All processes that are configured as opposites are the result of mediation. This mediation is, for example, an agreement or complementation that creates dissent or opposition. These are everyday situations; we do this countless times, whether in our families, between friends or between work colleagues. Our relationships are invaded by agreements. Life is dynamic; nothing is static. The instability of the agreement generates anxiety and fear in the individual or psychological sphere, because what is not complete and solidified always insinuates loopholes. Relationships end, are transformed, denied and affirmed in other dimensions. The points of polarization, in other words, the influences and what was agreed upon, are transformed. This is growth, the natural process of being in the world with others.

Movement is a defining characteristic of our existence, and we see this in the frequent transformations or changes in our daily lives. When there is antithesis (contradictions and oppositions), there is change - this is the dialectic of the process. However, opposition arises when there is continuity of mediation, something equivalent to: by enduring and containing the different or the opposite, similarities emerge, and mediation arises that build up contradictions. The submitted group becomes free, because the continuity of submission presents another structure that ultimately neutralizes and antagonizes the processes of submission. Becoming familiar with what is harmful, with what depersonalizes, structures another antithesis, generating autonomy to the extent that it differs from the processes of submission. This is how every externalization of rules leads to limitations on needs.

In the social field, dictatorial systems themselves create their antitheses, just as liberal and democratic organizations do. They converge into islands of truths that are maintained and assumed, agreements that begin to function as exemplary poles or as dogmas. Systems are destroyed or built up, not only through entropy, but also through their feasibility. It's like life: the longer you live, the more you prepare for death. Not being exhausted in oneself proposes another, naturally different from oneself, and consequently its antithesis, since it is the continuity of mediation configured by what is put and what is affixed, subsequently added.

Every confrontation is always mediating as long as it is inserted in the totality that makes it possible. The opposite of A is made by configuring B, its antithesis, responsible for the mediating summary of infinite prolonged consequences.

The points of union are arbitrary and contingent summaries of countless oppositions. It's difficult to configure exits and solutions in this procedural labyrinth. Seeing this situation from the outside, or being other, means not being the polarizing field of these oppositions. In this sense, globalization and therapeutic questioning make it possible to get out of contingencies, neutralize positions and thus rescue opposition: the fear that freezes, and envy and greed, as well as the rules and adjustments that show action. Living contingently is a form of adjustment. It's the support that helps, but immobilizes. The need to walk, to move, forces us to question, to widen spaces. This movement - widening perspectives - is the necessary mediation for questioning overwhelming opposition.

The human context is one of movement and change, but we can be positioned, we can be situated. All passages are made around references, and this gives rise to the perception of both immutability and eternity. In this process, in this continuity, we experience non-contradiction, but this experience is both fulfilling and anesthetizing. These antagonistic possibilities - duality - are a way of recreating movement and contradiction. We experience this, for example, in love stories, with all their fears anchored in this reversibility: the desire for eternity, for love not to change, not to end, is the contradiction of an organism full of needs and full of possibilities.

When the processes - the dialectic - are installed, the necessary mediations are also installed to configure and amplify them. Not realizing this creates the desire to always win, the inability to admit defeat, as well as being or not being, knowing or not knowing, which alienates. Breaking down this positioning is a way of leaving intact the procedural data responsible for being and not being, doing and not doing, omission and participation. These antagonisms can only be mediated and resolved when we realize what is happening in its entirety. There are no clear directions, only indications of where to go and where to walk. Choosing exits implies having closed doors, now obstructed paths that were once facilitators of refuge.

Whenever there is opposition, there is mediation; in other words, the impasse points towards a solution. Every time the problem is configured, the solution is reached. The problem is configured as a possibility, hence the need for questioning, for antithesis, as well as the need for the other to be in front of you, even if it's through renunciation or artifice on the part of the individual themselves. Therefore, it is structuring and humanizing to perceive the existing contradictions and how they relate to each other, modifying them, transforming them into findings, or integrating them. To disregard the dynamics is to create real deserts, which force us to imagine sandcastles that are always symbolized by situations of fear, doubt, and panic.