Gods and Monsters: The Scientific Method Applied to the Human Condition - Book II Read online

  Chapter 2:

  Origin of the need of sociality

  The fullness of being has different levels or mode of manifestation. If for the fullness of being is meant the totality of the individual needs or intrinsic, namely directed to the satisfaction of the only individuality and primarily physiological, you can easily highlight from the analysis of the biological reality as not all biological organisms (of various known species) are joints, if taken individually, at that stadium of individualization. In fact the species such as: ants, termites and the bees, reach the fullness of the personal needs or intrinsic, only in the whole the biological elements that compose the nest (anthill, termite, or hive), namely, the set of elements fruitful male and female, and elements sterile male and female. These biological elements constitute parts only (similar to the cells of the physiological bodies) of the totality of the being individual: with the fullness of intrinsic needs or, precisely, individual. These "individuals", which in some species, are constituted by a pair of biological elements: male and female fruitful, have little social needs and relationships with other individual complexes are based, almost exclusively, on random conflicts, arising from the ecological needs of coexistence. In the natural societies of animal type lack, however, the conscience of individuality. The biological individuals, components of the society of inferior nature, are nothing but parts of an organism, to which they are linked in such a way also physiological, although each individual possesses, biological level, the fullness of individuality. In fact, the same reproduction and sexuality is subtended to the hierarchy present in the social organism. It has, therefore, a individuality accomplished, coinciding with each individual society or family group. Social relations (intended as inter-individual) are limited, then, to relations of ecological type with other societies of nature, adjacent or nearby. The fullness of the being individual (coinciding with the individual organic) is reached with the creation of the society structural historical.

  The organic nature has evolved, adapting to an inorganic nature, but in recent centuries is above all the inorganic nature, to find itself in the conditions to adapt to the organic nature, namely, to the bodies that populate the earth, not only for the influence that is given to them by some climatologists on the evolution of the climate, but because, almost from always, the humans constrain, in some measure, at adapt the biosphere at their nature and at their needs, whether they are dietary or other. The biological sociality has origin from genetic needs and psycho-physical of the mating for purposes procreative, condition common to all species with a sexuality and not hermaphroditic. The aforesaid need, generating the sociality, expresses itself through parental relations, both for the natural societies, prerogative of the pre-human animals, that for social structures crystallized, with the creation of said historical structures. The pre-human animals have a instinctuality biological-chemical that determines their physical needs, which is also manifested in the field of sociality, which, however, will essentially be limited by the satisfaction of physiological needs. In the higher animals, such as, for example, mammals, the sociality is not limited only to the satisfaction of physiological needs, but assumes spiritual characteristics, namely, requires of communication affective and rational. The latter form of need of sociality appears determined, again, by a instinctuality, albeit at a higher level. This fact, in that not involving a rational consciousness of spiritual need of sociality, determines a pursuit of the satisfaction of this need, in ways poorly effectives. This instinctuality generates, in fact, a conception of reality of irrational type, since cleaved from the direct relationship with the need of sociality. The aforesaid conception of reality ends, then, to justify and to consider natural the structural condition, which is instead, clearly, unsuitable to the satisfaction of the need of sociality. The historic structures are the manifestation and codification of a given degree of ability to satisfy the need of sociality. The general sense of dissatisfaction of the need of sociality is proof of the reached awareness of the need of overcoming the structural reality of history.

  The philosophy conceives a be absolute, theorized as an essence having the fullness of being, namely, the fullness of the faculties that allow the full self-realization (of their own potential) and the full satisfaction of their own needs. This conception is assumed by the religions, which identifies this essence with the gods and customize in an essence extra-human and super-human. Transform, namely, a conceptual entity purely theoretical, as a projection of a potential viable in future, in a real entity, to which are attributed the characteristic of eternity, or at least, of the immortality. The “Christianity”, in the form matured in the era “medieval”, it has related these entities with the spirit, supposed immortal, of the deceaseds. The mythology of the religions is based, therefore, on philosophical conceptions unsatisfactory and contradictory, since they do not allow to identify theoretical finalities, and feasible, to replace the structural reality: in a reality a-structural and fully satisfactory the need of the sociality, in harmony with the full individualization of the individual.