The theory is an idea through which we propose to discover reality. Our senses are full of prejudices, which we have been incorporating since we were children. We only see and feel what such prejudices allow us to see and feel. For example, it ok for us to know that one of the richest institutions in the world and certainly one of the most exhibitionist, such as the Vatican and the Catholic Church, justifies its very existence by saying that its mission is to help the poor and to live like them, showing them the light and the promised paradise for after death. The rich, increasingly rich, help the poor, increasingly poor precisely because the latter are helping the rich to be richer. This seems to us not only a normal world but also a good one.
That the architecture of S. Pedro Square, like a book, reveals the recipe for such a distortion in the senses and in the morals of humanity, is something that escapes us completely. However, nothing more evident than the structural misogyny, elitism, and dissimulation of the Catholic Church. Structures so strong that they became addictions – the Pope spoke of clericalism to explain the persistence of sexual abuse of children abandoned to the care of priests. Addictions are the hierarchically replicated practices of institutional misogyny, elitism, and concealment, down to the individual level, before a flock that nods to say that it has all confidence in the institution and the humanity of the abusers.
In the same way, hearing powerful prisoners say that they were abused as children, abandoned, living in poverty, makes us ask: are the poor who are imprisoned? Or the poor who are imprisoned are those abused by their families and the institutions that host them? It is not the poor who are arrested. Unfortunately, in addition to children abandoned and/or given to correction houses, there is a sea of misery and poverty. When children pass the legal age of criminal responsibility, those who are not protected by anyone are more exposed to criminalization than those who have a social protection network, even if minimal. Abandoned girls are not sent to prisons. Prisons receive 95% of men. The girls, when they become women, are collected by protectors who do business with their bodies. In prostitution, we find life stories similar to those of prisoners, most of who already are children of prisoners and will repeatedly enter and leave prison.
The theory is to use evidence in ways that deceive the mechanisms that cover up the truth. It is to weave a thought that can, by hypothesis, explain and support a more detailed investigation of the psychosocial mechanisms involved in these triangulations between the abused and the abusers, in mutual interaction staged and, at the same time, lived by some and witnessed by all.
A scientific theory is an exercise in mental openness to questions that are covered by ancient power techniques, powerful dissimulation techniques that turn evidence into order, religion into morality, criminalization into justice, blindness into science. A scientific theory cannot conform to the authorized questions, to the questions of the authorities, whether they are state or academic. The right scientific theory is reproduced in the internal dialogues that the researchers develop. It is characterized and recognized for having the form of hypotheses, that is, questions suspended from answers, like a volleyball jumper or basket jumper who is able to float in the air as if stopped. Unfortunately, the school’s understanding of scientific theory is different: it is subservient and complacent. The theory is thought to be what the authorities say are the authorized interpretations of the works that serve as an authority in each field.
To anchor the thoughts around an investigation, such as finding more evidence of the micro-social effects of the Catholic Church’s action and, conversely, finding evidence of the macro-social effects of the existence and reproduction of boys and girls who serve for the use of criminal justice and the frustrated sexualities of prostitution clients, we can ask whether the mechanism of imperial superiority coexists (Does it demand? Does it claim?) the downsizing scapegoat mechanism in the mirror.
When the fragility of imperial superiority is revealed, when the naked king appears, society can attack the institutions that protect the elites and their representatives as scapegoats. The traditional defense of institutions and their manipulators is to offer societies bread and circuses, that is, protection from the difficulties of life and sacrificial rituals in which to waste emotions, otherwise directed against the Empire itself.