êthos mystéthikos - Chapter 9 (From the work in progress: The Poetized Critique) By M. Santos

 

9. BREAKING UP INDIVIDUALISM AS BASIC MOTIVATION (1)

The Consciousness of Humanity is like the Monad for the Cosmic Eye, it is the indissoluble of the pure subject that looks from and through every being capable of knowledge, and it is through this look that we have the ability to become entirely free for effective creative action, which is to perform the works of love.

Now, we are dealing with the immanence of concreteness, even if this implies the omnipotence of the Idea of Humanity in the very facts of human life. 

In this sense, we are not disregarding facticity when using terms such as Humanity Consciousness, Monad, Cosmic Eye, etc. However, regarding the ontological characteristic of a fact, mysthesis could never leave aside the idea that sustains the very dialectic-dialogic-epistemic of human relations, in their inherent and necessary factual interactions.

Therefore, what philosophers like Heidegger and Sartre attributed to the general aspect of human existence, which is defined by the situations in which we find ourselves, that is, the facts that we are forced to confront, all this is not foregrounded in mystéthika. Even because, in the metaphysics of the beautiful, aesthetic intuition was already resolved, as a kind of suspension of any conflicting attitude, both of the subject with himself and of the creative genius in relation to the external world.

In mysthesis, every human being depends on the Natural Cosmic Energy to be able to act, that is, it depends on this energetic determinism as a principle and according to which all the phenomena of nature are invisibly linked to each other, something acceptable, even from the scientific point of view of rigid relationships of causality and universal laws that exclude chance. 

But, mystically speaking, indeterminacy is even decisively pertinent, as to the origin of this Energy, and, also, in what makes it possible for creative geniuses to be able to know without the mediation of understanding, and by the complete suspension of chronology.

Thus, when we take the individual as a principle and not the Idea of Humanity, then everything in the universe, even the human will, will remain subject to the necessary and immutable causal laws, such that human behavior remains totally predetermined by the hostile nature of Negativity in life, and the feeling of freedom, therefore, will not overcome even the old subjective illusion, thus perpetuating suffering and the mere utopia of a free, peaceful and benevolent civilization.Thus, when we take the individual as a principle and not the Idea of ​​Humanity, then, everything in the universe, even the human will, will remain subject to the necessary and immutable causal laws, in such a way that human behavior will remain totally predetermined by the hostile nature of Negativity in life, and the feeling of freedom, therefore, will not overcome even the old subjective illusion, thus perpetuating suffering and the mere utopia of a free, peaceful and benevolent civilization.

Thus, individual freedom will always be a mere illusion, similar to the "freedom" of a dry leaf blown by the wind. 

Now, how can the collectivity be free, if the paradigm of knowledge itself remains a prisoner? At this point, we advise the leaders of the scientific and artistic community to always promote their achievements in favor of the freedom of individuals, in this way, the fullness of collective freedom will be realized, at least it will give some 'air of its grace', even where the works of the love were not fully perfected.

That is to say, even in three-dimensionality there could be some relevant individual and collective freedom, even if it was not fully improved, it would still represent a big step towards that ultra improved freedom in the Idea of ​​Humanity.

The freedom of Cosmic Energy exists, but it is not apparent. Furthermore, we are unaware of the totality of its action on our microcosmic will, and all this is decisive for us, because only Energy is fully free, in all the senses of that term, but mainly as Creative Energy.

Of the different and opposite things that motivate each individual character to action, the human being can only take one at a time, even so, there will always be so many others to want. And, this will always be determined by a stronger motive, and that, again, will incite the human to want more, that is, it will make him again choose something that satiates, at least momentarily, to the suffering of endless desire.

The ethical motives of each individual have three basic sources, namely: selfishness, evil and compassion. In this way, it would only be through the affirmation of compassion that freedom could be made humanly viable, or, at least, announce its manifestation in the world.

Now, we already know that only the uneducated understanding considers the I WILL as the first and determining act of action and for efficacious freedom, and that the motive of a cause is what is linked, in a determined way, to the individual character of someone. , for the human being has an immovable character from birth, and therefore his action necessarily derives from this character and from its inherent motives, since every action is the instantaneous consequence of this character and these motives respectively.

Thus, individual freedom could only result from a total alienation and ignorance of character. Similarly, not knowing the motives or ignoring one or the other would be equivalent to not knowing oneself determined as an individual.

Therefore, theoretically, we can accept that all human action implies the presupposition of a character-motive binomial background.

The character is individual and invariable, while the motives can be the same and the most diverse from person to person.

Individuation is real and the diversity of individuals that is based on it is the given order of things in the world. Each individual is a being radically different from all others, having its true existence in itself and unlike everything else that is not in itself and alien to the person.

Therefore, individuation is a mere phenomenon, arising by virtue of causality, which is nothing more than the form of all the objects of the cerebral faculty of knowing each one, these objects, conditioned by it.

Hence, the plurality and diversity of individuals are also mere phenomena, that is, they exist only in representation. But the true and inner essence of each one exists in every living being, in such an immediate way as that, in what is manifested to me exclusively to each one, even in his self-consciousness.

At this point, we can say that both selfishness and evil derive from this phenomenal knowledge that makes a difference between the I and the not-I, therefore, it also differentiates what is mine from what is the other's, and this is expressed in the conduct , commonly hostile among people, who think they exist isolated from the rest of the world, even depending on such elementary things as the same water and the same air that keep them alive.

But what can be the real meaning of freedom? In response to this question, philosopher Arthur Schopenhauer suggested that we first address three types of freedom, to consider before attempting to answer.

His thesis is based on a characterological typology, which intends to combine the empirical necessity, in which the acts of the human being are subjected to the transcendental freedom of the will, thus applying to freedom the concepts that Kant referred to the sensible world, namely: empirical realism and transcendental ideality.

The first character concerns the absence of material obstacles to the human body, therefore it is called physical freedom; the second character refers to the possibility of issuing an opinion before others, and that of intellectual freedom; the third and last type concerns the notion of free will, as the ability to act in a common or uncommon way, within pre-established circumstances, which is called moral freedom.

However, not even this last type of freedom, also called indifferent, is capable of solving the question of the ultimate meaning of the notion of freedom.

Ultimately, due to his intellectual character, the human being should be free if he freely overcomes the onslaughts of motives that emanate from the outside world and that present themselves to his spirit, without ever being hindered by any force. Only then, at least in theory, and reinforced by physical freedom and vice versa, would this concrete expansion of intellectual freedom occur.

However, mystetically speaking, the immanent concrete intellectual freedom can only occur at the moment of the dialectical-dialogical-epistemic procedure.

By Idea of ​​Freedom, something that implies a total independence of causal motivation and logic, this supposed proceeding by itself and autonomy of human conduct in the world is what we can characterize here.

Therefore, with those who act rationally, there can be no genuine freedom, that is, in the full sense, since morality is a product of human reason, meaning, still, the imposition of artificial rules for conduct, facilitating rules. mechanisms of social control, kept under the pretense of a peaceful social order and a more functional society.

However, this functionality means maintaining a utilitarian world, where freedom is merely utopian, and where suffering is only artificially minimized, in the torpor of observing some categorical imperative or even some arbitrarily forged 'orthopraxy'.

Now, if something like this really worked, then we would already be living in some kind of earthly paradise, at least since the Industrial Revolution (1760 – 1840).

But, taking all this from the point of view of barbarism, which is still practiced in our world, then, we clearly see the reiteration of disaster and civilizational decadence.

In fact, a totally free individual would be a kind of irrational being in the world of reason. In this sense, both the works of the creative genius and the posture of the loving sage, both achieve the freedom most suited to the Idea of ​​Humanity, precisely because they do not appeal to the world of reason and desires.

Note, however, that the term irrational here must, therefore, have that meaning of broad spontaneity, that is, without external motivation, and from which all intellectual internalization for moral procedures, arising from culture must be emptied, since every supposed 'free will' must be understood as motivated by some reason, and, therefore, remains something inappropriate for the freedom of the individual, according to the terms already outlined here, which point to the understanding that there is no moral teleology sensibly defensible.

That is, we understand that an attitude can only be considered free if its motives are disinterested. This would imply saying that the motivation and the 'purpose' of an attitude of this type would be freedom itself, therefore, one having no end, one not aiming, for example, at any particular interest, but at the common good in the end.

Now, thinking in terms of the responsibility that every attitude of the sage must contain, we see the conflict between an 'irrationalist concept' of freedom and the concept of freedom given by reason that directs any responsible attitude.

Unlike what happens with the loose impetus of Energy in nature, for example, as in the case of a lightning strike.

Now, we said irrationalist concept, because mystéthika attributes a secondary role to reason in the gnosiological domains and, in contrast, highlights the importance of intuition, instinct and other non-rational principles.

In this sense, in our discourse, the intellectualist appeal is, paradoxically, secondary, therefore not genuinely mystéthiko.

But, it is still worth thinking that all the problems and contradictions that philosophical pessimism denounce are more than a mere verification of the deficiency of knowing the world through the scientific system.

Because the 'reason' of being of freedom in itself, that is, as Energy, is to be guided by no scientific reason, since freedom must presuppose a fully free, spontaneous and autonomous attitude, like what happens in the nature of lightning. , for example. Such a fifth-dimensional condition is unique to Cosmic Energy, which constitutes the entire world in itself and the world itself, as an artificial (rational and scientific) extension of nature.

When we previously dealt with empirical realism and transcendental ideality, that was to show here that Kantian distinction between philosophy and philosophizing, that is, between knowing the phenomenon and knowing the thing itself, which, in a philosophical-transcendental sense, it is the condition of possibility of all experience, and it is also the invisible essence/nature of everything that exists.

As a continuator of Kant's teachings, Schopenhauer methodically developed this differentiation, making us realize that there is, on the one hand, transcendental idealism, and, on the other hand, empirical realism.

Therefore, it is already evident that we adopted much of Schopenhauer's teachings, as we understand that they allow us to have a very clear and consistent interpretation of the old gnosiological problem throughout history.

But, the main interest to our mystéthiko centered itself in the metaphysics of the beautiful.

However, the affirmation of the old and same system of linear knowledge in its 'irrationalism' still prevails quantitatively, to the others. However, we have already awakened qualitatively conscious, here, of the Idea of ​​Humanity.

All this from a genius point of view, because the creative genius, as we have shown, is a factual proof that there is a 'beyond' the ordinary scientific representation, to which reason cannot access, unless it submits itself completely to that metanoia of the dialectical-dialogical-epistemic procedure.

We said it completely, because we understand that, at least partially, the scientific reason for the postulates of quantum mechanics has already done so.

In short, our confirmation that freedom still remains a mystery is already something of mystéthika itself, and this is the point that makes an aesthetic approach to ethics so relevant, because, deep down, even moral freedom is not supported by reason. , that is, it is not intelligent to admit duty and responsibility as dogmatic motives of conduct, much less on the basis of some kind of categorical imperative.

Thus, the way out is really through the ingenious way of knowing and acting in the world, the one that, as we have seen and as we are proposing, is not committed to any rules of conduct, never conforming to the dictates of the old illusion of knowledge, given by culture. prevailing civilization, in our case the mercantilist culture, or rather, the culture of unbridled competition, greed and selfishness.

On the contrary, disinterestedly, the creative way is compassionate, for being loving and collaborative, therefore, it is what imposes itself as an end and supreme good in itself.

Therefore, the human being, linked to the level of election and from which he exercises the moral 'free will', if he can be free like this, he will not be able to last long in it, because true freedom is immanent, it is an attribute of the universal dynamics of the fifth-dimensional Cosmic Energy .

Note that in mysthesis any appeal to transcendence is unnecessary, because both fifth dimensional Cosmic Energy and the works of love should not be taken as something outside of healthy human nature and life itself.

As the essence of nature and the world, the Idea of ​​Humanity is, therefore, the seat of radical and unmotivated freedom, as it is also pure spontaneity from the beautiful.

That is, this absolute freedom is independent of the law of causality, the law of the phenomenal world, because the Idea and the noumenon are not subject to any law.

Now, noumenal and phenomenal should not contain any radical antiethics, given that, in mysthesis, the noumenal dimension does not exclude coexistence with the world of the living.

However, it is not an exaggeration to affirm the 'ethics' of creative geniuses as full freedom, even because it is not exactly a mere philosophical presumption of being someone deprived of any and all conditioning rules for judgments and the adoption of subsequent attitudes, because this still it would be selfishness and foolish vanity.

Therefore, if creative geniuses do not conform to concepts and norms in force in a given ethos, this is more due to their commitment to works of love than to any disrespectful attitude towards others.

The way of participating in the Cosmic Energy, in each degree, can even seem fixed and determined, therefore, not susceptible to being modified essentially by each concrete being. However, this non-mutability and substantial invariability of the Energetic Being is what leads to the determinism of acting not by itself, but by the spurious interference of each individualistic will.

Thus, it is evident that: the power of Cosmic Energy precipitates individuals into incessant determinism, from which they cannot free themselves, except through the works of love.

Faced with this, humanity maintains itself and perpetuates itself, merely mirroring the Energy, but without ever having access to what It is in itself, that is, pure freedom.

However, as we have already noted, creative genius is our key example, that there is even the possibility of being fully free and cooperatively spontaneous in Cosmic Energy.

In this sense, it can be properly said that: freedom belongs to the transcendental domain of the Real (by the common bias), but it is immanent only to the mysthetic Nature of the in-itself, and can even be understood as Supernatural (in relation to the three-dimensional natural). , as long as this is not confused with some religious phantasmagoria or the like.

This supra in question here is nothing more than that penta, the indicative of the extra and necessary dimension to the Idea of ​​Humanity. Being, therefore, transcendental as essence/nature of the effective world and without anything that precedes it; thus possessing total exemption from the causal law and established in the noumenal of pure Energy, it is never hostage to the world in black and white and never even subject to any representation.

But, paradoxically, all this still belongs to the world of the living and of nature, otherwise, the works of love would only be accomplished by the gods. Now, there is no doubt about the fact that eminently genius and creative people still live on this planet.

Therefore, transcendental here is that which always passes unscathed in phenomena, always unattainable by reason and, to a certain extent, by the senses themselves, although it never escapes the immanence of purely objective intuition.

Now, the empirical character of freedom is what properly determines the way in which energies act, both in the individual and in the species. But, from the noumenal point of view, homo mstéthikos is really free, because there is something noumenal about him, and it is rooted in that same Cosmic Energy, the only Idea capable of sustaining the notion of absolute freedom.

In this way, every human participates in the Idea of ​​Humanity, but not from an exclusively phenomenal point of view.

Therefore, freedom as a phenomenon and as a concrete entity is, therefore, unable to be reconciled, if not only as a need for suffering, due to the objectified character that every human being assumes in the world of Negativity in life.

Thus, it is right to say that there is Freedom only in the creative genius itself, that is, in the Idea of ​​Humanity, but there is only necessity, in every natural being in general, and even in every human being in particular as well. At least this is what can be verified, from the point of view of philosophy and empirical science in general.

Before concluding this section, we must also remember that: freedom, in philosophical pessimism, depends on that threefold classification, namely: physical, intellectual and moral freedom. But this only serves to better deal with intellectual freedom now, and as far as mystesis is concerned.

Therefore, it is important to consider that the core of every human being is an idea, and that understanding is the legislating faculty that coordinates the activities of other faculties, including the cognitive faculty, which is only the mediator of motives, so that they act on that faculty. freedom, thus always limiting it.

Kant defined the new aesthetic discipline of his time as: 'science of sensory knowledge, logic of the lower cognitive faculty, lower gnoseology'.

In this way, we say that the human being is intellectually free, when his will reacts freely to the onslaughts of motives that emanate from the outside world and that present themselves to his spirit, without being hindered by any external force. Only then would his actions be pure.

But a simple temporary or definitive disturbance in the particular understanding of the world is enough to hinder full intellectual freedom. Furthermore, external, and in certain cases, particular causes also do so.

Some examples of this are madness, delirium, the torpor of drunkenness and accidents, motivated by various errors in the interpretation of external motives.

However, we must also remember that nature itself favors the maintenance of the species, to the detriment of the individual, and that death despises the materiality of the individual, in honor of the immanent transcendence of the species.

Finally, in the nature of the will and of the individual character of the human being, intellectual freedom implies the pure actions of his will, this occurs under the influence of the motives that, in the external world, are present in his spirit, as in that of all men. . In this sense, a temporal or definitive disturbance of the understanding excludes the possibility of exercising 'freedom' and external causes, in certain particular cases, alter the fixed concept of motives.

The will only constitutes the human being properly so called; and intelligence is simply its organ, the antennae that direct it to the outside, that is, the mediator between motives and Cosmic Energy.

In this way, with the alteration of external motives, the individual will makes decisions inappropriate to intellectual freedom, because a simple error in the judgment of the facts in the world can impel it to do so.

Justice itself, as we know, prescribes measures of exemption and non-imputability, in the case of someone who commits a crime explicitly, mistakenly or passionately.

Passion, then, is the sudden and violent excitation of the will, by a representation that comes from outside and that acquires the force of a motive. This representation has such a vivacity that it obscures and does not allow to understand everything that could be done to the contrary and as a work of love.

What excites a passion, triggering an action is always present to the sensibility, because, in the metaphysics of the beautiful, the overcoming of selfishness was evidenced as possible, that is, Negativity in life can be overcome in the neutralization of the disinterested attitude of the creative genius.

Therefore, we are left with only two alternatives: either we accept selfishness as it is, which means accepting, at the same time, the misery and suffering that constitute the expression of selfishness in human beings and in life forever; or, then, to take the path of the creative genius, the only possible way to completely reject Negativity itself, that is, to break with the individualistic existence in life.

This last path will always be the option that pleases us best, because it is the only option of mystéthika and relevant conduct in life.

The other behaviors, affirming individualistic life, will always reaffirm Negativity in life, and this will only perpetuate all the suffering in the world. Something definitely unnecessary, and which, so far, we want to be well characterized, so that there is no doubt as to the preferential meaning of mysthesis.

Therefore, a type of perpetuation of the works of love and of the contemplative mystéthiko state is the definitive solution to the despotic impositions of Negativity in life, linking it to the action immediately derived from it, in which also resides the theoretical element that underlies this non-need for differentiation. between the notion of freedom in Beauty and Sapiência.

Finally, in both proposals for freedom mentioned earlier, the possibility of full freedom emerges, only after the mystéthiko gaze that negates the whole world, that is, that is totally disinterested in the apparent world and that, therefore, denies (in the procedure dialogical-dialectical-epistemic) to that Negativity of egoism so vehemently popularized.

Such a look, even if reduced to a metaphysical gaze, can culminate in an attitude that, in the case of the artist, produces beautiful art and, in the case of the sage, leads to an attitude emptied of the imperatives of individualistic desire, in an affirmation of the will that is always free from the determinations imposed by negativity in life.

Soon and finally, it is from the negation of Negativity in life as a clear possibility of definitive access to the five-dimensionality of the Idea of ​​Humanity (full freedom) that the works of love must unfold.