The Sunnyray

  IS NATURAL BEAUTY NOT ETHICAL? So far, our work has been motivated to make this approximation of such complex concepts successful, in addition to demonstrating the theoretical sustainability of mysthesis, based on what we define as the step of returning from the metaphysics of ethics to the metaphysics of the beautiful. From now on, we will recapitulate some essential fundamentals that assure us that we have not incurred in mere empty prolixism. An ancient Chinese aphorism, authored anonymously, tells us that the spirit of the void (wuji) is pregnant with galaxies, human beings and history. Being empty is like having the whole universe inside you. An empty circle is the diagram that represents (wuji), which is the monistic aspect of the absolute, as the dualistic aspect is represented by the yin-yang diagram. The wuji diagram was first introduced by Song dynasty philosopher Zhou Dunyi (周敦頤, 1017–1073) in his work Taijitu shuo, 太極圖說. The modern Taoist canon, compiled during the Ming d

Having offered undeniable theoretical support, mainly from what was already exposed in the 2016 text, which was the theoretical and bibliographic apparatus that served us as the main beam here, in short, that text served us merely as an excellent database, without the which we could not now allude to what has become called the Idea of ​​Humanity. Even there, in 2016, we never proposed any surreptitious ethics, based on theologically based morals or something similar, because we never tried to deduce anything like that, that is, we never supported ourselves in dogmatic theology or in the imperatives of religions. Therefore, we do not incur a petitio principii in taking the existence of moral laws as facts not needing justification by the dialogical-dialectical-epistemic procedure, and we never attempt any prescriptive ethics, conceived as a doctrine of duty. Metaphysically speaking, what we dared in this work was to propose the mystéthik of the concrete human multiverse, typified in the

  The object that occurs to the pure subject of knowledge without the mediation of the understanding is precisely what we call metaphysical knowledge of the beautiful, in the elementary sense. In this sense, homeostasis of body chemistry may result from behavioral triggers such as laughter. In this sense, comedy is indeed a wonderful art, while in the seriousness of ethics and ordinary sciences, and even in the tragic alone, this bodily harmonization of general well-being does not come easily to human beings. So, when we start from a metaphysics of immanent prominence, the metaphysics of the beautiful, we must not forget, for example, the cave images of the Cave of Chauvet-Pont-d'Ar, in the Ardèche Valley, in France, which date from around from 30 thousand years ago and which serve here to demonstrate the importance of aesthetic intuition as a kind of 'mystical indexer' of the real power of creative genius, and also as the foundation of all possibilities of meaning, includi