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Ideology, world view and ontology

11 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”.
The scheme proposed by Lacan, although valid, has an ontological lacuna, because if on the one hand we can relate the Real, the Imaginary and the symbolic, that which belongs only to the symbolic-imaginary is actually human fantasy, exists as a Virtual possibility, but updates. Virtual is the Real that can be updated, in this sense it is “Virtus” that can exist while Being, but that is still only present, to be real needs updating. This gap emerges from what is new, which is still potential in the sense of the old ontology, and which is virtual in the sense of the ontology of the phenomenon, may make little sense since it is still part of the imaginary, having a primary symbolic representation (it may have several reinterpretations ) and it is on the plane of the unconscious both rejection and inhibition by the ignorance of novelty
LACAN, J. O Seminário, livro 11: Os quatro conceitos fundamentais da psicanálise. Rio de Janeiro: Jorge Zahar Editor, 1979 (in portuguese).

 

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