Unfinishedness

“I like to be human because in my unfinishedness I know that I am conditioned. Yet conscious of such conditioning, I know that I can go beyond it, which is the essential difference between conditioned and determined existence…In other words, my presence in the world is not so much of someone who is merely adapting to something “external,” but of someone who is inserted as if belonging essentially to it. It’s the position of one who struggles to become the subject and maker of history and not simply a passive, disconnected object.” Paulo Freire, Pedagogy of Freedom

I am so thankful that we don’t have pre-determined existences, and that we have socio-historical vocations to determine ourselves ontologically. Call it free will, call it an ontological vocation, or call it choice. Needless to say, we have a choice and we can become active agents actively pursuing our being in this world, instead of passive receptacles of a life pre-determined by the conditioning of external forces. In the modern context, these forces stem from the market-system which conditions us, and prefers us to be and to feel as we do (reticent, tired, overwhelmed, hopeless, helpless, crazy, irrational, isolated, etc.). The perceived divinity of market forces conditions us to believe our roles as workers, students, parents, consumers, citizens, spouses, children, elderly, etc. are both predetermined and limited by the “invisible hand” of the market.

So what is one of the most radical things we can do? Become aware of our conditioning and sharpen our edge for perceiving all of the socio-cultural, historical and even genetic factors that have conditioned our construction. Recognize that “it would be ironic if the awareness of my presence in the world did not at the same time imply a recognition that I could not be absent from the construction of my own presence.” If we fail to recognize our role in determining who we are and how we’ll live our every moment, we renounce our “historical, ethical, social, and political responsibility for [our] own evolution.” So in that sense, according to Freire, we are renouncing our ontological vocation to intervene in the world.

Once we recognize that we are alive and free to pursue our ontological vocation of becoming, we must remain vigilant to external conditioning. Instead of thinking of it as burdensome “work,” we should celebrate the freedom of determining for ourselves who we want to be, and think of it as our duty to ourselves. And with the choice to become a constructive presence in our own worlds, comes necessary training, education, self-reflection, and yes, dutiful “work.” There is a two-steps-forward-one-step-back pace to life.

Here is where our vigilance and constant recognition of the conditioning is all important. Externally, market forces recognize and capitalize on our unfinishedness and lead us to believe that without the market we cannot resolve our anxieties about being unfinished. Indeed, market forces wish us to see our “unfinishedness” as simply a phase in a pre-determined life. Market forces further strap a relatively benign idea of unfinishedness with notions that the “vocation of becoming” is more burdensome than one can manage alone or with the limited time one has to pursue such frivolousness. “Oh, if one only had more energy, money and time!”

And, frankly, we have lost our time. We have lost our energy. And so we have lost our roles in our own lives. We are not actually making history anymore, though the mediated images of the spectacle delude this perception so that we see ourselves as choosing. All we are doing is surviving. We are managing pre-determined lives from debt to debt, from holiday to holiday, from grocery visit to grocery visit, or from out-dated laptop to out-date laptop. In between, we might go through a phase of cleaning house and “taking control” over our lives. We suddenly become determined to turn our lives around and get into shape only to lose track of that fleeting emotional “choice” to the burdens of economics and diminishing time. Trapped in a tide of ceaseless pounding by market forces, we are clinging to rocks like barnacles: inert, inactive and eating whatever the waves bring us.

The difference between a market-driven plan to “take control” of one’s life and the kind of conscientization called for by Freire is fundamental. Rather than a Dr. Phil “Relationship Rescue” plan that ignores the cosmic conditioning of our lives and pretends to end our problems after a pre-determined program of study, Freire asks us to recognize our incompletedness as fundamental to the human condition. Our lives require a constant cycle of research, reflection and then action. From each action will undoubtedly evoke new challenges that will require more education, reflection and subsequent action. This kind of ontological—and radical—action on our parts both individually and collectively subverts market determinism and increasingly liberates the human experience.

In order to undermine the monoliths of inevitability, and pre-determination which was historically influenced by fear, superstition, and cosmological anxiety and then institutionalized by neoliberal philosophy and religion, we must insist on the necessity of conscientization. Becoming aware of our conditioning and our unfinishedness lends itself to an honesty and curiosity that rarely manifests in our world.

Can you imagine a world of conscientious, curious and honest people?

Debunking Choice

"The Gringos provide the weapons, Colombia provides the dead," reads a billboard near the home of Yaneth Perez who recently spoke across the state of Montana. This is Yaneth's second visit to the Big Sky country in as many years. On this particular visit to Montana she spoke in front of 18 different audiences to as many 800 people. Fortunately, nearly 375 of those able to hear her speak were high school students!

Hallelujah! because at least some high school students in Montana were exposed to the firsthand testimony of an actual Colombian whose real lived experience differs from the doctrinal version sold hook, line and sinker to them the rest of the 179 school days! Surely, dozens of those high school students didn't pay attention or even care what Yaneth had to say, but for many others, seeds of doubt and serious questions about U.S. foreign and economic policy were raised.

As I was in attendance at four of the high school presentations, I can attest to the high level of concern Montana high school youth expressed for Yaneth's precarious existence. And as Yaneth explained to them the role American lifestyle plays in the wide-spread killings in Colombia through the consumption of cocaine and oil, these students were moved. They were moved because unlike the vast majority of adults who live in massive denial about the effects of their lifestyles and who don't get the most basic lessons of economics, the high school students understood that if we stopped providing the demand then it would follow that Colombians would stop killing each other in order to provide the supply.

As a side note, one of the most disconcerting tendencies I've heard out many of my own students this year is the notion that choice plays a significant role in the harsh realities most of the world suffers. Nearly 70% of my students believe people choose to be poor, homeless, etc.! If there were one single aspect of American indoctrination that most concerns me, it is this bullshit myth.

American culture provides us with so much in the way of meaningless choices (thousands of cold beverages, shoes, etc.) that we begin to assume all areas of our lives are a matter of choices. Choices that are simple to understand, but difficult to discipline ourselves to take. Ah! discipline. If only we were all as "disciplined" as the wealthy! At least 70% of my students are convinced that "making it" is a matter of their choosing. On the other hand, they are equipped with an excuse already made for them, that if they don't "make it" it was due to poor choices and lack of discipline. In other words, they chose not to overachieve and strive and assuredly the disinterested economic and political structure had nothing to do with it. In fact, many Americans may go so far as to believe these structures provide encouragement and assistance when discipline is present. In other words, they not only failed themselves, but they failed a benevolent system and have become a drag on the whole society. Besides living in poverty, the poor should feel ashamed of having wasting a golden opportunity! A basic assumption these students are making is that these structures are in essence benign and simply a matter of disciplining oneself to learn how to navigate their complex labyrinth.

Someday soon, many of these high school students will become American adults and will join their parents in undisciplined choices, denial about the role their lifestyle plays in the rest of the world and the orgy of thoughtless consumption. Thanks to some teachers efforts to demystify American myths and deconstruct power relationships and expose the omnipresent institutional flack machine, some students may begin to question things as they seem. Thanks to Yaneth Perez, an unmediated actual person, at least a number of them have now heard some of the "unofficial" story.