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Ecosistema de la vejez - Invitado: Pacho O'Donnell · Ecosistemas

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Hello from ecosystems. We send a fraternal greeting to all radio environment staff,
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the National Federation of Health Workers and its Secretary, Carlos Adamo, for allowing
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them to be part of this great family that is a radio ecosystem environment under
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the prism of polyhedron. How today' s world works, increasingly complex,
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more uncertain, changing, seemingly chaotic, a world of all against all or
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all for all. Not one thing or the other. The world operates in
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a delicate balance of interacting ecosystems. I propose that you think together about how
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these ecosystems work. A small pocket manual, perhaps just a bunch of thoughts
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and reflections that allow us to accommodate, order, orient, understand how we
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work in these hyper- informed and communicated societies, where it is hard for
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us to discover their senses and motives every day. I invite you to listen
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and discover together these ecosystems in which we are often inserted without wanting to be
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part of them and which, however, are part of our daily struggles and
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disappointments and under the prism of polyhedron, because every ecosystem is composed of different
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faces or sides, with its vertices and particularities. Unity in diversity, where
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the whole is superior to the parties, the agreement superior to the conflict,
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reality is imposed on the idea and time space. This will enable us to
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build a sustainable world in a world full of humanity, in harmony with the
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unique nature of our existence and the generations to come welcome. There are ecosystems
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under the prism of polyhedron There says a writer, the writer of the new
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old age, that it is not easy to be old, by the amount
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of prejudices, by the number of circumstances, even shames, that entails a
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stage that has been transformed. He himself says so perhaps in the most extensive
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of life. Therefore, for this new life that this writer promotes is that
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we are going to dedicate ourselves to thinking together and reflecting together with someone who
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has filled our lives, with his stories, with his stories, with his
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narratives. And he, among some things, says that one of the most
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important virtues human beings can have is to take risks. That is why I
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took this risk of summoning him, because he knows that I could count on
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him so that I could think together about such a difficult subject, such a
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complex but so necessary one. Pacho donates the welcome to ecosystems. How is
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it going very well, very happy to have him on the other side and
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in his sauce, because I see him sitting there in his chair and with
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his books. And this, well, it also somehow generates a greater reflection
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on this topic that perhaps arose unintentionally no, because this I am going to
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tell our audience a little bit. Pacho published a photo of some works he
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had been doing with his own body, of the possibility of exercising, of
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toning, of overcoming some nanny he had had at some point in his life.
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And this generated a boom even on social networks that led him to somehow,
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without making a self- help book, do develop a text that allows
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us to find a new old age, which is what he proposes. That
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' s right, good sucker. Yeah, the thing is, as you
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were saying, old age has a bad reputation, it doesn' t have
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a bad press. There' s a dark view of old age. Old
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people are supposed to be depressed, lonely, sick, unproductive, boring,
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and we have to fight that. That is, old age, which is
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a very long age today, can be a very vital, very creative,
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very erotic stage, within the possibilities, of course, that allows in the
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years not you in the book allow yourself to search in the real academy,
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which means to be old and you say old, Grandfather, Vetusto Methuselén,
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decrepit, veteran, mature, senile achacoso that gevo, Vetusto, centenarian,
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year old, archaic, old, old, rancid, fossil, distant,
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late- nightly traditional, anti- diluvian, archaeological, worn out, spoiled,
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faded, worn out, worn out, derailed, look at yourself.
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All the names are this one. The truth is that a lot of words
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that clearly don' t leave you standing, no, they' re not
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especially praised. Not the truth and notice that it has much more synonyms than
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childhood than youth. Sure, sure, I decided something is that it'
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s hard for us to say the old word. I don' t use
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the word old much and sometimes I realize it bothers me that it' s
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better than saying old, saying old, third was grandfather, no yes,
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yes as if the old word had a negative content. And in the field
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of politics, you think that good since that story of Bioy Casares, of
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the Diary of the War of the Pig, so used in the field also
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of the political and recently the old pisses said not a current minister. Well,
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the book should hunt. That' s very metaphorical, very interesting.
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And there' s in Bioy Casares' s phrase where he says the young
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hated in the old the old that they themselves were going to be wow.
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I mean, there' s a denial of social old age that, of
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course, you don' t miss, that deep down, it' s
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a denial of death, not clear. That is the idea that there are
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elements that prevent one birthday, which show of the years that pass, the
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dyes, the aesthetic operations and the vote another also, supposedly rejuvenating, a
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whole series of industries mounted on the idea of denying the passage of time.
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Well, there to Dari El, the historian, this Israeli in man gods,
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talks about this non- death struggle that would generate in technology and you
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also make reference to that in the book about being able to avoid death in
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the future. This is thought not by the end of the 21st century and
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you raise something very interesting numbers, which is that the world population of over
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sixty- five years has gone from seven hundred million in the year two thousand
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nine to the expectation in the year two thousand from the two thousand fifty of
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more than two thousand this million people, which would imply passage from eight commas
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two percent of the population of today to twenty- four percent of the population
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of the future. It has been recorded by the fact that fewer and fewer
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people are born, that is, the birth rate decreased throughout the clear world,
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that is to say that we are progressively going to become a society of
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the elderly, not of the maximum person. See In a way you anticipate
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this and imagine writing this book. That is why the question from the beginning
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did not appear to you this because of a particular question as was your exposure
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in the networks. Not me, when I realized I was old, I
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stood up well, I want to have the best time that is possible and
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I set out to reflect on this of the regen Not because you see that
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there seems to me this whole dimension of all the possibilities that old age allows.
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If old age starts at sixty, as it goes for granted, I
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have twenty- two years of my son, that is, a lot of
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time ago. Wow. It' s a time I could see that I
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' ve studied three college careers, for example. It is a time for
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one to fulfill what one did not in the years of his youth. That
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don' t test paying off debts with yourself. I' m not saying,
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I mean, the fact of being able to fulfill those vocations or those
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desires you postponed that you didn' t have the courage or good you could
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by the pressures of reality. It' s not true, but it'
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s a time to reinvent your life. It' s not under plaster,
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Donnell in this ecosystem of old age and I was looking for songs that could
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paint me and reflect this stage, perhaps the one that we had in our
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youth of what old age was. No one like Alberto Cortes for this song
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will come to me slowly and find me distracted. We probably slept on a
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laurels mattress. It will be installed in the inevitable and serene mirror and begin
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its work through the first forests with some silver strands of paint hair and some
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line on the neck that will cover the corobata. It will increase my greed,
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my mañas and my cravings and give me a couple of antujos to suffer
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the news. Old age is the return of any ski where there were or
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less the six. They imagine we resent ourselves first of the best is the
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hardest of ten. The grave ceremony of claud sora of what was the youth
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some with admirable skill, like the best craftsman, will take from my hands
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all his old firm and advising the gale. He' ll make me ban
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the cigar, because they' ll say the cold is gaining ground. He
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' ll make up a couple of excuses to lessen impotence. You are better
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off with the experience of pretensions and illusions and the scarf will arrive cloth and
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rheumatism, the year after year will increase your deman. La ve is the
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video empsala, the last passable road or before the durda, with which you
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bury the woman. Seeing is all the baggage of a life you fight before
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the exit door through which you can' t be better than old. I
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will be an honorable old man, calmer and most likely a great decision maker
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of advice or at worst jealous, he will turn me away from the people
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and slowly cut off my poor last red ones. Old age is on the
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way back. He said any writer where one less imagines, the first of
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them is presented to us. Old age is the hardest of diets, hard,
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the grave closing ceremony of what was once youth. Old age as we
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imagined when we were young, we were going to be old one day,
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I don' t care and yet, it' s your turn to be
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old and I don' t know if you feel like it and what name
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we would give it, because you refer to looking at life with a continuity
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of adulthood. It' s not a critical thought. That is not to
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say, old age is not a continuity of adulthood. I just told you
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in old age and one can reinvent the coming, one can pay debts to
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oneself, that is, do those things in old age. One must really
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wonder I have made so far the life you wished for. I' ve
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made so far the life that deserved to be lived. Well, now old
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age gives you time to answer, repair that, that is, if you
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really feel that your life has been too conditioned by the desires of others,
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by conventions. But old age can do things that no one has ever done
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before and that have more to do with what it really was. That'
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s why you really propose to be no yes, somehow reinvent yourself, but
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by getting into what you propose in your book, because you propose it from
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the same title. The new old age that implies an environment that leads us
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to great possibilities that we did not have in mind long ago what it meant
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for us to be old. Nor is public policy, nor is society suitable
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for this old age. You clearly say old people don' t consume,
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but they don' t consume because sometimes they don' t have an economic
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chance to consume. If they could consume, if they had an economic chance
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to do so, they would surely be the biggest consumers, because what they
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would expect to consume. Not good. I believe that this issue of consumption
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is one of the reasons for the prejudice of the old to the older person
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of discard as long as they cannot consume, they are not valuable people,
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they are not people to be taken into account. It is a society that
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revolves around youth. Note that there are no advertisements aimed at older people,
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aimed at buying household electrics or buying cars, because they are not supposed to
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be able to do so. Advertising ads are for glues of dictatorships or for
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joints, not now diapers for adults, but clearly because they cannot consume or
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because they cannot consume economically or because they are not able to consume. This
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is the big question. No. No. The point is, retirements are
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miserable. Of course, the word of retirement comes from joy, not joy.
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Yeah, I mean, when someone stopped working and was maintained by society.
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We have a cause for joy that perhaps the developed countries are still.
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That' s what I wanted to refer to. Let' s say they
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retire and go to Miami. I don' t know, they' re
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going to the Spanish coast for here you retire. What awaits you is poverty.
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No yes, we have more than fifty percent of our old people under
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the poverty line. This is clear. I do not have one of an
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extreme vulnerability, not only because of their economic need, but also because the
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families, suffering the crisis, have also stopped caring for them, have lost
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the possibility to care for them, that is, give there is not so
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much that large family where the grandfather of all else have occupied a place for
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me. Sometimes I didn' t live the visit in the fourth quarter of
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the background. No yes, of course, he was part of the family
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and was cared for by the family that has been largely lost. Now there
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are societies that venerate at the same time as I think, the Japanese and
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perhaps some Africans, who see the elder as a referent and take care of
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him and venerate him. Our societies have stopped, as you rightly said,
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from caring for the old. So simple or we' ve also got into
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another business, which is geriatrics, not as disposable deposits, yes of course
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let' s say they' re like tracts. There are not some of
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you, that there are some institutions for older people that are valid, that
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is, if they are well cared for and really respectful and humanitarian. Sometimes
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between the old man being alone at home and being accompanied by couples who know
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what he' s talking about, as I usually say they know who'
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s a mancer, for example, of course. Sometimes that' s better
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than the sole gives. But it has to be a serious institution, well
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planted with vocation, not with carrying things. Well, what a good topic
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you' re raising, the topic of loneliness. Perhaps it is one of
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the great challenges of old age, not knowing that some partner, some companion,
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is no longer there and that this also implies a further disorder how I
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face the loneliness of those who do not accompany me. That is already a
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key element in combating loneliness as much as possible, and that is why I
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recommend that all older people socialize be incorporated into groups, i e the Argentine.
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One good thing is that there are many courthouses, many groups of culture,
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of art, of agres cooking There is always some institution, some union,
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some quartermaster, some church, some temple that organizes these groups generally free,
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and it is very important that older people join groups, that is,
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that they have a space where they are expected, where it matters what they
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say, what they do. That' s Keyn Not only is it an
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abstract advice, but it increases four or five years. WOW life is scientifically
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proven to be able to socialize and generate with others, because clearly, even
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the old man is also taken out of the field, from work and from
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the possibility of producing when he could do it quietly. On some issues,
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specifically intellectual ones, even possibly we can have that not only are not the
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rectorics, but it is real. When you' re retired, you can
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' t have any work with the state. In other words, a fundamental
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conversion to hiring you by the state is that you are not retired. If
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I thought, for example, and even the charges in the Supreme Court of
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Justice that it is established that up to seventy- five years, not because
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I could not a person over seventy- five. In fact, he was
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this member of the Court until he was ninety- four. Not perhaps because
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of the multitude of tasks they have. It would be impossible for them to
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comply with the place, but not because of the capacity of knowledge and wisdom
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that would lead to such an organ. No. Yeah, yeah, yeah,
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okay. It' s not to think that somehow I' m going
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back to what you' re raising in the book. The State should deal
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in some way with specific public policies that make it possible to take advantage of
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the human capital we have and that today is being discarded well notice that Picasso
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painted until the age of ninety- two. No wow, we haven'
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t seen it before last year. I think it was all June on a
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stage in about ninety- three years and it is happening to many music lovers
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To me, in the case of Black Rada no Va, who turned eighty
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years playing on the moon to make it very little or fattoruso. I do
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not say two examples that are characteristic of the music I like and of other
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high- level artists who achieve excellence in those stages of life. Since certain
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faculties are not absolutely illusory, you may lose some speed in the risks of
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playing the piano, but you gain in taste, in experience. I mean,
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there are things old people do better than young people. And if there
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isn' t a thing and if you don' t ask Joan Manuel Serrat
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with his old age, if he took away in fear and left us dancing
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to face the present, if he arrived trained and with enough courage and after
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giving it all I like correspondence, everything was paid and the retired Karen opened
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all the doors. Maybe getting old would be more snowy, more comfortab tougher
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than ero. If yesterday were to forget us in such a hurry, if
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I were more careful to tread the heap if I were to live among friends
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than at least in time you are going to, be a ball of water,
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if tiredness and defeat did not know in so bitter, if I were
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to put doluces on the way, as in heart you become angry and the
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angels of guardness my in signs of life. Perhaps getting old would be more
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reasonable, milder, more transited if it were a degree, if the orphan
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were not reached, it would drink, if it had more advantages or less
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inconvenience. If the soul were to be passionate, the body possessed, disturbed
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and lost it would respond and the piece of heaven reserved for what world it
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was to deliver, the team would repair the others in opposition to the needy.
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Maybe getting old would be a whole progress, a good ending, a
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kiss ending instead of cornering the history- turned ghosts with memory. If it
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wasn' t all, the dark around the back of the sphire, or
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just if everything was understood I looked for everything we had an old man over
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after listening to the nano and his reflection of getting to the old question that
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made it quite a long time ago, It' s not this time of
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the no serrat that I come back even always to surprise us with a lot
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of curiosity. I read and I hear you. I take you as a
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lay person. You don' t even make great references to religion in your
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book as to your own belief. But, on the other hand, I
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see with pleasant surprise that you use interesting sections of the Bible to express and
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understand what old age means. One of the stages that I' ve heard
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and that has to do with the parable of the talents how your relationship with
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religions is. First I wanted to interrupt you to tell you something, but
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you didn' t listen to me in connection with closing you down, even
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politely they' re vesters who somehow have some old age. They are dentres
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who do not evade in a certain prejudice of an old age darkening an old
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age somewhat of grammar. No, on the other hand, in the lyrics
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I wanted to be inevitable. What is done is inevitable. About that and
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we pause the rest, taking advantage of your ability and your psychoanalyst condition,
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I must confess something. I never encouraged myself to call my dad old ever
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and I had the bad luck of dying very young dad at sixty- four
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years old I am. There' s still a stretch to reach that age,
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but not much. However, this does not also have to do with
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the old age to which you refer. No. Sure, yeah, yeah,
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yeah, yeah, it' s like a prejudice, like a shame.
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I' m not gonna tell him old man you' re very settled.
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That' s very installed. Many praises or old people, for example,
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old trappots, of course not, old ones, are the rags,
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but also the people that it is important to assume you as old and to
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have a good old age, not to mean, not to appear the years
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you have. You don' t look old, I' m not,
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I don' t know, maybe you' re going old, but you
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' re old, you' re not. It' s not about denying
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old age. Not you just make a comparison between old age and interesting deterioration
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pala to say that they are not the same, they are not synonyms.
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What happens is that many older people assume that damage as real. And then
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there are many elderly people who deteriorate, not that there comes a moment that
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sit in front of the TV and we get out, very little comes out,
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socialize us. Well, the consequence of that is the deterioration. But
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the deterioration is not irreversible. Let' s say, there' s not
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a time when it' s like this and you have to demand it shouldn
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' t be the deterioration, it shouldn' t be the deterio. And
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when you have to regulate a person, if you have to repute the greatest,
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you have to do gymnastics, you have to do mental exercises, you
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have to be in activity, you have to have project. I mean,
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there' s nothing worse for an older person than not having the pro project
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than waking up and he has nothing to do during the day. That'
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s absolutely lyrical. No. But back to what you said in the parable
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of the talents, what a beautiful parable that is but Saint Mark, is
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extraordinary. He is a master who goes on a journey and gathers his servants,
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three servants and gives five coins to one, two to another and one
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to another. Coins are called in those talented times, that is, they
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serve metaphor. It doesn' t give each one talents. And then,
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when he comes back a while later, I ask you well, what have
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you done with the talents. And one has multiplied it, another doubled it,
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but the one who had received a prudent lukewarm coward decided to bury the
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talent so as not to lose it. Then when the master came back he
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dug it up and told him here you have the talent and that is a
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moment of greater fury from the Bible, that is, the master who is
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God destiny. Whoever you want sprouts in anger doesn' t and says maybe
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it does say then it will be horror and gnashing of teeth, that is,
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it' s not so much anger, that it' s a little
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what happens to us with the possibilities that life gives us, not only in
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terms of teasing a talented pianist or a talented doctor, but what are the
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instruments. It is not true that we have and what we do with it,
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I mean, by that we build a dignified life, a life worth
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making my life, or we have a vidra that responds nothing but to conventions.
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What you have to do, is what you have to say, what
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you have to think and we' re losing it. Let us perish there
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in a nothingness, in a lukewarmness, not that the subject of lukewarm ones
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is also in the Bible. When God says you are neither cold nor hot,
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you are lukewarm to the lukewarm ones who vomit you into my mouth,
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of course, and I vomit you out of my mouth. That is to
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say, the fact of lukewarmness, of the lack of commitment, which recently
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came out of a survey of Harvard University that he made especially about women at
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the end of their lives, appeared to be that what they most regretted was
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having lived much of their lives responding to what was expected of them, not
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fulfilling desires that were not their own, but that they were strangers, and
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that was what they most regretted at the end of their lives. It is
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common for women to leave their own condition the most in order to serve the
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other. I don' t know. I don' t know. I
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think it is clear that a major problem of the woman, especially those of
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previous generations, was her dependence on the husband. They did not think that
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when there were doubts, because there are many more widows who live, two
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were faced with situations for which they had not been trained, situations of jobs,
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of administrative, of payments, of accounts, of banks, which makes
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many times the older women are very vulnerable, they are scammed, they make
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them sign things that came to us and they are often members of the own
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family, not, for example, session of so- called voluntary boarding houses.
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I think that from now on in the field of sociological, not the
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evolution that women have given. It' s been a short, short time.
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If you become a specialist in this. I' m not the right
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person to mark you. But in history we see this happening and this evolution
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until we can get to vote not very recently. Yeah, yeah, it
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' s still developing. Not about women. There is one that I know
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you like very much and a particular theme that is like a symbol for this
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book. Yours the new old age the Aya blasquez and of course, well,
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there you have a song that I really like. You can' t
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play it and you can' t play it, because it has a lot
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to do with it. That honors life. That' s where we heard
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it. Not remaining and passing is not enduring, it is not existing or
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honoring life. There are so many ways to not be so much consciousness,
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without knowing numbness. To deserve life is not to be silent and to consent
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to so many repeated injustices. It is a virtue, it is dignity and
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it is the most defined identity attitude. That last and pass thing. It
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does not give us the right to steal because it is not the same as
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living or horralab not staying and passing does not always suggest honoring life. There
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is so much small vanity in our foolish humanity, in blindness. Deserve the
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mute, I' ll be segrital beres beyond the evil of the airassces,
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just like giving it to the truth. Whether our own libertarian maga may be
41:42
dwelling will enter or as it does not give us the right to prose,
41:52
because it is not the same as living. Ohro lab There was honoring life.
42:16
There was the song. It has a lot to do with very thoughtful
42:22
old age. Besides, in her word and mouth, saving us the life
42:24
of arriving is old. It' s a privilege. It is a privilege,
42:29
that is, beyond all that one may regret of old age. It
42:32
' s a privilege you don' t have to flinch. No, and
42:37
the idea how to pose and the way is to honor life. That is,
42:42
somehow, the axis of a good old age. And at the same
42:47
time let' s say it' s all to be done. Not now,
42:51
because if you save for tomorrow, I don' t know if there
42:55
' s a tomorrow. So let' s say how one prepares to not
42:59
be. I just came from talking to a friend who had to be with
43:06
his dad for the last few days and that dad had prepared everything for him
43:12
when he wasn' t there. Let' s not say here you have
43:15
the money for the wake. Here I want you to plant a tree and
43:19
put my ashes down here and make it a fruit tree and eat a roast
43:22
And here you have how do you have to stay the house? And here
43:24
you have like there' s got to be such a place and let'
43:30
s say prepare for that is also somehow old age that moment or how you
43:35
live it. No, it' s not very important not to deny old
43:37
age. It' s important to know that life is finite. I usually
43:44
compare many times to those who have already heard it before with a football game
43:49
that we have ninety minutes. In those ninety minutes we have to do everything
43:54
we can, but never ignoring that there is a moment that referring will touch
44:00
the final dick. But we usually live by denying the passage, the time,
44:09
or living as if we were ever logically, the idea of death is
44:16
unbearable for the human being. Not then do you read sometimes not literaryly good
44:22
the newspaper death surprised you. You can' t be surprised at something you
44:30
' ve always known that' s gonna happen to you. No, I
44:32
mean, no. I think it' s important to know that, at
44:37
best, you have good luck, you' re going to be old and
44:43
try to make it the best possible to save, for example, physically take
44:49
care of yourself not to smoke something you know that in the long run they
44:52
charge your price. No, and something that was left pending the Bible talk.
44:58
I see that you are a reader of those texts, as well as
45:02
of the Dante. Not how to understand from that field religion, that is,
45:07
that there is life after or not, or it is here that all
45:12
good is finished. I think that' s supposed to be reassuring. I
45:19
don' t remember mart saying religion was the opium of the peoples because it
45:23
calmed down. Let' s just say, well, then there' s
45:29
another life. He didn' t see me checking out honest remarried because total
45:35
after another life. No, but I do not understand clearly why it is
45:37
reassuring, because for those who have faith it must be for St. I
45:44
say that if God exists and if they are taken for granted that God exists,
45:49
he must be a righteous god. Severo, I mean, no.
45:52
I believe that God will demand that he has not had a life that truly
45:57
justifies calling himself religious. Right, but that' s supposed to calm you
46:08
down saying well, I' m not going to die, but then I
46:10
' m going to have other lives. Okay. I don' t think
46:13
that' s so reassuring. Besides, I have never met many people who
46:19
really have true faith. Many times, religion is an inherited, everyday,
46:28
cultural, routine cytonary aspect, not that it is supposed to be fulfilled with
46:35
some ceremonies, but that does not imply a vital commitment. I don'
46:43
t mean, I think having faith can, on the contrary, cause you
46:49
to lose certain energies in thinking that this is the only life we have,
46:53
at least it' s the only demonstrable one. They' ve never been
46:59
able to show us that it existed. So let' s go intensely this
47:04
aunt was not really a Plamos with this one. Now my question is and
47:08
who wrote the Bible. Then those prophets had faith in something or what their
47:15
mission to power was, for example, to expound on the parable of talents.
47:23
Not good. I can' t get into those issues anymore. They
47:28
don' t overdo me anymore. It' s agnostic or atheist not.
47:36
I don' t think about it You don' t think about it No,
47:42
no, I don' t care. However, no, no.
47:46
No. I believe in the existence of a God. The institutional style is
47:52
not true like that how churches are. Yeah, I think there' s
48:00
an extrahuman dimension. Let' s say no, surely, but no,
48:06
no, it' s not a good topic that I can dig into.
48:09
It is interesting to exchange these concepts, with you, because you are a
48:17
tremendously humanistic person, very human, wonderfully human, for your texts, for
48:24
your dramaturgy and for the way you reflect what our own history was, the
48:29
love of the homeland, for example. Yes, yes, I agree,
48:34
and this implies an eminently ethical being. That doesn' t necessarily mean being
48:44
someone religious. Right. Now you who, for example, good. Now
48:49
I know you' re there seeing the possibility of putting together a new book
48:55
about St Martin' s letters with O' Higgins what, which I find
49:00
wonderful, on the other hand, and which has to do with the activities
49:05
that these old men developed when they were old, after having done great things.
49:06
No, yeah, they weren' t that old. Yes, Non
49:09
so much Hinns San Martín if he divided up to seventy- two years,
49:19
that is, that the advanced coin passed in equs has two extraordinary people and
49:25
a correspondence, especially that of exile. When the two exiles are there,
49:31
a correspondence marked by disappointment is very painful at one point, the disappointment at
49:40
the ingratitude of their contemporaries, persecutes them, surrounds them. He has many
49:46
enemies, they kidnap his letters, they don' t pay them what they
49:52
owe him. They live in misery and there is a permanent complaint in them.
50:00
There' s a resentment. Yeah, I have a complaint, no,
50:04
I think they' re a little beyond resentment. There' s a
50:12
complaint. They feel that in any case, history will put them in the
50:15
place they deserve. There is also a kind of optimism in that. Let
50:22
' s say wow that that suffering in the long run will transform into transcendental
50:30
recognition beyond their own existences, things they didn' t see because they died
50:34
in clairvoyance. No. On the contrary, it takes 30 years for San
50:40
Martín to repatriate him. You see how many enemies he had that even after
50:45
he died, it takes thirty years to repatriate her in Argentina and they do
50:52
it reluctantly. Let' s say they do it during a tribute to Riva
50:58
Arabia, who was a great enemy of Saint Martin. Not that everything is
51:00
something like very little, very uncompromising a contradiction like the 25th of May celebration
51:07
in Córdoba. Let' s say yes, yes, well, maybe to
51:15
figure out that you know some history to make those decisions. I' m
51:22
not pacho. I thank you so much for this time you have given us
51:27
this afternoon to think together about the new old age and the question no,
51:31
which is the best age of our lives. You leave it on a question
51:35
mark. Let' s just say you' ve discussed it a lot.
51:37
He can get us. I put it, I put it, question sign
51:40
or it can not be, it can be, in any case, of
51:45
what one does, of what one does with that time, that whatever helps
51:49
health, genetics, social situation, that is to say one. The only
51:53
purpose of life is not to survive as fifty percent of our lives pass to
51:59
them today, but it may be the best rule in our lives. That
52:04
' s it, good. Thank you very much for your call no.
52:06
Please, Pacho, thank you so much for your clarity, for your time
52:09
and your beauty and for your commitment. No. And also for those old
52:14
that not all an economic question, but also one can start a course of
52:19
something. One can start a training or an exchange with others, in some
52:24
meeting, in a choir or in an activity that is supportive in order to
52:30
carry a dish of food let' s say there are always possibilities for old
52:37
age not to reach us in the best way possible. Pacho Donnell with us
52:40
in this ecosystem of old age to enjoy it and to hear it again.
52:45
Thank you very much. That' s any yellow in the Melina Reboa technical
52:52
operation in the production of this program. My name is Luis de Chovanino.
52:55
If you had a good time, sign and saint, thank you. We
53:12
' re tea and I' m toasting them to the loss of