Anthropology of aggressiveness - Philosophy

Anthropology of aggressiveness

If the malevolently distrustful attitude of people to each other is the norm, then we have no other way to protect ourselves, except those that humanity has worked out for centuries - from self-defense to law enforcement. But, perhaps, the aggressiveness of human nature, which was so convincingly written by the Austrian biologist, one of the founders of etology (the science of animal behavior) Conrad Lorenz (1903-1989), too a kind of myth created by fear?

The formation of a person in the process of settled life was accompanied by a rush to the outside, and this created a high tension. Invasion of the environment in the foreplay house led to dramatic consequences. The hunter easily turned into a victim, and natural disasters destroyed the walls with great difficulty; predators and enemies penetrated the holy of holies of the primitive group - the mother-child space - and destroyed them. All this was the high price that a person paid for his biological incompleteness and cultural effeminacy. Stable existence and order explode in emergency situations, and people are again naked and defenseless against nature. In such conditions, the ability to return from the subtle to the routine way of life, to the eternal repetition of the same thing, is extremely important. This opens the horizon for "symbolic immunology" and psychosemantics, beyond which the existence of the species Homo sapiens with its chronic suffering is unthinkable.

In periods of high culture, the main danger is not so much predators and natural disasters as hostile neighbors. Stress of Stranger Is not a purely psychological product of the biological weakness of a being for which aggressiveness is a condition of survival. Man as an unfinished, open being is not kind and not evil by nature. He is a medium of technology (including social and political technology, as well as cultural anthropotechnics). Human aggression is not inherent, but socially inherited quality. Of course, major terrorist actions take a truly apocalyptic character, but this is not the basis for Manichaeism. If you look at our globalizing world in terms of security, you can be horrified. Our society is poorly protected from disruptions, and any dissatisfied, mentally unstable or simply drunk person can cause a monstrous technical catastrophe. Actually, the fault is not with technology. In a broad sense, terror is the result of our thinking, formed on the strategies of war and conquest of nature, as well as technology of power based on violence and leading to alienation of people. The fear of new information technologies, scientific and technical discoveries in the field of genetics and atom is largely due to the consequences of using these discoveries by people whose thinking has been brought up in the traditions of conquest and conquest, whether natural or human resources. Meanwhile, the modern multipolar world and modern technology presuppose a completely different thinking, based not on aggression, but on peaceful coexistence and cooperation.

Already Christian theologians described the world in terms of good and evil, but they did not reduce the flesh to corporality and in practice cultivated love, compassion and forgiveness. As the religion was rationalized, practical morality turned into a kind of theoretical monster that sent unruly to the hellish sphere, where punishment lasts forever, and pain surpasses any guilt. This interpretation of the Gospel is the result of vindictiveness, anger and envy. As you know, Friedrich Nietzsche attempted to write a new Epistle, but it was not read and reached the addressee in a distorted form beyond recognition. In fact, the superman Nietzsche is not a blond beast sending inferior to the gas chambers, but a being who controls himself both in leadership and in submission.

We need to talk about distancing philosophy from morality, absolutizing which leads to the degradation of other institutions of society (by this it does not differ from the dictates of ideology). Philosophy will be useful for life if it strengthens the "immune system of society", and this is not about the aesthetization of violence, what is involved in our mass media. Philosophy must design the religious-metaphysical distinction between absolute good and evil and to reveal many differences between the bad and the good. Then in place of the "world evil" there will be a lot of dangers that can be dealt with.

So, in modern society, there are still anti-human professions, they can include work in the field of law enforcement, business and even science. It is not surprising that from time to time pacifists, "green", human rights advocates, anti-globalists act with noisy actions against the decisions of certain politicians, businessmen or scientists. But, when they say moral-accusatory speeches or taking part in protest actions, they turn a blind eye to the roots of what is happening and thereby do not control the evil that is being reproached. If the above-mentioned non-moral profession, it is necessary to discuss, with the participation of the general public, various kinds of normative documents that people should follow in their professional activities. Without this, military, politicians, businessmen, atomic scientists flourish either cynicism or a guilt complex, which equally affects their decisions.

The task of philosophy is to inspire a sense of dignity to a person, to cultivate pride and respect for oneself, one's work and the country of residence. Deprived of space, a homeless person ceases to appreciate himself and becomes either an easy prey for someone else, or a desperate nihilist.

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