Mythopoetics

  Modern democracies are not the government of the majority, but the government of any elite that controls the means of production and is capable of satisfying the emotional needs of the majority through a mythical- ritual axis that can be ratified in full electoral rituals   in which the subversion of order (at least as a possibility) is considered as a ceremonial principle. This principle, as we have already seen, has been in force since at least the plane of the King-God in Akitu . Obviously, the degree of anomie is reduced by the liminoid exposure of the risk in a controlled space-time . In postmodern democratic electoral campaigns , the liminoid critical opening functions as a justifying principle of the process, in which any center of power, public or private, is exposed to criticism and is held accountable. Democracy, as a narrative of the identity of human law , is measurable by the degree of openness of the liminoid space that is enabled for the representation of anomie, o

  Although the person of the human being serves as a fundamental narrative reference, it has not been the  most active economically in this mythical plane , a role that has corresponded to the legal person of commercial, industrial and financial companies, which we could group under the general term of  corporations  , a metaphor that suggests the formation of a physical body to which to attribute a set of economic activities. Of course, since corporations are groups of human beings, the actions of corporations are carried out by men, as is the case with collective social persons (tribes, villages, cities, states), but corporations are  more active  than other social persons from the moment they determine the economic order in a way that the individual subject cannot. Its modern legal origin occurs in the  fictional person,  which appears in the 13th century (in the ecclesiastical sphere) with different forms of non-individual social grouping  ( collegium , universitas ).

  The central person of the mythical plane of human law is the social person of the  human being , a complex narrative that is the evolutionary result of social persons of different mythical planes. As we understand it today in a text such as the   1948 Universal Declaration of Human Rights,  is the evolutionary result of the fusion of the person of the lyrical citizen -the narrative author of the emotional private sphere- with that of the cosmopolitan citizen of Hellenism (determined by the multicultural scenarios of natural law), as well as with elements of the transnational person of the Christian, based on a transmundane lineage common to all human beings, to which some components of the Enlightenment narrative have been added (especially those of the  Declaration of the Rights of Man and of the Citizen  that the French Revolution published in 1789) as well as some corollaries of the theory of evolution that reinforce liberal economic principles. The metaphysical cont

  The psychology of the plane of Human Law, contemporary scientific psychology, continues to be incapable of creating integrated meaning for human life, nor of developing alternative narratives of immortality, a mythical-ritual space that is partly covered by monetary metaphysics , which finds in the old accounts of debt and guilt a perfect complement to their general transactional postulates. The revitalization produced follows more the cosmopolitan model of Hellenism, in which mysteries and private cults flourished, a slightly more lyrical dimension of the old metaphysical stories of immortality in which less personal forms of divinity are adopted, whether they are Platonic, pantheists, or A nima Mundi, more compatible with the degree of symbolic abstraction of scientific physical determinations, with which a partial harmonization is sought. However, such harmonization is only feasible at the price of schizophrenia , with a separation of the realms of economic and prim

  The mythical plane of human law is the field of critical narratives, understood as a reflective discourse about the relations of a mythical-ritual system, not merely the set of narratives for the transformation and dissolution of theology in anthropology. Criticism of religion is not the basis of all criticism since the proto-forms of critical thinking appeared within the King-God's own systems , with the priestly reflections on the universal law that the Mes suppose . Even so, the critique of religion, and in a broader sense, of the onto-theological systems of universal law, is the origin of critical anthropological thought. The contents of these narratives, which in some cases are more than twenty-five centuries old, are modern, since it is precisely critical thinking that we call  modernity  . When Euripides in his tragedies gives a voice to women, and to those who have been defeated at war, questioning the intellectually all-powerful Athens , when Epicurus or Lu

  The transcendental and sacred dimension of knowledge continues to be necessary, as a more or less conscious psychological incentive of scientific practice, as well as a functional element linking scientific priestly action with the mythical- ritual axis that finances it, and above all, as a necessity symbolic of covering an onto-theological scope that supports a mixed mythical-ritual structure between universal and human law, such as that presented by contemporary societies. Science is sustained in this way, with an aura of transcendentality and divinity inherited from the myths of universal law due to the humanist failure of philosophy.  For this reason, it cannot be surprising that the human masses today look to science, with a clear theological attitude: science, just like previously religion, is the evidence of a perfection and an order that confirms the meaning of the universe. Outside the scientific communities, the general public shows little interest in theories of nature (co

  The origin of the humanist mythic-ritual axes is traceable in a double and independent way in the Greek and Chinese tradition, in both cases around the 6th century BC, in a timid outbreak that is the result of the maturity of the narratives of the universal law , from which the myths of human law will emerge as an appendix. For a moment, supernatural beings are insufficient to account for the universal law, to which they themselves seem to be subject, at the same time that they are openly indifferent in relation to the practical questions of the city. The gods become idle in relation to the primitive determinations of the physical origin of the universe , which begins to be explained in naturalistic terms, and above all, in relation to political praxis , where the laws take the form given to them by men, in a double action of pacts and competitions in which the wills of power and domination of some elites over the community in general are expressed.  The idea of ​​the Greek anthrop

  The beginning of philosophy is onto-theological, although with a different character from that of the old mythical traditions, with postulates related to the abstract principles of the metadivinities of universal law. According to Plato, laws are the most divine things we possess and they are powerful and valid in this world and the next, given directly by the gods, and about which young people should not dispute or criticize deciding which one is fair and which is not. The laws are the foundation of the city, and in Greece, as in the theocratic societies of the Middle East, their criticism, even their mere treatment, will be easily branded as impiety, and transgressors severely punished, such as Socrates or Protagoras. The independence of universal law with respect to the gods will only be achieved at the price of making the law objective and immutable, in a long process that will give birth to modern science in the seventeenth century AD, although the process has its origin in th

We could define the Mes as an inventory of physical and conceptual objects, as well as actions, with which a civilization technology can be built. In mythopoetic terms, they are nothing but the economic and primitive determinations of the Mesopotamian peoples of five thousand years ago. The Mes offer a human self-representation already different from that of the A nima M undi, a general and vague idea of ​​civilization that is inextricably linked to the figure of a King-God within an agricultural mythic-ritual axis. The Mes do not, however, offer a self-representation of themselves, since for this it is necessary to contrast with other categorizations of the primitive determinations that they suppose, a contrast from which the verification of invariance and the first forms of universalizing generalization derives. Even so, within the local mythic-ritual axes, the Mes have totalizing rank, and their effectiveness is unquestionable. When the Goddess Inana (Love and War) asks God Enlil (W

  The discrediting of the person of the King-God was a gradual process and, from the point of view of the effectiveness of his power, something very relative. In China and Japan, the figure of the King-God will remain until the twentieth century of our era, and today, the United Kingdom maintains a royal-priestly figure as head of the State, as is also the case in several Asian countries. However, the exposure of the King-God to the government's own vicissitudes causes his mana, the aura, in Benjaminian (Walter Benjamin) terms, to decrease and his link with the divinity will no longer be that of the avatar, but that of a vicar who receives power. of the god, though divine enough for the dominated classes. The mythical plane of universal law is the result of a progressive development of more and more abstract divine persons from the epistemological and moral attributes of the King-God, as we saw in the case of Maat and Ra, or in the story of Marduk. and the Tablets of Destiny, in t