appreciation of socio-diversity, among others.
Then, it would have to be said that the axiological
apparatus of 21st-century socialism is built on an
affirmation and a denial: the first refers to
overcoming the economistic vision. At the same
time, the second relates to anti-values that should
not be assumed. Regarding the abolition of
economism, it is clear that the fundamental value
is the person, and, in this sense, the economy
must be at the service of the person and not the
person at the service of the economy, as has
happened until now with capitalism.
“This implies assuming two fundamental values:
solidarity between people and respect for nature.
Regarding the anti-values that should not be
assumed, Lebowitz (2006), cited by Borón
(2008), maintains that they are the following:
statism, populism, totalitarianism, the idolatry of
technology and, finally, resignation before the
logic of capital”.
Although the values presented embody the
socialist ideal and constitute the mobilizing
utopia of socialism, the truth is that every
ideology must have concrete supports that
become historically and truly visible in a project
of social transformation. If this were not the case,
21st-century socialism would risk being
relegated to the realm of ideas stripped of all
practical resonance. Thus, this project must
assume at least two major programs. The first
refers to economic planning that adjusts to Latin
America's concrete and particular needs
(especially to the circumstances of each country
in its here and now). Nothing indicates that
foreign models should be imitated. For example,
today, nothing would justify a centralized
scheme of direction and control of economic life
and, much less, its complete nationalization, as
occurred at the time in the Soviet Union, since
this would favor the predominance of the
bureaucracy and the consolidation of its interests.
The second program refers to breaking the
“single thought” that mythologizes socialism and
conceives it as a monolithic, dogmatic, and static
system applicable anywhere in the world and at
any time in history.
On the contrary, today, a different socialism is
needed, capable of reinventing itself, creating
new realities, making new alliances, and
breaking old schemes. In effect”, “Clinging to an
old model, even if it has been successful in the
past when the conditions that made it possible
and reasonable have been extinguished, is
equivalent to embarking on a path that inexorably
culminates in a major and painful failure”
(Borón, 2008). For this reason, Mariátegui states:
“We certainly do not want socialism in America
to be a carbon copy. It must be a heroic creation.
We must give life to Indo-American socialism
with our reality, in our language. Here is a
mission worthy of a new generation” (1952).
Socialism of the Ecuadorian 21st century:
Political marketing or ideology of Buen Vivir?
Political marketing tools effectively seek to
modify electoral behavior, which requires two
consecutive phases: notoriety and adhesion.
“The concept of good living has aroused much
interest within and outside the borders of the
Andean context in which it emerged.”
(SENPLADES, 2013), following (Walsh, 2010),
“is to unravel the interpretation and application
of the paradigm of good living as a guiding
principle of a (supposed) new regime” that
“opens the door to formulate alternatives to
development” (Acosta Espinosa, 2011) "beyond
development" (Gudynas & Acosta, 2011)
Considering that "the Government of the Citizen
Revolution, collecting the approaches of the
Andean-Amazonian peoples, raises the notion of
good living as a central objective of public policy
» (SENPLADES, 2013), “we will focus on
analyzing how and to what extent the principles
of good living are used as a reference in the
construction and articulation of the different
public policies of Ecuador.”
In the preamble of the Constitution of the
Republic, the objective of the constituent
National Assembly is set: to build "a new form of
citizen coexistence, in diversity and harmony
with nature, to achieve good living, the Sumak
Kawsay" (Constitution of Ecuador, 2008).
“Good living, also defined as “new social pact”
or “new coexistence pact” (Ramírez Gallegos,
2010), “implies a comprehensive vision of the
human being and integrates the material and
spiritual aspects of well-being. It is identified
with “life in its fullness” (Ramírez Gallegos,
2010) as balance and harmony between the
different dimensions of the human being. Good
living is "the need to live in harmony with nature,
oneself and others, recognizing cultural
diversity."
Considering this and taking the definition of
Sousa (2014), “it is not necessary to resort to
convoluted socio-anthropological-postcolonial
analyses. Simply put, in a country characterized
by high levels of inequality and exclusion, the
policies of transferring resources to marginalized
sectors and modernizing an old and inefficient
institutional apparatus have had the effect of a