Ideology, world view and ontology

10 Jan

It is not possible transcendence by the simple connection with objects, that is fetish, reification (res thing), or only a misunderstanding of what the thing is, but the negation of the relation with this thing, or by the idealistic transcendence (separation of subjects and objects) or by the dualistic relation, as the things of the world and the things of the sky, are also bad relations.
The fact that there is corruption is because there is greed, that is, people who find it “fair” to have more to occupy a position or function in society, than something other than salary or even having a legal but immoral salary, as people who earn above 35 thousand reais (something close to 10 thousand dollars) using public office. It is the poorer societies these people appear to be, the result of great inequality, so combating corruption without combating inequality is not eliminating the root of evil, which is the immense inequality in some poor countries.
This is not ideology, but justice, ideologies exist almost everywhere, for certain group closure schemes can, and usually do, happen because we live in circles or bubbles (when they are ephemeral) that seek to maintain their “values.” Religion should represent on the one hand a broader view of this limitation of relationship with other people, with the world and with objects, they are part of the world, and of course in this is included all the technology that emerge in certain contexts.
The relation with the objects through the idealistic transcendence is that which makes a separation between subjects and objects, typical of the modern society, is also a misrepresentation with the objects (money, personal objects and the things of the nature) being also a religion with misconceptions , which justifies social inequality and even “sacralization”, as if wealth were “God’s gift”.
In differentiating the relationship with God from the relation to the world, we do nothing more than give a relation that Descartes called a “res” (resg thing) or res extensa (extensive thing or body), but without separating them, they are present in relationship with the world.

The being should be thinking about the relationship with the other and with things.
It is not possible to be transcended by what is in fact our view of the world, as Heidegger asserts, reintegrating the ontology (Being) with his presence in the world his “dasein”, which is forgotten for an hour .


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