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The development and epicentre of the crisis PDF Print E-mail
Life – Consciousness

Self othersThe world-wide, individual, and collective crisis of concepts, ranking of priorities, the plan, invocation, co-operative recognition, and transcending synthesis. The world-wide development of the crisis emerges as increasingly  independent of the parts which are undergoing it, since it has an accumulating dynamic and presents us with a fundamental difficulty in an overall understanding, and, therefore, in a drastic handling of it. This is a profound crisis which takes many forms and involves many factors.

This crisis can be located, primarily, in the field and in the manner of our involvement in it. It is a crisis of the stereotypes of our lifestyle, consciousness, and concept of historicity. It is regulated by the inertia-inducing dynamic of quantitative, demographic, population, and inter-generational factors, as well as by others which are qualitative, psychological, cultural, technological, and environmental. It is a crisis which, first of all, must be understood in the light of the 'social and economic' sciences, since political governance and religions have already failed - because of their self-centredness - to provide a solution and to guide mankind to a discernible and substantive exit route.
Selfishness, even if fundamentally it is a product of psychological ignorance - as an erroneous identification with desires, fascinations, and roles in the field of social organisation - has a basic point of culmination and expression: the field of the economy.
In spite of this, any results of a search for a solution in this field will be exceptionally sparse if the area of the cause of human action in the economic field - inter alia - is not explored in depth. Otherwise, no alternative solution and way out will present itself in a convincing manner.

The crisis and its two definitive issues
As human beings, we are faced with two definitive issues:
(a) the psychological mechanism, and its fundamental fears and insecurities;
(b) the economic and environmental conditions of our way of life and of our social group.

These two issues overlap and are interlinked. We have to seek out that depth where both are synthesised and dealt with jointly - as well as within the framework of the relation of the part to the whole - however much the economic dimension overshadows the other relations. However, the profit motive, that of the divisive increase in property, of reputation, and of power, despite being fedback by a reflex process in the social and economic environment, has its roots and its understanding in the depths of the psychological sphere, and is interwoven with the world-theory of life.
Through the worship of power and the technological promises in our life, the concept of profit and the competitive narrowness of the forces of production are an unchecked fermentation dominating the system. And no rhetoric of criticism can break down the one-way commitment of political management by relying upon the participation of the human factor, which, although it may from time to time condemn, by reflexes and causation, is an accomplice, politically, culturally, and, through the institutions, socially.
This state of affairs provides confirmatory evidence for the failure of education and science, as well as of the deviation of the world of communications and information far from the essential and the important, to the spiritual decline of a totalitarian society of spectacle with mass complicity.
As human beings and as humanity as a whole, we have frequently striven - though blindly - against fear and depression, but the usual result has been to make these regulating factors more difficult to trace and more indirect, and to give them new forms and powers less controllable and more difficult to deal with.

The crisis and freedom from the mania for profit
However, the world-wide, collective, and our own personal situation is now so powerful and cumulative that we need to undertake, radically - vertically and horizontally – a comprehensive approach to all the fundamental issues, in all their areas of expression and on every scale.
At this point it is worth stressing that all the systemic distortions could be better approached if we paid more attention to the full range of our understanding of them. Such a position does not, obviously, mean a rejection of any positive aspects of the system, whether this system involves, as a part of it, the market, or, a fortiori, judgements on the institutions of democratic development, to the extent that this is a central point of the system. If, however, we are liberated from the mechanism of the mania for profit, then the systems themselves would work better - with less of a mania for profit, power, and fascination, with less self-deception, until we annihilate it.
Primarily, our actions reflect conceptual and play-acting interpretations and allurements. The mania for and psychotic fixation on any form of profit - not only economic - reflects our mental and conceptual captivation and fascination, and not only an environmentally decisive definition, even though these two influences make up a unity. This mania betrays captivation and blindness; it represents a lack of Ontological Knowledge.

The crisis is profound and essentially a crisis of concepts  
Our crisis is also, fundamentally, one of approach and relating to the 'World of Concept'. For example, we see that the flaws in institutions and in behaviours and culture lie behind imperfect approaches to concepts both in politics and the economy and in religion.
Our crisis goes deep, and, in essence, is a crisis of concepts. It betrays a fundamental lack of concern with and apprehension of concepts. 'Conceptual evolution' regulates the whole of psychological and cultural evolution.
Concepts of historical, ideological, and functional value are being rendered degenerate by the abusive distortion being carried out in the approach to them as ideals, as well as by their binding commitment through selfishness and desire for power and 'interest', or profit. They function by entropy and disparagement in a vicious circle of self-deception and confusion. Thus, in history they are transformed into obstacles and dross or idols which preclude renewal and the life of the world of concepts, values, ideals, relationships, ideas, principles, and beings.
We observe, consequently, how important, in parallel, is a vital sphere of motivation, desire in the light of a sensibility to the play-acting appropriation of the interpretation of concepts and of the world-image. However, concepts and the mind are forfeited under the influence of the dynamic of the selfishness of the motive of their bearer.

The crisis as a lack of ranking of priorities, affinity, and a plan for sustainability
Selfishness itself is, deep down, an imperfect apprehension of the world of concept and a distorting relation with a complex of concepts which reveals, principally, ignorance and phobic separateness, as we have explained many times. The experiencing of Identity and of the Cosmos is under the shadow of the underdevelopment of the consciousness, in the illusion of a nihilistic time where the 'ego', as a conceptual and psychological idol, must gain time, take over space, and rule over the environment.

In this way, the crisis of our relation with the world of concept manifests itself as a crisis of quest or desire and wishes, and, in the end, as a crisis of 'ranking and affinity'.
Everything within us is ranked on the basis of the 'ego', even the altruistic animal atavisms of paternity and motherhood or erotic and herd comradeship. Thinking loses - internally and externally - its freedom and its authentic and intuitive living experience, and becomes error, as the 'ego' loses the soul and becomes a tragic Titanic lodger or a tragic ghost, in a cul-de-sac crisis of consciousness. In the same way, the crisis becomes one of the plan.
If self-deception controls us, the revelation and recognition of the Evolutionary Plan, which would serve as a way out from the tragic cycle of the crisis and the widening of its circle, is rendered impossible.
Our crisis, then, is at one and the same time a crisis of Concept and Hierarchy, and of the Plan. What is the ranking of concepts and values which we have within us? What is the plan which we form for our life and the whole environment? What is it we appeal for? What is our quest for?
The system is built upon the answers to these questions. When, for example, we choose the fields of our distractions - in whatever technological form of the society of spectacle - we are also choosing a hierarchy, a ranking. We are appealing for and determining a relation between concepts and planning of the conditions.

The crisis and responsibility for action
There is no stance and action which is exempt from responsibility. By everything we do, we also set in motion the existential field, and not only the market (economic field), as a relation between supply and demand; we are organising and being organised with the world.
The relation between causality and responsibility is absolute and effectively dynamic at all levels. However, the undertaking of responsibility presupposes recognition of the world of concepts through the renunciation of selfishness and the wilful abuse ofpossibilities. It means recognition of the ontological hierarchy, internally and externally, and of the plan of evolution beyond 'interests' and the ignorance which dismembers the parts and gives priority to separateness. The hierarchy, of course, is not the play-acting one of power and willed prestige.
The repudiation of fixation with separatist identity, which renounces Being and the Cosmos, which it risks and wilfully turns into a game by the error of selfishness, the illusion of power, and the domination of idols or forms, renders possible:
1. the inner recognition of the value of Being and of the Mind;
2. the collective recognition, in terms of value or ranking, of othernesses and of the living presence  of  Now and quality.

Crisis, sharing, and freedom
By means of such grasping of concepts brought by the recognition of them, of collective and just ranking of value and wholeness, co-ordination - as regards recognition and involvement - in an evolutionary plan as the starting-point for radical qualitative innovative action and change is now made feasible. By the grasping of concepts and participation in an evolutionary plan, natural and unforced Sharing, without loss of freedom, becomes possible. Within this framework, there is no dominating narcissism and denial of reality.
By following this course, the endangering of the concepts of Being and the Cosmos is revealed, in the end, as a loss of our freedom, as we come to understand, for example, the 'theatre' of advertising or of politics.
The theatre of advertising, as a part both of the 'theatre of the market' and of the theatre of communication - on any scale and degree of participation - is based on our narcissistic desire and on our imagined freedom, seen as separateness and selfishness. By means of this idol of our freedom, advertising turns us into its tools.
If our awareness of concepts were effectively experiential and illuminating, and the selfishness of oversimplification and naivety did not operate within us as a basic feature and as a binding psychological habit, there would not be either this identification with separatism, nor this alienation of 'freedom'. The same experiential deficit, but in a more developed form, operates in the sphere of the way of life of groups and organisations with the authority of a certain figure, without a thorough and dialectic collectivity based on self-awareness and discerning evolutionary co-operativeness. By our attachment to the past, we experience our present as the past with mere imitations of changes, without experiential veracity. Thus, even new values are perverted by a mimetic cult of personality and selfishness.      
"You will know the truth and the truth will set you free" (John 8: 32), and, truly, it sets us free. This recognition unites us with the Logos, just hierarchical sharing, and evolutionary planning which makes apparent the Way of Synthesis, which is difficult to find. But this experiential price paid is the beginning of a change or a life without self-deception. The dialectic experience of veracity appears to be a matter which for man in isolation. Nevertheless, it is the basis for true collectivity and for creative self-realisation and service.

The crisis and the renewal of our way of life
The crisis of concepts in politics, religion, and the economy, together with the crisis of veracity of political, religious, and economic discourse or the corresponding thinking is at the heart of the crisis of developments and of the system. This more massive crisis is accompanied and expressed by a crisis of sincerity of concepts, thought, and experiential veracity in education, psychology, communications, human relations, and the day-to-day social organisation of life. All this shambles is maintained by a crisis of concepts in science, art, philosophy, and world-theory.
The crises of concepts, intuitive discernment, experiential awareness, and creative, true discourse are automatically transposed into a crisis of co-operative co-ordination, collectivity, and hierarchical evaluative recognition, as well as into a crisis of the direction of and support for ideas, which is thus translated into a crisis of the highlighting, recognition, and realisation of a plan.
This crisis has the characteristics of the transition from alienation and the lie of self-deception and allurement to the truth and ontological consensus.
It is a process of evolution in experience and action, a course of collective appeal and attraction to a selfless osmosis of motives, consciousnesses, and action.
Clearly, we shall systematically analyse the areas we have referred to above, and we shall pause over the manner of approach to and experiencing of concepts, as well as over renewal in the field of the systemic and inner crisis, over the field of compatibility of the solutions and the exit route. To begin with, however, in order to lay deeper foundations for the Road of Re-historicisation of the world and renewal of our way of life, we need to approach matters which lie beyond current issues and a facile review.

Yiannis Zisis, writer

Photo from wikimedia

Date of publication (in Greek): 31May 2010

 
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