Gods and Monsters: The Scientific Method Applied to the Human Condition - Book II

Gods and Monsters

The Scientific Method Applied to the Human Condition

Book II

Giano Rocca

Table of Contents:

The Prologue:

Part I: Cosmic nature, biological nature, human nature, sociability, society and historical structures

Chapter 1: Cosmic evolution, biological evolution and human evolution

Chapter 2: Origin of the need of sociality

Chapter 3: Social progress and progress of the need of sociality

Chapter 4: Human nature and its specific sociality

Chapter 5: Evolution and progress of historical structures and human progress

Part II: Philosophy of the being between historical reality and human nature

Chapter 6: Be, Essence and degrees of manifestation of the Essence

Chapter 7: Conception of the rationality and of the irrationality of human nature and artificiality of reality structural historical

Chapter 8: The Search of the good of the individuals and his relationship with the search of the social good

Chapter 9: The Potential Universality, Universality of Knowledge, Universality of Structural Reality Historical and the Universality of the Human Spirit

Part III: Philosophy of history

Chapter 10: Adumbrations of conception of the cyclical nature of the universe structural statual

Chapter 11: Structural reality historical, the universes structural, and the various social systems

Chapter 12: Multiplicity of theories on the historical reality and on its evolution

Chapter 13: Classification of structural universes, in the evolution of reality structural historical, and of the joints of the aforementioned structural universes

Chapter 14: Determinisms various or several theories of the factors determinants

Chapter 15: Cyclic trend of the universe structural statual, with the transition periods and the partitions of the two historical cycles

Part IV : Essence of science and of the ideologies

Chapter 16: Definition of the various types of science

Chapter 17: Science and concepts of causal principle and of purpose

Chapter 18: Knowledge and human purpose of the self-consciousness and of the consciousness of nature, in general

Chapter 19: Sciences: in the reality structural historical and for the overcoming this reality

Chapter 20: Essence of ideologies

Part V: Branches of science of structural reality historical and their relationship with the ideologies

Chapter 21: Metaphysic ideologized at base of the ideologies, and metaphysic scientific at basis of the scientific knowledge: of human nature and of structural reality historic

Chapter 22: Philosophy: its transformation, with scientific method, or persistence of function and of the ideological content

Chapter 23: Definition of the economy such as: the Study of structural reality historic and of its relationship with the material base of this reality (or structural economy)

Chapter 24: Official historians, and awareness of the necessity of the birth of the science of history

Chapter 25: Sociology and other social sciences: the their ideological elements and attempts embodiment of the science of reality historical structural

Part VI: The sciences of the reality structural historical, and of the human nature

Chapter 26: Distinction between the sciences of cosmic nature and the sciences of reality structural historical

Chapter 27: Psychology inherent: to human nature and to the humanity submissive to the contingent structural reality

Chapter 28: The degree of development of the sciences of structural reality historical and human nature

Chapter 29: Historiography and analysis of the history of structural reality historic

Part VII: Knowledge and Conscience

Chapter 30: Nature of the self-consciousness or awareness of self

Chapter 31: The Collective Consciousness and its consequences on the historical reality

Epilogue:

Bibliography:

The Prologue:

The various theologies (of every religion), arising from certain philosophical theories, speak of a humanity governed by (one or more) divinity, immensely: good, wise, righteous and merciful. The reality that is under the eyes of all human beings, contrasts enormously with this vision. Theologians and clerics, are ready to argue that this is a direct consequence of the lack, or scarcity, of obedience to the commandments of divinity, of which they profess themselves as a spokesman and the interpreters. But historical experience shows how the most strict observance of commandments and precepts religious which, also, is occurred in some historical moments and that occurred mostly when the religions they are professed so as more fundamentalist, does not generate a greater fairness and happiness but, conversely, a greater inhumanity and iniquity. This observation leads some people to believe that the God who governs the world is, in reality, a demon! This uncertainty demonstrates, in plastic way, how is totally ignored the actual human condition.

To analyze, in a rational manner, the human condition in act, it is necessary to check the instruments to be adopted, by analyzing, first of all, the main current conceptions, both in relation to human nature how much in relation to social reality. If the first analysis of human nature and of the condition of the human being in the world was accomplished by philosophy, through what is termed metaphysics, before abandoning the knowledge acquired by the said metaphysics, we must analyze it thoroughly, and see if it can still be useful to deepen the knowledge of the subject, that we proposed to investigate: human beings and societies historically realized, for the human beings and pre-humans.  

The disciplines that analyze the social reality, since proved to be ineffective in the analysis, essentially for the forecast of the events and, even more, in the ability to serve as an instrument for changing the social reality, you demonstrate a-scientific. It is necessary, therefore, analyze the limits and the causes that may have generated their delay in relation to the physical-mathematical sciences.

Turin, 18 October 2016

Giano Rocca

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Other published works:

"Il grande segreto ed i suoi custodi", 2013, 1st Edition.

"Fine del mondo, fine della storia o fine dell’inferno sulla terra? Una risposta scientifica agli eterni quesiti: da dove veniamo? Chi siamo? (Dove siamo?) Dove andiamo?", 2014, 2nd Edition, ISBN: 9781311740090

"L’essere umano e la realtà strutturale storica: I sette livelli della civilizzazione", 2015, 3rd Edition, ISBN: 9781310751226

"La fine del conflitto tra dio e l’io: Le ricerche del Graal e le teorie gnostiche svelate. I fondamenti della scienza dell’uomo e della sua socialità", 2015, 1st Edition, ISBN: 9781311330628

"Simbiosi tra Amore e Razionalità: Come Realizzare il Settimo Livello della Civilizzazione", 2016, 2nd Edition, ISBN: 9781310488269

"Il Destino dell’Umanità: Il Metodo Scientifico applicato alla Condizione Umana – Vol. I", 2016, 1st Edition, ISBN: 9781310704383

"The Ultimate Meaning of Human Existence: The Scientific Method Applied to the Human Condition – Vol. I", 2016, First English Edition, ISBN: 9781370873893

Biography:

Giano Rocca was born in a village of the Langhe, called Roccaverano. He moved to Turin at the age of 18, he attended the University of this city, a pupil of Norberto Bobbio, of which he especially enjoyed the ability to give up totally to own beliefs, when these have proved fallacious, which is, moreover, the principle basic of the scientific method, which she led him to accept of the Socratic principle: I know that i do not know. If philosophy demonstrates, as well, of be able to recognize its failure, in the absence of the adoption of scientific method systematically, it is evident that, in the absence of a philosophy of history, based on scientific methods, the study of history and of the so-called social sciences it is totally useless and misleading, as it comes to studies based on ideological criteria or knowledge, without the fundamental basis of demonstrability or, alternatively, of the falsifiability.

This study responds to the need, felt as urgently, of lay the foundations of a genuine science of society, because able to base own hypotheses and theories on fully verifiable factors and can, therefore, be an element of progress of knowledge, if these assumptions and theories will be corroborated by comparison with the reality of the socio-economic events.

Part I:

The cosmic nature, the biological nature, the human nature, the sociality, the society and the historical structures

Chapter 1:

Cosmic evolution, biological evolution and human evolution

Some discoveries have demonstrated how the forms more primitive the biological elements have existed, on Earth, almost from the beginning of the formation of the planet and that, therefore, the occurrence of life is a phenomenon, in some way, intrinsic to the essence of the matter that make up the planet (1). The discovery of the existence of biological elements in the so-called Interstellar medium demonstrates how the basic elements of life have been formed simultaneously with the solar system and can exist in many other Star Systems (2). The positivism was hoping to get to know the law of progress, since he considered it as inevitable: namely, hoped that it would be born a theory able to highlight the laws of manifestation of progress. This conception found a scientific support in the Evolutionism Darwinian and had the opportunity, as well, to become a faith of scientistic type (3). The Enlightenment had considered, generally, progress as implemented by the human being assumed as positive fact, based on certain parameters established in advance, which also took on the meaning of development (which can be: development of production, or the development of the mercantile society, namely: of the market).

The neo-evolutionism affirmed that evolution takes place in a natural way or automatic and the selection or the environmental conditions affect the evolution itself, in an indirect manner, namely determine secondary characteristics or adaptive of the evolution itself. The neo-Darwinism appears a genetic conception acceptable. It says that the evolution of the species occur for reasons purely natural, namely, there is a central vein of the evolution, which prescinds from environmental conditioning, since the latter is limited at valorise the secondary aspects of the species, enabling them to adapt at the mutable environmental conditions. This, also, excludes the hypothesis of an influence of the historical structures and of their evolution on the psychic abilities potential of the human species, and of living species in general. The natural evolution takes place in such a way as to favor the characteristics more innovative and progressive of various species. This, in stark contrast with the structural reality in historical, in general, and statual, in particular, where is favored who is more violent or more overpowering and, therefore, he who is morally the worst and the less advanced.

The entomologist Kinij Imanishi, as many evoluzionists before him, he thought that the passage of species in species is determined not by natural selection, but from internal causes like, we think, the élan vital Bergson (4). This stated, time ago, the entomologist Giorgio Celli, recognizing as the natural selection may not be able to explain the mutation of species.

The evolution, understood as conditioning or determined by the natural selection, although it is constantly evoked and cited as if it were a dogma (or paradigm of an scientific axiom) from science journal, ends up being apparently forgotten, every time you are in front of a species of living that, adapting himself to specific environmental conditions or anomalous with respect to the generality of living on earth, show some biological characteristics originals, or different from norm. This is the case of the micro-organisms found in the Yosemite Park, considered Aliens, because they live in an environment rich with arsenic (5). All this demonstrates how to act is not the so-called natural selection, namely, a passive adaptation to the environment, but an active adaptation to the environment, where the environment is co-agent of evolution, the causes of which are outside the terrestrial environment, but not from the cosmic nature, that is together: inorganic, organic and vital.

If the application of the concept of natural selection to the social reality is constantly denied by sociologists and anthropologists, for not to appear to be politically incorrect, however, its very existence as, alleged, main cause of the biological evolution, constitutes a powerful support to all the ideologies, which have their main purpose in finding a justification scientific at the social stratification.

The recent environmental genomics study the connection between the expression of genes and the external conditions. From these studies clearly emerges as the environmental conditions can change the internal variations to each species, between race and race or between individual and individual, in relation to the environmental conditions, but highlights such as the environmental conditions do not modify the species, if not favoring some at the expense of other (6). The birth of the epigenetic, as new science, is demonstrating how the behavior of individuals can be transmitted to the offspring, without involving the genetic heritage, but it is not excluded that can, gradually and cumulatively, involve the genes, causing a genetic mutation, resulting from behavioral mutation acquired through experience. This can explain better the biological evolution, with respect to the random adaptation at environment, theorized by Darwin (7).

The principle anthropic, although if not postulate the existence of the cosmic universe in function of the human being, however assumes the existence of the human being as the basis of the natural constants, being the general nature logically linked and interdependent with human nature. This conception provides an implicit natural teleology (8), which is inherent in the cosmic nature. The most recent philosophy of science (epistemology) has rediscovered the teleological concept or of the purpose, concept that science had abandoned from the XVII century e. v. (9).

The nature pre-human can be, occasionally, in contrast with human nature, the which last evolves with autonomous criteria and different with respect to the nature pre-Human. There is an irrationality, or better to say, a randomness, inherent in the cosmic nature that it is inevitable, and is analogous to the irrationality real present, also, in humans. Some scientists have shown how the irrational, or better: the case, both inherent with the same cosmic nature and biological. In the subatomic physics the irrationality is inherent in the same quantum mechanics and in the existence of abnormal particles. At genetic level, the irrationality, is inherent in the processes genetic anomalous, as is the case of the mutant plants that do not follow the genetic laws. The genetic mutations follow precise laws, except the faults random (10). However, the human being seeks to remedy the imperfection of the nature, the rationality is definable not as perfection, but as a synonym for the full humanization of man: the realization of full rationality, namely, of the behavior consistent with the authentic needs of the individual and the fullness of self-consciousness, namely, of the aforesaid authentic needs.

Popper distinguished between: conditional trends confluent, often, in scientific laws, and absolute trends or dogmas anti-scientific (11), between which inserted the Prophecies. Popper defined: world physical closed (12) what we consider the physical universe deterministic (albeit with wide margins of randomness). However, Popper itself and some physicists, define this world physical closed as: not determinist, where it is not possible to create interference from outside of closed system of physical entities (13). This conception it is suitable for sorting of the essence of reality historical structural. The determinists consider: the case, as an alternative to determinism (14), rather than as an indirect determination, where even the type of bond indirect is determined. Popper theorized a dualism, which he defined as dichotomy, between possession of a component and its use (in analogy to the dichotomy between biological evolution and social evolution or structural) (15). He put this dualism in antithesis to the genetic monism. By associating this conception at the Darwinism, led him to consider the biological evolution as subtended and dependent on the structural evolution (16): in a mechanical manner. Nevertheless, he considered there was a dependence of biological evolution from the structural evolution, albeit indirect, namely operating through the natural selection or environmental (17). It was hypothesized the possibility of the emergence of a new man in following the overrun of the historical structures (hypothesis, however, already formulated so instrumental from the misleading ideology of the Marx-leninism). This new man must, however, be understood as manifestation of the authentic nature of human beings, the which nature, however, evolves with the own autonomy, with respect to its numerous possible, manifestations.

Morgan, also theorizing a fundamental influence of scientific and technical progress on the historical evolution, however, recognized that inventions and discoveries are between them in a progressive report, while institutions grow one on the other, namely they do not constitute a real progress since, he said, it has gradually come evolving (all) from a few primary germs of thought, having, precise, components in common. They respond, namely, to a single logic, and evolve with its own logic, extraneous to the willingness, to conscience and to the real human progress. Morgan stated that the structural evolution historic is predetermined and established within specific variables, in their turn are, indirectly, connected with the logic of the human psyche. Since the psyche is in continuous evolution, the structural evolution can come into conflict with the further psychological development, as suggested, also, the teleologies of various philosophies and religions (18).

Chapter 2:

Origin of the need of sociality

The fullness of being has different levels or mode of manifestation. If for the fullness of being is meant the totality of the individual needs or intrinsic, namely directed to the satisfaction of the only individuality and primarily physiological, you can easily highlight from the analysis of the biological reality as not all biological organisms (of various known species) are joints, if taken individually, at that stadium of individualization. In fact the species such as: ants, termites and the bees, reach the fullness of the personal needs or intrinsic, only in the whole the biological elements that compose the nest (anthill, termite, or hive), namely, the set of elements fruitful male and female, and elements sterile male and female. These biological elements constitute parts only (similar to the cells of the physiological bodies) of the totality of the being individual: with the fullness of intrinsic needs or, precisely, individual. These individuals, which in some species, are constituted by a pair of biological elements: male and female fruitful, have little social needs and relationships with other individual complexes are based, almost exclusively, on random conflicts, arising from the ecological needs of coexistence. In the natural societies of animal type lack, however, the conscience of individuality. The biological individuals, components of the society of inferior nature, are nothing but parts of an organism, to which they are linked in such a way also physiological, although each individual possesses, biological level, the fullness of individuality. In fact, the same reproduction and sexuality is subtended to the hierarchy present in the social organism. It has, therefore, a individuality accomplished, coinciding with each individual society or family group. Social relations (intended as inter-individual) are limited, then, to relations of ecological type with other societies of nature, adjacent or nearby. The fullness of the being individual (coinciding with the individual organic) is reached with the creation of the society structural historical.

The organic nature has evolved, adapting to an inorganic nature, but in recent centuries is above all the inorganic nature, to find itself in the conditions to adapt to the organic nature, namely, to the bodies that populate the earth, not only for the influence that is given to them by some climatologists on the evolution of the climate, but because, almost from always, the humans constrain, in some measure, at adapt the biosphere at their nature and at their needs, whether they are dietary or other. The biological sociality has origin from genetic needs and psycho-physical of the mating for purposes procreative, condition common to all species with a sexuality and not hermaphroditic. The aforesaid need, generating the sociality, expresses itself through parental relations, both for the natural societies, prerogative of the pre-human animals, that for social structures crystallized, with the creation of said historical structures. The pre-human animals have a instinctuality biological-chemical that determines their physical needs, which is also manifested in the field of