by Giano Rocca
Chapter 6:
Be, essence and degree of manifestation of the Essence
The be, as every absolute entity, as: beauty, love, the geometric entities or mathematics, did not in itself concreteness, if not in its manifestations. These manifestations of be are related, but possess, in itself, the whole being. The condition of relativity, of the manifestations of the being, is inherent in their limited capacity to manifest itself being, while possessing entirely. The living being, present in every form living biological, itself manifested more so the more the beings living themselves increase their ability of the manifestation of the being. The ability to express the living being progresses in relation to the progress of the individualization, namely of the autonomy and individual responsibility, in the satisfaction of their own needs, among which there is the need of sociality.
The philosophers intuit as a modification in the expression of human sociality would alter implicitly the human nature itself, which would reach the fullness of his manifestation, namely, what they define: the “fullness of being”. The philosophers speak, in fact, of cosmology, to indicate the conception of the cosmos and, at the same time, the vision of the human condition. Knowledge constitutes the means by which the being realizes its own manifestation. The being is fully complete in every living form that may reproduce itself, but its manifestation depends on the degree of knowledge acquired by that specific living being. The realization of full essence of the human being it will be realized when the human being he will have realized a sufficient manifestation of himself, which will be allowed by a given degree of knowledge and conscience. Erich Fromm stated that knowledge of the real nature of the human beings stops at the unconscious, being (the so-called unconscious) a knowledge repressed by the logic of structural reality, of which the individual has a partial conscience, and that determines the only semblance of conscience of the subject or its false conscience, being a false rationality (1).
With the creation of the historical structures, the individual acquires, a albeit vague awareness of autonomous individuality. At the same time, the individual is aware of their social needs and warns the limits and obstacles to their satisfaction, erected by the structural reality. The manifestation of the fullness of the essence, understood as accomplished expression and satisfying of the own needs, it has not yet been reached. The concept of divinity was born from this consciousness of limitation. The divinity is conceived as one who possesses the “fullness of being” and is, therefore, a symptom of the conscience of the limitations produced from structural reality, on the human being. There is not, therefore, a hierarchy of the being, between human and divine, but a hierarchy of the essence, independent from levels of psychological development reached. The human being has not reached the so-called “fullness of being”, because it has not reached the fullness of the evidence of the essence, as full satisfaction, or proof, of the being. It is, therefore, unavoidable and natural the achievement of the fullness of the essence and, with this, the full proof of the being. The advancement of knowledge sharpens the consciousness of his own condition of dissatisfaction and of unhappiness and makes, therefore, increasingly necessary to achievement of the satisfaction of the being. If the gradual climb in a suppository “hierarchy of the: being” can be connected only at the biological evolution, the achievement of the fullness of the essence is an event of type “spiritual”, namely part from the psychic needs of man (need of: fullness of individuality and of sociality), and it is accomplished through the advancement of knowledge. In stages lowest of the manifestation of being, the attainment of the satisfaction of the essence is not connected to the progress of knowledge, but entrusted to biological elements: the male of the termites and the female termites fruitful, they mate, thanks to a chemical recall; similarly, the leader of the pack (in the societies of nature, such as that of the cervids) copula with the females fruitful and receptive, thanks to a recall of the type chemical-hormonal.
It can be assumed that the beings (bio-physiologically) inferiors to the human being, unlike the latter, they do not have the fullness of the essence. The fullness of the essence determines the full manifestation of the being. The individual human being possesses, in its nature or essence, the fullness of the universality, the very foundation of the universality of species, namely the foundation of the very essence of the species. The societies, whether they are structural or post-structural, reflect the degree of manifestation of the being of those who adhere to one of these type of society. The manifestation of the fullness of essence cannot prescind from the overshoot of the structural reality historical. It can be assumed that anyone who has adopted the model of the society of structural type did not know the real nature and implications, and are not fully conscious neither of themselves nor of them. It is different for one that outlines the project of the societies post-structural, although these do not necessarily possess the degree of manifestation of the being that must be possessed by those who, instead, adheres to these societies.
A form of irrationality is inherent in the gap between the potential of manifestation of the being and its concrete manifestation. The structural reality is, thus, the manifestation of a state of permanence in irrationality, namely, in a human condition not coherent with the full manifestation of the human being: namely, with the realization of the fullness of the essence. The desire of the achievement of the fullness of the essence (2), shows how the human being has not yet reached this condition. The philosophy, often, treats the being and essence as synonyms. The existence is considered as the essence, in the referring to the human being. The existentiality, analyzed by the philosophers existentialists, analyzes the ways and degrees of realization of the existence, where existence is understood as purposes, while the essence is understood as potentiality. The essence of the human species is constituted by the whole of humanity: past, present and future, in its potentiality. The existence of the species is the set of his contemporaries, and it is equivalent to a certain level of manifestation of the essence. The existentiality is represented by individuals, that have, in to themselves, the consciousness of the species (3). The manifestations of the being or expressions of the being, even when they do not implement the fullness of the manifestation of the being, have, in itself, something that is definable as the evolutionary principle, namely, the ability of evolution, which may lead some manifestations of the being at overcoming the condition of a date manifestation, or crystallized. The theologies of the various religions, especially the monotheistic religions, say that the human being was created by the divinity. In reality, are the manifestations of the being that at the being they allow to exist, and of create and recreate, since the being cannot exist if not in the evolution of the structural universe or in its concrete manifestations, namely, with priority: the concrete human individuals. If you can say that every living being, for the mere fact to live, has, in itself, the “fullness of being”, that is a quality for its nature, universal, in that common to every living thing (able to reproduce), however, the manifestation of the being varies by grade or quality, connected to each single species, and evolutionary capacity (connected to the quantity, namely, at each specimen of every single species). The actual capacity of manifestation of the being, belong to every living thing, and is delimited: by own specie of belong, by the features psychical and psychological of the individuals and of the character traits. The historic structures constitute specific levels of manifestation of the being. If the actual capacity of the manifestation of a given individual, goes beyond the logic of structural reality in act and, in general, of the structural reality historic, can create the foundations for the overcoming of this reality, where its greater capacity of manifestation is real or effective, namely, he knows the preconditions for the realization an effective alternative to the structural reality in act. Whatever the actual capacity of manifestation of an individual, it can be assumed that this capacity has a universal significance, since it is universal the scale of the capacities of manifestati
on of the being. The overcoming of certain levels of manifestation of the being, based on conventions or structures or levels of socio-cultural integration, can take place only on the basis of certain levels of scientific rationality. In the world of the inevitable, there is not that the need to adapt to the level of expression of the being in act, for to be able to express its own sociality and individuality, within certain limits of subjective variability, unless, you want to take the risk of marginalisation and the anomie. The universality of a given level of expression of the being, constituted by the structural reality historic, is provisional (being crystallized in a given organizational model, almost unchangeable in time), namely, although corresponding to a specific level of effective capacity of manifestation of the being, is susceptible of being exceeded, while the universality specifies, inherent in that level of manifestation of the being, being analyzable with specific paradigms of scientific rationality, the which rationality is, by its nature, constantly evolving. The aforementioned specific universality is consistent with human nature, with his unstoppable progress and of its cognitive and psychological capabilities. The actual manifestations of the being can be defined real existences, while the potentialities of the existence are analyzed by science in his development, and are based on the nature of the human being, that guarantees the occurrence of all the potentialities of the existence. The conception of the "superman", implying a qualitative comparison between the individuals, is unacceptable: since it is irrational. The conception of the “new man”, dear to the self-styled progressivists, since it does not imply comparison between the individuals contemporary, it is more acceptable. The concept of the "new man", dear to the so-called progressive, not involving comparisons between individuals coeval, is more acceptable. If it is borne in mind, however, that the new man, summarized in the need of the transcendence of the reality structural statual, as are defined “needs radicals”, there exists at least since the time of the ancient Vedas, it must be inferred from this that we need to, actually, make free to the “new man”, rather than create him.
Contrary to those who have stated that “you are what you eat”, we can affirm that the human being is what he feels, namely, is identifiable with its same existentiality, which is constituted by its emotions and by his sentiments. Emotions and feelings distorted, since, being originated from structural reality, limit its rationality and, therefore, they impose a limit at existentiality of the individuals.
