10 Very often and more recently, within critical thinking circles, ecologisms that aim for the ecosocial transformation of our economic reality, spaces that work on imaginaries – from art, philosophy, literature and activism – a multitude of questions and reflections arise around desire. In a world where the horizon seems to be cancelled, in which it seems that faced with the magnitude and acceleration of the catastrophe there is no other possibility than resignation and resistance, desire seems annulled. Indeed, in a collapsing world, generating desirable alternatives becomes increasingly difficult, even to imagine. Desire and hope are closely linked, and the reality that surrounds us seems more and more determined to snatch both away from us.We think and react out of fear. Fear of the future, fear of inevitable changes, fear generated by the uncertainty of the abyss lived or foreseen, fear of what we don't know… And fear is a bad advisor, especially when it clings to the known out of desperation because it considers it supposedly 'safe'. But the known is not necessarily safe, far from it, nor desirable. In fact, what is known requires critical review always, so as not to reproduce, precisely, the nefarious that has brought us here.Fear induces hatred, the search for culprits, to destroy to have the false sensation of 'control'. Fear denies vulnerability and clings to a fictitious fortress that seeks power, recognition, and allies. It is what Alicia Valdés commented in an interview she had these days on the radio regarding the publication of her book Auge: the extreme right manipulates fear to fuel hate speech against 'the other' and always finds another (individual or collective) weaker, different, or transgressive, which it turns into a threat to point at. And it is a dynamic that not only the extreme right reproduces, but which unfortunately also installs itself in other environments and explains how, even in spaces of movements that should be transformative, we find the reproduction of these dynamics activated by fear (a fear, obviously, never acknowledged). If instead of fear, the permanent threat and the construction and pointing out of culprits were abandoned in favor of appealing to desire, perhaps we could generate livable presents. From which to establish the affective and effective bonds and complicities necessary to draw the desirable horizons of transformation and emancipation of a reality that is imposed on us with blows of violence, which we end up reproducing at all levels and environments. A reality that in the present, and precisely because of this, becomes increasingly unlivable for us, leading us to futures that already seem cancelled from today.Perhaps the most profound catastrophe of our time is none of those that make headlines – neither the climate crisis, nor war, nor democratic collapse, nor even obscene inequality – but rather the one that hides behind them all: the destruction of collective desire and hope for the (desirable) transformation of current reality. The degradation of sensitive bonds with others, with the world, and with ourselves. The progressive inability to feel challenged by the desire for transformation that has historically inspired all revolutions (large and small, historical and everyday, recognized and anonymous) and the dispute over the (desirable) possibilities that today's world insists on closing off.Perhaps one of the most profound victories of all reactionary movements, instilled by fear coupled with uncritical nostalgia, is to make us believe that what causes us to fail are our daring, naivety, or mistakes due to desiring something different. Desiring the (im)possible. And, meanwhile, the framework of the possible continues to shrink.With all this I do not mean, at all, that we should not assume the magnitude of the crisis or collapse of today's global world. Without self-deception. Without easy comfort. Without romanticizing resistances that also accumulate weariness, fractures, limits and, at times, the reproduction of the same dynamics of canceling out fear. What I do want to claim, however, is that the greatest resistance is refusing to completely surrender our capacity to feel, to connect, to imagine, to enjoy and, above all, to desire. Because if reactionary movements apply, above all, a policy of desensitization, any emancipatory policy of the future will have to begin, first and foremost, as a policy of re-sensitization and reconstruction of desire.

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