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The proposal of a new model of social organization is aimed at all human beings, but it seems difficult for fools or people who are too integrated into the historical structural reality to be convinced of the validity and, above all, of the preferability of the new model of social organization. Therefore, those who join the new type of human society will be individuals, motivated to reach a higher level of civilizing and of moral level.
It now appears established, by the physical-mathematical sciences, that the principle of cause and effect does not always appear valid in the
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Produktbeschreibung
The proposal of a new model of social organization is aimed at all human beings, but it seems difficult for fools or people who are too integrated into the historical structural reality to be convinced of the validity and, above all, of the preferability of the new model of social organization. Therefore, those who join the new type of human society will be individuals, motivated to reach a higher level of civilizing and of moral level.

It now appears established, by the physical-mathematical sciences, that the principle of cause and effect does not always appear valid in the physical-cosmic universe, where the causes assume, in certain cases, the aspect of imponderability and unpredictability.

The societies that have followed, since that form of social structures that historians like to define as "civilization" (or: the various "civilizations") was created, present ever more evident contrasts with the individuals who in those societies are forced to live, contrasts that manifest themselves in their desires, needs, and purposes. These contrasts demonstrate how this type of structure incorporates irrationality, inconsistency, and illogicality, which are in natural contrast with the need for rationality that is of all living beings, but in an even more evident way in the human species, which aspires to realize a general coherence with the principle of cause and effect: that is, an ever greater coherence of reality with one's own aspirations, in terms of satisfaction of needs, desires and the most indispensable individual and social goals. This coherence is not always manifest in contemporary human beings, a good part of which seems to be perfectly suited to structures based on statehood, while a part of contemporaries seems to be even more suited to the structures that have been created in the millennia of evolution psychological, that have preceded the establishment of human societies based on the statehood. In fact, they manifest a degree of irrationality (which is commonly referred to as stupidity, cretinism, incivility, foolishness, and so on) which is not very suitable for societies based on statehood, and even more so with societies with types of power generally defined of the liberal-democratic type, namely a consolidated political democracy.

The concept according to which: "Homo homini lupus", namely the idea that human beings do not possess a natural morality, or that such a morality is not sufficient to allow them to live without a power that dominates them, be it of the type: monocratic, aristocratic or democratic, does not seem to be valid for all contemporary human beings, some of whom seem to have a psychological development such as to allow them to assume the responsibilities necessary to be fully autonomous and self-directed and, therefore, able to manifest a fully rational morality, or coherent with their nature as the individual beings (with the need to fully manifest their individuality, so as to make them feel fully fulfilled) and social beings (with the need to manifest a sociality capable of making them fully happy, in the social relationships they wish to maintain, expanding mutual knowledge: of emotions, feelings, and knowledge). If this sensation proves to be founded, or if it will acquire foundation with future generations, the main human purpose: that of ever greater awareness and an ever more marked human and social progress, on the path of progressive civilizing, will approach its full satisfaction. This implies the creation of a science of sociality that makes it possible to identify, in every individual, his (temperamental, or behavioral) elements of irrationality, to circumscribe and neutralize them, as far as possible, creating a model of social organization devoid of elements extraneous to conscious will of its adherents and their aims.


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Autorenporträt
Giano Rocca was born in a small village in the Langhe, called Roccaverano, from parents of humble origins. After completing his primary school studies, he moved to Turin, where he attended secondary school and the University, enrolling in the Faculty of Letters and Philosophy. He was a pupil of the political philosopher Norberto Bobbio. He attended school institutions supporting himself with his work, employed by the large local industry, then called "FIAT". His interests can be summarized in the study of "social" and "human" sciences, although he soon realized that knowledge in these sectors had not yet reached the episteme of science. He was primarily determined to carry out an analysis of history capable of compensating for the gaps and contradictions of current conceptions and, in particular, of Marxist analysis, whose alleged "scientific essence" has been falsified by the anti-communist revolutions that have occurred in the Soviet Union and in the countries of realized Socialism, especially in Eastern Europe. The published books aim to provide an overall view of the human condition, with particular attention to the historical reality of societies based on statehood, analyzing them in their structural complexity and their historical dynamics, to identify the possible outcome of human evolution itself. He developed the concept of degrees of civilizing, identifying the fifth level of civilizing in the "closed societies", or feudal ones, while in the "open societies", or mercantile ones, he identified the sixth level of civilizing. The sixth level of civilizing, however, appears neither irreversible, nor automatically a harbinger of further progress, which progress can only come from a metamorphosis, or palingenesis, of the human condition, which undermines the very presuppositions of organic-stratified societies, of to which the societies based on statehood, as a whole, are but the most advanced examples. To accomplish this palingenesis, neither the "class struggle" nor the social and political revolutions are suitable. It is necessary to rethink, in depth, the causes of the formation of the historical structural reality and, once the remedies have been identified, apply them to individuals and their inter-personal relationships, a premise for overcoming the conflict between individuality and sociality, defined by philosophers as the great "social problem". It is necessary to lay the foundations for the planning and creation of a sociality cons...