A POSTCAPITALIST PARADIGM: THE COMMON GOOD OF ...

knowledge and applying the new technologies required to resume agroecological
production.
These processes are based on other values of peasant cultures. Among
them, that of community life, which favors the exchange of new knowledge,
joint or cooperative work, the prospect of a supportive economy,
and practices that favor new relations among democracy, food production
and land care.
BY WAY OF CONCLUSION: LIFE OF HUMANITY ON EARTH
IN THE 21 ST CENTURY
There is virtually unanimous awareness that, without making deep
changes in its way of being, based on the mode of production and consumption
imposed by capitalism, mankind will have immense difficulties,
or even real impossibility, in adapting to the environmental conditions
which will exist from the middle of this century on. In other words, either
we all change, or we all die, as the environmentalist theologian Leonardo
Boff insists. Those who do not accept this are those who, while being
mostly responsible for the imbalance existing on Earth, insist on their
selfish blindness and invest strongly to prevent the advancement of
agreements in favor of deep changes among the peoples on the planet.
It is within this context that Good Living and the cultural forms of peasants’
life emerge like a light for all persons and peoples who want deep
and structural changes, or rather, civilizing ones. A light for those who
perceive that it is no longer possible to continue in the comings and goings
of globalized capitalist neo-liberalism, but did not perceive alternatives;
and light for the leftists who didn’t give in opportunistically to the
extended preservation of democratic formalities in States at the service
of capitalists, and who still have doubts on how to organize socialist societies
different from those built in the countries of real socialism. As
light, they constitute practices and proposals for a path to reach the
Common Good of Humanity.
This is about practices and proposals, not about models. Models should
be rejected. Each people, each society, can be transformed, starting
from the light shed by indigenous peoples’ ongoing and always limited
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