Blog Marcos L. Mucheroni Filosofia, Noosfera e cibercultura

It is not possible for countries at war to be part of a security council, the war maxim if you want peace prepare for war is a dualistic view of the world and permanent conflict.

Byung Chul-Han’s sentence on the “culture” of the new media is blunt: “Respect is the foundation of the public sphere. Where it disappears, it collapses” (No enxame: perspectivas do digital, Vozes, 2018, p. 12) in English In the Swarm: Digital Prospects.

The humanization of every human being consists of placing the human being at the center of interactions, valuing empathy, dignity and attention to everyone, from all peoples and cultures.

We mentioned in the previous post the news of a new escalation of the war, that there is no direct line to Being between I and the Other and how various authors work on issues between Ethics and Being, but there is still a need for an ontology that breaks with the dualistic view of I and the Other and includes a third party that leads us to a Being-being where interiority is translated into action and exteriority.

The contradiction between discourse (the mouth speaks what the heart is full of) and action (which requires a posture of values and inner nourishment of the soul) lies in the recognition that there is a third Being in this action and to reach it requires a non-being, in the sense of the emptiness that welcomes, the absence that in Eastern philosophy precedes existence and presence, the affirmation of power.

We remembered in the previous post that Plato also intuited this trinitarian need, above essence and substance, which is the Highest Good, but it still requires the functional aspect of the one.

The unity of the planet, the citizen of the Earth, as Edgar Morin dreamed, a world truly without borders and as a home for all, requires a trinitarian vision, where I can be non-being so that the Other can be affirmed as being, and existence requires the ultra-substance (not an entity) that is Being.

Since we are united not only as a planet, but as a cosmos and exploring the power of Being, it is not an affirmation of power, but admitting that there is another Being between Me and the Other, a pure Being, the one who is, who was and who will always be, and in this sense of Levinas’ Infinity, he is right, but it is a Being and itself as pure trinitarian Being that unites Me and the Other.

This perichoretic effect, the relationship between three persons in a trinitarian God, was described by the Cappadocian Fathers of antiquity: St. Basil the Great (330-379), his blood brother Gregory of Nyssa (330-394) and St. Gregory of Nazianzus (329-390), and they describe it as a dance.

Byung Chul-Han’s diagnosis of today’s reality of a vision that does not contemplate Being is not just a “modern loss of faith, which not only concerns God and the beyond, but reality itself, becomes human life radically transitory” (Society of Burnout, Han, Vozes, 2019, page 42).

The ontological-trinitarian concept contemplates the reality of a cosmos far beyond the dualistic idea of Being and Non-Being, there is a third party included even in the substance, the quantum entanglement, the tunneling effect and the wormholes that contradict the dualistic vision.

The ontological-trinitarian concept contemplates the reality of a cosmos far beyond the dualistic idea of Being and Non-Being, there is a third party included even in the substance, the quantum entanglement, the tunneling effect and the wormholes that contradict the dualistic vision, there is an entanglement.

It’s not just a question of an “us”, there is a divine third party between Me and the Other that only speaks through attentive, respectful listening and a new ethic that includes and respects the Other.