(Permalink) The fifth part allowed us to study consciousness. This basis allows us now, in this sixth part, to study life in society, its basis (ethics or morals, aesthetics...) and what results of them in the individual levels (family, customs...) or collective levels (law, politics, economy, culture...). We shall even go as far as studying the future of mankind.
These areas are generally considered as an open field for «opinions», which would fight each other, without any of them being more valid than any other. I laugh. Or rather not, when we see the millions of deaths and billions of poor and unhappy, which is the cost we pay for all these opinions and ideologies, as peremptory and useless the one as the other. One of the primary goals of this book is precisely to base all the reflection in these areas on a scientific basis, in order to put an end to this reign of the mindless. And above all to put an end to all these arbitrary assertions which cost us so much suffering.
These domains are affecting only consciousness, where it is the only one to endure suffering or nonsense. Any other interference is therefore to banish (which eliminates from the very start ideologies such as neuronal reductionism, geneticism, materialism, technocracy, etc.)
But more specifically, we shall base this part on the scientific study of consciousness and its properties, that we saw in the fifth part on consciousness, and especially the purposes of life, or purposes of consciousness, seen in chapter V-5.
We shall see that this basis removes any illusory freedom to say random things with the pretext of «freedom of opinion», and to impose it as laws to the others. We saw in chapter V-12 on neurosis that there is no «freedom of opinion» without elimination of our neurosis. But it is precisely this deletion of the neurotic quibbles which will ensure the real freedom that consciousness wants, that we saw in chapter V-5. This freedom, not of believing or uttering statements, but to know.
Thus this whole part is an ode to freedom, even if we more often speak of laws than of freedom. But specifically, the laws that we shall propose are non-dual with the freedom that they guarantee: these are just tools to ensure our freedom, instead of tools for enslaving or exploiting others (or for confining oneself into ideologies).
This part is also deeply human: even written in the neutral tone of a scientific study, what it defends is our freedom and our happiness. Let us therefore not misunderstand.
If this part proposes some novelties, most of what it says is already known, from twenty five centuries of philosophy, spirituality, idealism. Why then to repeat it? Precisely for the purpose that these thoughts are no longer scattered reflections or disconnected systems, but a solid monobloc theory, a powerful intellectual tool, yet simple and usable by all. A system that one is obliged to adopt as a whole, instead of each one quibbling according to what suits or disturbs his ego.
My only truly original contribution is to give an objective and scientific value to facts which were previously regarded as «opinions» or «subjective» matter, thanks to the General Epistemology, which liberates science from the materialist religion (the scientistist (note 92) dogma as what only matter «exists» and has a value) and allows it to objectively address the field of consciousness (including in its variety).(This anyway is nothing less than the ideal of the Century of Enlightenment, that they could not achieve in their time, by lack of appropriate epistemological tools to grasp at consciousness. When I go in paradise, I shall say you hello, guys. Because without you there would be no epistemology, no science. And no democracy: I would even not be born.)
We shall however find in this part some elements which were not in the treaties of the past, because of the recent technical or social advances.
And I promise: no more RHIC in this part.
I have other marmalades in my hoard.
Ideas, texts, drawings and realization: Richard Trigaux.
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