When Freud (i) published in 1930 the “Malaise of Culture” at the end of his work, he diagnosed a poor humanity and expressed his hope that in the future the sub-pathology that would lead us to the total massacre of humanity would be investigated. In the same essay, Freud suggested clues to carry out this task, focusing on the investigation and the drive to death of the social Supernia: "The decisive question for the destiny of the human species is the lack of knowledge of whether its development will succeed in dominating the disturbance of coexistence that comes from violence and the tendency to self-destruction of the human being (...), as current human beings have so far brought their dominance over the forces of nature that it will be easy for them to kill one another until the last man. That is why much of the present concern, of its misery, of its distressed attitude" (ii).

Today, discontent in culture is called radical neoliberalism, the evolution of advanced capitalism, where relations between people are being dissociated and where the market-dominated system of property has led to collapse. Starting in the 1980s, capitalism left behind the welfare state model, opening the way to the immense financial property that would dominate the flow of speculative capital. The goal has always been growing and unlimited capitalist profit. In this context, biomercation (iii) seeks the absolute power of the market over the body and the subjects. The consequence of this situation is that there is no mechanism to protect subjectivity if it is not consumption itself. The market decides and governs the population's life and death model, how we should live, when and how we should die, just as we see it in the consequences of COVID-19. The hegemony of the market and the mechanisms of unlimited consumption are becoming aware of the lives of individuals themselves – hijacking the subjects (iv) – and, consequently, also of culture. The dominant culture, if it becomes a homogeneous mass culture, will favor the main characteristic of biomechanics.

Unfortunately, we have to recognize that our life project, both identity and the emotional skeleton, satisfies current contemporaneity through consumption. The preponderance of the market and continuous consumption are already well internalized in our lives. So the extreme variant of capitalism lives us under the leadership of neoliberalism. The global world aims to homogenize individuals, equate the practice of life and desires. We see increasingly obvious signs of a totalitarian world, these are vestiges of the paradigm of a diseased civilization. However, beyond the supply and risk of the global world, it is essential to find other ways of being. Deepening identities and revolutionizing identities. Working on building small local communities. Strengthening Community action from the roots of its cultural roots. Because the possibilities of neoliberalism, in essence, are showing us that there is only one way of being, saying that we are homogeneous and substitutable subjects, “all equal”, and yet substitutable. We have to be aware that the commodification of the individual is total if we continue to depend on the prevailing economic order in which we find ourselves. Aware that this neoliberal subjectivity has already equated and transposed us all. Neoliberalism is not in the interest of the group, the individual who is not for consumption, but quite the opposite, is in the interest of the individual without roots, without collective, dispersed, broken, isolated, aligned well in the system of power.

Thus, we believe that the individual biopolitical construction that promotes neoliberalism has abducted the property of the individual by the market, to gain through social homogenization, fear, uncertainty and discipline. In essence, State interests only need a submissive, uncritical and dominated identity, reduced to large economic and financial powers. This pandemic is just the other side of the coin that is showing us. The main consequence of this crisis may be the strengthening of mass culture so that obedience, subordination, individualism and egalitarian identifications (dependent on the central discourse of state power) will gain ground. If no limits are set, this may be the rotten manure of the civilisation to come, that is, a bad society which, rather than on the path of a submissive civilisation, will have to be removed from the smallest and fertilised by nothing. We need Community action capable of reversing the constraints in order to put a stop to neoliberalism. There is the greatest potential for a future progressive policy.

To prevent this epidemic or those that follow it, we have to stop the unlimited economic growth of capitalism; and on the other hand, end poverty in the world. Neither the god of science nor technology will save us otherwise. The importance of feminism struggles and ecological struggles will be key in the coming decades. The fertilization of the land between these two links is necessary for the recovery and regeneration of community networks to create a more egalitarian world.

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i Sigmund Freud created and developed such an important psychoanalysis in Western culture. He has always had rabid friends and enemies. For the writer Thomas Mann, Freud, it's essential to understand our culture, like Schopenhauer or Nietzsche. In 1900, he published the interpretation of dreams. In 1927 the future of an illusion and three years later the discomfort of culture. In these last two books, Freud applied psychoanalysis to the study of culture.

ii Freud, Sigmund, 1986, All Artworks, Collection XXI

iii Biomechanics, derived from biopolitical relations (Michel Foucault, 2007). Political organization exercises control of subjects through the control of biological bodies

iv Colonization of subjectivity, Nora Merlin, Letra Viva