Mythopoetics

       When Galileo first saw the rings of Saturn through his telescope, he thought they were ears and made three pictures according to his perception. Of course, with a bad telescope they may seem so, even with a better one if we do not know in advance what we are looking at, and nothing “a priori” pushes us to think that there may be rings around a planet. In fact, these are not rings like the ones we put on our fingers, but rather pieces of matter (ranging from centimeters to 10 meters in length) that orbit the equatorial plane of the planet, and that from a certain distance can be described, in a vague way, as rings. Every time we perceive an object, we complete its form with information that we have in our memory and our experience, an experience that is poorly adapted to too short or too long time intervals, to too large or too small spaces. Our realm is the medium dimensions (life-related) and the approximations, or to be more precise, the limited world of hum...

  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...

  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 ecclesiastica...

  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 wel...

  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...

  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 ...

  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 ...