The cultural, social, and political perspective

The cultural, social, and political are also part of reality. However, the cultural, social, and political are a reality dependent on the human being. It is therefore logical to believe that the I-subject affects the cultural, social, political. If

Mo ving forward 217 we radically overturn the historical approach, we can believe that the cultural, social, political are the expression of the process of the I-subject, not vice versa.

At the end of his book, Kaes (2012) posited that ‘we cannot live without the principle of hope, or the desire for liberty’, which, he believes:

Are the engines that start up new organizations in the economy and in work relationships, alternative devices and other forms of sociality. Without them, disorder in world finance, lack of confidence in the economic and political power, the emergence of nationalist and populist violence, would all be favoured.

(p. 266)

Speaking of hope and liberty is perhaps a way of expressing the effect of the process of the I-subject on the cultural, social, political. However, one should not fall into the utopian. Many authors have hypothesized new forms of culture, society, politics, but they have only hypothesized a new type of culture, society, politics starting from an auspice, though logical and coherent, without taking into account the process of the I-subject. The utopian lies in the divergence between the process of the I-subject and the ideal, of how the world should or could be.

If culture, society, and politics express the level reached by the process of the I-subject, as we believe, the key lies in creating, first of all, a mentality in which the I-subject can authorize itself to factually affect culture, society, politics. A hundred years have passed since the end of WWI, and a little fewer since WWII and the Shoah, since the massification of the Kight and of the Left, imposed through violence. Since then, humankind has moved towards globalization and hyper-individualism, with the disappearance of distances, the affirmation of the Internet, and the popularity of fashion. Where was, and where is, the I-subject now?

Nothing and no one can forbid dreaming, but it becomes increasingly important to place the I-subject at the centre of the cultural, social, and political becoming. Reading the world as a macro expression of the process of the I-subject is more operative than dreaming. Most nations are ruled by democracy. In 1968, someone wrote in huge capital letters on a wall in Rome: ‘Democracy is an illusion of the people’. This is not absurd, if we consider that it was only in 1945 that women were granted the right to vote in Italy.

In the history of humankind, there have been kings, dictators, tyrants. It is not easy to distinguish them, since the people maintained them in power in spite of the assassinations, the gulags, the concentration camps. Undoubtedly, absolute power was a solution adopted by humankind, but based on delegating. The same can be said of culture. Culture, too, has its laws for national and world expansion based on delegating: whoever is not aligned is set aside and kept at a distance.

Humankind would benefit greatly from placing the I-subject as the starting point of human development; by means of the ‘consciousness of consciousness’ we might attain a different quality of culture, society, politics.The quality would produce opposition, at times even bitter, but one would not resort to the confrontation and reactivity caused by ‘consciousness’.

Looking beyond

Perhaps it is not necessary to continue to investigate the issue of the ‘bridge’ between the I-subject and the external. It is not necessary because the subject is so dense and cannot be dealt with in a few lines. Clearly, it has been mentioned in a very schematic way, but by allowing a glimpse of a new path to follow, open to future investigations, the issue has been raised.

In our view, the meta theory of the process of the I-subject is useful because it underscores the urgency of the need for criteria to understand the consistency of the I-subject, and to favour its presence in the world starting from itself. I am and I love you.

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