1. ABOUT THE GOVERNMENT

At the beginning of this new essay, I try to be as logical and reasonable as possible. I begin by asking myself what the fundamental is subject of government action. It is not difficult to deduce that the indisputable protagonists are governed; that is, the subject is the people. Without the people, there is no sense in government. In turn, the people are made up of individuals, who are human beings, with their diversity of characters and personalities. Then, finally, the fundamental subject of all government is the human being. This leads me to understand, with a previous philosophical reflection, that subject we call human beings. For this, it is necessary to define as precisely as possible what the human being is and what are the certainties that determine his behavior, both natural and social.

This research's previous interest is obvious since all good government must consider the real needs of those who govern.















The physical and the psychic or spiritual







The human being is, of course, a living organism. As such, an organism is subject to the deterministic laws of nature. Its life cycle is similar to that of all living organisms: it is born, grows, reproduces, and dies. To perform these functions satisfactorily, we have a certain time and certain natural resources in the form of stimuli, such as the sensations of pleasure and satisfaction and of pain and dissatisfaction. With these two simple primary and natural stimuli, We learn a good part of how much we need to survive and determine our most fundamental behavior. Being hungry is painful, and forces you to find food. Making love is pleasant, which facilitates its reproduction, etc.

But this behavior determines only its animal condition. Without other certainties, I would not be now writing a modest essay about a new form of democracy for the current digital age. Indeed, in our traumatic evolution from the animal state, human beings have developed two new and revolutionary perceptions, such as emotions and impressions.

These perceptions are not direct, as are the physical senses, transmitted by some form of direct contact, but we can call indirect perceptions; that is, they do not require any direct physical contact. In other words, they are not physical but "psychic" perceptions. What is the psyche; what are these perceptions; where do they occur, and what stimuli and certainties do they cause?

Psychic perceptions are also the result of some physical sensation. Still, instead of being perceived directly by the nervous system and immediately transmitted to the brain to establish the appropriate reaction and response, they are previously "projected" in an insubstantial space, or more properly. « psychic ” where the corresponding orders are evaluated and transmitted to the brain so that it finally responds with the most appropriate reaction. In other words, psychic perceptions are not resolved directly in the brain, but indirectly in the psyche.

When we touch something hot, we do not stop to think about whether or not it will be convenient to withdraw the hand because the sensation of pain indicates to the brain that we must withdraw it immediately, which we do without any reflection. But if we were to look at a red-hot iron and have the proper experience or information, the red image of the heated zone suggests that touching it will produce pain, and we command the brain to refrain from doing so. Therefore, we have not reacted immediately to the stimulus, but indirectly, after a simple reflection based on an image's meaning. That is the psyche's function, in perfect combination with the brain and its ability to memorize and secrete substances that physically stimulate our sensations and emotions.

But the psyche cannot be something static and insubstantial either but must be a "force," or form of the energy that activates the images that cause emotions and the processes in consciousness. As living things with indirect senses are in permanent activity, the psyche constitutes a "vital principle," as the philosophers of ancient Greece already understood it. Therefore, it is induced that the psyche must be the vital energy flows that surround the brain and not the brain itself, as some neurologists claim. In short, we can simplify by defining the psyche as the "life energy" that activates the imagination and consciousness.

The lullabies that the mother sings to the baby will relax her to sleep. The rattles will excite our curiosity and, above all, the expressions of the images of the mother and the people around our will determine your first natural sense of good and evil, being "good" those images that excite you with pleasure and make you smile and "bad" images that move you with anguish and make you cry. Of course, the first evaluation of the good comes from the "good image" suggested by the mother, an emotion of happiness that is reciprocal and constitutes the main foundation of the powerful maternal-filial affinity, while, unfortunately for the parents, quite often, the first image of evil maybe the "bad image" suggested by the father, who distresses him to tears.

Therefore, the soul and its natural capacity to distinguish good from evil gradually arise with the indirect senses' development and activity. In other words, the soul arises from the emotions and has the utility for the human being to establish the ethical and aesthetic value of what we perceive.

Likewise, we can consider that most animals also distinguish good from evil through the valuations they make of what they hear, smell, or contemplate, which is why it is not only induced that they have psyches and souls, that is, their behavior is also psychologically based, but they are ethical and emotional beings like us.












Eva's apple








Suppose the soul values ​​the ethics and aesthetics of the things that we perceive through its emotions. In that case, this experience is a mere sensation that we know nothing more than the value of images, sounds, or perfumes. Still, if we do not go beyond the pure emotion to another a higher form of perception, we will ignore other fundamental aspects, those that allow us to determine their "way of being." If we did not have this important perception, everything that excites us would not go from being something "informal" or, in other words, a feeling of something that is there and is apparent, but that we cannot know what it is or if it really exists since it lacks away of being.

It is like being in front of a ghost, something of which we only have the certainty of its existence during the time that we see, hear, or smell it, but that as it appears, disappears. Where is the music, the perfume, or the images of dreams that move us? We only know that they are while we perceive them by the emotion they produce in us, then they disappear. To discover what things move us, it was necessary to perform the extraordinary psychological a feat of turning emotions into "impressions," and this is the most revolutionary facet in the evolution of the psyche, both of animals and of the human being because thanks we were able to go from impressions to a phantasmagoric and apparent world to a formal and the existing one.

To illustrate this process, there is nothing better than to resort to the biblical myth of the apple of Eve, which once again demonstrates the amazing analogy between Revelation and the actual experience of events.

Plants took millions of years to design, and don't ask me how they did it, their strategy for spreading their seeds. Each new species mutation generated its own, radically different from the others, but with an amazing competitive spirit. The fruits had to consider the animals' fundamental pern charge of this important function: Sensation, emotion, and impression. Therefore, they had to be substantial and have a pleasant taste, a powerfully attractive image, and, finally, an ergonomic and manageable shape. Each plant has its own "idea." These conditions, but through their fruits, they all meet them with amazing effectiveness.

Following this simple example, so far, we have established the origin and cause of the first and second conditions; that is, of the substantial, which is perceived by the direct sense of taste, and the second, which is perceived by the psychological the phenomenon of the soul and its emotionality. Following the Biblical account's simile, we have that Eva is strongly attracted by the "good" image of the forbidden tree's apple, which means that nothing attracts our attention or impresses us if she does not have a good image for us. The next step is to taste what whose good image suggests that it may be something positive, in this case, tasty and nutritional.

Eve naturally learns to distinguish good from evil with this simple experience, precisely what God apparently feared would happen. After this sinful action, both Eve and Adam acquire the "knowledge" of the fruit's nutritional qualities by its shape and image, and, by the same process, they can come to know those of the rest of the fruits of Paradise.

Knowing a diversity of fruits, Eva; that is, any living organism with indirect senses had the prodigy of discovering what Aristotle would enunciate as the principle of logic: "What is not the same, is necessarily different." In other words, he discovers that two fruits can have the same color and even the same flavor, and yet be different. But where was the difference then? Obviously, in the form!
Formal impressions







Realizing the differences in forms was undoubtedly a critical point in the evolution of the current human being, even though some millions of years still had to pass before this discovery culminated in its initial purpose.

What happened was that this pioneering organism became aware of the third difference between things, that it could not distinguish it neither with the senses of the body nor with the emotions of the soul. He had to observe two different things from each other and compare them and discover their formal differences. But something so simple for us was an extraordinary achievement for this pioneering organism, because when observing, not the image but the form, what he did was create an "impression" of what was observed and transfer it to the psyche, where he would compare and establish the differences, so that, once this process has been carried out, they keep each shape in a different space of their prodigious memory, so that they could "recognize" them when they came across things with similar shapes. In other words, now he was able to know things, not only because of the experience of the senses and because of their emotivity.

With this extraordinary prodigy, he unleashed an important event in the psyche, such as the birth of his own consciousness, since what he did was "conceive" the forms of what he observed and abstract them into "mental objects," with which, at the same time, added a new active phenomenon to his psyche, such as the "mind." A new form of psychic energy, whose specific function is the conception of physical things to turn them into purely psychic objects, that is, to activate consciousness. By this process, objects become mental abstractions faithful to the real things they come from, where the "concepts" and, from these, the ideas are fundamental processes for forming human intelligence. Therefore, we can already say that living organisms, including human beings, are "sensitive, emotional and conscious" entities from first impressions.







From impressions to ideas







But the appearance of the mind and consciousness phenomenon was not enough to reach the human being. Animals are as aware as we are and know how to perfectly distinguish some forms from others. They observe things and conceive them as formal objects, which they memorize so that there is no doubt that dogs recognize their own value and his particular way of being.ners, not only for their smell and image but also for their particular way of being. What happens is that animals, lacking a complex language, cannot identify the object with a specific voice, so they can't transform the conceived object into a subject. Without this ability, the objects cannot be related to each other, according to their causes and effects, so that they get to know them but not understand them; that is, they have the knowledge, but an understanding as limited as the ability to express their language, body, or sound. A bird expresses itself through its gestures and trills, which, simple as they are, know its meaning, and which other birds of the same species understand. A cat understands its rival's gestures, snorts, and meows, and acts accordingly. These limited expressions of their language constitute the foundations of their limited understanding and their mentality. Their behavior is also determined by their instincts and psychology, which can be more complex than many human beings.

Therefore, what defines the specifically human condition is its ability, thanks to the complexity of its language, to transform objects into subjects, so that by naming the objects it conceives, it can relate them to each other in consciousness and establish their cause-effect relationships; In other words, he is capable of understanding the things he knows and the relationships that may exist between them, a minimal capacity between animals.

But the process of developing your understanding does not end here, but each subject related to an object automatically becomes an "objective ideal"; that is, ideas are also born with the subject. A birth that has as many advantages as disadvantages, and whose controversy we are still dragging today, because, almost immediately after its discovery, it led us to "idealism," a conception of reality radically opposed to the materialism of nature without understanding.

The condition of any idea is that it comes from the nomination of an object. Still, the subjective condition of language itself will lead us to fall into the trap of conceiving non-existent objects. Still, we must necessarily create to reestablish the logic of causes and effects.