Chapter 6
(Living dualistic).
6.1) Singularity and totalityl.
At this point in the discussion, after enough
have embarked in the most important aspects
of the DAR, it is time to ask what practical
consequences will determine the lives of
those deemed acceptable thesis dualistic
and decides to have it in their existing
terms and existential. We have seen from
the point of view that exist with it does
not alter to a considerable extent, nor how
nor the fundamental values of life individually
and in groups, more or less extended it.
We could therefore say that under the existing
profile and there are sociological aspects
of the DAR that involve a material change
of ways of living together and compared to
other more important concepts of life and
the world if not in fact, entirely new, to
be aware aiteriale of reality that accompanies
and complete (the margin) the material reality
that we perceive in its various aspects.
Where it is determined a radical change is
in terms of life since, especially with respect
to theistic positions (but also, albeit to
a lesser extent than monistic-materialistic
positions), the conception of the world (welthanschauung)
resulting therefrom, placing a Indeed general
plural (and dual anthropogenic), goes beyond
the two mentioned positions, opening up a
whole new horizon.
If the weltanschauung of the DAR have implied
changes in the way we see and manage current
life, but not disruptive than the traditional
ones, is on the existential interpretation
of his extensive background can lead to significant
changes in the outlook, where concern the
hypothesis of a possible future reserved
all'idioaiterio, which product idemale subtracted
the laws of matter. The future becomes a
dualistic perspective of life that foreshadowed
a completely detached from "beyond"
of the religious tradition, but is also able
to release (at least conceptually) the prospective
closure of materialism. It follows a hypothetical
term of reference (the future), but not absurd
it contradictory, which constitute important
new concept of eschatological character,
which becomes accessible in rational relations
man all'aiteria and its denotations. This
happens not because the DAR is a sort of
philosophical syncretism, which together
built the irretrievable finiteness of individuality
required by materialism and the survival
equipment required by religion, but because
the dualistic vision overrides both in a
different weltanschauung, which outlines
a conception of world and life that is presented
either as a post-materialistic and both as
post-religious. Concept which is in fact
compatible with both the findings of modern
science, both with analytical and computational
criteria of reason and with the insights
of our intellect, and finally, amazingly,
even with a few unavoidable instances of
our psyche, shaped over millions of years
of evolution of life on our planet.
The perception of the presence dell'idema
in us and his reality, which puts (coordinated
with other organizations) as a "function"
extrafisica of our mind, leads to the emergence
of the possibility that what it produces
(the idioaiterio), drawing "raw material"
dall'aiteria is projected in a perspective
not bound by those laws that relate to the
need to matter. This possibility can not
be rejected a priori, considered as a radical
materialism and fisiocratico that wants to
defend monism at all costs, because, ultimately,
the same monist materialists feel feelings,
love and follow ethical rules, all things
(as we hope to have demonstrated) that matter,
is that inorganic living have nothing to
do and that, if not entirely incompatible,
however, are unrelated. Life on the ground,
unlike existing ones, the DAR suggests we
can no longer be used as sensors or absolute
sense, nor any other investigation material.
But this waiver would not leave a vacuum,
because intuition is a very appropriate tool
to explore that part of reality that profoundly
affect our lives highlights our identity
and our uniqueness, which is the same core
and dynamic.
I imagine a possible objection: but if it
is recognized as the real aiteria also impercepibile
only be understood in this way (and perhaps
even more so) the world of "paranormal"
should be considered "real"! Our
reply is "no", at least in the
terms in which the DAR is because the field
of paranormal lacks those characters of the
reality that we set as essential elements
of it (universality, repeatability, consistency
and normality) at the time treaties, which
are found and relate any experience dell'idema
and more generally the whole field of investigation
that we have defined extrafisica. Our view
is determined by the fact that the paranormal
is active and is still taking place in particular
environments, under specific conditions and
very often with the active presence of a
"medium" between passive people.
And these, quite often, tend to set the suggestion.
The scenario that the world of the paranormal
(or "metapsichica") offers us is
therefore that of a field of experience "real"
either individually or in small groups of
people, but scarcely to reality in general
terms in which we mail by subject and aiteria.
I believe that paranormal phenomena might
with good reason be considered real epiphenomenon
of matter (see note 25). But on this subject
back to his time.
From the above should be clear that the DAR
has developed and defined through the correlation
and the comparison of subjective acquisition
of insight, such as "likely", with
the objective of science, which are instead
taken as evidence "conclusive".
This was not always easy, because the first
concern the elusive extrafisica, while the
second concerns the actual physical and direct
perception of the experiment (see section
3.2) and is so happened that we have sometimes
found themselves in a situation of having
to compare the 'inconfrontabile. However,
using analogies and extrapolations in the
right way, it seems to me that the result
which is not now DAR lacks the consistency
that is vital requirement for any philosophical
proposal.
Be dualistic means take those few or many
notions about some of the realities around
us and the matter that concerns us, along
with those of some intuitable only, but on
fundamental and essential aspects of our
existence. Actually important for the "quality"
of our lives, and as a means of generating
stimuli of those experiences and those relationships
that constitute a "salt of life"
that goes beyond the instinctual escape from
suffering and searching for physical pleasures.
This does not mean that they should not be
pursued as a primary purpose of existence,
but because they go into question those experiences
fascinating and deep that only our individual
sensitivity, expressed dall'idema can give
us from time to time.
In sum, the DAR, albeit from an intuition
extrafisica, is drawn into the newspaper
and tries to determine a conception as possible
complete and correct of our way of specific
individuals in the midst of a very large
number of other individuals like us, all
together belonging to a species that sees
its reality related to that of all other
species of the biosphere (at any level evolutionary
belong), thus forming a multi-that in turn
exists in relation to a further set of relations
with the world and inorganic with that phenomenal
global.
However, once the scene is outlined in general
in each of us, homo sapiens as a single,
connected and it forms part, remains to be
considered the person in his individuality,
and here the landscape is "qualitatively"
very different. When it comes to individuality
(or singularity or uniqueness of the person)
physiology is no longer enough to nothing
and a little after all the psychology. For
a reading of the book of the universe and
of life (less than a return to religious
ideologies) does not remain that point to
a philosophy of life sufficiently established
as a tool of analysis and construction perspective,
but with all the limitations that relate
as such. But to hope for an acceptable result,
a philosophy that wants to address this problem
adequately must also have a "frame of
reference" that takes away from any
temptation metaphysics in order not to lose
touch with reality, and together maintain
free from any intellectual complacency. "Frame"
consists primarily of having always the overwhelming
smallness and insignificance that not only
we but also the species to which we belong
together on the same planet that we host,
have in the whole. In fact, what concerns
us as human beings, and that is all that
we can aspire to log on as the final goal
of our thinking and our actions, is little
more than nothing in the undisputed fact
of the universe (or Pluriverso!).
The dualist is prepared, better than those
who follow other addresses existential, to
"hear" the undisputed fact of the
general context in which it is inserted.
This precondition is largely absent in our
daily consciousness, although widely documented
and acquired dall'intelletto and reason.
This is because at this mental cosmic insignificance
remains largely an abstract concept, completely
buried in some dark anfratto mind. The awareness
of the relationship we / cosmos gained from
the classroom or retrospective, continues
in general (perhaps astronomers and astrophysicists
in part) to remain totally forgotten and
extraneous. Let us, nothing forbids us to
use our concepts of time and space, and with
them those of place / location and time /
range for practical-existing, but we should
also take note that even the same concepts
of birth, life and death are totally insignificant
in time (which exists only as undersized
space) when you consider that our universe
was born no less than twelve billion years
ago and before that could have as many or
more (and that our life does not exceed On
average, the century).
Moreover, all our perceptions of bodies with
mass and volume, they are chains of mountains
or oceans, concern still always something
insignificant compared to the universe and
therefore remain modest sample size and breadth
to our use and consumption. And if we move
in diametrically opposite to the infinitely
small, our inability to imagine the subatomic
world, we face an equally inconceivable distances
for our intellect. In fact we are for the
most read of very large or very small numbers
such as total abstractions, without knowing
what it really mean.
This ability of the dualistic experience
of his intellectual limitations in relation
to the "minimum" and "most"
of them can not also forget that the birth
of it took place in an infinitesimal moment,
then continue for billions of years, and
that then the events that concern the global
may be a last forever or almost nothing.
On the other hand, know only what the universe
is, or becomes, very close to us, physically
or through time, ultimately a "here
and now" while everything else becomes
a number that often precedes a unit of measurement
, both (in their abstractness) without really
perceptive and intuitive. Moreover, the light
of celestial bodies that we see in the firmament
at night or what our record is that telescopes
dell'istante party where the signal is, in
many cases years ago, and those bodies could
not exist even more by what exploded or collapsed,
when they find the after-life. Then it is
clear that our relationship with the universe
(in terms of information) is mostly instrumental
or mathematical, but it is certainly not
with scientific data that we will find a
way "heard", and therefore useful
to relate the universe farther. Keep in mind
that scientific data on which we build our
knowledge, not even then become the "fetishes"
of objectivity, because ultimately their
objectivity is even questionable, as is manifest
in a general scenario of pure "conventional
".
It is only through the introjection and integration
of those data in a rich weltanschauung also
aspects of life, ie "man-made"
significant, which will ensure that even
a distant reality to become an active part
of our intimate relationship with the universe
in its entirety. The only "scientifically"
the primary subject, nature and the universe
might make us fall into a sort of "unreality"
abstract where between "us" and
"all" we are just numbers and equations.
Therefore, we, that we use to build that
relationship above all the insight, if sometimes
find useful to use some element of induction,
we have to worry about its validity "inside"
of weltanschauung dualistic and not whether
it owns or possesses a 'abstract scientific
truth, so we leave epistemology to talk induction
if we have used has the character of "scientific"
or not.
Yet despite all of our ignorance and our
failure reflects the universe in us, because
every atom there is already enough in itself
to generate a universe. This is at once original
and always beyond us, we founded, but we
track above, and also our future. And our
considerations would still be incomplete
if obtusely (as was already mentioned) exclude
the possibility that the one in which we
live is only one among many universes exist,
or that, more than anything that could wrap,
there is still other. .. and that the "totality"
is really an "infinity".
6.2) Living today (with a look beyond).
The future is not the "future",
at least in dualistic terms. It is not what
is "ahead", but a hypothetical
dimension, substantially different, to which
we may unknowingly go if it perceives that
the same and processes did not follow the
fate of death that it brings with it, but
rifluisse (in form and found renewed) under
which derives its essence. We have already
said that when the body dies, leaving the
same with no support and that at this point
that, as part of the body, can only die.
But the only thing that could be real after
the death quell'idioaiterio its product,
that it "lived" and that could
be intended to reach and dissolve in that
it is. In short, the future can be reasonably
assumed, but then we must stop, nearly unable
to even imagine anything, and if we try,
we risk wandering at all. Yet it, as assumptions,
it remains there, in front of us, and we
must take this into account.
The exercise of imagination about dell'aiteria
and it is a free, certainly not necessary,
but not useless. It allows us, perhaps, to
bring us to our reason and our feelings,
an unknown but we are concerned, since invests
the nucleus of our identity (the same) as
the truly unique and not of men shared individuals
to face the universe. The same is the foundation
of our existence as individuals and as a
true "life made of unique unrepeatable.
But this only leads us to stress once again
our boundless ignorance, so what we are doing
to stay just finished a game, although probably
the most important game of all.
However we can, even now, in everyday life,
open (by playing a little of our existence)
of our existing horizons, they combine the
rational with the hypothetical future, but
intuitively realistic unknown and unknowable,
that we might call "pseudo-real"
in "present" to our conscience.
In this perspective there are some "issues"
resulting from the practical experience that
will combine with the dual weltangschauung
and allow us to act on a little project destinale
that we still have to achieve before getting
off the train of life. They are "themes"
from catterizzati consider the fact that,
examine them and make them their own is a
totally unnecessary for the purposes of promotion
and assertion of ourselves as part of the
matter in which we live, of which human society
is the Our main contact person: perhaps could
include something else, but that sense yet
still too little.
Surely, with our attention to them, not necessarily
achieve any more success, in fact, probably
even lose a few opportunities, perhaps together
with the goodwill of someone. Yet, somehow,
we shall approach the hidden and elusive
core of our "authenticity", where
our special, unique and unrepeatable, individuality
is hidden: the same. Perhaps we gain in our
dignity as human beings, precisely because
these issues highlight the awareness of our
smallness, our weaknesses, our limitations,
our restrictions, but at the same time the
desire to exert our best Eleuterio to bring
us closer to that 's authentic freedom that
remains hopelessly foreclosed.
In follow on from what was anticipated we
will also take into account that in the "themes"
of ethological and soon we will be always
present, in the background, the relationship
between us and university as we dashed. This
is to address issues of ethics and behavior
that are preliminary to open to a horizon
that stands out in the field aiteriale watermark
that we proposed, although we remain absolutely
within the material to which we belong by
living. In fact they only invest a reflection
of the same, especially since our concern
esistentività (which represents the material
in which we exist and move) with which we
must reckon in our condition, which operates
in a certain environmental situation in a
role that we are filled. All elements of
our existence which apply to everyday life
and which, indirectly, affect our ability
to immerse nell'esistenzialità or in that
state of consciousness extrafisico concerning
the same and its events.
The DAR, on the other hand, it is also proposed
to make a reinterpretation of the existing
parameters with which has to deal every person
placed in a geographical context, institutional
and social. In other words: how can we live
the best material, taking account of the
future that may not involve the totality
of our being, but perhaps the most intimate
and elusive to us? This would certainly be
a problem for those who continue to think
of himself second quell'opposizione soul
/ body, persistently poor, which has already
far too much damage anthropological irremissibili.
For the DAR the soma (the body in the strict
sense) are only el'idema different functions
of our adventure in his life taken unity,
so it is only able to embrace them both in
a perspective broad enough to include and
not take them ever consider separated. We
are also fairly well endowed in this regard,
the multi of our mind and the plasticity
that characterizes the company makes "natural",
although not necessarily easy. On the way
there are indeed such "psychological
barriers", all imprintings let dall'ideologia
religion in its various forms of "transcendence",
propionate in good faith by parents or educators
from generation to generation. So that the
DAR, as a philosophy dell'immanenza, and
contrary to religion (which puts the irreconcilability
matter / spirit and the administration in
terms fideistico-moral) recognizes the compatibility
of what was given to axiological opposite
(the soul and the body) in terms of new and
different dual reality.
So the DAR proposes a design and management
of the body / the same, or if you want existing
/ existential, in terms not only eudemonistici
and axiological. In fact it does not deal
with value judgments, but rather more rational
and appropriate for groped to achieve, together
with a greater awareness of life, the greatest
possible happiness for himself and those
closest to him in emotional and relational.
In other words: how to live harmoniously,
knowing my irremediable finiteness, knowing
that I die, that my flesh disintegrerà, while
a "not there, but" that is "derived
from me, could access to a future beyond
my death? How to make it difficult to say,
since each of us there is a "proper"
to the well-being, harmony and happiness,
but you can start putting some point general
subject of in terms of human ethology, some
issues exist, such as: a) moira (or sense
of tragedy), b) the Eleuterio, c) and the
irony) the game. Connects them to the comic
as a central aspect of the encounter between
the forms of human needs and reflected freedom
and at the same time as demistificatore (specifically
philosophical) of the scheme that our mental
psyche develops and sometimes imposes on
our current way of thinking the world, things
and existence.
6.3) The moira (The sense of tragedy).
The word moira (µ???a) still exists in greek
with modern meaning of "fate",
but in ancient greek has assumed various
meanings. Primitive than that of "part
attributable to the individual," on
"position and condition" to "part
assigned" to "destiny or fate."
But the Moire (plural) in Greek mythology
were three minor deities (Atropa, Clot and
Lachesi), daughters of Night, which are seeking
to weave the destiny (the "Party")
of each man (one spinning, and another roll
third cut the thread of life). Although in
theory this "party" consisted of
pleasure and pain, good fortune and misfortune,
in practice the Moire were feared deity,
seeing in them quell'ineluttabile course
vital that nobody could escape. We use the
term moira fusing together the different
meanings, but especially by connecting to
the need, as a substantive matter that there
is.
Moira in the DAR has two faces, dell'irriducibile
that ignorance and the inevitable suffering
that is inherent in living. The moira is
then dual, the night tragic sense of ignorance
in which we have to exist, the abyss of our
wanderings through the cosmos, without knowing
why or the purpose, and suffering that permeates
our destiny. For the DAR so "tragic"
is not the way of life, but its foundation,
as "way" of being and the human
itself. It is so tragic dell'esistentività
every aspect, before which we are powerless,
since it coincides with the fact that you
exist, it is also closely related to the
necessity of matter.
It follows that the tragedy comes as the
foundation and then, almost essence of life
itself. Living that we perceive as a "stretch",
but a move towards a dark end to which we
can know nothing and which can at most think
that could possibly hide in biological reason.
But we also perceive it, albeit in a confused,
that our aim is at least a real horizon,
that of freedom, and that this is our indispensable
resource to protect us from the negative
effects of the tragic. It leaves us a glimpse
of a tear in the wall of the need, through
which we see a virtual place in which it
dominates more and not directed. However,
we only test to be subject to a permanent
tension, which manifests itself primarily
in the will to live, and then the desire
to gain pleasure, in all its forms, and then
escape the suffering, in every respect. This
ignorance of the purpose and this conflict
between the desire for pleasure and the reality
of suffering are the two points of a tight
rope on which we, tightrope walkers without
skill, try to move away from the second to
go to the first. The desire and his frustration
must be considered structural life, as are
the discomfort or suffering of which are
at once cause and effect, in a game of mirrors
and the feedback loops in the face of which
we feel as if they were drunk without direction
.
The problem of the tragedy that arises is
moira immanent to man, because it is evidence
of a consciousness that each of us can verify.
Neither will be solved in its general and
inflexible burden on the sole fact that many
men consider it passed and overturned in
religious faith or in such behavior by changing
the natural relationship with your existing
carrier (the body) by suspending the effects
that this entails . The ascetics, to achieve
their goals for the most part must deny the
requests of their bodies, to break every
social link, leave the flow of living together
and be subject to harsh discipline: this,
in our opinion, may become an insult to nature,
to life and the biological reason that "makes"
every living entity. But it is also completely
irrelevant compared to the overall reality
of moira, as are also forms of inner peace,
more or less accessible by temporary acts,
behaviors or experiences related to ethics
or the aesthetic, that the dualistic experiences
and seeks to achieve, but who knows not to
be resolving. Ignorance and suffering incumbent
upon us not only as something that we afferisce,
but also as something that is there. So do
not just have to accept them, take them and
run them as one of our inalienable attribute.
Among Schopenauer, theorized that the escape
from life, and Nietzsche, who advocates the
enthusiastic acceptance, the DAR is on the
side of this, even taking the necessary distance
from his theory of the superman.
The dualist can not accept that life, with
all its consequences, because it is the extraordinary
adventure that separates an existence out
of nothing: and be "something",
even in suffering, it is always better than
nothing. We, being born, we become an "it"
against a "no" and from that moment
tears in front of us a horizon of endless
possibilities, limited only by the laws of
matter (the need), but with the certainty
that it exists, though far away, a horizon
of freedom, which concerns us and towards
which we tend. Not only: the dualist does
not want to undo all the desire, which is
the "engine of life", but to manage
it better to experience more advanced and
complex. Experience is perhaps above all
want and desire must be considered a positive
aspect of that tension that is in us. This
"true" in itself but the end result
of our efforts towards a goal can often be
defeated, and where, more generally, our
whole life would be nothing but a rosary
of defeats. The final outcome of everything
we do is almost never granted, the action
is more important is the higher the risk
of failure, because the greater the premium
in case of success: this is the "human
challenge" that the DAR will which proposes
to challenge anything.
Yet ours is really quell'impulso implacable
towards that freedom extrafisica that in
its natural and human-we called Eleuterio
(see next paragraph). And it is precisely
that it encourages us to play and get in
the game, because, after all, the important
thing is really making our game "of
human beings. A game in which the failure
or success is often determined by circumstances
entirely unknown, or inscrutable, and they
depend mainly on factors unrelated to us.
But often it is the defeat to stimulate to
new challenges and new potential targets.
Sometimes we are so fortunate to even understand
why we were defeated, sometimes because it
was a battle wrong, sometimes because it
was the wrong strategy. The failure, which
in this case helps us to have a fair view
of the happenings and to develop intellectually,
carry with them the prodromes subsequent
victory, while sometimes an undeserved victory
ottunde mind preclude further goals exist
and existential. But there's more: the mere
fact of fighting when the volition or the
contingency request is already a victory
of life over death, while the waiver is always
a defeat, even when it offers peace and tranquility.
But we must not confuse the act with "rough"
and not even make an "action for action"
in itself, which may take the character of
a dull "activism". Exhausting their
energies foolishly is the best way to exclude
the possibility of achieving some important
goal. For this reason, the occasional leisure
is not just healthy, but essential to be
able to purchase energy, reflect on the state
of things and take stock of our actions.
Only a rested mind can produce valid plans
for the future being able to do the analysis
of the past, which always extremely tiring
and difficult. That is always a basic rule:
do little better, with measure and reason,
that you, with fatherly feelings and disorder.
And then we must consider the "quality"
of the purpose that one finds as a conclusion
of our actions there are companies and businesses
trivial series, there is a useful stress
and there is one useless. Ruining the lives
for trivial and irrelevant things is a foolishness
that the dualist should avoid.
Falls at this point to refer to an appropriate
adjective that sometimes, in the current
language, is considered similar or even synonymous
with tragedy: I refer to drama. It is not
simply a question nominalistica, what is
tragic is not only different from that which
is tragic, but in many ways it is the opposite.
This tragic occurrence is the son of moira,
acting on the structure of the intellectual
and idemale and is never a mere psychological
fact that often creates tension that produces
existential suffering, but can also evolve
in design and creativity. Besides, the tragedy
is quite often not even really feared, perhaps
because unconsciously feel like "our
stuff", as something that is not from
outside but inside we always or even that
there is. Since moira, even when it is accompanied
by severe damage in terms of suffering, mutilation
or risk death, reveals all the essential
story of our own existence.
Death is the true resolution of moira, not
because it would lead to the loss of life,
resulting in a dead body, but because, being
the consideration of the birth, reveals the
"other side" of life. But it is
not so much the death itself (such as death)
that makes our life tragic, but its necessity:
death is merely necessary, for without death
there would be no life. By contrast, what
is never dramatic character of necessity,
but always and only "contingency".
The tragic occurrence does not deprive us
of our freedom ever (the Eleuterio) or she
is or she makes clear. We can react to tragedy
in different ways, in a wide range of attitudes
or emotional states ranging from fear to
indifference, but in any case our future
will remain conditional intervene only if
permanent effects on our mental structure.
Only in this case, and then "after",
the drama becomes even tragic, because then
the shadow / light of moira appears in all
its evidence. In this case it emerges in
all its power, as subsume the drama, which
is cause and contingent, but ultimately always
ephemeral. In some cases the real cause of
the tragedy is not the occurrence itself,
but the latent psychological problem that
the person suffers in his unconscious, these
situations are sometimes very painful because
it is too humiliating. Then, if the victim
is able to read in depth what reveals moira,
can make a real leap in quality of life.
It should be remembered that it is not accidental
that the lexical sense of drama is of course
geared towards the significance of events
which, in addition to negative consequences
for those who live, are often spectacular
characters who are totally unrelated (although
sometimes present) to the tragic. But what
is tragic is often useful for us to better
discover the essence of the "comic",
which has its side and set a great bonus
that we humoral and strengthens us in managing
our adventure in the life of the cosmos.
Resource against the dozens of unpleasant
facts that we have to encounter in everyday
life and for which a simple change of point
of view may trigger, like a sudden revelation,
a good sense of comedy. " And as we
shall see, the sense of the comic is an essential
ingredient of that mental state, at peace
and far from everyday banality, which is
the irony of the DAR existential, but also
a fundamental aspect of the ontological relationship
between matter and aiteria, as it appears
in 'meeting / clash between the mental reflexes
of necessity and freedom, which in a sense
be made "short". Thus the advent
of comedy in a situation of life current
(natural comic) or a text or a performance
(artificial comic) becomes a fact be of great
importance. For this reason the subject of
the comic (which also has a more specifically
philosophical cutting) will be developed
in the Second Part, when the reader will
be better penetrated in the folds of the
DAR and will be easier to insert it properly
in its structure.
6.4) The Eleuteria (individual freedom).
The Eleuteria is that specific type of "relative
freedom" that we are concerned because
the living matter evolved, human, subject
to need. It is therefore the exercise of
incentive incoercibile of self-determination
and to break through the invisible wall that
limits our chances of being ed'agire. To
the extent that we are condemned to manage
our condition as men we have, indeed, the
Eleuterio to design our desire and its fulfillment,
to seek pleasure and to escape the suffering.
But even more power to cast into a horizon
intuitable, where there probably genuine
and unconditional freedom. And where it should
also remove the "maternal" tyranny
of the necessity that protects and preserves
the life of each and the relations of each
with all, and that of all with all, but we
limited our act. For this reason, in his
underwear, the dualistic know if that freedom
"in itself" is only understood
or could have already been sensed and internalized
to the point of emergence and appear in a
real horizon, towards which to strive virtually.
Being bound to the laws of matter our individual
volition are discovered and forced guided
by clearly defined the limits of our human
possibilities, but also free to create reference
models of non-guided and not forced. This
means that the way of being of homo sapiens
spread over a road where the "edge"
is both "boundary", but, like all
the boundaries, has also its own transgression.
Thus the Eleuterio, which must obey the needs
of the field, can sometimes push us to make
a leap beyond that border.
The possibilities dell'eleuteria within and
outside of that boundary, therefore, remain
enormous for those who know and want to see
them, probably much greater than we ever
have been able to imagine. It is plausible
to think that the Eleuterio is an extraordinary
power which it is talking too much, ultimately
underestimate the real value and the amplitude
of action and strength. This happens often
because our protective mind keeps us away
from risks and sacrifices that could harm
our integrity salutifera: an excessive identification
with the Eleuterio can lead us in the madness
of the risk to love risk. However it is still
always that we can "create" the
individuality out of our box and look for
opportunities to keep active and develop
the mental function that we called the same,
which is the core of individuality and essence.
The uniqueness of our relationship to the
totality of matter can therefore always suffer
tearing and patching, as the transgression
and a return fold are possible, but our reason
is to determine when and how. This possibility
we can make small epigoni real Sisyphus,
Prometheus and Tantalus, but we also know
that there can be a metaphor of Zeus that
might need time punirci. In a society of
men, rules of coexistence with selected or
incurred, the identity of the individual
can become a hard diffuse solidarity between
loneliness and sometimes the reason may lead
us to temporarily put it in brackets. But
we also know that if the individual may be
similar should not ever become "sisters":
look at all costs and solidarity un'acquiescenza
becoming cowardice is the best way of losing
oneself.
Dell'eleuteria we should not even threaten
to make it a fetish, as some individualistic
anarchism. People are social animals and
socializing is a prerequisite for a humanity
in which the individual is integrated to
form the group, which is the minimal unit
of a democratic society. But company is only
one that is premised on the respect of everyone
dell'eleuteria, as the cornerstone of a democracy
of consensus in which ideally nothing (or
as little as possible) is required and everything
is subject to review or to their representatives.
The person who wants to free you should not
be attempted dall'individualismo because
it also wants to be free to choose which
links take to lead their lives within a community.
The more you tune with the group and its
greater royalties behavioral constraints
assume, but the important thing is that this
is done knowingly, without feeling of constraint
ties that had not been taken into account.
And it is still Eleuterio authorizing and
guide the individual and the group to also
check those who control power. While it is
still the Eleuterio in a tyrannical or totalitarian
regime is not the way to overcome and combat
it. Therefore, the fight for social, within
any one community, the individual has at
least two options, even if the reality of
social ties do not always allow them to him
either: move away in search of longer free
and democratic, or accept the rules of the
community in an assessment of advantages
and disadvantages of trying to operate from
rear to improve it.
Obviously the more the individual is part
of a plurality of individual more likely
to lose in individuality, and this remains
true even when the man is not subject to
the community, but has a share of power within
the community itself. When an individual
is then at the head of a social structure
the possibility of acting on its similar
increases exponentially in power before it
and the result is a real power in which melts
of his individuality, which must flow across
the community . Indeed, in a democratic opportunity
to act on freedom of the subject does not
lead to greater freedom for themselves but
the social importance of the role is directly
proportional to the share of personal freedom
that you have given up for the best power
management . This is perhaps true, paradoxically,
even if a despotic power, as the tyrant is
a prisoner at the end of the machine of oppression
that he himself has constructed.
The power, in biological terms, is a related
to success, and the evolution rewards just
living species that are successful, but the
biological reason not care for the individuals
who constitute them. Yet in the communities
of the man-the Eleuterio change somewhat
the relationship between the singularities
that constitute this particular species of
animal aggregation is not the privilege that
the person has to signify its freedom, but
the possibility that the remained of self.
Eleuterio This can be done to better "together"
with others and in a centralized, but the
social freedom is all the more stronger is
the influence of weak central power in the
lives of individuals.
Freedom and constraint are two coordinates
that define the individual as a social subject
in relation to volition. Determination in
man always wants something defined in a defined
direction, a generic volition is not a true
volition. That is why when man wants something,
in fact, wants even (or especially) something
behind or beyond the thing itself. But not
always the will also Eleuterio, sometimes
you may want to act while under the pressure
of a bond. Will the DARoga or medicine that
you are "feeling good" does not
mean the exercise Eleuterio. And in many
cases the power may even become antithetical
all'eleuteria, so in an imaginary axis Cartesian
system of the existing life of a single man
can develop as a line starting from the bend
towards the axis of power or that dell'eleuteria:
the more towards the first bend, the more
away from the second. To avoid this risk,
the dualist should not seek too much power
and perhaps in many cases even better place
in his individuality difficult choosing the
opposite, the apotheosis, which will be discussed
in due course.
Ultimately it is the area of sociability
that the freedom to play the dualistic, which
should never be a party to this individualistic.
For this he must be either a priori opposition
to the rules of the community or passively
accept them, but permanently subject to the
criticism, in view of achieving a level of
freedom, reasoned and reasonable, where everyone
will not ever harm for 'else. It must always
be aware that the community of men is also
an organic product of reason and in that
sense a product that takes the individual
who is always concrete and particular for
the set. This means that the dualist must
never should have "control" the
biological reason, even if it is a necessity,
because basically each of us is also why
organic "updated". However, he
is faced with the biological constraints
by virtue of his individual consciousness,
which remains sovereign. From this it follows
that the individual is entitled to decide
to deny the biological reason, even if the
cost of what could become its downfall
On the other hand, the dualist can not think
that being anti social behavior may in itself
encourage the best realization of individuality,
because it is the best in the relationship
with other individuals and not in opposition,
and therefore should have a sociality which
safeguards the freedom of self "with"
that of all. He knows that his freedom is
at risk with no rules and that only they
can ensure the operation and maintenance.
But it is within these rules that he reserves
the right to reject the undue influence,
not so much related to the exercise of their
rights as citizens (who must assume respected),
as well as those of individual liberty to
express the uniqueness of their personality,
if that is not detrimental to the rights
and freedoms of others.
I realize that there is a certain obviousness
to these observations, but were not clarified
to give the false impression that a philosophy
based on individualism denies the sociality.
But at this point we must also condemn a
type of social negative, that we must beware,
because the communities there are also unwritten
rules, which sometimes govern the behavior
of the components so subtly detrimental to
binding and individuality. I refer to practices,
customs, habits, traditions or rituals recognized
social and collective punishment breached
by any loss of "ownership" and
the consequent marginalization. Sometimes
they are much heavier to tolerate a notoriously
oppressive law, precisely because it never
ever official and assumptions. The collective
behavior resulting relate largely to smaller
groups. For example, at either end porrei,
on the one hand, some small isolated rural
communities and on certain more or less numerous
metropolitan community youth. In the first
case the behaviors are plaster from a reverential
towards slavery of tradition, the second
from the dependence on self-stereotyping
or the result of skillful marketing operations
hexogen.
As we have just outlined is what is usually
for "approval", which is the flattening
of the individual about what (sometimes with
denotations of abstraction or even absolute
inconsistency) keep the group together, without
there being a founding any rational assessment
of its nature and its denotations. Behind
all this is a problem often overlooked, but
psychologically crucial to many individuals
from the weak personality, which is the aforementioned
"ownership." There are people who
absolutely need to "belong" and
"feel accepted within any one group,
otherwise they feel lost. To meet this need
means much of the rhetoric of "being
together" that one side has some merit
to promote sociability and integration, especially
for the weakest, but it has also the failure
to encourage sometimes conventional behavioral
patterns and impersonal.
In any case, the dualist must always be a
strong simple rule: adapt, if deemed appropriate,
the rules of the community, but be ready
at any time and in any circumstance, to stand
out and break away from those situations
where it is putting at risk the own individuality
and with it the responsibility of Eleuterio.
Since the identity el'eleuteria are the only
things truly "our", which must
never be bartered with the classic dish of
lentils "quiet mental or social at all
costs.
6.5) The irony.
The irony is dualistic in that which perceives
as ridiculous the countless aspects of our
fears for our safety as, our concern as our
apathy, but especially for those events to
absurd presumption that we are away from
the sense of reality. Thus a long period
of physical well-being we can presume to
be invulnerable, or a sudden happened to
have talent, or a simple act of generosity
to be good, and so forth. Everything dominates
our psyche, changing a whim scenarios stage
of his comic-DARammatico, we think that scares
us and that excites us and we minimize, which
leads us to walk as children in the most
inconsistent scenarios of irrationality.
The irony is a psycho-intellectual complex,
which is sometimes favored by available genetic
or otherwise made it difficult, but that
has its origin in an opposite attitude to
life that can strip the monsters, the phantoms
and fetishes of the contingency, both individually
and collectively (and in consequence of which
we suffer or enjoy every day), finally making
"naked". At the root of what becomes
the subject of irony are the ghosts of our
presumption that it can judge, the noble
el'ignobile, the beautiful and the ugly,
the good and the bad, the desirable el'esecrabile
to impose patterns of mental often contravene
common sense and sometimes all five senses
that we have. But do not get into arguments
or psychological costumes that are outside
our field of research and I will limit myself
to highlight quell'umana assumption that
we had already made clear by speaking of
homo sapiens and that I would return here
and learn, at the cost of some repetition.
Our presumption of magnitude and sometimes
even omnipotence (often reductively attributed
only to children and immature) that normally
characterizes our self and our behavior should
be brought to the surface, the deadlines
for ricondurci true of our relationship with
the world and our psychological vulnerabilities.
But the irony is the dual result of the awareness
that the world consists of two to one, the
one that concerns us, in us and around us
is constantly in the annuls of dynamic flow,
and thus is a sort "non-being",
while the other, which has some way to draw
persistence is projected into an uncertain
future, and it is only un'indefinita shape
that is mirrored in our idem. In other words,
is the very fact of life that we condemn
the finiteness and the annulment, while quell'incerto
and indefinite future, which could in any
case become real only after our death, but
only for a "derivative" of individuality
(the idioaiterio), we expected "ironically"
winking between the fog of dubious insights
that bring with them a sea of uncertainty.
As living our destiny is to return to nature
what it is, thereby closing the cycle life
/ death of the infinitesimal portion of matter
that we are, but at the same time we feel
that our life is unlimited as long as where
the threshold is not to discount in the death,
which however we never know, nor "how"
or the "when. Since the death that "we
know" is always "the other",
because when there is "our" we
will be there to live.
But there is another side of irony, which
concerns not the appearance of life, but
the existing ones. We have already mentioned
about the "comic" as a element
of "DARammatico" that often accompanies
it. The irony dualistic, discovers that his
"body" in existential 'failure
to live, would not be complete without the
colorful and charming "dress" existing
"comedy" that is, as the radiant
rises and fun on the foundation of existential
"sense of comedy." Without the
sense of the comical comedy more subtle and
intense may pass unnoticed in the forest
for the most trivial and that gives us access
to most of the stage show. The irony is an
important behavioral aspect that is born
and develops in an intimate part of a reality
that is the comic and of which we treat separately
and in due course, given the importance it
plays in the formulation of the DAR. The
comic is in fact on the thread of the blade
that divides the necessity and its existential
negation (as a "spillover" of freedom
of insight), but ricasca always on the side
of existing needs and for this reason tends
to put it into evidence and then mocking
the human simulacra. It thus reveals both
the look grotesque pretense that these can
play in the behavior "DARammatico"
and in those prejudices schematic psyche
that sometimes preserves and defends strongly.
The irony, in life, presents two perspectives
derived leading both to a single account
"ironizzante": the first is the
relative insignificance of our individuality,
which we founded, as a material (in the future
of the present) merged with the totality
of the biosphere, the second is related to
the entity aiteriale post-individual, you
lose the "plurality" of aiteri,
which, consistent with the character dell'aiteria,
"should" be the framework of the
future . After giving the 'individuality
of the DAR-based touch us then, ironically,
to admit that this entity may, after all,
be the subject of irony.
So the irony is not sparing even the DAR,
that placing be dynamic (the course) falls
in frequent tautologies (since matter can
not be that diveniente) and assuming that
it be an arbitrary stable operation makes
imaginative. Ultimately in the exercise of
thought, between tautologies and assumptions,
in the end even with us giganteggia always
quell'abissale ignorance that lies behind
all of our intuitions, which leave us only
a glimpse of the ghosts that it ' Man always
wants to grab and unify. For this reason
this is not even beyond "our" two
of the ghosts (dynamic and stable): the first
because we standoci inside to avoid any neutral
perspective, the second because standoci
off is concealed in an area that we are precluded
.
A "form" infinitesimal aggregation
of matter is significant for those places,
because it is the owner, but it disappears
in the general context of all possible forms
of matter itself. But maybe, like, the quality
of a idioaiterio intuitively expressed in
the report with all the other qualities exist
in dell'aiteria, where the quality of the
still obscure, like an immense firmament
that makes it indistinguishable each star.
Any view you have of ourselves, both in relation
to this (life) and in the future, it always
ends up to be so disproportionately irretrievable
improvement is overstated compared to the
reality that we are concerned. The natural
and constitutional redundancy positive self-view
is "necessarily" inevitable and
"freely" pursued as a form of self-defense
against the dangerous "underestimation"
of himself and also constitutes a valuable
ingredient for "loving oneself"
as the basis of ' instinct of self preservation.
Yet our belief in knowledge "creeps
into the folds of everyday life as existing
in our current attitudes. Just think of the
presumption to believe "acquired"
our subatomic and cosmological knowledge,
which, however, being incompatible with our
senses and our minds, let us continue to
live with the "above" and "below",
with the land that is firm, with the moon
and the sun come and go, with the atomic
nucleus which is a heavy ball around which
"run" and so on.
But the "posting" of dualistic
irony also lies in front of some pathetic
attempts to determine and correct our project
destinale drawing on fideistici or more uncouth
superstition. This fact confirms our subjection
to the finitude and death, offering in return
only the exercise of a freedom-conditioning
(the Eleuterio). Since, its fate, in the
terms on which we place, is a "project"
that each of us is drawn and that continues
to re-experiencing, but could not escape
the fact of being condemned "to live
dying" in a process unrestrainable to
the cancellation.
But it is precisely the freedom to think
beyond the project which in part destinale
us "forces" we acquire a new form
of assessment than the trembling and passions
which carries the I, as compared to the concerns
and care that we devote to our health, our
image, our heritage. Even our affections
with a new perspective, since we know that
we love their bodies decay and die, and that
only the relationship with the same living
there, "maybe", will continue in
new form in the future that we have assumed.
In a way for us all is lost and nothing is
lost, this contradiction, with its themed
and may lead to a new vision of our life
that we can bring lasting peace and serenity
like all'atarassia (no disturbance) theorized
the ancient Greek philosophy and that the
DAR is characterized as eireneusi (paragraph
10.4 of Part II). And in the end perhaps,
from this particular state of mind always
preimmerso in moira ... feel out the silent
sound of a refreshing smile.
6.6) The game.
You should never take too seriously on life
to the point of losing the taste of giocarsela.
This maxim may work for everyone, but for
the dualist is some reason to own it. And
that the game is an important part of the
DAR can also analyzing the secondary meanings
of the themes already ethological seats.
The moira highlights the need to have our
bodies, but also that of the tragic Tenaglia
can be reduced by the "playful"
bursting of the comic. The Eleuterio us to
defend at all costs our individuality, but
to put it into play with that of "other"
or that of "together", and also
relate to advantages / disadvantages of being
alone or being with others, in a game in
which the parties must know when to recite
a script and when a subject, finally achieving
a synthesis that we imagine that we can win
the game of life. The irony finally put us
in the face of our laughable ambitions and
has highlighted the absurdity of our presumptions,
so we are invited to play with them, carrying
them around and denuded of their funny trinket.
Even more serious philosophers as Plato,
Aristotle and Kant, along with many others
and most at least, have put the game in relation
to human creativity. That game that saw Schiller,
assimilating art, even in the disorderly
and chaotic abundance of roots, branches
and leaves of each tree, so imaginative and
excessive compared to actual biological needs
of the intake of minerals, exposure to light
and acquisition of mass and energy for chlorophyll
synthesis, to the point of becoming a model
for that "useless" freedom's sake
that the art and the game made. But we know
that the aesthetic aspects of nature are
such "just for us" (because it
aiteria the sense that it is at the margin
and wraps), whereas the material that follows
is the organic laws of reason (player itself?
), which, in promoting the differentiation
against uniformity promotes the development
and preservation of life.
Apparently then, the apparent paradox, that
the game can creep in need, that does not
mean only "uniform" in direction,
but also always "variety" in the
forms. Diversity and plurality, which in
turn lead to the triumph of the "difference",
which is rich in life and ultimately even
of life: in fact, life is more abundant and
more varied living matter is still far from
extinction. So also in the context of nature
must be placed within the human game, which
is inspired by the diversity of the material
that surrounds and is inherent in all its
many aspects, suggesting patterns of forms
and behaviors to be used in a game of "life
for life" , irrespective of goals and
purposes. So it is like a dip in the sea
of existence itself, abandoning himself to
the waves and eddies, like so many bubbles
of foam that emerge and dance, are born and
die, the ocean of immense and mysterious.
The real game is played just for the sake
of playing and what to play to win is a little
less game. But the two experiences are often
confusing and the player knows only that
"he is playing" and ignores that
at the same time is always "played".
The player and the game live in a suspension
of time in which the subject and the object
continuously exchange the part. For this
play becomes even rely on the case, as a
result of cases with no connection to meet
ignoring, just in a game of chance. The game,
on the other hand, it is also the first activity,
serious, all of the small mammals and beyond,
through which he learned of the world in
general and in particular the natural environment
in which it will have to develop and defend
its existence
But playfulness is the very foundation of
the DAR, the adventure when you think of
"exist" and at the same time "to
become" something that maybe even exceed
this projected for a future of uncertainty.
Thus, in the game, our lives and lose weight
rarify the laws of necessity, for a moment
that you autosospendono, leaving a gap in
our dreams that follow the whims of the case
and hunt prey a "real", but still
too far away.
The end of 1rst part
NOTE 6.2
(83) Chiamiamo eventi (esistenziali) i fatti esperienziali dell'idema, per distinguerli dagli accadimenti (esistentivi) che concernono invece la quotidianità
e in generale lo svolgersi della nostra vita
pratica.
(84) L'eudemonismo designa un atteggiamento esistenziale e
morale che privilegia la felicità individuale
e sociale quale obbiettivo primario dell'azione
morale, che in tal caso risulta in perfetto
accordo con la ragione. Infatti è questa che ce lo conferma come
moralmente "desiderabile", in quanto
il bene del singolo (per l'eudemonismo) è possibile soltanto se coincide col bene
di tutti.
NOTE 6.3
(85) Ricordo che Schopenauer riteneva risolvibile
la sofferenza con l'attenuazione, fino all'annullamento,
della volontà di vivere. L'arte, la compassione
e infine l'ascesi possono condurre l'uomo
fuori dalla plaga della sofferenza. Ciò diventa
possibile attraverso la "negazione"
del corpo. Quella di Schopenauer è in definitiva
la stessa "fuga" dal tragico che
propone il Buddhismo.
NOTE 6.4
(86)Ricordiamo che Epicuro riteneva che per
conseguire la saggezza e la serenità fosse
preferibile astenersi dal partecipare alla
vita politica.
NOTE 6.5
(87) L'ambito dell'aiteria non può essere vista come un'entità totalizzante
(alla maniera della materia), ma soltanto come l "insieme"
delle entità aiteriali. Questo concetto verrà
chiarito meglio in seguito; per ora basti
anticipare che, essendo quello dell'aiteria un ambito esclusivamente "qualitativo",
non si può dare che come un insieme di singole
qualità. In altri termini: l'aiteria non è una "totalità", bensì una
"pluralità" di aiteri, qualitativamente distinti.
(88) Il termine è stato posto prima da Democrito,
ripresa dagli Stoici e dagli Scettici e soprattutto
da Epicuro che lo indicò come l'ideale del
saggio. Con essa viene conseguita la serenità
che mette tra parentesi il dolore e la paura
della morte.
NOTE 6.6
(89) J.C.Friedrich Schiller in Lettere sull'educazione estetica dell'uomo (1795).