Rereading Hegel, I came across a concept of limit: “Limit is the mediation through which something and other each as well is, as is not.” (G.W.F.Hegel, Science of Logic).

Let's imagine that the limit is what configures a space, a time, even a perception. It's what we can call a landmark, a contour, and let's also see that the edge, the differentiation that expresses what is called external, for example, also configures what is called internal. Lacan tried to resolve this dialectical process in psychology with the Möbius strip, attempting to annul the edges, the configurative limits.

I say that being or not being can only be apprehended and signified as relational possibilities. In this sense, relational possibility always points to realisation or denial, which we can simplify as yes or no. When individuals position themselves in this way, limits arise. This new configuration is then significant for being or not being. This meaning can only be elucidated through its mediators.

Evidence reveals positions, creating limits that are configured and define existence as evidence, or insinuate themselves as possibilities. It's the game of yes and no, of power and non-power, that shows itself. Dealing with this alternation requires a broad configuration of what is structured. In this sense, no fact has its own laws, although they always make them explicit. Discovering the structuring limit in what is measured is what will establish the polarisation that configures antithesis, as opposed to parallel opposition, which makes nothing explicit because it is an alignment of disparate variables. Change only exists when the limits are apprehended, because this is how mediations are configured as much as antithetical processes.

Countless times we feel paralysed, even crushed, by the circumstances of our individual lives or the society in which we live. The feeling of oppression and stagnation expresses the difficulty of coping with misfortunes, omission, and the mistaken perception that ‘everything has stopped', that there is no way out of certain situations. In psychotherapy, the modification of problems and obstacles—this mediated impasse/solution in the face of transformations and their limits—is always present. The same goes for the need for clarification that generates social and political change.

How can we change what alienates and destroys? Is it a process that can be accelerated? What does acceleration depend on? Experiences and limits are dispersed in various contexts that structure them, as much as in the contexts that contain them. These contradictions work almost like magic, because the fragmentation of various dispersed limits creates totalities, chimerical, phantasmagorical species, amplifying processes and appearing linear.

There has to be catalysation at x, which in turn causes it to unfold in x1, x2, x3... xn, so that they can be configured as limits and thus their mediating structures rescued. It's like cleaning, leaving in the bone that allows the whole to be reconstituted, the skeleton which, in turn, is also another limiting factor. In short, Hegel's apparent and enigmatic statement becomes crystal clear and allows us to understand that limits are constraints as much as they are supports, or even makes us realise that what supports oppresses.

And furthermore, that these contradictions are the natural paths of processes transformed by breaking down the references and perimeters that always organise disorder and also renew contradictions. As long as there are points of support, other systems and various limits are interfering in mediations and changes.

Giving face, voice, and colour to the limits is the way to confront them, transforming them, but when unmasking them, discovering their physiognomy, their conditions, this discovery is revealing and transforming, it appeases contradictions and adapts us to the wheels, to the gears that mask the possibilities of transformation, of change, as well as creating limiting and crushing subterranean areas of individuality and citizenship.

In short, even when not configured, the movement exists and is evident on other levels that are often not perceived. Nothing stops, everything continues, and the only way not to be crushed by the process is to amplify and polarise its contradictory structures, thus making what is fragmented cohesive and consistent.