The world is changing very quickly. It is impossible to deny it. It is safe to say that this inevitable dreaded change has caused fear and anxiety. In no previous era has there been so much insecurity as at the present time. Sure, there have been a variety of major political and social upheavals that have rocked our world in the last decade, but nothing like what is happening now. The known world is in a process of decay and mutation.<\/p>\n\n\n\n
Sociologists, political scientists, economists and social engineers do not so much analyze today’s world, but rather, with intellectual indolence, examine yesterday’s world. Also of course, the humanities and social studies undeniably offer the researcher a wider panorama on the world of yesterday, but which has already passed and will never return. Nostalgia is noble sadness. The obsessive attempt to reproduce out of place in space and time is a political crime.<\/p>\n\n\n\n
Science, in its current state, cannot come close to the profound global galloping changes that surround us. This gap, between our present reality and the world of the near future, is widening for three reasons:<\/p>\n\n\n\n
The years teach much that the days did not know. Our understanding of the lessons of history usually comes to us as a whole, as “collective humanity,” but only in the light of ancient times, when it is now too late to change our destiny. To understand the essence of the new age, or at least to come close to understanding what is coming in the near future, we must first clearly define what is leaving and why. In the context of our research approach, this means defining the key components of modernity in the era of its “farewell” and at the same time defining the key components of the “farewell” of capitalism, which we have all witnessed and acted upon.<\/p>\n\n\n\n
Collectively, (as “mankind”), we have already left the ancient world, however, we have not yet entered the new. All other things being equal, we now live between two worlds, in a chronological bifurcation. This situation offers fantastic opportunities to the careful observer of history and social systems: Until now the past has not completely escaped, its shadows and scents still survive in the distance. In this sense, memory is not a search for truth, but a rejection of death. It is a futile rejection in the literal sense, because absolutely nothing will bring back the past.<\/p>\n\n\n\n
Far from any kind of fluent “spiritualism”, the past speaks to us, advises us through memory, through the usually dim but sometimes bright understanding of what once was, but never will be again. The design of our thematic search must support a fixed type, a pattern of loss recovery and perhaps the only possible loss recovery. The loss is irreparable and irreversible, it continues unabated, it is a face that is endlessly disintegrating in the mirror.<\/p>\n\n\n\n
If we record this very moment and look into the future through the prism of the development of the capitalist system in the modern era (1789-1991), we will see that each new system arises as part of the elimination of the contradictions of its predecessor. Modern society and the capitalist system are no exception, and for the most part, post-capitalism, the post-modern order, can be understood from the logic of its predecessor’s development.<\/p>\n\n\n\n
Through the prism of the development trends of the capitalist system of the contemporary era, which converges at one point, the point of “branching” of old and new type capitalism (1975-2025), we see that this is the moment of eternity, the world between the past and the future, the “in-between” world. With this framework we will try to examine the coming future as a crisis of repeated revelations from successive states-periods of transition and think about its possible nature.<\/p>\n\n\n\n
The research question will be unhooked from its initial overall statement in an action that removes the complexity of successive layers and ambiguities down to the very essence \u2013 the heart \u2013 of the question, which can now be expressed most fully, examined to its smallest detail.<\/p>\n\n\n\n
To some of you, the proposed industrious, ground-breaking and unusual analysis of this type, the product of a type of strong suspicion, could end up looking like what the famous Polish-Jewish futurist and science fiction writer Stanis\u0142aw Herman Lem calls “Black vision’ (Czarna wizja), a bleak and hopeless, entirely dystopian and toxic reality. This is why we therefore dare to ask ourselves: Is Ti better? Our constant restless preparation for the worst or perhaps a life path with the carefree and happy “Sidonius Apollinaris syndrome”?<\/p>\n\n\n\n
(Gaius Sollius Modestos Apollinaris Sidonius was a Roman poet, diplomat and \u2026 bishop who lived on the eve of the destruction of Rome by the Barbarians. The brave but also \u2026 overly optimistic patrician took on the events of his time in a really shallow and myopic way, whom he described in many of his letters and poems a glorious and peaceful image of Roman life, while the prelude to the death of Roman civilization was unfolding)<\/p>\n\n\n\n
We believe that the answer to the aforementioned rhetorical dilemma must be the Roman saying “he who is warned is armed” (“praemonitus praemunitus”), which is also a historical rule of survival. I would certainly be happy if we were completely wrong in our pessimistic predictions about the historical event, or if someone pointed out our mistakes so that I could clear our path of them. But on the other hand, having precisely a clear picture of the illusions of the world, that is, having the courage to know, we cover a necessary condition in order to have the courage of Existence.<\/p>\n\n\n\n
Time and space are the building blocks of a world where every kind of damage has been done over time. There, in the mound of debris we call history, but in which our successes are also represented. In fact, these wrecks are our successes. Like the past tense, they retain the indelible magic that makes our world what it was.<\/p>\n\n\n\n
Contrary to the thinking of Marx, who believed that a system died when its underlying contradictions worsened (for him it was a contradiction between productive forces and relations of production), in fact the system dies when it disappears. The fundamental contradiction, shaper of the system, develops. Then, when it decides its further development, it eliminates this contradiction and implements its socioplastic program. The aggravation of systemic contradictions leads to the intra-systemic, that is, the structural crisis, which occurs when a new structure replaces the other, usually in an armed revolutionary way.<\/p>\n\n\n\n
A systemic crisis is essentially caused by the softening, weakening and retreat of a basic contradiction. This softening is generally accompanied not so much by an explosion and a heart-rending holocaust, but by an astute rendering of reality as for example with the word “Vixerunt”, Latin: “they lived”, as a substitute for “now they are dead”.<\/p>\n\n\n\n
This was euphemistically used by Marcus Tullius Cicero to inform the Roman people, after the execution of the Catilinian conspirators Publius Cornelius Lentoulos Soura, Statilius Taurus, Gaius Cornelius Cetegus, Publius Gambinius Capitonus and Marcus Caiparius.<\/p>\n\n\n\n
Our world is going through the last few decades of relative calm before the coming new “crisis”, a crisis unlike any before and which will apparently destroy not only capitalism with all its defenders and opponents, but together and all surviving post-neolithic cultures.<\/p>\n\n\n\n
If humanity manages to survive again, even if its population is reduced in absolute numbers to between 500 and 1000 million people, the new society will likely be different from the current declining “pyramid civilization” (in the sense that the Egyptian pyramids is the main symbol of the entire meta-neolithic era), in the same way that it was completely different from the paleolithic era.<\/p>\n","protected":false},"excerpt":{"rendered":"
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