Mythopoetics

 The mythical-ritual actions that center the order of the city on this mythical plane are those of the agrarian festivals, which cover the extension of the astronomical year and follow a triple cyclical pattern based on the birth of the divine child-king, his subsequent nuptials as an adult, and his death and resurrection. It is a staging, which can be complex and sophisticated, of something whose emotional content is extremely simple, a simplicity from which its effectiveness derives. Its extreme simplicity has saturated the possible additional interpretations, in fact, the pre-valuation of these actions, their understanding at a perfectly delimited prehuman level and conditioned by their evolutionary success, makes their symbolic expressions redundant, although it is precisely through this redundancy (that myths and art produce over and over again) how these representations reach their status as the center of social meaning, a position that is guaranteed by their basic emotional ...

 On the mythical plane of the King-God, we witness the deliberate creation of the social persons of the gods, whereas the divinities and supernatural beings in general of the Anima Mundi (First Generation Gods), were the result of spontaneous evolutions of the metaphysics of the totems (an evolution that in some cases led these beings to the posterior category of city founding gods) and of the very foundations of the narrative of Anima Mundi. In the Rigveda, we observe the line that begins with Dyaus-Pitar (“The Sky Father”, First Generation God) and continues through Varuna and Indra (Second Generation God), a line that the Mahabharata continues to Krishna (Vishnu, Second Generation God) in creating a full mythology. Other gods, however, are the conscious and deliberate creation of new social persons, linked to new activities or new moral and epistemological concepts (Third Generation Gods) produced by the new social relationships. It would be tedious to list all the variety of pr...

 It is very likely that the legal idea of ​​belonging to a person, slavery, developed in small steps of administration of the most basic social persons within other more complex collectives: those of gender, totem, or caste. In fact, it does not seem that until today there has been a single human society in which the subject, in any of its social persons, has not been considered as conditioned to the will of the group, as an object owned by the community, with an independent life only as long as there is no group urgency, or only in moments when the social function is not active. And this dependence reaches the kings themselves and the gods. Dependency within cold societies occurred reciprocally, and as a need based on basic social emotion: the individual cannot be without the group. However, in complex urban societies, although the same emotional system operates, the group is divided into subgroups with dominance conflicts between them, so the dependence of one caste on another, a...

 The image of the State as a body made up of castes has both a dimension of euphemism of a narrative slavery technique of domination, and of genuine metaphysical belief. In Jainism, the cosmic system is organized according to a reincarnation plan that places each monad (Atman) in its rightful place in the Great Man within a supposed order, a primitive determination that served to structure the empire of Chandragupta Maurya. The genuine belief in a metaphysical system based on the corporation of the castes is perfectly understandable for the case of dominant social persons: the faith in the divine right to the dominion of others unites the caste and its actions. But the exercise of the domination of caste is also perfectly compatible from pragmatic and more or less disbelieving positions, as we read in the Artha Sastra. Its author, Kautilya, minister of the first Mauryan emperor, reconciles, without any problem, the primitive determinations of Jainism with a pragmatic approach to po...

 The importance of primitive determinations in explaining the formation of stratified societies has only been recognized in anthropology relatively recently in the works of Carneiro, Kolata, Demarest, and some others, although it is implicit in the work of Durkheim, and previously, in Nietzsche's Genealogy of Morals. Ideology is not a superstructure added to the economic infrastructure (forces and relations of production), but the fixing of economic relations in identity narratives, their evaluative interpretation, from which the different social persons and the actions of the group arise. Narratives of primitive determination, or ideology, can be protocolized into effective techniques for identity control, but they are not for this reason something secondary, an epiphenomenon of an imaginary nature added to the reality of economic relations: there cannot be stable economic determinations without a primitive determination that interprets them, however basic it may be, however, clos...

 To the figures of the Sangu and the Lugal must be added those of the Ensi, or king consort of the goddess, and the Ugula, a later Assyrian denomination to designate the commercial representative of a city. The Ensi figure seems to have been linked to that of the agricultural administrator and designated the ruler of a single city, which implies that it is not a position related to war, but something like a governor under the orders of a Lugal. These distinctions are relevant to understanding the two fundamental lines of formation of the person of kings. The later fusion of the Lugal and the Sangu, the general and the priest, is not done equally in all societies, but we can say, from a good number of examples provided by history, that the stability of a ruling group depends on its ability to generate prestige as Sangu, and such prestige is not a mere question of ability to coordinate the group in war, because in order to unite the power of the community around a mythical-ritual axi...

 The theory of great men that 20th Century anthropology has used to explain the origin of kings, has in its favor the fact that it is a simple hypothesis and that it seems to agree with experience as we see it operating in our lives. The thesis, in the form that is presented in anthropology more or less explicitly, says that the history of humanity is basically the history of a few great men who have been able to promote the development of the whole group. From this point of view, the kings would be the first great men who, spontaneously, were emerging with the specialization of the work of the Neolithic revolution. The thesis, supported by philosophers such as Hegel, Carlyle, Nietzsche, and Spencer, and endorsed by the masses in different traditional theological forms, as well as by the practice of the artistic theory of genius, and it is validated within the social Darwinism of corporate and state capitalism (contemporary China) of the XX and XXI centuries, as well as among the M...

  Since the earliest written testimonies, kings have presented themselves as shepherds of men, and the difference in the hierarchy is literal. We have examples in the Gilgamesh, the hero is the shepherd of Uruk, in the Enuma Elish, in the myths of the shepherd King-God Dumuzi, in the introduction to the Code of Hammurabi, in the texts of Ashurnasirpal II, in the myths of Krishna, in the Bible in relation to David and in other myths from the Middle East to India in which the King-God legitimizes himself as a caring force for the group. But herding is nothing more than a more stable and evolved form of hunting, and the predatory descent of the shepherd over the herd weighs on this rhetoric of power. The narratives often combine the benefit that cattle derive from being cared for, their livelihood, with total dependence and submission to the will of the shepherd. In these myths, there are not even slave images as they would be understood in the modern world, but rather proclamations o...

 Slavery is already an institution in Sumer, although the phenomenon is possibly more than a hundred centuries old, coming from the first Neolithic. If we observe the Ur-Nammu Code we see the legal subsumption of all the social persons of the city under only two categories, freemen and slaves, although then a second categorization is applied for the freemen according to their economic person. The Code is presented as an advance in justice compared to previous moments: at this time, the orphan is no longer handed over to the rich as a slave, nor the widow to the powerful, nor the one who owns a cent (shekel) who owns a thousand (mina). The text implies that these actions that were carried out before are unfair, but not because the Code expresses opinions contrary to the institution of slavery, on which the entire order of the city rested, but because being an orphan, a widow, or a poor person, all of them, social persons defined with respect to a third party (father, husband, rich m...

 The second mythical plane, which we can call the King-God corresponds to the complete social development of the temple cities and their subsequent transformation into city-states, such as Ur, Uruk, Kish, Eshunna, Memphis, or Heliopolis. The limits of this mythical plane are more easily understood from a mythopoetic point of view than from historical urban examples, since the passage to the next mythical plane, that of universal law, such as the one that opens in Babylon and continues in Luoyang or in Rome is more visible in economic and primitive narratives, especially the latter, than in aspects of urban or imperial configuration. The economic specialization implicit in the figure of the shaman germinated in the different social people that it effectively synthesized. This mythical plane could be called the “functional person plane”, thereby emphasizing the explosion of new economic persons brought about by urban complexification, although the functional person designation may be...

 The mythical plane that determines the Anima person arises in hunter-gatherer and proto-agrarian economies, which coalesce around identity stories based on solidarity between living beings and their environment. We can characterize the mythical plane of Anima Mundi from a progressive differentiation of social people due to the complexity of economic actions of a human group due to environmental stress in relation to resources. The homeostatic balances of older populations are fed back by the new opportunities offered by specialization, the constitution of an increasingly complex social organism that dominates the animal and plant world in the competition for life. The narratives of knowledge of the environment and economic activity, hunting for men, motherhood for women, are narrated with an epistemological, educational nature, in mythical-ritual protocols of rites of passage, narrations, and performances that provide the basis for the identity of different simple people, based on...

  The growing dissociation of new social persons (social masks) from a single primitive mask that brings them together occurs due to the specialization processes that require increasingly complex economic actions. From the mask of the shaman, compatible with the masks of man or woman, but not with the child mask, unfold the social masks of the founding hero, the priest (priestess), the poet, or depositary of narrative memory, the doctor, the meteorology controller, and even the holy king. The shamanic powers are either the result of a search or of a spontaneous happening within a human lineage, which from the point of view of the professionalism of the economic action of shamanism is irrelevant, since it is the work of a specialist for communication with the Anima Mundi. In fact, the lineage transmission of social persons is not exclusive to shamanic professional practice. The shaman is not an individual person any more than the social person of the old man can be. I...

  Totems are emblems of identity in human groups that bring together narratives of economic and primitive determination and interact in a hierarchical way to form mythical-ritual structures. Most of the totems have names of animals or plants, the rest being climatological, or the seasons, orography, or celestial names. In addition to the identity function, the totem system allows a fairly complex ordering of social relationships that avoids, through a system of membership rules, perfectly intuitively understandable, incest and systems of links that are too genetically close. The totem system can be understood as an extension of general social persons (i.e. social masks) to larger communities, a system that ab initio incorporates the concept of the Anima mask as a link with the rest of living beings and ancestors, which supposes that it is a further development of a simpler form of organization. A society governed by this system makes explicit a range of masks that the s...

  The Anima is a general social person that encompasses all others: it includes humans and animals, of both genders and all ages, living and dead. As a general concept, it is not the result of an economic determination, but rather a process of primitive interpretation, a self-reflective explanation of life itself as a phenomenon that includes the phenomenon of death, a concept produced by the repeated observation of cycles and actions, and the permanence of intangible linguistic elements in the group's experience. The Anima is a simple hypothesis that explains at once the persistence of the memory of the dead, the world of dreams, and an intangible element, or better, fuzzy assessment of nature, by which we understand it and we feel ourselves to be part of it. Once the Anima is accepted in that triple dimension, the distinction between natural and supernatural beings is a superfluous classification, since the soul person establishes the bridge and the continuity between the scenari...

  Social persons or social masks are narratives of primitive determination elaborated by a human group in relation to the function and valuation of its individuals in social life. As we know, primitive determinations are developed after economic determinations, so we will find different persons according to the degree of complexification of a particular society. The simplest forms of social masks are those that appear in the narratives of Anima Mundi societies (cold societies), such as those of the Blackfoot myth, whose three characters, the old man, the woman and the child, delimit the population by gender and age. The double opposition between men-women and young-old (the latter opposition that can be given by the categorization into three ages, child, young-old) operates both in human communities and (in its male-female variant) between the great apes and group mammals. The distinction is completely relevant from an emotional point of view. In archaic human groups, the oppositio...

 In anthropological terms, we can speak of four great narrative periods according to the symbolic complexity of communications: the Anima Mundi plane, that of the King-God, that of Universal Law, and that of Human Law.  The mythical plane of the anima mundi, which begins with the Middle-Upper Paleolithic, is made up of the narratives of the so-called cold societies, linked to hunter-gatherer economies. In the Neolithic, the narrative plane of the King-God arises with the narratives of the harvest and the myths of the city. For its part, the plane of Universal Law, which begins with the progressive independence of the law with respect to the figure of the King-God, arises after the 16th century BC, approximately after the Hycso interregnum in Egypt, and is made up of the narratives of the state religions that reify an objective order of the universe, from which the transcendentalist narratives of the first philosophy will be derived. Finally, the narrative plane of Human Law, w...

Always fabulous his fine psychological observations, close to life. Poetry in general seems to have arisen from two causes, each deeply rooted in our nature. The first is the instinct for imitation, implanted in man since childhood, with the difference with respect to other animals that man is the most imitative living creature, and that through imitation he learns the first lessons from him; and no less universal is the pleasure obtained from imitated things. ( Aristóteles. Poética. 1448b.4.Ed.Cit.15-15.) The union of instinct with pleasure occurs in an epistemological environment, mimesis fulfills a cognitive function, first of all, it is something necessary in the way of being of all living beings, with the particularity that it is in the human where it reaches its higher levels of perfection. In addition, mimesis is such a necessary and complex natural function that it can derive its pleasure from the mimetic action itself without the need for knowledge of the original, since the...

 

 The theory of emotions presented here starts from the evaluative character of the processes of primary consciousness, from the ordering of homeostatic processes based on survival criteria. But such a statement is valid for processes simpler than those associated with primary consciousness, since, in general, for the living organism, vital processes make sense by reference to survival actions. The value systems for a particular species are determined by evolutionary selection. Endpoints are displayed in the brain in the regions that control internal homeostasis (pulse, respiration, endocrine functions, autonomic responses) and relationships with the environment, emotional systems. Value systems act by restricting the domains of categorization to functions that have been evolutionarily reaffirmed. The biological value is produced by the biochemical rewards or punishments that the neurotransmitters produced by the brain nuclei provide to the cells. Physiological value is then a subst...

 Let us construct a symbolic formal system with the following elements.     1. An arbitrary axiomatic system which contains Gödel’s axiomatic system together with its rules of inference (Ga)     2. The functions and relations of the system are recursively defined and free from contradiction.     3. We construct an isomorphic representation of the subsystem of non-numerical symbols by a system of positive integers, ascribing natural numbers to the symbols. Therefore, we can express any formula in numerical terms (particularly as a sequence of primes), and proofs as sequences of positive integers.     4. We construct a set of formulas F which are directly deducible within the system and which represent common expressions of our calculus. For every formula fi ∈ F, there is a numerical formula pi ∈ P, for P⊂ F, such that Ga ⊢ pi.  Construct a fj which expresses “this formula is not deducible”, a valid and meaningful expression of our calculu...

  Brouwer’s understanding of language uniquely on human terms justifies his separation between language and mathematics but does not make any psycho-biological sense. The act of distinction which characterizes the intuition of time in Brouwer’s sense precedes the use of our human languages but not of languages in general, i.e., of communication among living creatures. A twoity, therefore, precedes also the linguistic construction that we call number -even the concept of numerosity- and denotes an action of separation. For this reason I will call merisma (part), to such an action of distinction. A merisma  is a precondition for any action, no matter whether such distinction is accompanied by second-order distinctions in relation to the cognitive actor. A merisma has the irreversible character of the intuition of time, of life experience, and therefore, implies a fundamental or primitive determination for later distinctions. We can notate this primitive merisma by ‘≠’. The commu...

  The history of ontology, known under the unfortunate name of  "metaphysics", has become an annoying witness to the evolution of philosophical thought, since it is a written document not only of the simplicities of our past, but also of its profound imbecility, ignorance, arrogance, violence and contradictory intentions. These blunders are not part of any cosmic evil, but the sum of the actions of the group's life, which in its conflicts and harmonies adjusts to the emotional conditioning of our species, as well as to the restrictions imposed by a simple struggle for survival that goes far beyond the survival needs that an intellectual capacity like ours would require. Traditionally considered the heart of philosophy, ontology has been the field of dispute and disagreement among philosophers for two and a half millennia. Its decline from the dawn of modern science, paralleling the decline of Christianity in the West, and its final rejection in the nineteenth...

 

 

Mythical actions are narrative actions that encode either points of origin or economic actions. This encoding allows multiple decoding. They can be understood as functional information processes whose data has three basic structures: dramatis personae, objects and narratives.  Dramatis Personae: men, gods, animals, plants, inorganic beings. They are not mutually exclusive categories. They are the input and output of the functions. Objects: non-personal material elements (OM), scenes (OE). They are not inputting if they are not accompanied by a person, they are the output of the functions. Narration: Sequence of functions Primary actions. x, y, z structures, <a1>, ... <an> actions     1. Determinative. X <Det> X, ¬X     2. Substitute. Change one structure or one function for another. X <Sust> y     3. Associative. Between people and objects. Formation of a set of outputs from n inputs. x1, x2, ... xi <Asoc> (x1, x2,… xi) ...

 The notion of Ursprache, a primordial language that supposedly spoke human beings, presupposes a monogenesis of the different languages ​​of our species. This unity of origin hides the communicative plurality on which animal emotional communication is based. Only if we think that what the first human beings spoke is the result of a divine gift that established a discontinuity in the communications of life with life, would such a monogenesis be of interest to philosophical study. Otherwise, that first human language would be just one more element in a sequence of events that led and continues to lead to increasingly complex forms of human communication and psychological development. The basic emotions would then be a proto-Ursprache, which could, in turn, be referred to more basic forms of organic and cellular communication. We communicate emotions, and not only between organisms of our species: life is understood with life through basic emotions, and they are a fundamental tool fo...

 Human existence is complex, turbulent, sloppy, and tragic, and it only supports systematic thought with violence - almost always with poor results. When we do not proceed systematically, it is even worse. I understand philosophical thought as the result of a passionate process of mythologization, theoretical creation, and critical interpretation of the experience of life. From my humanity, from the consciousness of this idea that our species has forged in its evolution, and bringing together diverse perspectives in the changing unity of my person, I look at the past and my own time as the heir to a vast estate whose beauty runs hand in hand with its monsters. Amid so much deed and action, heroic songs, and long laments, I recognize my humanity in the life of anyone else, fearing tomorrow and the present, building new forms for life, ideals, and symbolic forms that conjure up the inevitable uncertainties. In many moments, I have wanted to be a foreigner on this planet, I have looke...