A child, isolated in the back seat of a moving car, asks a woman, who is walking out of a stone fortification towards the light outside, about the meaning of friendship. Common feelings that are difficult to communicate at any age. This is the representation of a dialogue about personal opinions on fraternal love, friendship, fear, fragility and the uncertainty of life. And then both characters meet.

We constantly revise our feelings and their ideas. Human beings are eternally unsatisfied animals. In the same way that every act of seeing implies a personal representation in the brain, also each one of us feels friendship in a different way. However, this physiological subjectivity is educated, dogmatized with predisposed concepts which society’s education takes care to impose. When we realize the fragility of the one truth, perplexity comes in, the mind gets cloudy, and we end up with the certainty that our sentimental subjectivity is not innocent. There are feelings that are doomed to failure unless we recognise ourselves and act flexibly through responsibility, respect, care and knowledge of the other.

In this piece the dialogue is represented austerly with the fixed shot of a child in a car who talks on the telephone to a woman who wonders, in fixed shots, around an interior space made of stone, with all access routes and the exterior fenced in, in a visual relationship of shot countershot. Outside, the encounter between the child and the woman takes place. They are within a panoramic shot of nature outside the fortification. Through this thoughtful exchange, this moral essay analyses concepts of psychosocial sensibility by breaking them up into propositions.

Ethics and aesthetics come into dialogue in the pause and the distance within the particular. This constitutes an attempt to generate an aesthetic experience by questioning sensitive issues with multiple answers. Marta de Gonzalo and Publio Pérez Prieto encourage an active personal revision towards other ways of being, of inhabiting the world, of living one’s own life. Crisis is presented as a device for personal evolution against the one truth. According to our unique perception, we create our own and particular reality.