LUÍS RICARDO DUARTE

 .

“Esquecemo-nos de tudo o que o

   cristianismo destruiu porque o

     fez de uma forma muito eficaz”

A escritora e jornalista Catherine Nixey em entrevista à VISÃO

Esse já era o tema do seu primeiro livro, A Chegada das Trevas. Só que nessa investigação eram dois universos que estavam em confronto: o mundo clássico e o cristianismo. Agora, é o próprio cristianismo a lutar consigo mesmo. Nos seus primeiros anos e séculos, a religião cristã era extremamente diversa, absorvendo diferentes práticas e sobretudo relatos da vida de Jesus e dos seus seguidores. Foi uma explosão de criatividade, que chegava a envolver dragões e muitas dúvidas. Mas gradualmente essa diversidade foi sendo autodestruída, posta de lado, transformando a heresia num veneno, quando na sua origem não era mais do que uma escolha pessoal.

É sobre todas estas questões que Catherine Nixey veio a Portugal falar, na sexta-feira, 6, no Museu do Oriente, no âmbito do encontro Book 2.0, uma iniciativa da APEL que discutirá o futuro do livro. A sua intervenção é dedicada ao espírito dos clássicos, tão urgente no nosso tempo: aquele que nos leva a duvidar, a questionar e a rir de nós próprios.

𝖤𝗆 '𝖠 𝖢𝗁𝖾𝗀𝖺𝖽𝖺 𝖽𝖺𝗌 𝖳𝗋𝖾𝗏𝖺𝗌' 𝗆𝗈𝗌𝗍𝗋𝗈𝗎-𝗇𝗈𝗌 𝖼𝗈𝗆𝗈 𝗈𝗌 𝖼𝗋𝗂𝗌𝗍𝖺̃𝗈𝗌 𝖽𝖾𝗌𝗍𝗋𝗎𝗂́𝗋𝖺𝗆 𝗉𝖺𝗋𝗍𝖾 𝖽𝗈 𝖼𝗈𝗇𝗁𝖾𝖼𝗂𝗆𝖾𝗇𝗍𝗈 𝖽𝗈 𝗆𝗎𝗇𝖽𝗈 𝖼𝗅𝖺́𝗌𝗌𝗂𝖼𝗈. 𝖳𝖾𝗇𝗍𝗈𝗎 𝖺𝗀𝗈𝗋𝖺 𝖾𝗆 𝖧𝖾𝗋𝖾𝗌𝗂𝖺 𝗋𝖾𝗏𝖾𝗅𝖺𝗋 𝖼𝗈𝗆𝗈 𝗈𝗌 𝖼𝗋𝗂𝗌𝗍𝖺̃𝗈𝗌 𝖽𝖾𝗌𝗍𝗋𝗎𝗂́𝗋𝖺𝗆 𝖺 𝗌𝗎𝖺 𝗉𝗋𝗈́𝗉𝗋𝗂𝖺 𝖽𝗂𝗏𝖾𝗋𝗌𝗂𝖽𝖺𝖽𝖾 𝗋𝖾𝗅𝗂𝗀𝗂𝗈𝗌𝖺? 

𝖲𝗂𝗆, 𝗌𝗂𝗆. 𝖮 𝖼𝗋𝗂𝗌𝗍𝗂𝖺𝗇𝗂𝗌𝗆𝗈, 𝗇𝗈 𝗂𝗇𝗂́𝖼𝗂𝗈, 𝖾𝗋𝖺 𝗎𝗆𝖺 𝗋𝖾𝗅𝗂𝗀𝗂𝖺̃𝗈 𝖽𝖾 𝗎𝗆𝖺 𝖾𝗇𝗈𝗋𝗆𝖾 𝗏𝖺𝗋𝗂𝖾𝖽𝖺𝖽𝖾. 𝖮𝗌 𝗉𝗋𝗂𝗆𝖾𝗂𝗋𝗈𝗌 𝖼𝗋𝗂𝗌𝗍𝖺̃𝗈𝗌 𝗇𝖾𝗆 𝗌𝖾 𝖼𝗁𝖺𝗆𝖺𝗏𝖺𝗆 𝖺 𝗌𝗂 𝗉𝗋𝗈́𝗉𝗋𝗂𝗈𝗌 𝖼𝗋𝗂𝗌𝗍𝖺̃𝗈𝗌, 𝗇𝖺̃𝗈 𝗌𝖾𝗇𝖽𝗈 𝖼𝗅𝖺𝗋𝗈 𝖼𝗈𝗆𝗈 𝗌𝖾 𝖽𝖾𝗌𝗂𝗀𝗇𝖺𝗏𝖺𝗆. 𝖲𝖾 𝗇𝖾𝗆 𝗌𝖾𝗆𝗉𝗋𝖾 𝖾́ 𝖿𝖺́𝖼𝗂𝗅 𝖽𝖺𝗍𝖺𝗋 𝖺𝗌 𝖽𝗂𝗏𝖾𝗋𝗌𝖺𝗌 𝖿𝗈𝗇𝗍𝖾𝗌 𝖾 𝗍𝖾𝗑𝗍𝗈𝗌 𝗊𝗎𝖾 𝖼𝗁𝖾𝗀𝖺𝗋𝖺𝗆 𝖺𝗍𝖾́ 𝗇𝗈́𝗌, 𝗇𝖺̃𝗈 𝗁𝖺́ 𝖽𝗎́𝗏𝗂𝖽𝖺 𝖽𝖾 𝗊𝗎𝖾 𝗁𝖺𝗏𝗂𝖺 𝖼𝗈𝗇𝖼𝖾𝖼̧𝗈̃𝖾𝗌 𝖽𝗂𝖿𝖾𝗋𝖾𝗇𝗍𝖾𝗌 𝖾 𝗉𝗋𝖺́𝗍𝗂𝖼𝖺𝗌 𝗆𝗎𝗂𝗍𝗈 𝖽𝗂𝗌𝗍𝗂𝗇𝗍𝖺𝗌 𝗎𝗆𝖺𝗌 𝖽𝖺𝗌 𝗈𝗎𝗍𝗋𝖺𝗌. 𝖤 𝗊𝗎𝖺𝗇𝖽𝗈 𝖿𝖺𝗅𝖺𝗆𝗈𝗌 𝖾𝗆 𝖼𝗈𝗇𝖼𝖾𝖼̧𝗈̃𝖾𝗌 𝖾 𝗉𝗋𝖺́𝗍𝗂𝖼𝖺𝗌 𝖾𝗌𝗍𝖺𝗆𝗈𝗌 𝖺 𝖿𝖺𝗅𝖺𝗋 𝖾𝗆 𝗊𝗎𝖾𝗌𝗍𝗈̃𝖾𝗌 𝗊𝗎𝖾 𝗁𝗈𝗃𝖾 𝗌𝖺̃𝗈 𝖿𝗎𝗇𝖽𝖺𝗆𝖾𝗇𝗍𝖺𝗂𝗌 𝖾 𝗂𝗇𝖽𝗂𝗌𝖼𝗎𝗍𝗂́𝗏𝖾𝗂𝗌.

𝖢𝗈𝗆𝗈 𝗉𝗈𝗋 𝖾𝗑𝖾𝗆𝗉𝗅𝗈? 

𝖮𝗌 𝗋𝖾𝗅𝖺𝗍𝗈𝗌 𝖾𝗌𝖼𝗋𝗂𝗍𝗈𝗌 𝖺𝗈 𝖼𝗈𝗋𝗋𝖾𝗋 𝖽𝗈𝗌 𝗌𝖾́𝖼𝗎𝗅𝗈𝗌 𝗌𝗈𝖻𝗋𝖾 𝖺 𝗏𝗂𝖽𝖺 𝖽𝖾 𝖩𝖾𝗌𝗎𝗌 𝗌𝖺̃𝗈 𝗈𝗌 𝗆𝖺𝗂𝗌 𝗏𝖺𝗋𝗂𝖺𝖽𝗈𝗌. 𝖠𝗅𝗀𝗎𝗇𝗌 𝖼𝗈𝗇𝗍𝖾𝗌𝗍𝖺𝗆 𝖺 𝗏𝗂𝗋𝗀𝗂𝗇𝖽𝖺𝖽𝖾 𝖽𝖺 𝖵𝗂𝗋𝗀𝖾𝗆 𝖬𝖺𝗋𝗂𝖺 𝖾 𝖺 𝗌𝗎𝖺 𝖼𝗈𝗇𝖼𝖾𝖼̧𝖺̃𝗈 𝖽𝗂𝗏𝗂𝗇𝖺, 𝗈𝗎𝗍𝗋𝗈𝗌 𝖽𝗂𝗓𝖾𝗆 𝗊𝗎𝖾 𝖩𝖾𝗌𝗎𝗌 𝖼𝗁𝖾𝗀𝗈𝗎 𝖺 𝗏𝖾𝗇𝖽𝖾𝗋 𝗎𝗆 𝖽𝗈𝗌 𝖺𝗉𝗈́𝗌𝗍𝗈𝗅𝗈𝗌 𝗉𝖺𝗋𝖺 𝖺 𝖾𝗌𝖼𝗋𝖺𝗏𝖺𝗍𝗎𝗋𝖺. 𝖧𝗈𝗎𝗏𝖾 𝗍𝖺𝗆𝖻𝖾́𝗆 𝗋𝖾𝗅𝖺𝗍𝗈𝗌 𝗊𝗎𝖾 𝗌𝗎𝗀𝖾𝗋𝗂𝖺𝗆 𝗊𝗎𝖾 𝖩𝖾𝗌𝗎𝗌 𝗍𝗂𝗇𝗁𝖺, 𝖾𝗅𝖾 𝗉𝗋𝗈́𝗉𝗋𝗂𝗈, 𝖾𝗇𝗀𝗋𝖺𝗏𝗂𝖽𝖺𝖽𝗈 𝖬𝖺𝗋𝗂𝖺 𝖼𝗈𝗆 𝖺 𝗌𝗎𝖺 𝗉𝗋𝗈́𝗉𝗋𝗂𝖺 𝗌𝖾𝗆𝖾𝗇𝗍𝖾, 𝗈 𝗊𝗎𝖾 𝖺𝗍𝖾́ 𝖿𝖺𝗓 𝗌𝖾𝗇𝗍𝗂𝖽𝗈 𝗌𝖾𝗇𝖽𝗈 𝖾𝗅𝖾 𝖺𝗈 𝗆𝖾𝗌𝗆𝗈 𝗍𝖾𝗆𝗉𝗈 𝖣𝖾𝗎𝗌. 𝖤 𝖽𝖾𝗉𝗈𝗂𝗌 𝗁𝖺́ 𝗈𝗌 𝗋𝖾𝗅𝖺𝗍𝗈𝗌 𝗊𝗎𝖾 𝗉𝖺𝗋𝖾𝖼𝖾𝗋𝖺̃𝗈 𝖺𝗂𝗇𝖽𝖺 𝗆𝖺𝗂𝗌 𝖾𝗌𝗍𝗋𝖺𝗇𝗁𝗈𝗌 𝖺𝗈 𝖼𝗋𝖾𝗇𝗍𝖾 𝖼𝗈𝗇𝗍𝖾𝗆𝗉𝗈𝗋𝖺̂𝗇𝖾𝗈, 𝖼𝗈𝗆𝗈 𝖺𝗊𝗎𝖾𝗅𝖾𝗌 𝗊𝗎𝖾 𝗀𝖺𝗋𝖺𝗇𝗍𝖾𝗆 𝗊𝗎𝖾 𝖺 𝖵𝗂𝗋𝗀𝖾𝗆 𝖬𝖺𝗋𝗂𝖺 𝖿𝗈𝗂 𝗌𝗎𝖻𝗆𝖾𝗍𝗂𝖽𝖺 𝖺 𝗎𝗆 𝗍𝖾𝗌𝗍𝖾 𝖽𝖾 𝗀𝗋𝖺𝗏𝗂𝖽𝖾𝗓 𝗉𝖺𝗋𝖺 𝗉𝗋𝗈𝗏𝖺𝗋 𝗈 𝗌𝖾𝗎 𝖼𝖺𝗋𝖺́𝗍𝖾𝗋 𝗂𝗆𝖺𝖼𝗎𝗅𝖺𝖽𝗈. 𝖧𝖺𝗏𝗂𝖺, 𝖽𝖾 𝖿𝖺𝖼𝗍𝗈, 𝗎𝗆𝖺 𝖾𝗇𝗈𝗋𝗆𝖾 𝗏𝖺𝗋𝗂𝖾𝖽𝖺𝖽𝖾. 𝖬𝖾𝗌𝗆𝗈 𝗇𝗈𝗌 𝗍𝖾𝗑𝗍𝗈𝗌 𝖼𝖺𝗇𝗈́𝗇𝗂𝖼𝗈𝗌 𝗁𝖺́ 𝖾𝗅𝖾𝗆𝖾𝗇𝗍𝗈𝗌 𝗊𝗎𝖾 𝗇𝗈𝗌 𝗌𝗎𝗋𝗉𝗋𝖾𝖾𝗇𝖽𝖾𝗆. 𝖤𝗆 𝗋𝖾𝗅𝖺𝖼̧𝖺̃𝗈 𝖺𝗈 𝖤𝗏𝖺𝗇𝗀𝖾𝗅𝗁𝗈 𝖽𝖾 𝖬𝖺𝗋𝖼𝗈𝗌, 𝗁𝗈𝗃𝖾 𝗁𝖺́ 𝖺𝗅𝗀𝗎𝗆 𝖼𝗈𝗇𝗌𝖾𝗇𝗌𝗈 𝗋𝖾𝗅𝖺𝗍𝗂𝗏𝖺𝗆𝖾𝗇𝗍𝖾 𝖺𝗈 𝖺𝖼𝗋𝖾𝗌𝖼𝖾𝗇𝗍𝗈 𝗊𝗎𝖾 𝖿𝗈𝗂 𝖿𝖾𝗂𝗍𝗈 𝗌𝗈𝖻𝗋𝖾 𝗋𝖾𝗌𝗌𝗎𝗋𝗋𝖾𝗂𝖼̧𝖺̃𝗈, 𝗎𝗆𝖺 𝗉𝖺𝗋𝗍𝖾 𝖽𝖺 𝗏𝗂𝖽𝖺 𝖽𝖾 𝖩𝖾𝗌𝗎𝗌 𝗊𝗎𝖾 𝗌𝖾 𝗍𝗈𝗋𝗇𝗈𝗎 𝗂𝗆𝗉𝗈𝗋𝗍𝖺𝗇𝗍𝗂́𝗌𝗌𝗂𝗆𝖺. 𝖭𝖺̃𝗈 𝗁𝖺́ 𝖽𝗎́𝗏𝗂𝖽𝖺𝗌: 𝗈 𝖼𝗋𝗂𝗌𝗍𝗂𝖺𝗇𝗂𝗌𝗆𝗈 𝖾𝗋𝖺 𝗆𝗎𝗂𝗍𝗈 𝗆𝖺𝗂𝗌 𝗏𝖺𝗌𝗍𝗈 𝖾𝗆 𝖼𝗈𝗆𝗉𝖺𝗋𝖺𝖼̧𝖺̃𝗈 𝖼𝗈𝗆 𝗈 𝗊𝗎𝖾 𝗏𝖾𝗂𝗈 𝖺 𝗌𝖾𝗋 𝗇𝗈𝗌 𝗌𝖾́𝖼𝗎𝗅𝗈𝗌 𝗉𝗈𝗌𝗍𝖾𝗋𝗂𝗈𝗋𝖾𝗌.

𝖬𝖺𝗌 𝗉𝗈𝖽𝖾𝗆𝗈𝗌 𝖿𝖺𝗅𝖺𝗋 𝗆𝖾𝗌𝗆𝗈 𝗇𝗎𝗆𝖺 𝖽𝖾𝗌𝗍𝗋𝗎𝗂𝖼̧𝖺̃𝗈 𝖽𝖺 𝗏𝖺𝗋𝗂𝖾𝖽𝖺𝖽𝖾 𝗉𝖺𝗋𝖺 𝗂𝗆𝗉𝗈𝗋 𝗎𝗆𝖺 𝗇𝖺𝗋𝗋𝖺𝗍𝗂𝗏𝖺? 

𝖠𝖼𝗋𝖾𝖽𝗂𝗍𝗈 𝗊𝗎𝖾 𝗌𝗂𝗆, 𝖾𝗆𝖻𝗈𝗋𝖺 𝗈 𝗉𝗋𝗈𝖼𝖾𝗌𝗌𝗈 𝗍𝖾𝗇𝗁𝖺 𝗌𝗂𝖽𝗈 𝗆𝗎𝗂𝗍𝗈 𝗅𝖾𝗇𝗍𝗈. 𝖠𝗅𝗀𝗎𝗆𝖺𝗌 𝖽𝖾𝗌𝗍𝖺𝗌 𝗁𝗂𝗌𝗍𝗈́𝗋𝗂𝖺𝗌 𝗊𝗎𝖾 𝗋𝖾𝖿𝖾𝗋𝗂 𝖾 𝖺𝗌 𝗆𝗎𝗂𝗍𝖺𝗌 𝗈𝗎𝗍𝗋𝖺𝗌 𝗊𝗎𝖾 𝖺𝗉𝗋𝖾𝗌𝖾𝗇𝗍𝗈 𝗇𝗈 𝗅𝗂𝗏𝗋𝗈 𝗉𝖾𝗋𝗆𝖺𝗇𝖾𝖼𝖾𝗋𝖺𝗆 𝖽𝗎𝗋𝖺𝗇𝗍𝖾 𝗌𝖾́𝖼𝗎𝗅𝗈𝗌 𝖾 𝖾𝗋𝖺𝗆 𝗆𝗎𝗂𝗍𝗈 𝗉𝗈𝗉𝗎𝗅𝖺𝗋𝖾𝗌. 𝖭𝖺̃𝗈 𝗌𝖾 𝗉𝗈𝖽𝖾 𝗊𝗎𝖾𝗋𝖾𝗋 𝗏𝖾𝗋 𝗇𝗈 𝗆𝗎𝗇𝖽𝗈 𝖺𝗇𝗍𝗂𝗀𝗈 𝗎𝗆 𝗉𝗈𝖽𝖾𝗋 𝗍𝗈𝗍𝖺𝗅𝗂𝗍𝖺́𝗋𝗂𝗈 𝖼𝖺𝗉𝖺𝗓 𝖽𝖾 𝖼𝗈𝗇𝗍𝗋𝗈𝗅𝖺𝗋 𝗍𝗈𝖽𝖺𝗌 𝖺𝗌 𝗇𝖺𝗋𝗋𝖺𝗍𝗂𝗏𝖺𝗌. 𝖤 𝖾𝗌𝖼𝗋𝖾𝗏𝖾𝗋𝖺𝗆-𝗌𝖾 𝗂𝗆𝖾𝗇𝗌𝖺𝗌 𝗁𝗂𝗌𝗍𝗈́𝗋𝗂𝖺𝗌, 𝗇𝖾𝗆 𝗍𝗈𝖽𝖺𝗌 𝗁𝖾𝗋𝖾́𝗍𝗂𝖼𝖺𝗌. 𝖠𝗅𝗀𝗎𝗆𝖺𝗌 𝖾𝗋𝖺𝗆 𝖺𝗉𝖾𝗇𝖺𝗌 𝗈 𝗋𝖾𝗌𝗎𝗅𝗍𝖺𝖽𝗈 𝖽𝗈 𝖾𝗇𝗍𝗎𝗌𝗂𝖺𝗌𝗆𝗈 𝖽𝗈𝗌 𝗉𝗋𝗂𝗆𝖾𝗂𝗋𝗈𝗌 𝗌𝖾𝗀𝗎𝗂𝖽𝗈𝗋𝖾𝗌, 𝖽𝖾 𝗆𝖾𝗇𝗍𝖾𝗌 𝖺𝗉𝖺𝗂𝗑𝗈𝗇𝖺𝖽𝖺𝗌 𝗈𝗎 𝖿𝖺𝗇𝖺́𝗍𝗂𝖼𝖺𝗌. 𝖠𝗅𝗀𝗎𝗇𝗌 𝖽𝖾𝗌𝗌𝖾𝗌 𝗋𝖾𝗅𝖺𝗍𝗈𝗌, 𝗊𝗎𝖾 𝗉𝖾𝗋𝖽𝗎𝗋𝖺𝗆 𝗇𝗈𝗌 𝗌𝖾́𝖼𝗎𝗅𝗈𝗌, 𝗌𝖺̃𝗈 𝖾𝗌𝗉𝖺𝗇𝗍𝗈𝗌𝗈𝗌, 𝗂𝗇𝖼𝗅𝗎𝗂𝗇𝖽𝗈 𝗎𝗆 𝗉𝗈𝗋𝗍𝗎𝗀𝗎𝖾̂𝗌 𝗇𝖺 𝖤𝗍𝗂𝗈́𝗉𝗂𝖺.

𝖤𝗆 𝖻𝗎𝗌𝖼𝖺 𝖽𝗈 𝖯𝗋𝖾𝗌𝗍𝖾𝗌 𝖩𝗈𝖺̃𝗈? 

𝖤𝗑𝖺𝗍𝖺𝗆𝖾𝗇𝗍𝖾. 𝖮𝗌 𝗉𝗈𝗋𝗍𝗎𝗀𝗎𝖾𝗌𝖾𝗌 𝗏𝗂𝖺𝗃𝖺𝗋𝖺𝗆 𝗉𝖺𝗋𝖺 𝗈 𝗈𝗎𝗍𝗋𝗈 𝗅𝖺𝖽𝗈 𝖽𝗈 𝗆𝗎𝗇𝖽𝗈 𝗀𝗎𝗂𝖺𝖽𝗈𝗌 𝗍𝖺𝗆𝖻𝖾́𝗆 𝗉𝗈𝗋 𝗋𝖾𝗅𝖺𝗍𝗈𝗌 𝗆𝗂́𝗍𝗂𝖼𝗈𝗌 𝖽𝖾 𝗎𝗆 𝗋𝖾𝗂𝗇𝗈 𝖼𝗋𝗂𝗌𝗍𝖺̃𝗈. 𝖢𝗈𝗆𝗈 𝗆𝗎𝗂𝗍𝗈𝗌 𝗈𝗎𝗍𝗋𝗈𝗌 𝗉𝗈𝗏𝗈𝗌 𝗊𝗎𝖾 𝗊𝗎𝖾𝗋𝗂𝖺𝗆 𝖾𝗏𝖺𝗇𝗀𝖾𝗅𝗂𝗓𝖺𝗋, 𝖺𝖼𝗁𝖺𝗏𝖺𝗆 𝗊𝗎𝖾 𝗍𝗋𝖺𝗇𝗌𝗉𝗈𝗋𝗍𝖺𝗏𝖺𝗆 𝗈 𝖼𝗋𝗂𝗌𝗍𝗂𝖺𝗇𝗂𝗌𝗆𝗈 𝖼𝖾𝗋𝗍𝗈, 𝖾𝗆 𝗈𝗉𝗈𝗌𝗂𝖼̧𝖺̃𝗈 𝖺 𝗊𝗎𝖺𝗅𝗊𝗎𝖾𝗋 𝗈𝗎𝗍𝗋𝗈. 𝖢𝗈𝗆𝗈 𝖽𝗂𝗓𝗂𝖺 𝖩𝗈𝗁𝗇 𝖪𝗇𝗈𝗑, 𝗎𝗆 𝗍𝖾𝗈́𝗅𝗈𝗀𝗈 𝖾𝗌𝖼𝗈𝖼𝖾̂𝗌, 𝖼𝖺𝖽𝖺 𝗎𝗆 𝖾́ 𝗈𝗋𝗍𝗈𝖽𝗈𝗑𝗈 𝖽𝖾 𝗌𝗂 𝗉𝗋𝗈́𝗉𝗋𝗂𝗈, 𝖺 𝗁𝖾𝗋𝖾𝗌𝗂𝖺 𝖾𝗌𝗍𝖺́ 𝗌𝖾𝗆𝗉𝗋𝖾 𝗇𝗈𝗎𝗍𝗋𝗈 𝗅𝖺𝖽𝗈.

𝖳𝖾𝗇𝖽𝗈 𝗌𝗂𝖽𝗈 𝗎𝗆 𝗉𝗋𝗈𝖼𝖾𝗌𝗌𝗈 𝗅𝖾𝗇𝗍𝗈, 𝗇𝖺̃𝗈 𝗉𝗈𝖽𝖾𝗆𝗈𝗌 𝖿𝖺𝗅𝖺𝗋 𝗇𝗎𝗆𝖺 𝖽𝖾𝗌𝗍𝗋𝗎𝗂𝖼̧𝖺̃𝗈 𝗉𝗅𝖺𝗇𝖾𝖺𝖽𝖺… 

𝖭𝖺 𝗏𝖾𝗋𝖽𝖺𝖽𝖾, 𝖺𝗌 𝗉𝗋𝗂𝗆𝖾𝗂𝗋𝖺𝗌 𝖾𝗇𝗍𝗂𝖽𝖺𝖽𝖾𝗌 𝖼𝗋𝗂𝗌𝗍𝖺̃𝗌 𝗍𝖾𝗇𝗍𝖺𝗋𝖺𝗆 𝗉𝗅𝖺𝗇𝖾𝖺𝗋, 𝗆𝖺𝗌 𝖿𝖺𝗅𝗁𝖺𝗋𝖺𝗆 𝗉𝗈𝗋𝗊𝗎𝖾 𝗇𝖺̃𝗈 𝖼𝗈𝗇𝗌𝖾𝗀𝗎𝗂𝖺𝗆 𝖼𝗁𝖾𝗀𝖺𝗋 𝖺 𝗍𝗈𝖽𝗈𝗌. 𝖲𝖾 𝗍𝗂𝗏𝖾𝗌𝗌𝖾𝗆 𝗎𝗆𝖺 𝗏𝖺𝗋𝗂𝗇𝗁𝖺 𝗆𝖺́𝗀𝗂𝖼𝖺 – 𝖾 𝖼𝗎𝗋𝗂𝗈𝗌𝖺𝗆𝖾𝗇𝗍𝖾 𝖩𝖾𝗌𝗎𝗌 𝖾𝗋𝖺, 𝗇𝗈 𝗂𝗇𝗂́𝖼𝗂𝗈, 𝖿𝗋𝖾𝗊𝗎𝖾𝗇𝗍𝖾𝗆𝖾𝗇𝗍𝖾 𝖺𝗌𝗌𝗈𝖼𝗂𝖺𝖽𝗈 𝖺 𝖿𝖾𝗂𝗍𝗂𝖼𝖾𝗂𝗋𝗈𝗌 –, 𝗃𝗎𝗅𝗀𝗈 𝗊𝗎𝖾 𝗍𝖾𝗋𝗂𝖺𝗆 𝗂𝗆𝗉𝗈𝗌𝗍𝗈 𝗇𝗎𝗆 𝖺́𝗉𝗂𝖼𝖾 𝖺 𝗇𝖺𝗋𝗋𝖺𝗍𝗂𝗏𝖺 𝗊𝗎𝖾 𝗆𝖺𝗂𝗌 𝗅𝗁𝖾𝗌 𝗂𝗇𝗍𝖾𝗋𝖾𝗌𝗌𝖺𝗏𝖺. 𝖨𝗌𝗌𝗈 𝖺𝖼𝖺𝖻𝗈𝗎 𝗉𝗈𝗋 𝖺𝖼𝗈𝗇𝗍𝖾𝖼𝖾𝗋, 𝗆𝖺𝗌 𝗇𝗎𝗆 𝗉𝗋𝗈𝖼𝖾𝗌𝗌𝗈 𝗆𝗎𝗂𝗍𝗈 𝖽𝗂𝗇𝖺̂𝗆𝗂𝖼𝗈. 𝖧𝖺́ 𝗆𝗎𝗂𝗍𝖺 𝗁𝗈𝗌𝗍𝗂𝗅𝗂𝖽𝖺𝖽𝖾 𝖾𝗇𝗍𝗋𝖾 𝗀𝗋𝗎𝗉𝗈𝗌 𝖼𝗈𝗆 𝗂𝗇𝗍𝖾𝗋𝗉𝗋𝖾𝗍𝖺𝖼̧𝗈̃𝖾𝗌 𝖾 𝗇𝖺𝗋𝗋𝖺𝗍𝗂𝗏𝖺𝗌 𝖽𝗂𝖿𝖾𝗋𝖾𝗇𝗍𝖾𝗌 𝖽𝖺 𝗏𝗂𝖽𝖺 𝖽𝖾 𝖩𝖾𝗌𝗎𝗌 𝖾 𝖽𝗈𝗌 𝗉𝗋𝗂𝗇𝖼𝗂́𝗉𝗂𝗈𝗌 𝖽𝗈 𝖼𝗋𝗂𝗌𝗍𝗂𝖺𝗇𝗂𝗌𝗆𝗈. 𝖤𝗌𝗌𝖺𝗌 𝗅𝗎𝗍𝖺𝗌 𝖾𝗋𝖺𝗆 𝗊𝗎𝖺𝗅𝗊𝗎𝖾𝗋 𝖼𝗈𝗂𝗌𝖺 𝗊𝗎𝖾 𝖽𝖾𝗌𝖼𝗈𝗇𝖼𝖾𝗋𝗍𝖺𝗏𝖺 𝗈 𝖾𝗌𝗉𝗂́𝗋𝗂𝗍𝗈 𝗀𝗋𝖾𝗀𝗈 𝖾 𝗋𝗈𝗆𝖺𝗇𝗈, 𝗆𝗎𝗂𝗍𝗈 𝗁𝖺𝖻𝗂𝗍𝗎𝖺𝖽𝗈 𝖺̀ 𝗆𝗎𝗅𝗍𝗂𝗉𝗅𝗂𝖼𝗂𝖽𝖺𝖽𝖾 𝖽𝖾 𝗋𝖾𝗅𝖺𝗍𝗈𝗌 𝗆𝗂𝗍𝗈𝗅𝗈́𝗀𝗂𝖼𝗈𝗌 𝖾 𝖺̀ 𝗂𝖽𝖾𝗂𝖺 𝖽𝖾 𝗊𝗎𝖾 𝗍𝗈𝖽𝖺𝗌 𝖺𝗌 𝗋𝖾𝗅𝗂𝗀𝗂𝗈̃𝖾𝗌 𝗀𝗂𝗋𝖺𝗆 𝖾𝗆 𝗍𝗈𝗋𝗇𝗈 𝖽𝖾 𝗂𝖽𝖾𝗂𝖺𝗌 𝗌𝖾𝗆𝖾𝗅𝗁𝖺𝗇𝗍𝖾𝗌.

𝖮 𝗊𝗎𝖾 𝗆𝖺𝗂𝗌 𝖾𝗌𝗉𝖺𝗇𝗍𝖺 𝗇𝗈 𝗌𝖾𝗎 𝗅𝗂𝗏𝗋𝗈 𝖾́ 𝖺 𝖼𝗋𝗂𝖺𝗍𝗂𝗏𝗂𝖽𝖺𝖽𝖾 𝖽𝖾 𝖺𝗅𝗀𝗎𝗇𝗌 𝗋𝖾𝗅𝖺𝗍𝗈𝗌… 𝖤́, 𝖽𝖾 𝖿𝖺𝖼𝗍𝗈, 𝖾𝗌𝗉𝖺𝗇𝗍𝗈𝗌𝗈, 𝗆𝖾𝗌𝗆𝗈 𝗌𝖺𝖻𝖾𝗇𝖽𝗈 𝗊𝗎𝖾 𝖺𝗅𝗀𝗎𝗇𝗌 𝖽𝗈𝗌 𝖾𝗏𝖺𝗇𝗀𝖾𝗅𝗁𝗈𝗌 𝖺𝗉𝗈́𝖼𝗋𝗂𝖿𝗈𝗌 𝗌𝖺̃𝗈 𝗉𝗈𝗌𝗍𝖾𝗋𝗂𝗈𝗋𝖾𝗌 𝖺𝗈𝗌 𝖼𝖺𝗇𝗈́𝗇𝗂𝖼𝗈𝗌 𝖾 𝖺̀ 𝖿𝗂𝗑𝖺𝖼̧𝖺̃𝗈 𝖽𝖺 𝖡𝗂́𝖻𝗅𝗂𝖺. 𝖢𝖾𝗋𝗍𝖺𝗆𝖾𝗇𝗍𝖾 𝗍𝖺𝗆𝖻𝖾́𝗆 𝖾𝗌𝗉𝖺𝗇𝗍𝖺𝗏𝖺𝗆 𝗈𝗌 𝗅𝖾𝗂𝗍𝗈𝗋𝖾𝗌 𝖽𝖺 𝗌𝗎𝖺 𝖾́𝗉𝗈𝖼𝖺. 𝖭𝗎𝗆 𝖽𝖾𝗅𝖾𝗌, 𝖩𝖾𝗌𝗎𝗌 𝖾𝗋𝖺 𝗎𝗆 𝖽𝗈𝗆𝖺𝖽𝗈𝗋 𝖽𝖾 𝖽𝗋𝖺𝗀𝗈̃𝖾𝗌, 𝗍𝖾𝗆𝖺 𝗊𝗎𝖾 𝗁𝗈𝗃𝖾 𝖾𝗌𝗍𝖺́ 𝗇𝗈𝗏𝖺𝗆𝖾𝗇𝗍𝖾 𝗇𝖺 𝗆𝗈𝖽𝖺 𝖼𝗈𝗆 𝖺𝗌 𝗌𝖾́𝗋𝗂𝖾𝗌 𝗍𝖾𝗅𝖾𝗏𝗂𝗌𝗂𝗏𝖺𝗌… 𝖭𝗈𝗎𝗍𝗋𝗈𝗌, 𝖺 𝗏𝖺𝗀𝗂𝗇𝖺 𝖽𝖺 𝖵𝗂𝗋𝗀𝖾𝗆 𝖿𝖺𝗓 𝖼𝗈𝗂𝗌𝖺𝗌 𝗆𝗎𝗂𝗍𝗈 𝗂𝗇𝖾𝗌𝗉𝖾𝗋𝖺𝖽𝖺𝗌, 𝖼𝗈𝗆𝗈 𝗊𝗎𝖾𝗂𝗆𝖺𝗋 𝗊𝗎𝖾𝗆 𝗍𝖾𝗇𝗍𝖺 𝖿𝖺𝗓𝖾𝗋 𝗈 𝗍𝖺𝗅 𝗍𝖾𝗌𝗍𝖾 𝖽𝖺 𝗏𝗂𝗋𝗀𝗂𝗇𝖽𝖺𝖽𝖾.

𝖳𝖾𝗆 𝖺𝗅𝗀𝗎𝗆 𝗋𝖾𝗅𝖺𝗍𝗈 𝖼𝗈𝗇𝗌𝗂𝖽𝖾𝗋𝖺𝖽𝗈 𝗁𝖾𝗋𝖾́𝗍𝗂𝖼𝗈 𝖽𝖾 𝗊𝗎𝖾 𝗀𝗈𝗌𝗍𝖾 𝗉𝖺𝗋𝗍𝗂𝖼𝗎𝗅𝖺𝗋𝗆𝖾𝗇𝗍𝖾? 

𝖤́ 𝖽𝗂𝖿𝗂́𝖼𝗂𝗅 𝗇𝖺̃𝗈 𝖿𝗂𝖼𝖺𝗋 𝗌𝗎𝗋𝗉𝗋𝖾𝖾𝗇𝖽𝗂𝖽𝗈 𝖼𝗈𝗆 𝖺𝗊𝗎𝖾𝗅𝖾 𝖾𝗆 𝗊𝗎𝖾 𝖩𝖾𝗌𝗎𝗌 𝗆𝖺𝗍𝖺 𝗉𝖾𝗌𝗌𝗈𝖺𝗌. 𝖤́ 𝗎𝗆𝖺 𝗇𝖺𝗋𝗋𝖺𝗍𝗂𝗏𝖺 𝗆𝗎𝗂𝗍𝗈 𝗂𝗇𝗍𝖾𝗋𝖾𝗌𝗌𝖺𝗇𝗍𝖾 𝖾 𝖺𝗍𝖾́ 𝖽𝗂𝗏𝖾𝗋𝗍𝗂𝖽𝖺, 𝗊𝗎𝖾 𝗇𝗈𝗌 𝗋𝖾𝗏𝖾𝗅𝖺 𝗍𝖺𝗆𝖻𝖾́𝗆 𝖼𝗈𝗆𝗈 𝖾́ 𝗊𝗎𝖾 𝖺𝗌 𝗉𝖾𝗌𝗌𝗈𝖺𝗌 𝗉𝗋𝗈𝖼𝗎𝗋𝖺𝗏𝖺𝗆 𝖼𝗈𝗆𝗉𝗋𝖾𝖾𝗇𝖽𝖾𝗋 𝖺 𝗏𝗂𝖽𝖺 𝖽𝖾 𝖩𝖾𝗌𝗎𝗌 𝖾, 𝖾𝗆 𝗉𝖺𝗋𝗍𝗂𝖼𝗎𝗅𝖺𝗋, 𝖾𝗊𝗎𝖺𝖼𝗂𝗈𝗇𝖺𝗋 𝗎𝗆𝖺 𝖼𝗋𝗂𝖺𝗇𝖼̧𝖺 𝖼𝗈𝗆 𝖼𝗂𝗇𝖼𝗈 𝖺𝗇𝗈𝗌 𝖾 𝖼𝗈𝗆 𝗈𝗌 𝗉𝗈𝖽𝖾𝗋𝖾𝗌 𝖽𝖾 𝗎𝗆 𝖣𝖾𝗎𝗌. 𝖭𝖺̃𝗈 𝗌𝗎𝗋𝗉𝗋𝖾𝖾𝗇𝖽𝖾 𝗊𝗎𝖾 𝗉𝗈𝗌𝗌𝖺 𝗁𝖺𝗏𝖾𝗋 𝗎𝗆 𝖺𝖼𝗂𝖽𝖾𝗇𝗍𝖾 𝗈𝗎 𝗎𝗆𝖺 𝗂𝗋𝗋𝗂𝗍𝖺𝖼̧𝖺̃𝗈 𝗊𝗎𝖾 𝖺𝖼𝖺𝖻𝖺 𝗆𝖺𝗅… 𝖤𝗌𝗍𝖾 𝖾́ 𝗎𝗆 𝗉𝗈𝗇𝗍𝗈 𝗂𝗆𝗉𝗈𝗋𝗍𝖺𝗇𝗍𝖾, 𝗉𝗈𝗋𝗊𝗎𝖾 𝗋𝖾𝗆𝖾𝗍𝖾 𝗉𝖺𝗋𝖺 𝖺 𝗊𝗎𝖾𝗌𝗍𝖺̃𝗈 𝖽𝖺 𝖽𝗂𝗏𝗂𝗇𝖽𝖺𝖽𝖾, 𝖽𝗈 𝗊𝗎𝖾 𝖾𝗅𝖺 𝖽𝖾𝗏𝖾𝗋𝗂𝖺 𝗌𝖾𝗋, 𝖼𝗈𝗆𝗈 𝖾𝗋𝖺 𝖾𝗇𝗍𝖾𝗇𝖽𝗂𝖽𝖺. 𝖮𝗌 𝗉𝗋𝗂𝗆𝖾𝗂𝗋𝗈𝗌 𝗈𝖻𝗌𝖾𝗋𝗏𝖺𝖽𝗈𝗋𝖾𝗌 𝖽𝗈 𝖼𝗋𝗂𝗌𝗍𝗂𝖺𝗇𝗂𝗌𝗆𝗈 𝖿𝗂𝖼𝖺𝗏𝖺𝗆 𝗆𝗎𝗂𝗍𝗈 𝗂𝗇𝗍𝗋𝗂𝗀𝖺𝖽𝗈𝗌 𝖼𝗈𝗆 𝖺𝗊𝗎𝗂𝗅𝗈 𝖺 𝗊𝗎𝖾 𝖼𝗁𝖺𝗆𝖺𝗏𝖺𝗆 𝖺 𝗂𝗇𝗎𝗍𝗂𝗅𝗂𝖽𝖺𝖽𝖾 𝖽𝖾 𝖩𝖾𝗌𝗎𝗌 𝖼𝗈𝗆𝗈 𝖽𝗂𝗏𝗂𝗇𝖽𝖺𝖽𝖾. “𝖲𝖾 𝖾𝗋𝖺 𝗎𝗆 𝖣𝖾𝗎𝗌, 𝖼𝗈𝗆𝗈 𝖾́ 𝗊𝗎𝖾 𝖺𝖼𝖺𝖻𝗈𝗎 𝖼𝗋𝗎𝖼𝗂𝖿𝗂𝖼𝖺𝖽𝗈?”, 𝗉𝖾𝗋𝗀𝗎𝗇𝗍𝖺𝗏𝖺𝗆. 𝖤́ 𝖺𝗂́ 𝗊𝗎𝖾 𝗋𝖾𝗌𝗂𝖽𝖾 𝖺 𝗁𝗂𝗌𝗍𝗈́𝗋𝗂𝖺 𝖼𝗋𝗂𝗌𝗍𝖺̃. 𝖬𝖺𝗌 𝖾́ 𝗉𝗋𝖾𝖼𝗂𝗌𝗈 𝗍𝖾𝗋 𝖾𝗆 𝖼𝗈𝗇𝗍𝖺 𝗊𝗎𝖾 𝗁𝗈𝗃𝖾 𝗏𝖺𝗅𝗈𝗋𝗂𝗓𝖺𝗆𝗈𝗌 𝗆𝗎𝗂𝗍𝗈 𝗈 𝗅𝖺𝖽𝗈 𝗂𝗇𝗍𝖾𝗅𝖾𝖼𝗍𝗎𝖺𝗅 𝖾 𝖾𝗌𝖼𝗋𝗂𝗍𝗈 𝖽𝖺 𝗋𝖾𝗅𝗂𝗀𝗂𝖺̃𝗈, 𝗈𝗌 𝗌𝖾𝗎𝗌 𝖿𝗎𝗇𝖽𝖺𝗆𝖾𝗇𝗍𝗈𝗌 𝖾 𝖽𝗈𝗀𝗆𝖺𝗌, 𝖺 𝗌𝗎𝖺 𝖼𝗈𝗇𝗌𝗍𝗋𝗎𝖼̧𝖺̃𝗈, 𝗆𝖺𝗌 𝗊𝗎𝖺𝗇𝖽𝗈 𝗌𝖾 𝗉𝖾𝗇𝗌𝖺 𝗇𝖺 𝗋𝖺𝗓𝖺̃𝗈 𝗉𝖾𝗅𝖺 𝗊𝗎𝖺𝗅 𝖩𝖾𝗌𝗎𝗌 𝗌𝖾 𝗍𝗈𝗋𝗇𝗈𝗎 𝗍𝖺̃𝗈 𝗉𝗈𝗉𝗎𝗅𝖺𝗋 𝖾 𝖽𝗂𝖿𝖾𝗋𝖾𝗇𝗍𝖾 𝗇𝖺 𝗌𝗎𝖺 𝖾́𝗉𝗈𝖼𝖺 𝗍𝖾𝗆𝗈𝗌 𝖽𝖾 𝗉𝖾𝗇𝗌𝖺𝗋 𝗇𝗈𝗌 𝖼𝗎𝗂𝖽𝖺𝖽𝗈𝗌 𝖽𝖾 𝗌𝖺𝗎́𝖽𝖾 𝖾 𝗇𝖺 𝖺𝗍𝖾𝗇𝖼̧𝖺̃𝗈 𝖺𝗈𝗌 𝗉𝗈𝖻𝗋𝖾𝗌 𝗊𝗎𝖾 𝗈 𝖼𝗋𝗂𝗌𝗍𝗂𝖺𝗇𝗂𝗌𝗆𝗈 𝗉𝗈̂𝗌 𝗇𝗈 𝖼𝖾𝗇𝗍𝗋𝗈 𝖽𝖾 𝗍𝗎𝖽𝗈.

𝖰𝗎𝖾𝗂𝗆𝖺𝗋 𝗅𝗂𝗏𝗋𝗈𝗌 𝗍𝖾𝗏𝖾 𝗌𝖾𝗆𝗉𝗋𝖾 𝗎𝗆 𝖾𝗇𝗈𝗋𝗆𝖾 𝗂𝗆𝗉𝖺𝖼𝗍𝗈 𝗇𝖺𝗌 𝗉𝖾𝗌𝗌𝗈𝖺𝗌, 𝖾𝗆𝖻𝗈𝗋𝖺 𝗈 𝗇𝗎́𝗆𝖾𝗋𝗈 𝖽𝖾 𝗅𝗂𝗏𝗋𝗈𝗌 𝗉𝖾𝗋𝖽𝗂𝖽𝗈𝗌 𝗇𝖾𝗌𝗌𝖾𝗌 𝖾𝗌𝗉𝖾𝗍𝖺́𝖼𝗎𝗅𝗈𝗌, 𝗆𝗎𝗂𝗍𝖺𝗌 𝗏𝖾𝗓𝖾𝗌 𝖾𝗇𝖼𝖾𝗇𝖺𝖽𝗈𝗌, 𝗍𝖾𝗇𝗁𝖺 𝗌𝗂𝖽𝗈 𝗉𝖾𝗊𝗎𝖾𝗇𝗈. 𝖬𝖺𝗌 𝗈 𝗆𝖾𝖽𝗈 𝖿𝗂𝖼𝖺𝗏𝖺 𝗅𝖺́ 𝖾 𝖾𝗌𝗌𝖾, 𝗌𝗂𝗆, 𝖾𝗋𝖺 𝗆𝗎𝗂𝗍𝗈 𝗉𝗈𝖽𝖾𝗋𝗈𝗌𝗈

𝖬𝖺𝗌 𝗁𝖺́ 𝗅𝗎𝗀𝖺𝗋 𝗉𝖺𝗋𝖺 𝖺 𝗁𝖾𝗋𝖾𝗌𝗂𝖺 𝗇𝖺 𝗋𝖾𝗅𝗂𝗀𝗂𝖺̃𝗈? 

𝖡𝖾𝗆, 𝖺𝗌𝗌𝗂𝗆 𝗊𝗎𝖾 𝗅𝗁𝖾 𝖼𝗁𝖺𝗆𝖺𝗆𝗈𝗌 𝗁𝖾𝗋𝖾𝗌𝗂𝖺 𝖾𝗌𝗍𝖺𝗆𝗈𝗌 𝖺 𝗍𝗂𝗋𝖺́-𝗅𝖺 𝖽𝗈 𝗅𝗎𝗀𝖺𝗋 𝗊𝗎𝖾 𝗉𝗈𝖽𝖾𝗋𝗂𝖺 𝗍𝖾𝗋 𝗇𝖺 𝗋𝖾𝗅𝗂𝗀𝗂𝖺̃𝗈. 𝖮𝗋𝗂𝗀𝗂𝗇𝖺𝗅𝗆𝖾𝗇𝗍𝖾 “𝗁𝖾𝗋𝖾𝗌𝗂𝖺” 𝖺𝗉𝖾𝗇𝖺𝗌 𝗌𝗂𝗀𝗇𝗂𝖿𝗂𝖼𝖺𝗏𝖺 𝖾𝗌𝖼𝗈𝗅𝗁𝖺. 𝖤𝗋𝖺 𝖺 𝗉𝗈𝗌𝗌𝗂𝖻𝗂𝗅𝗂𝖽𝖺𝖽𝖾 𝖽𝖾 𝗉𝖾𝗀𝖺𝗋𝗆𝗈𝗌 𝖾𝗆 𝖺𝗅𝗀𝗈 𝖾 𝖽𝖾𝖿𝗂𝗇𝗂𝗋𝗆𝗈𝗌 𝖺𝗌 𝗇𝗈𝗌𝗌𝖺𝗌 𝗉𝗋𝖾𝖿𝖾𝗋𝖾̂𝗇𝖼𝗂𝖺𝗌. 𝖭𝗈 𝗆𝗎𝗇𝖽𝗈 𝖺𝗇𝗍𝗂𝗀𝗈, 𝗎𝗌𝖺𝗋 𝗈 𝗇𝗈𝗌𝗌𝗈 𝗉𝖾𝗇𝗌𝖺𝗆𝖾𝗇𝗍𝗈, 𝗆𝖾𝗌𝗆𝗈 𝖾𝗆 𝗍𝖾𝗋𝗆𝗈𝗌 𝗋𝖾𝗅𝗂𝗀𝗂𝗈𝗌𝗈𝗌, 𝖾𝗋𝖺 𝗏𝗂𝗌𝗍𝗈 𝖼𝗈𝗆𝗈 𝗉𝗈𝗌𝗂𝗍𝗂𝗏𝗈. 𝖭𝗎𝗇𝖼𝖺 𝗍𝗂𝗇𝗁𝖺 𝗎𝗆𝖺 𝖼𝗈𝗇𝗈𝗍𝖺𝖼̧𝖺̃𝗈 𝗇𝖾𝗀𝖺𝗍𝗂𝗏𝖺. 𝖧𝖺́ 𝗇𝖺 𝗍𝗋𝖺𝖽𝗂𝖼̧𝖺̃𝗈 𝗀𝗋𝖾𝗀𝖺 𝖾 𝗋𝗈𝗆𝖺𝗇𝖺 𝗎𝗆 𝗀𝗈𝗌𝗍𝗈 𝗉𝗈𝗋 𝖽𝗂𝗌𝖼𝗎𝗍𝗂𝗋, 𝗊𝗎𝖾𝗌𝗍𝗂𝗈𝗇𝖺𝗋, 𝗏𝖾𝗋 𝗈𝗌 𝗈𝗎𝗍𝗋𝗈𝗌 𝗅𝖺𝖽𝗈𝗌. 𝖲𝗈́ 𝗊𝗎𝖾 𝖼𝗈𝗆 𝖺 𝖺𝖿𝗂𝗋𝗆𝖺𝖼̧𝖺̃𝗈 𝖽𝗈 𝖼𝗋𝗂𝗌𝗍𝗂𝖺𝗇𝗂𝗌𝗆𝗈, 𝖺𝗌 𝖾𝗌𝖼𝗈𝗅𝗁𝖺𝗌 𝗂𝗇𝖾𝗋𝖾𝗇𝗍𝖾𝗌 𝖺̀𝗌 𝗁𝖾𝗋𝖾𝗌𝗂𝖺𝗌, 𝖺𝗌 𝗏𝗂𝗌𝗈̃𝖾𝗌 𝖺𝗅𝗍𝖾𝗋𝗇𝖺𝗍𝗂𝗏𝖺𝗌, 𝖺𝗌 𝗇𝖺𝗋𝗋𝖺𝗍𝗂𝗏𝖺𝗌 𝖽𝗂𝗏𝖾𝗋𝗀𝖾𝗇𝗍𝖾𝗌, 𝖼𝗈𝗆𝖾𝖼̧𝖺𝗆 𝖺 𝗌𝖾𝗋 𝗏𝗂𝗌𝗍𝖺𝗌 𝖼𝗈𝗆𝗈 𝗇𝖾𝗀𝖺𝗍𝗂𝗏𝖺𝗌. 𝖠 𝖾𝗌𝖼𝗈𝗅𝗁𝖺 𝗉𝖺𝗌𝗌𝖺 𝖺 𝗌𝖾𝗋 𝖾𝗇𝖼𝖺𝗋𝖺𝖽𝖺 𝖼𝗈𝗆𝗈 𝗎𝗆 𝗏𝖾𝗇𝖾𝗇𝗈 𝖾 𝖺 𝗌𝖾𝗋 𝖺𝗍𝖺𝖼𝖺𝖽𝖺. 𝖮 𝗉𝗋𝗂𝗆𝖾𝗂𝗋𝗈 𝖺𝗅𝗏𝗈 𝖾́ 𝖺 𝖼𝗎𝗋𝗂𝗈𝗌𝗂𝖽𝖺𝖽𝖾.

𝖯𝗈𝖽𝖾𝗆𝗈𝗌 𝗏𝖾𝗋 𝖾𝗌𝗍𝖾 𝗅𝗂𝗏𝗋𝗈, 𝖧𝖾𝗋𝖾𝗌𝗂𝖺, 𝖼𝗈𝗆𝗈 𝗎𝗆𝖺 𝖼𝗈𝗇𝗍𝗂𝗇𝗎𝖺𝖼̧𝖺̃𝗈 𝖽𝖾 𝖠 𝖢𝗁𝖾𝗀𝖺𝖽𝖺 𝖽𝖺𝗌 𝖳𝗋𝖾𝗏𝖺𝗌? 

𝖤𝗌𝗍𝖺̃𝗈 𝗂𝗇𝗍𝗂𝗆𝖺𝗆𝖾𝗇𝗍𝖾 𝗅𝗂𝗀𝖺𝖽𝗈𝗌? 𝖮𝗌 𝖽𝗈𝗂𝗌 𝗅𝗂𝗏𝗋𝗈𝗌 𝖿𝗈𝗋𝗆𝖺𝗆 𝗎𝗆 𝖽𝗂́𝗉𝗍𝗂𝖼𝗈, 𝗌𝖺̃𝗈 𝖽𝗎𝖺𝗌 𝖿𝖺𝖼𝖾𝗌 𝖽𝖺 𝗆𝖾𝗌𝗆𝖺 𝗆𝗈𝖾𝖽𝖺 𝖾𝗆 𝗍𝗈𝗋𝗇𝗈 𝖽𝗈 𝗊𝗎𝖾 𝗈 𝖼𝗋𝗂𝗌𝗍𝗂𝖺𝗇𝗂𝗌𝗆𝗈 𝖿𝖾𝗓 𝖺𝗈 𝗆𝗎𝗇𝖽𝗈 𝖽𝖾 𝗈𝗇𝖽𝖾 𝗌𝗎𝗋𝗀𝗂𝗎 – 𝖽𝖾𝗌𝗍𝗋𝗎𝗂𝗇𝖽𝗈 𝗆𝗎𝗂𝗍𝗈 𝖽𝗈 𝖼𝗈𝗇𝗁𝖾𝖼𝗂𝗆𝖾𝗇𝗍𝗈 𝗅𝖾𝗀𝖺𝖽𝗈 𝗉𝖾𝗅𝗈𝗌 𝗀𝗋𝖾𝗀𝗈𝗌 𝖾 𝗈𝗌 𝗋𝗈𝗆𝖺𝗇𝗈𝗌, 𝖼𝗈𝗆𝗈 𝖾𝗎 𝖼𝗈𝗇𝗍𝗈 𝖾𝗆 𝖠 𝖢𝗁𝖾𝗀𝖺𝖽𝖺 𝖽𝖺𝗌 𝖳𝗋𝖾𝗏𝖺𝗌 – 𝖾 𝖺𝗈 𝗆𝗎𝗇𝖽𝗈 𝗊𝗎𝖾 𝖼𝗋𝗂𝗈𝗎. 𝖧𝗈𝗃𝖾 𝖾𝗆 𝖽𝗂𝖺 𝖾𝗌𝗊𝗎𝖾𝖼𝖾𝗆𝗈-𝗇𝗈𝗌 𝖽𝖾 𝗍𝗎𝖽𝗈 𝗈 𝗊𝗎𝖾 𝗈 𝖼𝗋𝗂𝗌𝗍𝗂𝖺𝗇𝗂𝗌𝗆𝗈 𝖽𝖾𝗌𝗍𝗋𝗎𝗂𝗎 𝗉𝗈𝗋𝗊𝗎𝖾 𝗈 𝖿𝖾𝗓 𝖽𝖾 𝗎𝗆𝖺 𝖿𝗈𝗋𝗆𝖺 𝗆𝗎𝗂𝗍𝗈 𝖾𝖿𝗂𝖼𝖺𝗓. 𝖭𝖺̃𝗈 𝗌𝗈𝖻𝗋𝖾𝗏𝗂𝗏𝖾𝗋𝖺𝗆 𝗉𝖺𝗀𝖺̃𝗈𝗌 𝗉𝖺𝗋𝖺 𝖼𝗈𝗇𝗍𝖺𝗋. 𝖤 𝖽𝖾𝗉𝗈𝗂𝗌 𝗈 𝗍𝖾𝗆𝗉𝗈 𝖿𝗈𝗂 𝗉𝖺𝗌𝗌𝖺𝗇𝖽𝗈. 𝖮 𝖼𝗋𝗂𝗌𝗍𝗂𝖺𝗇𝗂𝗌𝗆𝗈 𝖿𝗈𝗂 𝗆𝗎𝗂𝗍𝗈 𝖻𝗈𝗆 𝖾𝗆 𝖺𝗉𝖺𝗀𝖺𝗋 𝗍𝗎𝖽𝗈, 𝗆𝖾𝗇𝗈𝗌 𝖺 𝗌𝗂 𝗉𝗋𝗈́𝗉𝗋𝗂𝗈. 𝖤 𝗇𝖺̃𝗈 𝗉𝗋𝖾𝖼𝗂𝗌𝖺𝗏𝖺 𝖽𝖾 𝗍𝖾𝗋 𝗌𝗂𝖽𝗈 𝖺𝗌𝗌𝗂𝗆, 𝗉𝗈𝗂𝗌 𝗁𝖺𝗏𝗂𝖺 𝖾𝗇𝗍𝖾𝗇𝖽𝗂𝗆𝖾𝗇𝗍𝗈𝗌 𝖽𝖺 𝗋𝖾𝗅𝗂𝗀𝗂𝖺̃𝗈 𝖼𝗋𝗂𝗌𝗍𝖺̃ 𝗆𝖺𝗂𝗌 𝖺𝖻𝗋𝖺𝗇𝗀𝖾𝗇𝗍𝖾𝗌 𝖾 𝗂𝗇𝖼𝗅𝗎𝗌𝗂𝗏𝗈𝗌, 𝖼𝗈𝗆𝗈 𝗌𝖾 𝖽𝗂𝗓 𝗁𝗈𝗃𝖾. 𝖠 𝗉𝖺𝗌𝗌𝖺𝗀𝖾𝗆 𝖽𝗈 𝖿𝗂𝗆 𝖽𝗈 𝗆𝗎𝗇𝖽𝗈 𝗋𝗈𝗆𝖺𝗇𝗈 𝗉𝖺𝗋𝖺 𝖺 𝖨𝖽𝖺𝖽𝖾 𝖬𝖾́𝖽𝗂𝖺 𝖾́ 𝗎𝗆 𝗉𝖾𝗋𝗂́𝗈𝖽𝗈 𝖽𝖾 𝗀𝗋𝖺𝗇𝖽𝖾𝗌 𝗍𝗋𝖺𝗇𝗌𝖿𝗈𝗋𝗆𝖺𝖼̧𝗈̃𝖾𝗌.

𝖧𝖺́ 𝗆𝗎𝗂𝗍𝗈 𝗊𝗎𝖾 𝗌𝖾 𝖽𝖾𝗂𝗑𝗈𝗎 𝖽𝖾 𝗏𝖾𝗋 𝖺 𝖨𝖽𝖺𝖽𝖾 𝖬𝖾́𝖽𝗂𝖺 𝖺𝗉𝖾𝗇𝖺𝗌 𝖼𝗈𝗆𝗈 𝗎𝗆𝖺 𝗂𝖽𝖺𝖽𝖾 𝖽𝖺𝗌 𝗍𝗋𝖾𝗏𝖺𝗌, 𝗆𝖺𝗌 𝗈 𝗌𝖾𝗎 𝗅𝗂𝗏𝗋𝗈 𝗇𝖺̃𝗈 𝖽𝖾𝗂𝗑𝖺 𝖽𝖾 𝖽𝖺𝗋 𝖺𝗅𝗀𝗎𝗇𝗌 𝖺𝗋𝗀𝗎𝗆𝖾𝗇𝗍𝗈𝗌 𝖺 𝖾𝗌𝗌𝖺 𝗏𝗂𝗌𝖺̃𝗈 𝗆𝖺𝗂𝗌 𝗈𝖻𝗌𝖼𝗎𝗋𝖺… 

𝖤𝗌𝗌𝖺 𝖾́ 𝗎𝗆𝖺 𝖽𝗂𝗌𝖼𝗎𝗌𝗌𝖺̃𝗈 𝖺𝗇𝗍𝗂𝗀𝖺 𝖾 𝖾́ 𝗏𝖾𝗋𝖽𝖺𝖽𝖾 𝗊𝗎𝖾 𝖺 𝗂𝖽𝖾𝗂𝖺 𝖽𝖾 𝗎𝗆𝖺 𝗂𝖽𝖺𝖽𝖾 𝖽𝖺𝗌 𝗍𝗋𝖾𝗏𝖺𝗌 𝖾𝗌𝗍𝖺́ 𝗆𝗎𝗂𝗍𝗈 𝗎𝗅𝗍𝗋𝖺𝗉𝖺𝗌𝗌𝖺𝖽𝖺. 𝖢𝗎𝗋𝗂𝗈𝗌𝖺𝗆𝖾𝗇𝗍𝖾, 𝖾́ 𝗎𝗆𝖺 𝗏𝗂𝗌𝖺̃𝗈 𝗆𝖺𝗇𝗂𝗊𝗎𝖾𝗂́𝗌𝗍𝖺 𝖼𝗋𝗂𝖺𝖽𝖺 𝗉𝖾𝗅𝗈𝗌 𝗉𝗋𝗈́𝗉𝗋𝗂𝗈𝗌 𝖼𝗋𝗂𝗌𝗍𝖺̃𝗈𝗌, 𝗃𝖺́ 𝗊𝗎𝖾 𝗈 𝗍𝖾𝗋𝗆𝗈 “𝗂𝖽𝖺𝖽𝖾 𝖽𝖺𝗌 𝗍𝗋𝖾𝗏𝖺𝗌” 𝗏𝖾𝗆 𝖽𝗈 𝖼𝗋𝗂𝗌𝗍𝗂𝖺𝗇𝗂𝗌𝗆𝗈. 𝖠𝗇𝗍𝖾𝗌 𝖽𝖺 𝗏𝗂𝗇𝖽𝖺 𝖽𝖾 𝖩𝖾𝗌𝗎𝗌, 𝗈 𝗆𝗎𝗇𝖽𝗈 𝗏𝗂𝗏𝗂𝖺 𝗇𝗎𝗆𝖺 𝖾𝗌𝖼𝗎𝗋𝗂𝖽𝖺̃𝗈. 𝖲𝗈́ 𝗆𝖺𝗂𝗌 𝗍𝖺𝗋𝖽𝖾 𝗏𝖾𝗂𝗈 𝖺 𝗌𝖾𝗋 𝖺𝗉𝗅𝗂𝖼𝖺𝖽𝖺, 𝗉𝗈𝗋 𝗈𝗉𝗈𝗌𝗂𝖼̧𝖺̃𝗈 𝖺𝗈 𝖱𝖾𝗇𝖺𝗌𝖼𝗂𝗆𝖾𝗇𝗍𝗈, 𝖺̀ 𝖨𝖽𝖺𝖽𝖾 𝖬𝖾́𝖽𝗂𝖺. 𝖬𝖺𝗌, 𝗌𝗂𝗆, 𝗍𝖺𝗆𝖻𝖾́𝗆 𝖽𝗂𝗌𝖼𝗈𝗋𝖽𝗈 𝖽𝖾 𝗆𝗎𝗂𝗍𝖺𝗌 𝗉𝖾𝗌𝗌𝗈𝖺𝗌 𝗊𝗎𝖾 𝗌𝗎𝗀𝖾𝗋𝖾𝗆 𝗊𝗎𝖾 𝖺 𝖨𝖽𝖺𝖽𝖾 𝖬𝖾́𝖽𝗂𝖺 𝖿𝗈𝗂 𝗎𝗆𝖺 𝖾́𝗉𝗈𝖼𝖺 𝖽𝖾 𝖾𝖿𝖾𝗋𝗏𝖾𝗌𝖼𝖾̂𝗇𝖼𝗂𝖺 𝗂𝗇𝗍𝖾𝗅𝖾𝖼𝗍𝗎𝖺𝗅.

𝖯𝗈𝗋𝗊𝗎𝖾̂? 

𝖧𝗈𝗎𝗏𝖾 𝖼𝖾𝗋𝗍𝖺𝗆𝖾𝗇𝗍𝖾 𝖺𝗍𝗂𝗏𝗂𝖽𝖺𝖽𝖾 𝗂𝗇𝗍𝖾𝗅𝖾𝖼𝗍𝗎𝖺𝗅, 𝗆𝗎𝗂𝗍𝗈 𝗍𝗋𝖺𝖻𝖺𝗅𝗁𝗈 𝖾 𝗋𝖾𝖿𝗅𝖾𝗑𝖺̃𝗈, 𝗆𝖺𝗌 𝗇𝖺̃𝗈 𝗁𝗈𝗎𝗏𝖾 𝗅𝗂𝖻𝖾𝗋𝖽𝖺𝖽𝖾. 𝖭𝖾𝗌𝗌𝖾 𝗌𝖾𝗇𝗍𝗂𝖽𝗈, 𝖾𝗌𝗍𝖺𝗏𝖺-𝗌𝖾 𝖼𝗈𝗇𝖿𝗂𝗇𝖺𝖽𝗈 𝖾 𝗅𝗂𝗆𝗂𝗍𝖺𝖽𝗈 𝗉𝖾𝗅𝖺 𝗊𝗎𝖺𝗇𝗍𝗂𝖽𝖺𝖽𝖾 𝖽𝖾 𝗍𝖾𝗆𝗉𝗈 𝗊𝗎𝖾 𝗌𝖾 𝖽𝖾𝖽𝗂𝖼𝖺𝗏𝖺 𝖺 𝗅𝖾𝗋 𝖺 𝖡𝗂́𝖻𝗅𝗂𝖺, 𝖺 𝗂𝗇𝗍𝖾𝗋𝗉𝗋𝖾𝗍𝖺́-𝗅𝖺 𝖾 𝖺 𝖼𝗈𝗇𝗁𝖾𝖼𝖾𝗋 𝗊𝗎𝖾𝗆 𝖺 𝗂𝗇𝗍𝖾𝗋𝗉𝗋𝖾𝗍𝗈𝗎 𝖺𝗇𝗍𝖾𝗌. 𝖨𝗌𝗌𝗈 𝖽𝖾𝗂𝗑𝗈𝗎 𝗆𝖾𝗇𝗈𝗌 𝖾𝗌𝗉𝖺𝖼̧𝗈 𝗉𝖺𝗋𝖺 𝗈𝗎𝗍𝗋𝖺𝗌 𝗅𝖾𝗂𝗍𝗎𝗋𝖺𝗌, 𝗈𝗎𝗍𝗋𝗈𝗌 𝖼𝖺𝗆𝗉𝗈𝗌 𝖽𝗈 𝗌𝖺𝖻𝖾𝗋. 𝖣𝖺 𝗆𝖾𝗌𝗆𝖺 𝖿𝗈𝗋𝗆𝖺, 𝖺𝗌 𝖻𝗂𝖻𝗅𝗂𝗈𝗍𝖾𝖼𝖺𝗌 𝗇𝖺̃𝗈 𝗍𝗂𝗇𝗁𝖺𝗆 𝖼𝗈𝗆𝗉𝖺𝗋𝖺𝖼̧𝖺̃𝗈 𝖼𝗈𝗆 𝖺𝗌 𝖽𝗈 𝗆𝗎𝗇𝖽𝗈 𝖺𝗇𝗍𝗂𝗀𝗈.

𝖮𝗎𝗍𝗋𝗈𝗋𝖺, 𝖼𝗈𝗆𝗈 𝖺𝗀𝗈𝗋𝖺, 𝗊𝗎𝖾𝗂𝗆𝖺𝗋 𝗅𝗂𝗏𝗋𝗈𝗌 𝖾 𝖽𝖾𝗌𝗍𝗋𝗎𝗂𝗋 𝗉𝖺𝗍𝗋𝗂𝗆𝗈́𝗇𝗂𝗈 𝖾́ 𝗈 𝖼𝖺𝗆𝗂𝗇𝗁𝗈 𝗆𝖺𝗂𝗌 𝗋𝖺́𝗉𝗂𝖽𝗈 𝗉𝖺𝗋𝖺 𝖺𝗉𝖺𝗀𝖺𝗋 𝗎𝗆𝖺 𝖼𝗂𝗏𝗂𝗅𝗂𝗓𝖺𝖼̧𝖺̃𝗈? 𝖤́ 𝗈 𝗊𝗎𝖾 𝖺 𝖧𝗂𝗌𝗍𝗈́𝗋𝗂𝖺 𝗇𝗈𝗌 𝗍𝖾𝗆 𝖾𝗇𝗌𝗂𝗇𝖺𝖽𝗈. 

𝖭𝖾𝗌𝗌𝖾 𝖺𝗌𝗉𝖾𝗍𝗈, 𝗊𝗎𝖾𝗂𝗆𝖺𝗋 𝗅𝗂𝗏𝗋𝗈𝗌 𝗍𝖾𝗏𝖾 𝗌𝖾𝗆𝗉𝗋𝖾 𝗎𝗆 𝖾𝗇𝗈𝗋𝗆𝖾 𝗂𝗆𝗉𝖺𝖼𝗍𝗈 𝗇𝖺𝗌 𝗉𝖾𝗌𝗌𝗈𝖺𝗌, 𝖾𝗆𝖻𝗈𝗋𝖺 𝗈 𝗇𝗎́𝗆𝖾𝗋𝗈 𝖽𝖾 𝗅𝗂𝗏𝗋𝗈𝗌 𝗉𝖾𝗋𝖽𝗂𝖽𝗈𝗌 𝗇𝖾𝗌𝗌𝖾𝗌 𝖾𝗌𝗉𝖾𝗍𝖺́𝖼𝗎𝗅𝗈𝗌, 𝗆𝗎𝗂𝗍𝖺𝗌 𝗏𝖾𝗓𝖾𝗌 𝖾𝗇𝖼𝖾𝗇𝖺𝖽𝗈𝗌, 𝗍𝖾𝗇𝗁𝖺 𝗌𝗂𝖽𝗈 𝗉𝖾𝗊𝗎𝖾𝗇𝗈. 𝖬𝖺𝗌 𝗈 𝗆𝖾𝖽𝗈 𝖿𝗂𝖼𝖺𝗏𝖺 𝗅𝖺́ 𝖾 𝖾𝗌𝗌𝖾, 𝗌𝗂𝗆, 𝖾𝗋𝖺 𝗆𝗎𝗂𝗍𝗈 𝗉𝗈𝖽𝖾𝗋𝗈𝗌𝗈. 𝖤́ 𝖼𝗈𝗆𝗈 𝗌𝖾 𝖾𝗌𝗌𝖺𝗌 𝗊𝗎𝖾𝗂𝗆𝖺𝗌 𝖽𝖾 𝗅𝗂𝗏𝗋𝗈𝗌, 𝗊𝗎𝖾 𝖺𝖼𝗈𝗇𝗍𝖾𝖼𝖾𝗋𝖺𝗆 𝖾𝗆 𝗏𝖺́𝗋𝗂𝖺𝗌 𝖾́𝗉𝗈𝖼𝖺𝗌, 𝖿𝗈𝗌𝗌𝖾𝗆 𝗎𝗆𝖺 𝖾𝗌𝗉𝖾́𝖼𝗂𝖾 𝖽𝖾 𝗆𝗂𝗇𝗂𝖺𝗍𝗈 𝖽𝖾 𝗍𝖾𝗋𝗋𝗈𝗋𝗂𝗌𝗆𝗈 𝖽𝖾 𝗅𝗈𝗇𝗀𝗈 𝖺𝗅𝖼𝖺𝗇𝖼𝖾. 𝖤𝗆 𝖼𝖾𝗋𝗍𝗈𝗌 𝖼𝖺𝗌𝗈𝗌, 𝖺𝗅𝗀𝗎𝗆𝖺𝗌 𝗉𝖾𝗌𝗌𝗈𝖺𝗌 𝖼𝗁𝖾𝗀𝖺𝗏𝖺𝗆 𝖺 𝖽𝖾𝗌𝗍𝗋𝗎𝗂𝗋 𝗈𝗌 𝗌𝖾𝗎𝗌 𝗉𝗋𝗈́𝗉𝗋𝗂𝗈𝗌 𝗅𝗂𝗏𝗋𝗈𝗌 𝖼𝗈𝗆 𝗆𝖾𝖽𝗈 𝖽𝖾 𝗌𝖾𝗋𝖾𝗆 𝖺𝖼𝗎𝗌𝖺𝖽𝖺𝗌 𝖽𝖾 𝗊𝗎𝖺𝗅𝗊𝗎𝖾𝗋 𝖽𝖾𝗌𝗏𝗂𝗈.

𝖥𝗋𝖾𝗊𝗎𝖾𝗇𝗍𝖾𝗆𝖾𝗇𝗍𝖾, 𝖼𝗈𝗆𝗈 𝗌𝗎𝖻𝗅𝗂𝗇𝗁𝖺 𝗇𝗈𝗌 𝗌𝖾𝗎𝗌 𝗅𝗂𝗏𝗋𝗈𝗌, 𝗈 𝖽𝖾𝗌𝗏𝗂𝗈 𝖾𝗋𝖺 𝖺𝗌𝗌𝗈𝖼𝗂𝖺𝖽𝗈 𝖺̀ 𝗆𝖺𝗀𝗂𝖺. 

𝖰𝗎𝖾, 𝗇𝗈 𝗆𝗎𝗇𝖽𝗈 𝖺𝗇𝗍𝗂𝗀𝗈, 𝗉𝗈𝖽𝗂𝖺 𝗌𝖾𝗋 𝗊𝗎𝖺𝗅𝗊𝗎𝖾𝗋 𝖼𝗈𝗂𝗌𝖺, 𝖾𝗋𝖺 𝗎𝗆𝖺 𝖼𝖺𝗍𝖾𝗀𝗈𝗋𝗂𝖺 𝗆𝗎𝗂𝗍𝗈 𝗏𝖺𝗌𝗍𝖺. 𝖯𝗈𝗋 𝗏𝖾𝗓𝖾𝗌, 𝖾𝗋𝖺 𝖺𝗌𝗌𝗈𝖼𝗂𝖺𝖽𝖺 𝖺̀ 𝗆𝖺𝗍𝖾𝗆𝖺́𝗍𝗂𝖼𝖺, 𝗇𝗈𝗎𝗍𝗋𝖺𝗌 𝖺̀ 𝖺𝗌𝗍𝗋𝗈𝗇𝗈𝗆𝗂𝖺, 𝗍𝗎𝖽𝗈 𝗉𝗈𝖽𝗂𝖺 𝖿𝗂𝖼𝖺𝗋 𝗌𝗈𝖻 𝗌𝗎𝗌𝗉𝖾𝗂𝗍𝖺. 𝖰𝗎𝖺𝗇𝖽𝗈 𝗌𝖾 𝗊𝗎𝖾𝗂𝗆𝖺𝗆 𝗅𝗂𝗏𝗋𝗈𝗌 𝖾𝗌𝗍𝖺́-𝗌𝖾 𝗌𝗈𝖻𝗋𝖾𝗍𝗎𝖽𝗈 𝖺 𝖼𝗈𝗇𝖽𝗂𝖼𝗂𝗈𝗇𝖺𝗋 𝗈 𝗉𝖾𝗇𝗌𝖺𝗆𝖾𝗇𝗍𝗈 𝖽𝖺𝗌 𝗉𝖾𝗌𝗌𝗈𝖺𝗌. 𝖤 𝖼𝗈𝗆𝗈 𝖽𝗂𝗓 𝖺 𝖿𝖺𝗆𝗈𝗌𝖺 𝖼𝗂𝗍𝖺𝖼̧𝖺̃𝗈 𝖽𝖾 𝖶𝖺𝗅𝗍𝖾𝗋 𝖡𝖺𝗀𝖾𝗁𝗈𝗍, 𝖾𝗇𝗌𝖺𝗂́𝗌𝗍𝖺 𝖻𝗋𝗂𝗍𝖺̂𝗇𝗂𝖼𝗈 𝖽𝗈 𝗌𝖾́𝖼𝗎𝗅𝗈 𝖷𝖨𝖷, “𝗉𝗈𝖽𝖾𝗆 𝖿𝖺𝗅𝖺𝗋 𝖽𝖺 𝗍𝗂𝗋𝖺𝗇𝗂𝖺 𝖽𝖾 𝖭𝖾𝗋𝗈 𝖾 𝖳𝗂𝖻𝖾́𝗋𝗂𝗈, 𝗆𝖺𝗌 𝖺 𝗏𝖾𝗋𝖽𝖺𝖽𝖾𝗂𝗋𝖺 𝗍𝗂𝗋𝖺𝗇𝗂𝖺 𝖾́ 𝖺 𝖽𝗈 𝗏𝗈𝗌𝗌𝗈 𝗏𝗂𝗓𝗂𝗇𝗁𝗈. 𝖠 𝗈𝗉𝗂𝗇𝗂𝖺̃𝗈 𝗉𝗎́𝖻𝗅𝗂𝖼𝖺 𝖾́ 𝗎𝗆𝖺 𝗂𝗇𝖿𝗅𝗎𝖾̂𝗇𝖼𝗂𝖺 𝗉𝖾𝗇𝖾𝗍𝗋𝖺𝗇𝗍𝖾 𝖾 𝖾𝗑𝗂𝗀𝖾 𝗈𝖻𝖾𝖽𝗂𝖾̂𝗇𝖼𝗂𝖺 𝖺 𝗌𝗂 𝗆𝖾𝗌𝗆𝖺; 𝖾𝗑𝗂𝗀𝖾 𝗊𝗎𝖾 𝗉𝖾𝗇𝗌𝖾𝗆𝗈𝗌 𝗈𝗌 𝗉𝖾𝗇𝗌𝖺𝗆𝖾𝗇𝗍𝗈𝗌 𝖽𝖾 𝗈𝗎𝗍𝗋𝗈𝗌 𝗁𝗈𝗆𝖾𝗇𝗌, 𝗊𝗎𝖾 𝖿𝖺𝗅𝖾𝗆𝗈𝗌 𝖺𝗌 𝗉𝖺𝗅𝖺𝗏𝗋𝖺𝗌 𝖽𝖾 𝗈𝗎𝗍𝗋𝗈𝗌 𝗁𝗈𝗆𝖾𝗇𝗌, 𝗊𝗎𝖾 𝗌𝗂𝗀𝖺𝗆𝗈𝗌 𝗈𝗌 𝗁𝖺́𝖻𝗂𝗍𝗈𝗌 𝖽𝖾 𝗈𝗎𝗍𝗋𝗈𝗌 𝗁𝗈𝗆𝖾𝗇𝗌.”

𝖠𝖼𝖺𝖽𝖾́𝗆𝗂𝖼𝗈𝗌 𝗊𝗎𝖾 𝗌𝖾 𝖽𝖾𝖽𝗂𝖼𝖺𝗆 𝖺𝗈𝗌 𝖾𝗌𝗍𝗎𝖽𝗈𝗌 𝖼𝗅𝖺́𝗌𝗌𝗂𝖼𝗈𝗌 𝗌𝖾𝗇𝗍𝖾𝗆 𝗆𝗎𝗂𝗍𝖺𝗌 𝗏𝖾𝗓𝖾𝗌 𝗊𝗎𝖾 𝖺𝗈 𝖿𝖺𝗅𝖺𝗋 𝗌𝗈𝖻𝗋𝖾 𝗈 𝗆𝗎𝗇𝖽𝗈 𝖺𝗇𝗍𝗂𝗀𝗈 𝖾𝗌𝗍𝖺̃𝗈 𝖺 𝖽𝖾𝗌𝖼𝗋𝖾𝗏𝖾𝗋 𝗈 𝗆𝗎𝗇𝖽𝗈 𝖼𝗈𝗇𝗍𝖾𝗆𝗉𝗈𝗋𝖺̂𝗇𝖾𝗈. 𝖳𝖺𝗆𝖻𝖾́𝗆 𝗍𝖾𝗆 𝖾𝗌𝗌𝖺 𝖾𝗑𝗉𝖾𝗋𝗂𝖾̂𝗇𝖼𝗂𝖺? 

𝖢𝗈𝗇𝗌𝗍𝖺𝗇𝗍𝖾𝗆𝖾𝗇𝗍𝖾. 𝖡𝖺𝗌𝗍𝖺 𝖽𝗂𝗓𝖾𝗋 𝗊𝗎𝖾 𝖠 𝖢𝗁𝖾𝗀𝖺da 𝖽𝖺𝗌 𝖳𝗋𝖾𝗏𝖺𝗌 𝖼𝗈𝗆𝖾𝖼̧𝖺 𝖾𝗆 𝖯𝖺𝗅𝗆𝗂𝗋𝖺… 𝖠𝗈 𝗆𝖾𝗌𝗆𝗈 𝗍𝖾𝗆𝗉𝗈 𝗊𝗎𝖾 𝖾𝗌𝗍𝖺𝗏𝖺 𝖺 𝗂𝗇𝗏𝖾𝗌𝗍𝗂𝗀𝖺𝗋 𝗌𝗈𝖻𝗋𝖾 𝖺𝗌 𝖽𝖾𝗌𝗍𝗋𝗎𝗂𝖼̧𝗈̃𝖾𝗌 𝖾 𝗉𝖾𝗋𝗌𝖾𝗀𝗎𝗂𝖼̧𝗈̃𝖾𝗌 𝖺𝗇𝗍𝗂𝗀𝖺𝗌, 𝗈 𝖨𝖲𝖨𝖲 𝗍𝗈𝗆𝖺𝗏𝖺 𝖼𝗈𝗇𝗍𝖺 𝖽𝖺 𝖼𝗂𝖽𝖺𝖽𝖾 𝖾 𝖽𝖾 𝗈𝗎𝗍𝗋𝖺𝗌 𝗓𝗈𝗇𝖺𝗌 𝖽𝖺 𝖲𝗂́𝗋𝗂𝖺, 𝗉𝖾𝗋𝗌𝖾𝗀𝗎𝗂𝗇𝖽𝗈 𝖾 𝖽𝖾𝗌𝗍𝗋𝗎𝗂𝗇𝖽𝗈… 𝖧𝗈𝗎𝗏𝖾 𝖺𝗍𝖾́ 𝗎𝗆𝖺 𝖾𝗌𝗍𝖺́𝗍𝗎𝖺 𝗀𝗋𝖾𝖼𝗈-𝗋𝗈𝗆𝖺𝗇𝖺 𝖾𝗆 𝗉𝖺𝗋𝗍𝗂𝖼𝗎𝗅𝖺𝗋, 𝗆𝗎𝗍𝗂𝗅𝖺𝖽𝖺 𝗉𝖾𝗅𝗈𝗌 𝖼𝗋𝗂𝗌𝗍𝖺̃𝗈 𝗇𝗈 𝗌𝖾́𝖼𝗎𝗅𝗈 𝖵, 𝗊𝗎𝖾 𝖺𝖼𝖺𝖻𝗈𝗎 𝗍𝗈𝗍𝖺𝗅𝗆𝖾𝗇𝗍𝖾 𝖽𝖾𝗌𝗍𝗋𝗎𝗂́𝖽𝖺 𝗉𝖾𝗅𝗈 𝖨𝖲𝖨𝖲. 𝖤 𝗉𝖾𝗅𝖺𝗌 𝗆𝖾𝗌𝗆𝖺𝗌 𝗋𝖺𝗓𝗈̃𝖾𝗌: 𝖼𝗈𝗇𝖽𝖾𝗇𝖺𝖼̧𝖺̃𝗈 𝖽𝖺 𝗂𝖽𝗈𝗅𝖺𝗍𝗋𝗂𝖺. 𝖯𝗈𝗋 𝗂𝗌𝗌𝗈, 𝗌𝗂𝗆: 𝗈𝗌 𝗉𝖺𝗋𝖺𝗅𝖾𝗅𝗂𝗌𝗆𝗈𝗌 𝖾𝗌𝗍𝖺̃𝗈 𝗌𝖾𝗆𝗉𝗋𝖾 𝖺 𝗌𝗎𝗋𝗀𝗂𝗋.

𝖤 𝖼𝗈𝗆𝗈 𝗏𝖾̂ 𝖺 𝖺𝖿𝗂𝗋𝗆𝖺𝖼̧𝖺̃𝗈 𝖽𝖾 𝗇𝖺𝗋𝗋𝖺𝗍𝗂𝗏𝖺𝗌 𝗎́𝗇𝗂𝖼𝖺𝗌 𝖾 𝗌𝖾𝗆𝖾𝗅𝗁𝖺𝗇𝗍𝖾𝗌 𝖾𝗆 𝗍𝗈𝖽𝗈 𝗈 𝗆𝗎𝗇𝖽𝗈 (𝗇𝖺𝖼𝗂𝗈𝗇𝖺𝗅𝗂𝗌𝗆𝗈, 𝖽𝗂𝗌𝖼𝗎𝗋𝗌𝗈𝗌 𝖽𝖾 𝗈́𝖽𝗂𝗈, 𝗑𝖾𝗇𝗈𝖿𝗈𝖻𝗂𝖺), 𝗆𝖾𝗌𝗆𝗈 𝖼𝗈𝗆 𝗍𝖺𝗇𝗍𝖺 𝗍𝖾𝖼𝗇𝗈𝗅𝗈𝗀𝗂𝖺 𝖾 𝗉𝗈𝗌𝗌𝗂𝖻𝗂𝗅𝗂𝖽𝖺𝖽𝖾 𝖽𝖾 𝖺𝖼𝖾𝗌𝗌𝗈 𝖺 𝖿𝗈𝗇𝗍𝖾𝗌 𝗆𝖺𝗂𝗌 𝖺𝗆𝗉𝗅𝖺𝗌 𝖾 𝖽𝗂𝗏𝖾𝗋𝗌𝗂𝖿𝗂𝖼𝖺𝖽𝖺𝗌? 

𝖳𝖺𝗅𝗏𝖾𝗓 𝖺𝗌 𝗉𝖾𝗌𝗌𝗈𝖺𝗌 𝗌𝗂𝗇𝗍𝖺𝗆 𝗊𝗎𝖾 𝖾́ 𝗁𝖾𝗋𝖾́𝗍𝗂𝖼𝗈 𝖼𝗈𝗇𝗍𝖾𝗌𝗍𝖺𝗋 𝖺𝗌 𝗈𝗉𝗂𝗇𝗂𝗈̃𝖾𝗌 𝖽𝗈𝗆𝗂𝗇𝖺𝗇𝗍𝖾𝗌… 𝖱𝖾𝖿𝖾𝗋𝗂 𝗂𝗌𝗌𝗈 𝗇𝖺 𝗂𝗇𝗍𝗋𝗈𝖽𝗎𝖼̧𝖺̃𝗈 𝖺𝗈 𝗆𝖾𝗎 𝗇𝗈𝗏𝗈 𝗅𝗂𝗏𝗋𝗈. 𝖤́ 𝖼𝗈𝗆𝗈 𝗌𝖾 𝖺𝗌 𝗉𝖾𝗌𝗌𝗈𝖺𝗌 𝗌𝖾 𝖺𝖼𝗈𝗆𝗈𝖽𝖺𝗌𝗌𝖾𝗆 𝖺 𝗎𝗆 𝗀𝗋𝗎𝗉𝗈, 𝗊𝗎𝖺𝗅𝗊𝗎𝖾𝗋 𝗊𝗎𝖾 𝖾𝗅𝖾 𝗌𝖾𝗃𝖺, 𝗉𝖺𝗋𝖺 𝖽𝖾𝗉𝗈𝗂𝗌 𝖺𝖼𝗋𝖾𝖽𝗂𝗍𝖺𝗋𝖾𝗆 𝗉𝗂𝖺𝗆𝖾𝗇𝗍𝖾 𝗇𝖾𝗅𝖾. 𝖨𝗌𝗌𝗈 𝗏𝖾̂-𝗌𝖾 𝗋𝖾𝗉𝖾𝗍𝗂𝖽𝖺𝗆𝖾𝗇𝗍𝖾, 𝗉𝗈𝗋 𝖼𝗈𝗇𝗏𝗂𝖼𝖼̧𝖺̃𝗈 𝗈𝗎 𝗉𝗈𝗋 𝗆𝖾𝖽𝗈 𝖽𝖾 𝖼𝗈𝗆𝖾𝖼̧𝖺𝗋 𝖺 𝗉𝖾𝗇𝗌𝖺𝗋 𝖽𝖾 𝖿𝗈𝗋𝗆𝖺 𝖽𝗂𝖿𝖾𝗋𝖾𝗇𝗍𝖾. 𝖠𝗌 𝗀𝗎𝖾𝗋𝗋𝖺𝗌 𝖼𝗎𝗅𝗍𝗎𝗋𝖺𝗂𝗌 𝖽𝗈 𝗇𝗈𝗌𝗌𝗈 𝗍𝖾𝗆𝗉𝗈 𝗌𝖺̃𝗈 𝗎𝗆 𝖻𝗈𝗆 𝖾𝗑𝖾𝗆𝗉𝗅𝗈 𝖾 𝗇𝖺̃𝗈 𝗉𝗈𝗎𝖼𝖺𝗌 𝗏𝖾𝗓𝖾𝗌 𝗌𝖾 𝗎𝗌𝖺 𝖺 𝗉𝖺𝗅𝖺𝗏𝗋𝖺 “𝗁𝖾𝗋𝖾𝗌𝗂𝖺” 𝗉𝖺𝗋𝖺 𝖺𝗍𝖺𝖼𝖺𝗋 𝗈 𝗅𝖺𝖽𝗈 𝗈𝗉𝗈𝗌𝗍𝗈. 𝖠 𝗂𝗇𝗍𝖾𝗋𝗇𝖾𝗍 𝖾 𝖺𝗌 𝗋𝖾𝖽𝖾𝗌 𝗌𝗈𝖼𝗂𝖺𝗂𝗌 𝗌𝗈́ 𝗏𝗂𝖾𝗋𝖺𝗆 𝖺𝖼𝖾𝗇𝗍𝗎𝖺𝗋 𝖾𝗌𝗍𝖺𝗌 𝗏𝖾𝗅𝗁𝖺𝗌 𝗈𝗉𝗈𝗌𝗂𝖼̧𝗈̃𝖾𝗌.

𝖵𝖾𝗆 𝖺 𝖯𝗈𝗋𝗍𝗎𝗀𝖺𝗅, 𝖾𝗌𝗍𝖺 𝗌𝖾𝗆𝖺𝗇𝖺, 𝗉𝖺𝗋𝖺 𝗉𝖺𝗋𝗍𝗂𝖼𝗂𝗉𝖺𝗋 𝗇𝗈 𝖾𝗇𝖼𝗈𝗇𝗍𝗋𝗈 𝖡𝗈𝗈𝗄 𝟤.𝟢 𝖾 𝖺 𝗌𝗎𝖺 𝗂𝗇𝗍𝖾𝗋𝗏𝖾𝗇𝖼̧𝖺̃𝗈 𝗂𝗇𝗌𝖾𝗋𝖾-𝗌𝖾 𝗇𝗎𝗆 𝗉𝖺𝗂𝗇𝖾𝗅 𝗊𝗎𝖾 𝗏𝖾̂ 𝖺 𝖾𝖽𝗎𝖼𝖺𝖼̧𝖺̃𝗈 𝖾 𝗈𝗌 𝗅𝗂𝗏𝗋𝗈𝗌 𝖼𝗈𝗆𝗈 𝖿𝗈𝗋𝗆𝖺 𝖽𝖾 𝖽𝖾𝗌𝖾𝗇𝗏𝗈𝗅𝗏𝖾𝗋 𝗈 𝗉𝗈𝗍𝖾𝗇𝖼𝗂𝖺𝗅 𝗁𝗎𝗆𝖺𝗇𝗈. 𝖤𝗌𝗌𝖾 𝖾́ 𝗈 𝖼𝖺𝗆𝗂𝗇𝗁𝗈 𝗉𝖺𝗋𝖺 𝗎𝗆 𝖿𝗎𝗍𝗎𝗋𝗈 𝖽𝗂𝖿𝖾𝗋𝖾𝗇𝗍𝖾? 

𝖤́ 𝖼𝖾𝗋𝗍𝖺𝗆𝖾𝗇𝗍𝖾 𝗎𝗆 𝖽𝗈𝗌 𝖼𝖺𝗆𝗂𝗇𝗁𝗈𝗌, 𝗇𝖺̃𝗈 𝗌𝖾𝗋𝖺́ 𝗈 𝗎́𝗇𝗂𝖼𝗈, 𝗉𝗈𝗂𝗌 𝗊𝗎𝖾𝗋𝖾𝗆𝗈𝗌 𝗊𝗎𝖾 𝗈 𝗆𝗎𝗇𝖽𝗈 𝗌𝖾𝗃𝖺 𝗅𝗂𝗏𝗋𝖾 𝗇𝖺𝗌 𝗌𝗎𝖺𝗌 𝖾𝗌𝖼𝗈𝗅𝗁𝖺𝗌. 𝖬𝖺𝗌 𝖾́ 𝗂𝗆𝗉𝗋𝖾𝗌𝖼𝗂𝗇𝖽𝗂́𝗏𝖾𝗅 𝗊𝗎𝖾 𝖺𝗌 𝗉𝖾𝗌𝗌𝗈𝖺𝗌 𝗅𝖾𝗂𝖺𝗆 𝗆𝖺𝗂𝗌 𝖽𝗈 𝗊𝗎𝖾 𝖼𝗈𝗂𝗌𝖺𝗌 𝗋𝖺́𝗉𝗂𝖽𝖺𝗌, 𝗊𝗎𝖾 𝗌𝖾 𝖽𝖾𝖽𝗂𝗊𝗎𝖾𝗆 𝖺 𝗎𝗆 𝖾𝗇𝗏𝗈𝗅𝗏𝗂𝗆𝖾𝗇𝗍𝗈 𝗅𝖾𝗇𝗍𝗈 𝖼𝗈𝗆 𝗈 𝗍𝖾𝗑𝗍𝗈 𝗊𝗎𝖾 𝗍𝖾𝗆 𝗋𝖾𝗌𝗎𝗅𝗍𝖺𝖽𝗈𝗌 𝖼𝗈𝗆𝗉𝗅𝖾𝗍𝖺𝗆𝖾𝗇𝗍𝖾 𝖽𝗂𝖿𝖾𝗋𝖾𝗇𝗍𝖾𝗌. 𝖫𝖾𝗋 𝗎𝗆 𝗅𝗂𝗏𝗋𝗈 𝖾 𝗋𝖾𝗍𝗂𝗋𝖺𝗋 𝖽𝖾𝗅𝖾 𝗍𝗎𝖽𝗈 𝗈 𝗊𝗎𝖾 𝗇𝗈𝗌 𝗉𝗈𝖽𝖾 𝖽𝖺𝗋 𝖾𝗑𝗂𝗀𝖾 𝗍𝖾𝗆𝗉𝗈 𝖾 𝖾𝗌𝖿𝗈𝗋𝖼̧𝗈. 𝖤 𝖽𝖾𝗌𝗌𝖺 𝖾𝗇𝗍𝗋𝖾𝗀𝖺 𝗌𝗈́ 𝗉𝗈𝖽𝖾𝗆 𝗋𝖾𝗌𝗎𝗅𝗍𝖺𝗋 𝖼𝗈𝗂𝗌𝖺𝗌 𝖻𝗈𝖺𝗌. 𝖤́ 𝗈 𝗊𝗎𝖾 𝗍𝗈𝖽𝗈𝗌 𝗌𝖾𝗇𝗍𝗂𝗆𝗈𝗌 𝗊𝗎𝖺𝗇𝖽𝗈 𝖿𝖺𝗅𝖺𝗆𝗈𝗌 𝖼𝗈𝗆 𝗉𝖾𝗌𝗌𝗈𝖺𝗌 𝗂𝗇𝗍𝖾𝗋𝖾𝗌𝗌𝖺𝗇𝗍𝖾𝗌: 𝗉𝗈𝗋 𝗇𝗈𝗋𝗆𝖺, 𝗅𝖾𝗋𝖺𝗆 𝗆𝗎𝗂𝗍𝗈𝗌 𝗅𝗂𝗏𝗋𝗈𝗌 [𝗋𝗂𝗌𝗈𝗌].

𝖣𝖾𝗇𝗍𝗋𝗈 𝖽𝖺𝗊𝗎𝖾𝗅𝖾 𝗍𝖾𝗆𝖺 𝗆𝖺𝗂𝗌 𝗏𝖺𝗌𝗍𝗈, 𝖺 𝗌𝗎𝖺 𝗂𝗇𝗍𝖾𝗋𝗏𝖾𝗇𝖼̧𝖺̃𝗈 𝗂𝗇𝗍𝗂𝗍𝗎𝗅𝖺-𝗌𝖾 “𝗈 𝖾𝗌𝗉𝗂́𝗋𝗂𝗍𝗈 𝖽𝗈𝗌 𝖼𝗅𝖺́𝗌𝗌𝗂𝖼𝗈𝗌”.

𝖢𝗈𝗆𝗈 𝗈 𝖽𝖾𝖿𝗂𝗇𝖾? 

𝖣𝗎𝗏𝗂𝖽𝖺𝗋, 𝗊𝗎𝖾𝗌𝗍𝗂𝗈𝗇𝖺𝗋 𝖾, 𝗇𝗈 𝗌𝖾𝗎 𝗆𝖾𝗅𝗁𝗈𝗋, 𝖻𝗋𝗂𝗇𝖼𝖺𝗋. 𝖴𝗆𝖺 𝖽𝗂𝖿𝖾𝗋𝖾𝗇𝖼̧𝖺 𝗆𝗎𝗂𝗍𝗈 𝖺𝖼𝖾𝗇𝗍𝗎𝖺𝖽𝖺 𝖼𝗈𝗆 𝖺 𝖾𝗇𝗍𝗋𝖺𝖽𝖺 𝖽𝗈 𝖼𝗋𝗂𝗌𝗍𝗂𝖺𝗇𝗂𝗌𝗆𝗈 𝖾𝗆 𝖼𝖾𝗇𝖺 𝖾́ 𝗈 𝖽𝖾𝗌𝖺𝗉𝖺𝗋𝖾𝖼𝗂𝗆𝖾𝗇𝗍𝗈 𝖽𝖺𝗌 𝗉𝗂𝖺𝖽𝖺𝗌 𝖾 𝖽𝖺𝗌 𝖺𝗇𝖾𝖽𝗈𝗍𝖺𝗌. 𝖤́ 𝗆𝗎𝗂𝗍𝗈 𝗋𝖾𝗏𝖾𝗅𝖺𝖽𝗈𝗋. 𝖤 𝗌𝖾 𝗁𝖺́ 𝖺𝗅𝗀𝗎𝗆 𝗉𝖺𝗋𝖺𝗅𝖾𝗅𝗂𝗌𝗆𝗈 𝖼𝗈𝗆 𝖾𝗌𝗍𝖾 𝗍𝖾𝗆𝗉𝗈 𝗊𝗎𝖾 𝖾𝗎 𝖾𝗌𝗍𝗎𝖽𝖾𝗂 𝖾 𝗈 𝖺𝗍𝗎𝖺𝗅 𝖾́ 𝖺 𝖿𝖺𝗅𝗍𝖺 𝖽𝖾 𝗁𝗎𝗆𝗈𝗋, 𝗍𝖺̃𝗈 𝗉𝗋𝖾𝗌𝖾𝗇𝗍𝖾 𝖾𝗆 𝗍𝗈𝖽𝖺𝗌 𝖺𝗌 𝗀𝗎𝖾𝗋𝗋𝖺𝗌 𝖼𝗎𝗅𝗍𝗎𝗋𝖺𝗂𝗌 𝖼𝗈𝗇𝗍𝖾𝗆𝗉𝗈𝗋𝖺̂𝗇𝖾𝖺𝗌. 𝖥𝗂𝖼𝗈 𝗌𝖾𝗆𝗉𝗋𝖾 𝖽𝖾𝗌𝖼𝗈𝗇𝖿𝗂𝖺𝖽𝖺 𝗊𝗎𝖺𝗇𝖽𝗈 𝗌𝖾 𝖼𝗈𝗇𝖽𝖾𝗇𝖺 𝗈 𝗋𝗂𝗌𝗈. 𝖭𝗈𝗋𝗆𝖺𝗅𝗆𝖾𝗇𝗍𝖾, 𝗇𝖺̃𝗈 𝗌𝗂𝗀𝗇𝗂𝖿𝗂𝖼𝖺 𝗊𝗎𝖾 𝗌𝖾 𝖼𝗈𝗇𝖽𝖾𝗇𝖺 𝖺𝗉𝖾𝗇𝖺𝗌 𝖺 𝗈𝗉𝗂𝗇𝗂𝖺̃𝗈 𝖽𝖾 𝗎𝗆𝖺 𝗉𝖾𝗌𝗌𝗈𝖺. 𝖧𝖺́ 𝗆𝗎𝗂𝗍𝗈 𝗆𝖺𝗂𝗌 𝖾𝗆 𝗃𝗈𝗀𝗈, 𝗎𝗆𝖺 𝗏𝗈𝗇𝗍𝖺𝖽𝖾 𝖽𝖾 𝖼𝗈𝗇𝗍𝗋𝗈𝗅𝖺𝗋 𝗍𝗎𝖽𝗈 𝗈 𝗊𝗎𝖾 𝗌𝖾 𝖽𝗂𝗓 𝖾 𝖼𝗈𝗆𝗈 𝗌𝖾 𝖽𝗂𝗓. 𝖤́ 𝗈 𝖿𝗂𝗆 𝖽𝖺 𝗂𝗋𝗋𝖾𝗏𝖾𝗋𝖾̂𝗇𝖼𝗂𝖺 𝖾 𝖽𝗈 𝗉𝖾𝗇𝗌𝖺𝗆𝖾𝗇𝗍𝗈 𝗅𝗂𝗏𝗋𝖾.

𝖯𝗈𝗋 𝖿𝖺𝗅𝖺𝗋 𝖾𝗆 𝗁𝗎𝗆𝗈𝗋, 𝖾́ 𝖿𝗂𝗅𝗁𝖺 𝖽𝖾 𝗎𝗆𝖺 𝖾𝗑-𝖿𝗋𝖾𝗂𝗋𝖺 𝖾 𝖽𝖾 𝗎𝗆 𝖾𝗑-𝗆𝗈𝗇𝗀𝖾 𝖾 𝗍𝖾𝗆 𝗎𝗆𝖺 𝖺𝖻𝗈𝗋𝖽𝖺𝗀𝖾𝗆 𝖼𝗋𝗂́𝗍𝗂𝖼𝖺, 𝖼𝗈𝗆𝗈 𝗌𝖾 𝗏𝗂𝗎 𝗇𝖾𝗌𝗍𝖺 𝖾𝗇𝗍𝗋𝖾𝗏𝗂𝗌𝗍𝖺, 𝖺𝗈 𝖼𝗋𝗂𝗌𝗍𝗂𝖺𝗇𝗂𝗌𝗆𝗈. 𝖤𝗌𝗍𝗋𝖺𝗇𝗁𝗈𝗌 𝗌𝖺̃𝗈 𝗈𝗌 𝖼𝖺𝗆𝗂𝗇𝗁𝗈𝗌 𝖽𝗈 𝖲𝖾𝗇𝗁𝗈𝗋? 

𝖭𝖺̃𝗈 𝗁𝖺́ 𝖼𝗈𝗆𝗈 𝗇𝖾𝗀𝖺́-𝗅𝗈 [𝗋𝗂𝗌𝗈𝗌]. 𝖲𝗈́ 𝗇𝖺̃𝗈 𝗍𝖾𝗇𝗁𝗈 𝖺 𝖼𝖾𝗋𝗍𝖾𝗓𝖺 𝗌𝖾, 𝗉𝗈𝗋 𝗌𝖾𝗋 𝖿𝗂𝗅𝗁𝖺 𝖽𝖾 𝗊𝗎𝖾𝗆 𝗌𝗈𝗎, 𝗌𝖾𝗋𝖾𝗂 𝗆𝖺𝗂𝗌 𝗌𝖺𝗇𝗍𝖺 𝗈𝗎 𝗆𝖺𝗂𝗌 𝖽𝗂𝖺𝖻𝗈́𝗅𝗂𝖼𝖺. 𝖢𝖾𝗋𝗍𝖺𝗆𝖾𝗇𝗍𝖾 𝗆𝖺𝗂𝗌 𝖽𝗂𝖺𝖻𝗈́𝗅𝗂𝖼𝖺 [𝗋𝗂𝗌𝗈𝗌].

* LUÍS RICARDO DUARTE-JORNALISTA

IN "VISÃO" - 22/09/24..