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Do you find any contradiction in a society that practices capital punishment but outlaws suicide?
Atomic Academic
Atomic Academic
The topic of capital punishment and suicide is complex and involves ethical, legal, and societal considerations. While some may see a contradiction in a society that practices capital punishment but outlaws suicide, it is essential to understand the underlying reasons and perspectives behind these practices.

Capital punishment, also known as the death penalty, is a legal sanction imposed by the state for serious crimes. It is often justified as a form of retribution, deterrence, or justice system efficacy. On the other hand, suicide is generally considered a tragic act that raises concerns about mental health, individual autonomy, and societal values.

One perspective on this apparent contradiction is that capital punishment is carried out as a response to criminal behavior that is deemed harmful to society, while suicide is viewed as a tragic loss of life that could potentially be prevented with appropriate support and intervention. Additionally, the legality of these acts is often influenced by historical, cultural, and religious factors that shape societal norms and values.

It is important to note that discussions around capital punishment and suicide involve a range of ethical, legal, and philosophical debates. Both practices raise questions about the value of human life, the role of the state in regulating behavior, and the protection of individual rights.

For further exploration of this topic, you may refer to sources such as:

1. Gostin, L. O., & Roberts, A. E. (2014). "Physician-assisted suicide and euthanasia." JAMA, 311(23), 2450-2457.
2. Sunstein, C. R., & Vermeule, A. (2005). "Is capital punishment morally required? The relevance of life-life tradeoffs." University of Chicago Public Law & Legal Theory Working Paper, (78).
3. Dressler, J. (2019). "The death penalty and mental illness: A lethal dose of stigma." Psychology, Public Policy, and Law, 25(4), 283-293.
Information Security Specialists are overwhelmed with security threats.

Rapid advancements in the cyber, digital and information age has indeed worsened these phenomena today.
Threat Modelling is indeed the solution today.

In a nutshell, 'Threat Modelling' as the name suggests is modelling of threats.

Threat modelling is the process that improves information security by identifying and rating potential threats and vulnerabilities early in the application development phase before they are late if identified during late application development phase.

Indeed, we have the solution to improved security through Threat Modelling today.
Figure 1: Threat Model
Figure 1: Threat Model​
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Joshua Ferdinand
Joshua Ferdinand
Interesting! I guess outside of corporate environments we must also consider covert channels that pose as non-malicious threats, espionage and subterfuge.
Charlie Williams
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Wednesday 1st May Atomic Academia Schedule​
  1. Current preprint server publications 🎉
  2. Our AI powered simulated text based gaming room 🎲
  3. New medical simulation demo​
  4. Updates from team​
  5. Close 🫶
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Are non-human animals conscious?

Consciousness is complicated. It's a tricky thing to define, and it's even harder to study. A broad definition is that it's a state of awareness of "self". But this is difficult enough to understand within ourselves (what does it mean, exactly, to be aware of oneself?), let alone in non-human animals. Without shared language to bridge the gap between us, how can we even begin to comprehend if an octopus has a sense of self, or a crow, or a cricket?

Scientists have devised various innovative ways to try to understand whether non-human animals are conscious. Usually, this involves designing experiments or observational studies that look for hallmarks of consciousness, such as the ability to feel pain, to feel emotion, or to remember specific events. By gathering all of this evidence together both within and across species, scientists can begin to build a picture of which animals are likely to have conscious experiences.

Do we know which animals are likely to conscious?

On April 19th 2024, leading scientists in the field of animal consciousness, philosophy and law signed "The New York Declaration on Animal Consciousness". This declaration explains that - considering all the accumulated evidence - many species of mammal and birds are highly likely to be conscious, and that there is a "realistic possibility" that an even wider range of species - including crabs, octopuses and insects - are conscious. Given that only a century or so ago humans (at least in the Western world) thought we were the only conscious species, this declaration highlights the foundational shift occurring in our understanding of non-human animals.

Why does it matter?

In the declaration, the scientists argue that we must consider welfare risks of animals that could reasonably be conscious, and act accordingly. Given the number of species that could be conscious, this would have repercussions throughout a huge range of fields, from biomedical research, to agriculture, to conservation.

The next steps will be figuring out how our welfare laws should be impacted. What rights and protections should we afford animals that might be conscious? How much are we willing to change the landscape of our lives in order to make their lives better? There are no easy answers here, but at least the conversation is starting.
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Joshua Ferdinand
Joshua Ferdinand
Fascinating debate, one I often have with my family.

It raises a fundamental question: Do animals like dolphins possess self-awareness and personal identity, or do they require a certain level of cognitive function before they can truly understand and appreciate the nuances of their existence? For instance, are dolphins aware that they are made of molecules, or that they inhabit the ocean while we live on land? Do they perceive their orientation in space and time, or do they live purely by instinct, blissfully unaware of the esoteric nature of existence?

This leads me to a broader question: Can we, as humans, consider ourselves truly conscious if we are aware of our existence and our ability to impact space and time, but only having limited senses?
Beki Hooper
Beki Hooper
Thanks for your comment, Joshua! It is indeed fascinating to discuss and to think about how the consciousness of other animals impacts our attitude towards them. On dolphins, there is a ton of evidence that they are conscious, including being self-aware and having personal identity! They easily pass the standard test for self-awareness (called the "red dot test" if you want to read about it further), and wild dolphins even have names (called signature whistles) for one another.

Most animal researchers would argue that almost all species do not behave purely on instinct. Of course, consciousness is a spectrum, and it's hugely unlikely that any animal other than humans are aware of e.g. their molecular make up, but then at the same time, many species experience things that humans cannot due to different sensory organs.

I think we're at the point of knowledge now where we can say for almost certain that a large number of non-human species (from dolphins to horses to octopus to fish) are conscious (feel pain, are self aware, have emotions). I think the big question now is... how does this influence how we treat them?
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Component Based Development

Application developers and programmers need to design and develop component-based applications and information systems today.

Rapid advancement in technology has indeed worsened these phenomena today.

Component based development is indeed the answer and way-forward today.

In a nutshell, Component based development as the name suggests is development from components.

Component-based development (CBD) is design and development of computer-based applications and information systems through reusable software components.

Component-based development techniques involves developing software systems and applications by choosing ideal off-the-shelf components and then assembling these applications and information systems by implementing well-defined software architecture.

We have the solution to state-of-the-art applications and information systems that are fit for use and purpose today through Component-based development.
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5 Routines for a Healthier You5 Morning Routines for a Healthier You

1. Wake Up with a Purpose Starting your day with a clear purpose can significantly impact your mood and productivity. Before you even leave your bed, spend a few moments in quiet reflection. Think about what you wish to achieve today and set a positive intention. This mental preparation sets the tone for a focused and fulfilling day.

2. Hydration is Key After hours of sleep, your body is naturally dehydrated. Begin your day by drinking a glass of water. This simple act kick-starts your metabolism, flushes out toxins, and gives you a boost of energy. For added benefits, consider squeezing a bit of lemon into your water for a refreshing and detoxifying drink.

3. Engage in Physical Activity Incorporating exercise into your morning routine doesn't mean you have to hit the gym for an hour. Even a short, 15-minute routine of stretching, yoga, or a brisk walk can invigorate your body and mind. Regular morning exercise improves your mood, sharpens focus, and enhances your overall physical health.

4. Nourish Your Body with a Healthy Breakfast They say breakfast is the most important meal of the day, and it's true. Fuel your body with a nutritious breakfast that includes a balance of protein, healthy fats, and carbohydrates. Options like oatmeal with fruits, a smoothie with greens, or an egg with whole-grain toast provide sustained energy and keep hunger at bay.

5. Practice Mindfulness or Meditation Before the day's hustle begins, take time for mindfulness or meditation. Even five minutes of focused breathing or a guided meditation can reduce stress and anxiety, improving your mental clarity and emotional resilience. This practice can be done in a quiet space in your home or even in a peaceful outdoor setting.

Incorporating these five morning routines into your daily life can lead to significant improvements in your physical and mental health. Remember, the key to a healthier you starts with how you choose to begin your day. Each morning is a new opportunity to nourish, energize, and prepare yourself for the challenges and joys ahead.
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91552be6fb034b1f0f4b484889c39723.jpgWE ARE DEAD AND ALIVE— ALEXIS KARPOUZOS

When day comes we ask ourselves where can we find light in this never ending shade? The loss we carry, a ocean we must wade. We braved the belly of the beast. I have seen you in millions of places. I met you in a million forms. We met among the ruins, the ashes and the bones, we lost them all, but we found each other, I saw your lion heart, and it pulled me. I saw the creation and the destruction in your eyes. I see you here in the mud, on the rock, in the rays of the rising sun. We are Dead and alive, we saw a thousand Christs go by As they went up to Calvary but The dove it found no resting place. You were where our solar system was formed, you whispered something to me for eternal love and then you fell from my hands and everything became fire. All the myths always showed you.

We are man and woman, plant and stone, amorphous and form, swallow and eagle, snake and gazelle, fantastic creatures of the depths. They crucified us, beat us, tied us to poles and burned us, wrapped us in gold and silver jewelry, then exalted someone in the world and then we were ridiculed. We stood together in front of the executive detachment, our bodies pressed against each other for the last time, flesh by flesh, as we became utensils for the spirit.
But don't forget You are my brother, my sister, my child. I took care of you from infancy and you took care of me. We were lovers and friends, we recognized each other with countless disguises, here on one side and there on the other. And in the end, there were no sides at all, only this magnificent loop, this One Circle — majestic, magnificent, royal, timeless, utterly mysterious and towering above all things. Print me in your heart, love is as strong as death ". Does not matter. You are inside me and I am inside you and we will compose again a humanity committed to all cultures, colors, characters, and conditions of man.
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jenny lavoro
Excellent poem!!
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There is a land by faith I've seen
Where skies no clouded regions know;
Where they know not the sorrows of time
and no shadows fall to blight the view
That land no want has ever known,
Nor pain nor sickness nor distress;
there, Death, the last enemy, is slain;
There those who meet shall part no more,
And those long parted meet again.
There's a land far away..Lone man
Beyond these wild winds and gloomy skies,
Beyond Death's cloudy portal,
There is a land where beauty never dies
And love becomes immortal;
A land whose light is never dimmed by shadow,
Whose fields are ever vernal,
Where nothing beautiful can ever fade,
But blooms for aye eternal.
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When the dimension of time is added to the dimensions of space and the 4-dimensional universal space-time continuum is shaped, two spirits which are located in different spots of space-time will be able to be one, or structural elements of One Universal Spirit, which would compose an inseparable and ineffable being

Humanity is unaware of its great strength, and it is unaware of its great perils. It is these two things that have brought a New Message into the world for the protection and the advancement of humanity. World seeks to protect human civilization and to give it new life, a new purpose and a new direction, to warn you of the great adversities you face now that are greater than anything your ancestors ever had to deal with. Therefore, so much depends on human response — human responsibility, the ability to respond. So much depends upon your awareness and decisions, and your ability to recognize you are living in a time of evolution, in a time of transition into a more difficult and more hazardous world. So much depends upon human intelligence, the intelligence of individuals who can respond to a New Evolution and can share its wisdom and its guidance with others. So much depends upon the power and the presence of Knowledge within each individual, a power and a presence that is so unknown and that it is not heeded by most. You have to love humanity and have great faith in humanity to believe that humanity will make the right decisions and follow the path that will provide a new way forward. You have to love humanity and have faith in the spirit of humanity and in the promise and the talents of humanity despite its tragic and prolonged mistakes.

Do not think another race in the universe will come to save you, for those that claim to do so are only here to take advantage of your weakness and your naiveté. Do not think that if human civilization fails, something better or greater can be established as a consequence. Do not underestimate the power of the time in which you live and the great adversities that you now face that still remain unknown to so many.

Do not lose faith in the power and presence of Knowledge within you and within others to recognize and to respond to this and to see the great opportunity to forge a new union in the human family — a union built by necessity, a union built in the fire of necessity, a union built by the recognition that together you can succeed, where in the past you have failed. The warning is upon you, but the blessing is upon you as well. For life loves humanity and does not want to see you fail or lose your freedom as you emerge into a Greater Community of life in the universe.

You must have this love and this faith and this commitment to humanity as well. If you do, you will begin to experience the power and the grace of Knowledge within yourself. You will see that you too have come into the world at this time specifically to make a unique contribution to certain people in certain circumstances. And though you may not yet realize who these people are or what these circumstances are, you will feel the power and presence of Knowledge moving you, freeing you, reshaping your life, recasting your commitments, moving you in a new direction.

the future of humanity will be a time of transitionMay this blessing be yours to experience, for it is a blessing truly. May these times arouse a newer, deeper commitment and a deeper courage. May you see that your future is before you to be decided at this time of great transition. May you recognize that you as an individual must make these decisions and not simply rely upon others to make them for you. May you recognize that the power and the grace of Knowledge live within you, beneath the surface of your mind. Within your heart, you know things the mind cannot understand, and that your true identity exists beyond the realm and the reach of the intellect, in the power and the presence of Knowledge. May you hear these words with your heart with an open mind to see the great love that they demonstrate and the great respect and trust that they offer to you, who do not yet have your own self-respect and trust. May New Evolution illuminate your life and give you strength and courage to navigate the difficult times ahead, and to speak as one voice in this world, and to forge the foundation for a greater future for the human family.
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The planetary thought and the nixilism — Alexis karpouzos

The Greek philosopher and revolutionary Kostas Axelos tried in his vast philosophical production to distance himself from orthodox and Stalinist Marxism, seeing Marx as the thinker of technology and providing a metaphysical interpretation of the Trier revolutionary on the basis of the scant indications offered by Heidegger in some of his works. Over time, having put aside his youthful revolutionary fury, he arrived at a post-metaphysical thought, which set itself the objective of thinking about the becoming of being, renouncing, moreover, any attempt to provide men with points of reference of an ethical nature.

Kostas Axelos' reflection, from the beginning, stood out — as well as for its radicality — for the ambitious objective it set itself: the overcoming of Marxism and Heideggerian post-metaphysics in view of a thought to come, capable of healing the bleeding wound of nihilism and joyfully facing the challenges of planetary technology. Already in the years in which he was editor-in-chief of the magazine Arguments, founded in 1956 by Edgar Morin, the Greek philosopher and revolutionary examined the existing relationship between Marx and Heidegger, who connect, from his point of view, on the theoretical ground of concept of estrangement, understood as an essential negative of the history of metaphysics: as economic and social alienation in Marx, as constitutive uprootedness of the subject in Heidegger. But if the first explains the technical essence of modern man, the second recognizes in technology the status of a historically determined form of truth. It is therefore necessary to deduce the emancipatory perspective from Marx, from Heidegger the temporal relativity of this perspective, and the opening onto a broader project of liberation. It is on this basis that it is possible for us to grasp, in the problematic conjunction of Marxism and Heideggerism, the traces of a future thought: «Through Marx and Heidegger, and through them we can at the same time go beyond them. This reflection also introduces an anticipatory thought" (1). The critical project of Marxism allows us to take Heidegger as the one who, questioning the history of philosophy, indicated the urgency of a new way of thinking, of a liberation of thought from the representative status of classical metaphysics, and from the will to technical power of the subject. And, vice versa, the Heideggerian approach to the problem of metaphysics allows us to see in Marx the overcoming of philosophy in technology.

The starting point of the Axelosian interpretation of Marx is, therefore, represented by the Letter on "Humanism", in which Heidegger underlines the need to reach a productive dialogue with Marxism, a dialogue which neither Sartre nor Husserl have reached, since who have not recognized «the essentiality of the historical dimension in being» (2). Marx, for Heidegger, in experiencing alienation and considering the entity in its totality as work material, managed to penetrate an essential dimension of history, superior to any type of historiography. The true essence of materialism, consequently, does not lie in the affirmation that everything is matter, but rather in conceiving reality as that which man continually transforms, thus imprinting his own mark on all beings, reduced to mere background: «The essence of materialism is hidden», observes Heidegger, «in the essence of technology, about which much is written, but little is thought. In its essence, technique is a destiny, within the history of being, of the truth of being that rests in oblivion. In fact, it dates back to the techne of the Greeks not only in name, but comes in an essential historical sense from the techne understood as a way of alethèuein, that is, of making being manifest" (3). But, while techne, for the Greeks, is co-essential to nature, in the sense that natural arising and poietic producing, cosmic happening and active operating, are determined by the same thing which remains, ultimately, enigmatic, in the modern era first, and even more so in the planetary one, it opposes nature, trying to dominate it. In other words: modern thought, according to Heidegger, which, on this point, greatly influences Axelos, carries forward the work of dissolving the unity of the totality of physis, already called into question by Christianity, placing the ego of the subject as res cogitans and opposing it to the objective world of the res extensa, understood as the set of things that are in front of the man who takes possession of them and shapes them. Fundamental, then, is Descartes' thought, for which the subject, the res cogitans, must, through representation, dominate the res extensa, in order to use it rationally. Man becomes the "measure" of the entity, in the sense that he gives the entity the measure, determining what can be considered as an entity. From this it is clear that the notion of objectivity, very important in modern philosophy, always refers to that of the subject: objective reality is that which appears as such to the subject, which is why what constitutes it is the certainty that the representing subject has of it.

From that moment on, being has the fundamental and exclusive property of presence, the essence of truth is given by the certainty of representing, the entity is increasingly subjugated by man who methodically exploits it. Descartes therefore takes the first decisive step in that process which will slowly lead to the philosophical becoming of the world as the mundane becoming of philosophy: physics begins to transform into technique, and man, the human subject, who aims at control totality of the entity through the ratio, is itself posited as an object. According to this reconstruction of Western philosophy, Kantian philosophy, which fits into the path traced by Descartes, places the transcendental ego by trying to found it: «this thinking and acting ego», as Axelos observes, taking up Heideggerian arguments, «constitutes things as objects of experience, that is, as objects. The transcendental of objectivity includes transcendental subjectivity and is both founded by it. Transcendental subject and transcendental object are referred to each other and are rooted in the same" (4). The criticism of Kantian pure reason, far from being understood as a criticism of Cartesian reason, is seen as its strengthening, as a further enthronement of the subject, increasingly aimed at the conquest of beings in its entirety, at total domination and scientific about reality.

The fulfillment of metaphysics begins with the Hegelian metaphysics of absolute knowledge understood as the will of the spirit. Hegel, in fact, reviving the entire Western philosophical tradition in his thought, understands philosophy as the "awareness" of universal becoming that leads to the Absolute Spirit; Spirit which, alienated in nature, returns to itself and recognizes itself as what it actually is. The Spirit, which has the prerogative of neutralizing any force of disintegration, is, therefore, the power that stands up to time by occupying the place of the future and reuniting it with that of the beginning; it, therefore, is History, unlike nature, which has no history, «because in it universality is only an internal without actual development. There are indeed living individuals, but in them life can only express itself as an abstract universal, as the negation of any particular specificity. In other words, the meaning of organic life is death, the annihilation of everything that aspires to give itself a separate existence" (5). The life of the spirit, on the contrary, is that life that does not fear death, but, on the contrary, tolerates it and maintains itself in it: it knows how to face the negative and assimilate it. Philosophy, as a phenomenological description of the vicissitudes of the Spirit, must acquire knowledge of principles and general points of view, thus presenting itself as a science and no longer as a love of knowledge. It must be real and absolute knowledge of the Absolute Spirit, because only the spirit for Hegel is real, that is, Being. Thought presents itself, therefore, as the engine of becoming, which, in turn, is the unity of being and non-being, a process of revelation of the absolute, the will of the Spirit. Marx precisely questions this, replacing the spirit and ideas with the productive forces and their real movement, maintaining that the true reality is not that posed by thought, but is constituted by the social being understood as the result of the historical process, determined from practice. He is, therefore, seen as the one who, with the overthrow of the Hegelian metaphysics of absolute knowledge, underlined the importance of technical praxis, through which man sets out to conquer the entire planet and philosophy begins to become worldly. . But, at the same time, through the concept of alienation, Marx thematized the disorientation of modern man, who is no longer able to make sense of himself and his actions. In short, Marxian thought, like all Western metaphysics, does not have access to the truth of being, which continues to be veiled, denying itself to thought. We must not forget, in relation to this, that the history of metaphysics presents itself, for Heidegger, as the history of the oblivion of being, which occurs by withdrawing and remains, for this reason, in hiding. At no moment in history, which is the history of being, has the truth of being been thought of. Indeed, history, as the history of being, begins precisely with the oblivion of being, with a thought that thinks only the truth of beings, leaving the truth of being unthought: «thought is constantly set in motion by a single fact: that in Western history, from the beginning, it is thought to be silent with respect to its being, but without the truth of its being being thought of king, so that this is not only rejected to thought as a possible apprehension, but it is so in such a way that Western thought itself, in the form of metaphysics, hides the fact of this rejection, even if it is not aware of it" (6). The oblivion of being, therefore, does not derive from a lack of thought, or from our negligence, since it has its roots in the essence of being which tends to withdraw into itself: metaphysics, consequently, is denied the truth of being, at least until it reaches the era of its fulfillment. And that era, for Heidegger, is the era of deployed technique, in which only the truth of beings emerges and being is totally forgotten, covered by the productive/destructive fury of man, who is preparing to become the undisputed master of the world. Everything bends in the face of the inexhaustible power of technique, which presents itself in the form of Gestell, of imposition: « Gestell, imposition, indicates the meeting of that request which requires, that is, provokes, man to to reveal the real, in the way of use, as a background". (7) But, Heidegger observes, while stating that technique is imposition, it is not possible to fully understand its essence, it is not yet possible to identify the direction in which it proceeds, to pose the problem of what is intimately pushes her. Technology has invaded every aspect of man's life, from politics to art, to religion, it has transformed his interiority, but individuals are still far from correctly asking themselves the question about his true essence. It is therefore necessary to question our history, which, for Heidegger, is the history of being, of his oblivion. That is, entering into dialogue with those essential thinkers who can help us understand the desert that is growing around us; search in the work of a philosopher for what has always remained unthought, hidden. But who, in his works, has thematized the alienation of the human being increasingly distant from the land of being? Who discovered in advance the power of planetary technique by penetrating its essence, who destroyed philosophy by bringing it before the tribunal of material and transformative praxis? That thinker, for Heidegger, is Marx, who, although he did not complete metaphysics, although he did not "go beyond" it, laid the foundations for its destruction, for the worldliness of philosophy.

Starting from these assumptions, Axelos constructs his discourse in the monograph Marx, penseur de la technique: de l'aliénation de l'homme à la conquête du monde. The Greek philosopher presents, in the footsteps of Heidegger, a particular interpretation of Marxian thought, seen as a continuation of the metaphysics of subjectivity inaugurated by Descartes at the dawn of modernity and carried forward by Kant and Hegel. A metaphysics of subjectivity, the Marxian one, which has its nerve center in the question of the economic, political and ideological alienation of man and which leads us directly to the problem of nihilism and world technicization. However, the aim of the Axelosian interpretation of Marx and its constant comparison with the Heideggerian Seinsfrage is not at all to lay the foundations for the construction of a new ethical-political edifice. With the death of God and the humanization of nature, with the affirmation of a one-dimensional thought incapable of opposing the existing state of things, with the decline of the messianic utopias that offered the hope of a future redemption, it has failed, according to Axelos , the possibility of pushing towards new horizons, so much so that the very notion of horizon has become problematic, and mediocrity and ambiguity have taken over: we act without knowing why, we build cities that tend to become necropolises and we end up populating deserts. Mystical impulses crystallize in churches, revolutionary movements in bureaucratic states, research of thought in sclerotized universities, the existential adventures of individuals in autarchic and hypocritical families. Man's actions are meaningless, the time in which he finds himself living is so poor that he is unable to even recognize his own indigence, that it presents itself as a radical lack of future: the sense of total being in its becoming sinks into nothing and there is no longer any foundation, purpose, meaning or idea. Dominated by this game we are forced to realize that truth and true life have left us, without ever having existed. Our being becomes dark and we become problems to ourselves. The main question of politics and ethics, What to do?, although insistently posed again, has, for Axelos, only one answer: abandoning oneself to the becoming of being, to what the Greek thinker defines as the game of the world.

Man must learn to live without thinking that he can make humanity better, playing a game made up of acceptance and renunciation, of reclamation and reconciliation. ion, of observation and contestation, a game that allows him to play in detachment and indifference: Classical morality resided in intentions. Future ethics will reside in problematization and the executions that perform therein. It will be neither the ethics of maxims nor that of sentences. These are of little use to us in times of peace, a little more in times of war. The problematic ethics of the future will be aphoristic, because aphorisms delimit the fields of life and the fields of death. And this ethic will certainly suffer its repercussions in the banal and in chatter. The positive was given to us. The negative has been generated. How to (re)find what has not yet existed and will never fully exist: the constructive, globalizing and questioning, integrating and problematizing power? First of all, we must abandon the conflict of points of view to those who dedicate themselves to it with the tepid fury in which particular and partial points of view, political, aesthetic and ethical, crackling of different opinions caused by the crossing of wooden sabers are confronted[ …]The throne of knowledge, conscience and self-certainty on which the human being has painfully installed himself is not yet completely worm-eaten. Innovative behaviors will therefore still appear as transgressors with respect to the rules of the adaptation game. The contradictory aspects of everything have already become problematic. But everything that comes too soon for this fraction of space-time fails to make itself recognized. The clarity of notions, concepts, categories and definitions, so desired, playing within large, relatively transparent systems, is contained in a sort of opacity that no one dares call superior, because it is not. Every production scheme is certainly worn out by what it does not account for. Hence the task of deconstructing it. (8)

The ethics of planetary man problematizes his very being, introducing us to a beyond of ethics. It invites man to play the great Game, to abandon himself to it, without expecting anything in return, without asking or looking for points of reference, rules, more or less firm, to follow: «one cannot do anything other than play on and with the game of the two senses of the word game: playing like a door plays on its own axis and playing like a game. The more or less explicit systematics of the rules of the human game and its transgressions, i.e. the ethical problematic, would harmonize man's participation in the game of the world in the form of an always unstable equilibrium." (9) Immerse yourself in the infinite ocean of becoming, taking the place of the gods: this is the only possibility, at the dawn of an era in which nothing is as it seems, in which everything can, from one moment to the next , turn into its opposite. Man thus finds himself abandoned to his finiteness as a cosmic player, who cannot win or lose, who cannot set himself goals or hope for a radical change in his existence. He must have the wisdom of Ecclesiastes which proclaims the infinite emptiness of everything; he will have to quench his thirst at the source of Heraclitean wisdom, which he understands the One-All as becoming marked by the rhythm of time, as becoming of time as a royal and infantile game. In other words, he will have to experience nihilism to the fullest, putting an end to the era of subjectivity, abandoning the search for meaning, experiencing the efforts of vanity, opening up to the repeatable, to the old and the new, reaching a discordant agreement with the game of the world, renouncing every revolutionary attempt, since every revolution is always restorative: in fact the planetary man, as Axelos conceives him, has lost the Archimedean point, constituted by that "inhabitation of the future" of which Bloch speaks, which alone can constitute the support for the deployment of authentic ethical action.
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"The universe is not a world of separate things and events but is a cosmos that is connected and coherent. The physical world and spiritual experience are both aspects of the same reality and man and the universe were one"
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The world does not consist of subjects and objects, the "subject" and the "object" are metaphysical abstractions of the single and indivisible Wholeness. Man's finite knowledge separates the Whole into parts and studies fragmentarily the beings. The Wholeness is manifested in multiple forms and each form encapsulates the Wholeness"
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