"التأثيل": شجرة في الكلام ولكن بذورها وفروعها تتمثل في الضبط والإحكام، كما إن التأثيل تحرك في مجال التفكير عامة والتفكير السياسي )خاصة( يقارب بكونه، حال و عملية تكثيف للوعي. يحاول فيها التأثيل السمو عن "الوعي" وتجاوزه بعملية ثنائية تتمثل في:
1- عملية ضبط وإحكام ومضاعفة العناصر الأولية المبلورة للوعي، الفلسفية منها والعلمية المادية التاريخية في طبيعيتها وإجتماعيتها.
2- إحكام وتوسيع الجغرفة الطبقية والزمانية لتاريخ وجود وحركة العناصر الإجتماعية المواشجة للفلسفة والعلم وتراتباتها بفن ثوري.
وفي هذا الإحكام والإفساح المتحرك في كل شق يتموضع التأثيل كمحاولة نظرية عملية لتجاوز "الوعي"بشكل شامل بتخديم جدلي لـعناصر:
1- الثقافة التاريخية في تكونها وتراكمها وتغيرها، و2- لعناصر تاريخ الثقافة الحديثة للمجتمع المعني بالخطاب بما فيها من حوادث ومعان.
وتنظُم عناصر ورتوش هذا الكيان الفكري الجديد وتبلوره، كتابةً جديدة: تختلف بشكل جدلي بنيوي وكروي كالمجرة، عن الأسلوب النمطي الخطي المستقيم في المعرفة والكتابة. وقد يفيـد "التأثيل" في تحرير بعض الأذهان من بعض حالات التكلس الإقتصادوي، ومن بعض حالات الإنبهام الفلسفي. وقد يسهم التأثيل أيضاً في إخراج بعض الأذهان من فرعونية ومحدودية وهشاشة العروض الخطية النمطية للموضوعات النظرية والعملية، وتفتيت مركزياتها المقيتة والغلب بالشمول على جزئيتها الزمانية والموضوعية، خروجاً من العنت واليباس إلى وضع كوني مفاعل بكينونته لحيوية الموضوعات محل التأثيل ولحيوية الأذهان القائمة بالتأثيل.
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إنتقلت الحالة الثورية في أمريكا الجنوبية إلى طلب الإشتراكية والإتجاه إليها بتجاوز جدلي لشكلين إقتصاديين سياسيين إجتماعيين ثقافيين قديمين هما: الشكل (أ) القائم على تأسيس الحكومات وبناء مؤسسات دولة في القرن التاسع عشر، و الشكل (ب) الماثل في حال أو حالة (الـبر) "التوفيق"Synarchism القائمة على التفاهم بين القوى المؤثرة في المجتمع، وكان "الوفاق" حينذاك صيغة حداثية (رأسمالية) يُقاد فيها المجتمع ويُخرج من حالات الإستعباد والإقطاع بواسطة (تفاهم) و(توافق) طلائع قواه (الحديثة)!!. ومن جدل الشكل الحكومي والشكل التوافقي برزت في قارة أمريكا الجنوبية مفاهيم التعاضد Egalitarianismوالإشتراك والإشتراكية وتطورت فيها بجدليات عددا محلية ودولية عسكرية ومدنية. وفي توسم بعض معالم هذا الجدل يمكن الإطلاع على بعض نصوص خطابات سيمون بوليفار (1819) وخطابات شافيز(2006) ومقارنتها.
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