber aprendido antes

Las lecciones que aquí comparto debería haberlas aprendido hace mucho tiempo, pero recién ahora lo he hecho. Por eso quiero compartirlas, con la esperanza de que otros no deban esperar tanto en la vida como me sucedió a mí para aprender y para implementar esas lecciones.

Ante todo, acabo de aprender que lo contrario de una mente abierta no es una mente cerrada, sino una mente vacía.

Esa expresión me hizo pensar en que muchas veces erróneamente asumimos que lo que nosotros pensamos es todo lo que existe para pensar y que, por eso, no existe nada más que pueda desafiar nuestros pensamientos o creencias, y entonces “vaciamos” la mente de toda idea o experiencia que contradiga nuestras ideas o que no se ajuste a nuestras doctrinas.

Dicho de otro modo, una mente vacía quiere y busca permanecer vacía, no por una decisión consciente de desaprender lo viejo para aprender algo nuevo, sino por una decisión probablemente consciente de no aprender nada porque se asume que ya se sabe todo o que no hay nada para aprender.

Ya en la antigüedad se advertía sobre los peligros de dejar la “casa” vacía, porque uno nunca sabe qué o quién llegará para usurparla.

También aprendí otra frase similar: de nada sirve tener buenos ojos si la ceguera está en el cerebro. Esta frase, obviamente, se relaciona con la que dice que no hay peor ciego que el que no quiere ver. Pero el enfoque es un poco distinto.

Básicamente, la ceguera cerebral es algo de lo que todos padecemos y no necesariamente por deficiencias morales o por incapacidad intelectual. Podríamos decir, pero no para excusar nuestra propia responsabilidad, que todos tenemos puntos ciegos en nuestro cerebro.

Así lo demuestra el famoso experimento en el que se les pide a los estudiantes que cuenten cuántos pases se realizan en un juego de baloncesto y los estudiantes están tan concentrados en esa tarea que no advierten que alguien disfrazado de gorila está en el campo de juego. Vemos lo que vemos, es decir, lo que podemos ver y lo que queremos ver.

Como decía Annais Nin, no vemos las cosas como son, sino como somos.

Y finalmente aprendí otra frase. Todos escuchamos que si le damos un pescado a un hombre, ese hombre comerá por un día y si le enseñamos a pescar, comerá todos los días. Esa frase es conocida. Lo que yo no había entendido que el sentido profundo de la frase es el acto de enseñar, no de pescar.

Si le enseñamos a alguien a pescar, por el hecho de habérselo enseñado, ahora nosotros sabremos cómo enseñarle a otros y el hombre en cuestión habrá aprendido a enseñar él mismo a otros, es decir, lo que habitualmente se conoce como plasticidad transgeneracional.

Pero no hay enseñanza posible con un cerebro ciego ni con una mente vacía o con un corazón cerrado. Y no podemos permanecer ni ciegos, ni vacíos ni cerrados en un momento crítico y transformacional de nuestra historia humana.

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