{"id":28035,"date":"2025-05-20T08:35:55","date_gmt":"2025-05-20T06:35:55","guid":{"rendered":"https:\/\/educationalevidence.com\/?p=28035"},"modified":"2025-05-21T09:07:30","modified_gmt":"2025-05-21T07:07:30","slug":"omelas-el-mirall-del-nostre-mon","status":"publish","type":"post","link":"https:\/\/educationalevidence.com\/ca\/omelas-el-mirall-del-nostre-mon\/","title":{"rendered":"Omelas: el mirall del nostre m\u00f3n"},"content":{"rendered":"

Omelas<\/em>: el mirall del nostre m\u00f3n<\/h1>\n

Pot existir la felicitat si est\u00e0 constru\u00efda sobre el patiment dels altres?<\/p>\n

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Imagen IA_GROK<\/figcaption><\/figure>\n

Llic\u00e8ncia Creative Commons<\/a><\/p>\n

\"\"<\/strong><\/p>\n

 <\/p>\n

Ver\u00f3nica A.V. Blanco Gand\u00eda<\/strong><\/p>\n

 <\/p>\n

Parlant amb una de les alumnes seleccionades per assistir a l’Olimp\u00edada Filos\u00f2fica d’Espanya, vaig recordar una de les lectures que vaig fer fa uns quants anys. Quan vaig llegir per primera vegada Els que marxen d’Omelas <\/em>\u2013The ones who walk away from Omelas<\/em>-, d’Ursula K. Le Guin, alguna cosa es va trencar dins meu. No per all\u00f2 que el relat mostra \u2014perqu\u00e8, en el fons, ja ho sab\u00edem\u2014 sin\u00f3 per la forma clara, gaireb\u00e9 il\u00b7luminadora, en qu\u00e8 ens ho mostra. Hi ha textos que no es llegeixen, es pateixen. Aquest n’\u00e9s un. Com a professora de filosofia, no puc deixar de preguntar-me quin tipus de saber \u00e9s el que realment transforma: el que es pensa o el que ens travessa profundament? Aquest conte em va recordar que la lucidesa sempre t\u00e9 un preu.<\/p>\n

Omelas<\/em><\/strong> \u00e9s una utopia incre\u00efble<\/strong>, una ciutat sense monarquies, sense policia, sense crim, on regna una felicitat contagiosa. Per\u00f2 hi ha una condici\u00f3 innegociable per a aquesta felicitat: un nen tancat, sol, brut, nu, redu\u00eft a un estat d’humiliaci\u00f3 perp\u00e8tua. “El seu ventre una enorme protuber\u00e0ncia; viu amb mig bol diari de greix i cereal… Les cuixes i les natges no s\u00f3n m\u00e9s que una massa d’infectes \u00falceres<\/em>“, descriu Le Guin brutalment. I tots ho saben, almenys, tots els majors d\u2019edat. No hi ha ignor\u00e0ncia, nom\u00e9s acceptaci\u00f3.<\/p>\n

Quantes vegades la nostra felicitat quotidiana dep\u00e8n del dolor silenciat dels altres? Quants dels nostres luxes i comoditats estan sostinguts per una xarxa d’explotaci\u00f3 on simplement decidim no mirar? Quantes Omelas<\/em> hi ha al nostre m\u00f3n…?<\/p>\n

 <\/p>\n

El preu ocult de la felicitat<\/strong><\/p>\n

La hist\u00f2ria de Le Guin condensa, en nom\u00e9s unes p\u00e0gines, algunes de les tensions filos\u00f2fiques m\u00e9s profundes de la nostra \u00e8poca: la tensi\u00f3 entre just\u00edcia i felicitat, entre all\u00f2 individual i all\u00f2 col\u00b7lectiu, entre la moralitat i el sistema. Omelas<\/em> viu en una mena d’harmonia calculada, com moltes de les nostres democr\u00e0cies liberals: aparentment lliures, per\u00f2 sustentades en estructures profundament desiguals.<\/p>\n

La nostra economia global, aparentment basada en l’efici\u00e8ncia i el lliure mercat, amaga una realitat crua: una desigualtat estructural i persistent. La roba que vestim, els aliments que consumim, la tecnologia que ens connecta\u2026 tot es construeix sobre cadenes de producci\u00f3 que comencen, moltes vegades, en condicions de mis\u00e8ria.<\/p>\n

Sabem que hi ha nens treballant a mines de coltan al Congo, sabem que a Bangla Desh es cusen samarretes per salaris indignes, sabem que moltes de les nostres fruites s\u00f3n recollides per mans migrants en condicions infrahumanes. Ho sabem. I, com a Omelas<\/em>, decidim seguir endavant.<\/p>\n

Aqu\u00ed ressona la figura de William James, a qui Le Guin cita com a inspiraci\u00f3: \u201cPer m\u00e9s que ens tempt\u00e9s l’impuls d’agafar-nos a una felicitat aix\u00ed oferta, nom\u00e9s una emoci\u00f3 molt espec\u00edfica i independent podria fer-nos sentir tot el repugnant que seria gaudir-ne a canvi d’acceptar deliberadament un tracte semblant\u201d. Aquesta emoci\u00f3 espec\u00edfica \u00e9s sens dubte l’\u00e8tica. La capacitat de no mirar cap a una altra banda, encara que aix\u00f2 impliqui trencar el pacte.<\/p>\n

 <\/p>\n

El privilegi: la ceguesa volunt\u00e0ria<\/strong><\/p>\n

A la meva aula, sovint em pregunto com transmetre aquesta incomoditat sense caure en el cinisme. Perqu\u00e8 l’\u00e8tica, al final, no consisteix a saber qu\u00e8 est\u00e0 b\u00e9 o malament, sin\u00f3 a actuar des d’aquesta consci\u00e8ncia. I aquest \u00e9s el veritable punt d’inflexi\u00f3 del conte: n’hi ha que ho saben, els que senten la indignaci\u00f3, per\u00f2 es queden. I n’hi ha que se’n van. Els que s’allunyen d’Omelas<\/em>.<\/p>\n

No sabem on van. Ni tan sols si hi ha aquest altre lloc. Per\u00f2 se’n van. Trenquen el pacte. I aquest acte, profundament incert i solitari, \u00e9s tal vegada l’\u00fanic gest \u00e8tic possible. M’agrada pensar que caminar fora del sistema, encara que no sapiguem on condueix, ja \u00e9s una forma de resist\u00e8ncia.<\/p>\n

Potser Le Guin no ens demana que destru\u00efm el sistema (al cap i a la fi, aquest no sembla un conte de revoluci\u00f3), sin\u00f3 que obrim els ulls i assumim el preu de la nostra comoditat. I que, si decidim quedar-nos-hi, almenys sapiguem quin preu estem disposats a pagar. \u201cLes seves ll\u00e0grimes davant d’una injust\u00edcia tan cruel s’assequen quan comencen a percebre i acceptar la terrible just\u00edcia de la realitat\u201d.<\/p>\n

 <\/p>\n

Una \u00e8tica de la dissid\u00e8ncia?<\/strong><\/p>\n

En \u00faltima inst\u00e0ncia, Els que marxen d’Omelas<\/em> no \u00e9s tant una den\u00fancia, sin\u00f3 una invitaci\u00f3: la de mirar el m\u00f3n sense anest\u00e8sia, amb una mirada \u00e8tica i compassiva. Ens confronta amb la pregunta que tamb\u00e9 es feien els fil\u00f2sofs grecs: \u00e9s preferible patir una injust\u00edcia o cometre-la?<\/p>\n

No tinc respostes definitives, nom\u00e9s la certesa que no podem ser feli\u00e7os si la nostra alegria dep\u00e8n del patiment dels altres. Omelas<\/em> em va recordar que l’\u00e8tica comen\u00e7a on s’acaba la comoditat. I que, encara que caminar fora de la ciutat sigui arriscat, de vegades \u00e9s l’\u00fanica manera de mantenir-nos humans. Gr\u00e0cies, Luc\u00eda.<\/p>\n

___<\/p>\n

Le Guin, Ursula K. (2016). Los que se marchan de Omelas<\/em>. Traducci\u00f3n y edici\u00f3n: Biblioteca Anarquista La Revoltosa.<\/p>\n

James, William (1897). The Moral Philosopher and the Moral Life<\/em>. En The Will to Believe and Other Essays in Popular Philosophy<\/em>. Longmans, Green, and Co.<\/p>\n

Bauman, Zygmunt (2003). Vidas desperdiciadas: La modernidad y sus parias<\/em>. Paid\u00f3s.<\/p>\n

\n

Font:\u00a0educational EVIDENCE<\/strong><\/p>\n

Drets:\u00a0Creative Commons<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

Parlant amb una de les alumnes seleccionades per assistir a l’Olimp\u00edada Filos\u00f2fica d’Espanya, vaig recordar una de les lectures que vaig fer fa uns quants anys. Quan vaig llegir per primera vegada Els que marxen d’Omelas \u2013The ones who walk away from Omelas-, d’Ursula K. 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