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Climate Change

disasterThe desideratum here is the redefinition of the perception of human civilisation and the theoretical and decisive opportunity for a new conscious response to the motives of civilisation, which are the instinct for self-preservation and the fear of death. Fear of death is much more important, in our opinion, than the 'libido' of Freud.[i]

The emergence of the human species coincided with a particularly important juncture: his natural weakness in comparison with the other animals and his capacity for intellectual adaptation. This was the reason why his physical disadvantage compensated for in aggressiveness by means of intellectual dominance. Man thus evolved gradually - from a psychological point of view - into an anti-biological being, though, at the same time, a social one, since the inferiority of the body was countered by the contrivance of the collectivity of society.

Along these lines, the spatial/temporal variety of the human being is vast, to the point where we now talk about Variable Man. In the sense of cybernetics, man is the biological species which survives by the evolving maximisation of his variation. Of course, certain conditions favour his self-destruction, and here ecological destruction is included. These require a change out of the ordinary, which usually is not made.

An important observation: man does not face needs for change imposed by other species, at least from a certain point onwards, but arising from a paranoid competition between individuals and forms of organisation of his own species.

Inherent in the human species is the maximum potential for Individual Difference. In this sense, man is a psychological species and as such humanity includes as many 'species' as there are people. The human species is still incapable of adapting to a non-aggressive handling of his inferiority, as Adler also notes.[ii]

Education is a form of designing the Changing of Man, but it is impelled by motives which preclude the evolution of man as a hypostasis. Man's evolutionary process can be liberated from his morphotype to pass to the higher brain (from that of the instincts), but, nevertheless, the inferiority remains.

Human life is the most aggressive on the planet both at a collective and at an individual level. He is the only species which has developed beyond the ecological balances and specifications and has gained power over every ecological force on the planet. Natural laws, however, do not change and this means that the consequences of the power which is exerted on the planet will be borne by the whole planet and will be shared by men themselves.

On the anthropology of anthropocentrism

The speed of increase of the human population is beyond any rational ecological balance and is inspired entirely by a collective and individual fear of death, rendered indirect, with the result that it cannot be controlled. This speed of increase in the population is encouraged by competition between nations, by the need for the maximisation of the national income, by the energy which technology liberates, and by an unprecedented anthropocentrism. What is observable, that is, is a monstrous spiralling of mass life, and, if this is not regulated, some form of self-destruction and destruction is virtually certain.

The situation which is given shape by the population trends is truly pitiable. Although the population is not the primary problem today, in 1,500 years, with the current increase of 2% per annum, as Fred Hoyle tells us, the entire atmosphere of the earth will not be sufficient for all the people on earth to take even one breath, while in 5,000 years, the mass of the planet will exceed the mass of all the galaxies visible with a telescope. Naturally, as it is impossible for this to happen, it means that there will be, in the meantime, major disasters for mankind.

It should be noted that, in present conditions, there are idiotic and perverted beings who work without morality, exclusively for technical development and power. As they are fools and sorcerer's apprentices, they are not aware of what they are doing. It is these who, together with the people in 'idiot power', Brecht considered responsible for the probable catastrophe.

A reduction in the trend towards population increases could be achieved:

(a) by consciousness, that is, by a programmed reduction in births

(b) by world-wide destruction in war, which, the indications are, could also have the characteristics of religious warfare.

These are the first two ways, and they are not brought about by factors exogenous to man. Let us also look at the other ways in which disaster could occur, and which could manifest themselves in parallel.

1. Ecological catastrophe (destruction of the ozone layer, climate change, pollution, etc.)

2. Biological disaster (epidemics)

3. Reduction in births because of a lack of energy resources (exhaustion of reserves)

4. Major accidents (planetic disasters).

We must choose the 'deproductivisation' of life both in the narrow sense and in the more philosophical meaning, and we should lead human nature to the stage of a meta-society, a demassification of human life.

Usually, major crises and disasters are connected with major initiations of humanity into the evolutionary process. At the present time, we are going through a major crisis, both for the individual, in an isolated way, and for mankind as a whole.

On the anthropology of self-destruction

We all know that the true, the beautiful, and the good have been lost and exiled from our hearts. For this reason, we pursue power in our blindness, which does not see even our own selves. And so we also pursue pleasure without the capacity for attaining it. For this reason we also use money for what we cannot experience.

Today, mankind can advance towards the kingdom of monsters, as it demolishes every barrier which would shield it from self-destruction. Consciousness has become a bearer of sensual dependent stimulation, not of pleasure, without depth, without any decisiveness and without rationality. Real pleasurable stimulation is absent, it is alienated by a model from which life is absent. Consciousness is being totally eliminated, the wilderness of reason where oases of information and of awareness are extinguished by a dys-education and an economic utilitarian mania, is shown up in the poor results of even the highest education.

Religion or ideology are identified with fanaticism, with a psychological authority and political power, whereas, on the contrary, it should, in the case of ideology and religion, be identified with what does not have a tendency towards power, apart from the right to a presence on the stage of history and of participation.

In the age in which we live, we have the heroism of the asphalt, of the spectacle, and of the capital market, the heroism of the ridiculous - people have a sense of the epic to the presence of the ridiculous, at the sports ground, and so on. Money buys everything, whereas work and life buy a sickly survival, in spite of the fact that they are the producers of all these things.

All of us are in pursuit of life, but what we find, prematurely and unprepared, is death. The radiation of death is shed upon us from many focal points; it is sterile in terms of psychology, will, and experience. Together with us, even death is sick - it is sick in both its social and psychological significance. The unavoidable occurrence of death constitutes the genes of social and psychological tragedy.

The solidarity of human beings is at a zero point; the fascism of indifference and ignorance[iii] is extending its canopy. We live in a society in which each individual is quite lost and does not feel that he is functioning as he could. He does not know and is not conscious of this, because only if he were on the outside of this mess, could he become conscious of his state. We live in conditions which crush human nature and destroy its inner hypostasis. The machine is being humanised and man mechanised. We also regard corruption as mechanisation, because it degrades the human species. Corruption is a staging-post on the way towards the fossilisation of the inwardness of man.

Human alienation is assisted by the comfort of machinery. Political illnesses escalate because they are interwoven against the background of people's ignorance of their social causes. Thus they are not dealt with one-by-one, individually or at the level of small social groups; on the contrary conformist normativeness attempts to deal with them under the oversight of the dominating interests of the power system.


● The holistic way of looking at the health of society requires a fundamentally new approach to the totality of life, towards what is regarded as a starting-point for the whole of society and the individual. But instead of this, a distributive approach to and handling of it, based on ignorance, conformism, people's convenience, and powerful vested interests, predominates.

The further we advance along the same road, the further we will head towards a non-sustainable point of civilisation. Not only politics, but also the individual and society will become like Sisyphus, and when they think they are solving a problem, the side-effects of its solution will crush them, while the mountain of problems which they have to surmount will grew constantly higher.

● We must not leave problems to the vanity of the anti-dialectic scientific viewpoint of researchers. We must accord to them all the providential and holistic dimensions and achieve not only our individual but also our collective participation in the front line of changes. The vanity of intellectuals as well as of governments, together with the vanity of our ignorance is our first and most decisive defeat.

Ioannis Zisis, Writer

[i] Zisis, Ioannis, 2010, 'The fear of death, appropriation - property & their transcendence'.

[ii] Adler, Alfred, Anthropognosia [Greek edition], publ. Boukoumanis. "If we are to judge man from the physical point of view, we see that he is an inferior creature. But this inferiority which accompanies him everywhere gives a feeling of mutilation and uncertainty and acts as a constant stimulus for him to find a way out, to manage to adjust to life, and to take care to secure the terms which will eliminate the disadvantages of his human position in nature."

[iii] Zisis, Ioannis, 2009, The Answer to Specialist Ignorance.


The above text is part of the essay ENVIRONMENTAL THEORY AS A BASIS FOR A HOLISTIC, SYNTHESIS, AND PLANETIC SCIENCE deals with the need for there to be New Sciences, with different characteristics. The alienation of knowledge from the life of the scientist, the expropriation of its use in society because of the alienation of people and economic and political vested interests, as well as the deficit in knowledge on matters concerning the modern world impose upon us the formulation of the proposal for the development of those New Sciences which will bridge the gap between the alienation of technologies and the psychic depth of life and the human Being.

The essay will be published in stages. We believe that by the present series of publications we are contributing to the dialogue on a quest for a sustainable civilisation, looking to the future.

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