If the financial crisis of 2008 offered the first opportunity for the offensive in favor of the so-called Great Reset, the pandemic has been the perfect alibi to promote its implementation on a universal scale. This reincarnation of the leaders of the Bondian Spectra and Mengele of The Children of Brazil, Dr. Schwab, founder and president of the World Economic Forum (WEF in its English acronym) has believed that the right moment has come to develop his grand designs, invoking a future fairer and greener, attractive decoy, and proceed to the demolition of the basic institutions of open society: liberal democracy and capitalism.
The Great Reset is a gigantic global engineering project aimed at restructuring current economic, social, technological, medical, genetic, environmental, military and government systems. This vast transformation would not only result in a drop in the standard of living of the average individual, a fact recognized by its promoters, but also in the questioning of the very meaning of the human being, in the words of Schwab himself, which would become a kind of epsilon of the happy world described by Aldous Huxley, yes, anesthetized with doses of soma such as, for example, the introduction of a universal basic income and other substitutes to avoid his rebellion.
Contrary to what is sustained in front of its critics by media such as The New York Times or by those against the Great Reset, this is not a conspiracy theory, but rather a program that clearly and openly declares its purposes: a public campaign and coordinated ideological propaganda wrapped under a cloak of inevitability in the face of the structural change generated by the pandemic. For those who know that the history of human evolution is not governed by inexorable laws, this fatal presumption is wrong and, therefore, its dynamics are neither inevitable nor irreversible and must be reversed in the name of freedom and human dignity.
In Collectivist economic planning, Hayek distinguished two types of collectivism defined by the chosen combination of means-ends. The socialist, defined by the suppression of private property to achieve an "equal distribution" of wealth and another in which it does not disappear but is at the service of the interests of governments and a technocratic-corporate aristocracy. The WEF program falls into this second category. It is not intended to eliminate markets, but to put them at the service of the so-called participatory capitalism (stakeholder capitalism) through the policies designed by the WEF.
Among other things, this means first stigmatizing and then eliminating companies whose products and processes are considered unnecessary or hostile in the WEF's thinking. It translates into the restriction of production and consumption, of the individual's ability to choose, and in a brutal increase in the State's agenda.
In this environment, WEF-linked elites would determine the needs and desires of consumers and limit production to goods and services deemed acceptable. Both the restrictions and regulations derived from this approach would configure a static caste system with corporate oligarchs at the top. This neo-feudal approach is a modernized version of the fascist and Nazi models, consciously embraced by power-hungry oligarchs and unconsciously by corporate executives who are unaware of its consequences or have succumbed out of weakness or suicidal snobbery to what they deem the prevailing fashion.
The inclusive capitalism proposed by the WEF is neither capitalist nor inclusive. The reviled free-enterprise capitalism, in which the pursuit of profit allows evaluating and controlling the efficient use of scarce resources and the management of its managers is uncomfortable. But the daily vote of the consumer sovereign forces companies to innovate and raise productivity and makes it possible to raise wages. From the beginning of the industrial revolution until today, the big businessmen never forgot the community. They set up schools and hospitals for their employees and have dedicated vast amounts of money to help the underprivileged. Despite the current crisis and the WEF's proclamations, the world has never been fairer, less unequal and less poor. But the story does not end there.
The Great Reset proposed by Schwab and the WEF is not restricted to the economy. It extends to geonomics, nanotechnology or robotics, not as instruments to improve efficiency, but to control individuals. Thus, for example, he proposes embedding these technologies in the bodies and brains of people to predict and prevent their possible "inappropriate" behaviors. This is not an exaggeration, but it is written in the book by Schwab and Davis, Shaping the future of the fourth industrial revolution: A guide to building a better world published in 2018.
The Great Reset envisions a bio-techno-feudal global order, led by socio-economic planners and their corporate allies with a population made up of subjects subject to their designs. In this context, the autonomy of individuals would be very restricted if not completely eliminated. This authoritarian vision tries to supplant the plans of individual actors by those imposed by an enlightened oligarchy, the chosen ones of the gods or, to be precise, those of those who believe they are called by them to lead the world.
In Thomas Mann's monumental novel The Magic Mountain, which takes place in Davos, two characters bent on capturing the protagonist, Hans Castorp, for their ideas: Settembrini, representative of the values of rationality, humanism, freedom and of democracy, and Leo Naphta, champion of the irrational forces that have always fought against open society. This work of fiction reflects the current debate.
With its defects and its virtues, with its perfections and imperfections, it is vital to value the liberal order that Schwab and his crew intend to destroy and that has provided the greatest levels of freedom and prosperity enjoyed by people in the history of humanity. .
