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Rebellion against naturalness

  I am leading the criticismofcurrent society from the position timelessthinking, that is, from the position ofconsiderateness forthe future.In fact,I do not considerphenomenaas favorablewhenit only serveshumanwelfareor someideologicalpurpose, butifit also servesthe continuity ofthe human species andthe biosphere.ConsideringKant’stheory ofman as apurposein itself,I would like toexpressnotionthat manis a purposealongwith others, that is together with other creatures on the planet; while at the same time theyall togethernot only serve timeless purpose,but also have timelessmission inimprovement of the world in order to dispose ofhazardous elements that are threateningits existence.I am inclinedto the holisticview of socialphenomena, becausein themthe future can bebetterresolvedthan in anatomicview. I am not surewhetheronly individualappealsforthinkingtimeless would be effective, I rely muchmore onsocial mechanisms. Based on these assumptions, I would like to begin acritiqueof what I callunnaturalsociety.

  I definenaturalnessas behaviorcorresponding with naturallife,especiallycompliance with cosmic criteria andspacethe balanceofvitality and „purereason.“Vitality(liveness) is part ofnaturein the biologicalarea;it is wholecomplex of behaviorsarising fromoriginalnaturalinstinct founded in theirresidues inessence.Moreover, thisaspect of humannatureunites manwith cosmos, with his origins,andnaturalprinciples that follow. Thi saspect is the beginning ofan internalconceptthat alsoleadsto belongingwith naturalobjects.Without vitalaspects of humannature, man becomes nothing,losesconnectionwith principles, and natural lifeextincts.


Roots of rebellion against nature – detachment and uprooting


  A substantialpart of theessence of the„rebellionis an image ofperfectionof the human wisdomand his pridethat he cansubduenature,to resisteven cosmiccriteria; and to make himself free from thetraditional order, natural principles, and from his ownvitalessence.This is oftencalledliberation.JanPatocka(see81)writes:„Man immortalized himself, detached fromhis emotions, and thus becomes what is consideres himself to be and not whatheis.“Pridearises becausemanmanaged toovercomeorsaddle“ some lowerlayersof the natural order, and believes that it ispossible to do so indefinitely,especially when it’snice andbeneficial.Transcendentalideas,in the past following thenatural order(as man wasdependenton it), now transform intovisions thatare not relatedwith the natural order. Man hasperpetuatedidolsofrelationalvalues​​(liberty, equality, love, etc.). Love for manhas priority overthe love ofGod, whichsuggests:overthe cosmic order. SometimesitincorrectlysaysHumanism (all for man).

  One example of „pride of reasonis atheism.It is a thought process reduced to only suchpart of realitythat is general concept; glorified reason became an idol– „when there is something I can notexplainitdoes not exist and thereis no needtorespect that.“Neverthelessmanyspiritually well-founded dogmasworked very well(i.e. do not commit adultery!), without havingto explainwhythey must be in place and howthe society actuallybenefits from them; and how they maintain coherence and function of families.„Prideof Reason“has ledto reductionof the world andconsequently toseclusion (disjunction)from manythings, including away fromworkingdogmas.

  Manwantedto dominatenature, as he was always trying in his strugglefor survival; and eventually acquiredthe meansto make thisancient dreamnearly fulfilled. Thenhe continuedbeyond the pointof unnaturalnessstill,without realizingthat he is destroyinghis own breadwinners fornatureand themselves.Thisprinciple of destruction is not too firm, because here man canrealize that he himself ispart of nature and that predatorcannot destroyhis own environment from which it lives.The fact that hedoes not realize itmay be „stupidity“, simple lack of information,ignoringfacts, laziness,groovyroutine or ideological paradigm, which I will discussbelow.Predatory consciousness“ is one of the humaninnerconvictionsofreturn tonature and the one that can recover nature. The condition is thathumans manifesttheirvitalinstincts, such as instinct “not to kill off prey(attitude of satiatedpredator), whichcan betimes of increased population densitycertainlyachieved only bynatural limitations oftheir ownreproduction.Butthe way chosen bythe majority ofenvironmental movements, that is supporting of harmful anthropogenicfactors of unnaturalsociety (usually known as aleft-wing liberal) which limit human population by degenerationand decadenceis contradictory.They approvein manwhat they do not recognize in nature:artificiality. Thisputspeoplein the position of God; for whom the same rules which apply to all other creatures do not apply. This effectivelysupportstheideathey do not want– that peopleare not part of nature. Artificialityis the result ofcomplexphenomenon ofdisjunction.

  Significantphenomenon which consequently manifests itself as „promotionof manto God“ I calldisjunction. This is the essenceof artificiality, the loss ofvitality and thuspredatory feelings.“ Disjunctionis immanentemotion, inner concept thatcontrolshumanthought andconsciousbeliefs.It has becomea socialphenomenon.Since the beginningof rationalism, overcoming of natural order creates „pride of reason”.  This pride of reason confirms thepromotionof the human mindtothe object of worshipand of coursethere isall theparticularsaccompanying thedivinity“, including images oftheir owninfallibilitycontrolledby reason.A manin his innerconvictionbecame „God“ by graduallytaing overportion of natural processes which he utilized for himself, and learned many naturallaws.„PureReason“became a toolin this processand therefore theapotheosisof reason(prideof reason) was in the beginning. Through apotheosisof reasonman became agod.If man becamegod, he could, relying on „pure reasonafford to do anything; to break awayfrom nature not only whereit is naturaland where originalcosmiccriteriaare preserved,but alsoin situations when these aresurpassed. In the background of„purereason“wasthe benefit of man. The only component which remained from natural lifeis meritorious(hedonic) component. Other componentsof the naturallife weregraduallyremovedsofar thatwe cannowdeclarelife asunnaturaland thusdiscontinuous.

  Ifman becamegod, he became infinitelyfree (at least in his imagination). The trueGod is only one, but people promoted to god are numerous. They require equality.Equalityis the firstagreementbetween gods.Philosophicallyseparationwasconfirmed first byKant(see35), stating that the person is„the endin itself„, thus does not serveanything elsebut himself.This phenomen was already symbolized by separationfrom naturalprinciples and from nature in general, although initially it did not exclude thepossibility of associationintocommunitiesfor the synergisticeffect ofcommon work.When commonwork stopped being critically important, competition prevailed. Kant’sstatementsreceivedtragiccontentin the senseof individualism anduprooting.Kantwas awarethat there weresome cosmicprinciples;that’s why he compensated it by his callto manwho shall remainvirtuous. I do not knowwhetherhe was awarethat mostpeople willnotfollow this philosophy. Suchnotions thatpresume that everything will be solved by a „newimprovedhuman whowill be perfectbecause he isfree, were proven from experience asutopian.

  Manjust like Godwas promoted above otherobjectsand thus alienated himself; it is said that he was „freed“. Man did not so separate (disjunction) himself that much from spirituality. This would be probablydifficult to prove because individualspiritualityexists; it ispart of human nature, and it is inseparablefrom it. Man isseparated(freed) from everythingfrom whathe can dissociate himself becausevirtuallyeverythingbinds andrestricts his freedom, including his fellow men; and this generates artificiality. Through liberation efforts humansseparated themselves from natural order, their own vitality, and alsograduallyfrom traditional orderand most importantly as a consequence of this allfrom each other. Meanwhilelifestylesnaturallychanged and some rulesof traditional order became obsolete.Individual rulesof the natural orderweresurpassed by humancreativity; and vitalinstincts were suppressed so they would not manifest.

  At thebeginning, there wasan unnaturalintervention.Knownexampleisthe introductionof pensionsfor oldpeople asunnaturalintervention into natural relations within the family.Originallythe family used to be more coherentwhen young peoplehad to(at leastpartially)take careof theirelderly parents(grandparents). Pensionsliberated“ young people from this obligation.Solidaritydisintegrated, and the young can nowliveon opposite sideof the world and not to worry about theirparents. Artificialitythuscaused disjunction; and disjunction led to moreartificiality.A similar exampleis the emancipation ofwomen (artificiality). It enabled(not as the onlyreason)independence of womenand breadown of families (disjunction). Contraception allows procrastination of starting families (by being free) and get used to lifestyle of a “single”. Globalizationdisintegratesindigenous culture, people travelthe world, and do not start families.Andso mostinterventionsinto the naturalprinciplesleads toseparation thatin detailsmay not be immediatelydevastating, but the whole trendof mutually supportingseparationis malignant.

  Segregated (disjunction) society was establishedas anaturalantithesisof life,oldroles became obsolete, and new ones emerged.  Creating newroleswas mostly driven by the influence ofnew technologicalsituation (the role of a driver, software developer, etc), and these already had disjunction momentsincorporated in them (commuting to work by car, computer games, etc.)so technologybegan to further promote thisseparation. New natural roles tied to technology were not created, that would support belonging (family), and savingresources (i.e. computer work at home which would avoid the needto commute,small cars for shopping and picking up children from school),and prohibition ofabuse of this technology(i.e. ban on computer games for children).

  Disjunctionof people fromcosmicrulesdoesnot allowcorrecttransposition ofrules, therefore creation of such rules that arein harmony with cosmic criteria.People have alwaysperceived thecosmic orderandits criteria.The linkstotheessence ofhumanlifewere i.e.variousfertility cults or in the Christianconcept the cultof VirginMary asthe mother,but also perceptionof nature.Separation from thevitalessencedepriveshumans the ability to perceive thecosmosand itsorder.Humanintellectby itselfwill not helpif it does not lead to conscious naturalreturntonature.This diverse separationhas oneinner essence, one foundation, one principle,as I willprove on the exampleof gendertheory.

  Uprooting is part of the phenomenon ofdisjunctionand refersspecificallyto home.It tellsthe story about peoplewho internally broke away with their homes, and who are in opposition to theinterests of the people who stayed at home, and who without any problem adopted interestsof agreater oralien spaceor who did not acceptanything at all.It is alsoa manifestation ofimmanentseparationfrom theiranthropologicalconstants.Evenhomeisanatural partof life andseparation fromlivingnature,usuallysupportedby changingphysical conditionsof existentialenvironment (by loss of home), man becomes uprooted.

  Traditionalorder wasa kind oflinkwith the past, which replacedpreviouslysurpassednaturalprinciples: if human sexualitywas alreadypartiallymasteredby manhimself,society managed tosomehowautomaticallycontrol whenyoung peoplebeginsexuallife.While the originalspontaneoussexpromotedstrongerandmore successfulmen (pack leaders and hunters) and thus ensured thelawof natural selection,in the new conditions more important treat was abetterfarmer, thus womanand mannot onlystronger butalsosmarter, wiser. Transposition ofthe rulesboundedearlierspontaneityin this area, creating instead such rulesthat would motivate young people tobuild relationshipsleading to successfulfamily whowould thenbreedmore children (skills and ownership of means was more important thanromanticenchantment). This way more and more rulesof social order were established, as man through his civilizingefforts was increasingly moving away fromnatural order. These new rules were to ensure continuity of society.Social order partieally replaced thenatural order (this is whatI calltransposition ofrules of the generalorder) andthusbecamean increasingly importantelementof human life. Instincts weresuppressedandreplaced byinstitutions. The question iswhat casued moreconstrainhuman freedom, whether it was the originalornaturalprinciplesor once they were overcome thestiffer new social order which required more responsibility, and which was established to functionally replace the originalprinciples ofnaturalprinciples.Therefore, separation ofpeoplefrom each othercould not take place by itself, without threatening its future.People areaware of theimportanceof society andorder, whichwasbecoming increasingly important, especially in its traditionalcomponent (dogma) which mostly replaced instincts. Separationof peoplefrom each otheris the last stagedisjunctionprocess, partially alreadyoccurred through disjunction from its ownvitalityand latermainly through separation from traditionalorderand its transpositionalrules. This can be dated back to thesixtiesof the twentieth century. Only fromthis period the unnatural conduct can be seenquite clearlyincluding itshazardsand tendencies towardsdiscontinuity.
  This unnaturalprocess isalsocompounded bycertainconservatism, since the way oflife, based on technological achievementsnaturallychanges, and requiresautomatictransposition ofrules.  However, thisdoes not happenbecause human mind is becoming separated fromcosmic principles. Backwardnessthenexplains anddefends thisincompetence.Adhering tooutdatedrules isjust as destructiveas construction of inappropriateones.

  Other factors which contributed to the phenomenon ofdisjunction were technological development andincreasedproductivityso thatsome peopleno longerhad to work, and competedratherthancooperated, and had guaranteedpensions, scholarships, etc.  Thuspeople no longer neededeach otherto surviveinsubsistenceenvironment.Liberationfrom the work created additionaldisjunctionfrom naturallife. Arbitraryhuman activityis usually not enoughto maintainvitalnaturalabilitiesof man.This only happened, however, during the laststage, andbrought aboutthe emergence of „complete“ separation (disjunction) in the environment ofpost-war Europeand America.In communistcountries,where people had to workand where various working and opinion groups(against the regime), a kind of „anti-disjunction“ was formed. This was the preparatory stagefor a quickprocess of disjunction after the fall ofthe regime.

  In European culture, perfectdisjunctioncame from the deviation of young people from the traditional order. Rather normaladolescentrebellion repeated in a certainage in allgenerations often serves as a cleaning process“ of the traditional orderfrom surplusandobsoleterules. However, if this exceeds the limit the adults are willing to tolerate, it usually ends with the decision of adults ‘leave and make your living by yourself’, because this is the only way a young personverifiestraditionalrules oforder andthe partthat isneededfor life. This did not happen firstly because the old people did not defend the tradition because of attribution of partial blamefor theemergence ofwarand economic crisis.In addition,someyoung people had guaranteed some social support; the possibility to postpone a family appeared to them, whilst hedonistic lifestyle was not restricted in any way. Lack of recognition ofreal lifewas achieved through transposition ofthe rulesof adolescents, which were only later slightlycorrected, butbasically sustained due to sillinessand advanced artificial technology. Since thensociety can be considered adolescent(see 14, 60). All those foolishmodernistvirtues(aswill be discussedbelow) arechildhood dreamsand notvalue ofa maturesociety thathas a relationshipto the experienceof generations which reflectcosmicprinciples.Adolescent“ or rather„rosy urban intellectual“ style infestedgoodideasand natural ideas of environmentalists,who of coursehave never workedin agriculture orforestry.Similar effect occurs with activistswho would want todecideabout thingsthey know only from booksor from a car window, but most justfrom rhetoric of propagators. In the lastphase of the eraof artificiality, originalprideof reason which condemnsthe naturalprinciples asobsoleteandcosmic orderas nonsense, was transformed intoadolescentbelief in their ownuniqueness.Unfortunatelythere is no onewho would „slap them around“ and explained on the basis ofgeneral ideas, the way things really are.

  Below, the ideas of unnaturalness will be mentioned as professed in currentmodernity. I will also state life attitudesof people based onthese ideas.The contentof these ideasarebenefits,services performedovervitality, overcoming life, and therefore unnatural.Subjugation of naturehappens through offering hedonism(comfort, pleasant experiencesboth physical andspiritual), but also through ideologicalcampaigns.Althoughecologicalideas arederivednaturallyand linked tovitalhuman characteristics,in thiscase, they diverttowardsartificiality through extremism, demonization ofthe enemy, and instead of humilityin front of thenatural order, which is not justfor nature, but also for humans, and which only does not work less only where the propagatorspoint. A trueenvironmentalistidentified withnatural lifeand naturalprinciples which he himself follows in the first place, thinking timelessly, will not professextremalized idea of​​vegetarianismwhen hisbodyinheritedfrom his ancestorsrequiresat leastsome amount ofmeat, especiallyin the case ofstrenuousphysical work.
  Disjunction fromhumanvitalessence, often manifesting asuprooting,originates partiallyfrom those regions, which follow the natural order, andrequire some will, work, and obedience, loyalty, especially those componentsthat relateto society.Indulgencieswere created for unnaturalideas.Nevertheless, evenunnaturalconduct mustbe grounded inhuman natureand insome human vitalcharacteristics.

  Still,I would like toexpressnotion thatall ideas, all human reasonthat creates them,as perthe impacton human life(notdiscoveries that do not concern man biologically), and only rarely comes from „pure reason“, it can be hoped that these are alwayscertain „favours“ to human needsand desires.If manfollowednatural order, first of all he would have to behave that way to ensure his own survival andself-interest, and, secondly, herecognizedand examined the order for the very same reason. Now manalmostdoes not followthe natural order at all; and metaphysicalidolsthat hecreatedon the basis ofintellectualvision, are based more onhis own needs. If youchosean idolfora theoryof egalitarianism, it is based onfeelingsof poorpeople.The theory ofliberation anditsderived productswas created toacknowledgethe effortto get rid ofthe naturalenvironmentload– work,family,gratitude foreducation,social responsibility, burdensome belongingto one nationor state.An individualdid not do thisalone, butsuccumbed to campaignspursued in this teleological sense to be undertaken bythose whomit suited, who did not mind, and those who benefited from it.

   Still,there is hopethat man will begin toconsider continuity of his life andcreatean anti-thesis, which of coursewill be veryuncomfortable, it will inevitably requirepreservationofhumanvitality, health, work ability, reproduction, simply acceptnatural life.

  Pure reasoncan eitherservehuman race, or just itself.Hereit must be notedthat manhas not losthisbiological body yet and that humanmind isboundtothis body. Reasonwill be separating itself from itsbiological nature for so long, that it will destroyitsbearer,and thusitself.More and more people dissociate themselves from natural lifeseparated, and increasinglylive ina purelyrationalworld.This is supported byculture,ifone israisedabove hisnature.Let’s also noticehow „reasonable“ it isnot to establisha family,but to studyandto travel the world, make money and „be successful“. How „reasonable“ it is for a womanto have an abortionand therefore have no problems.All thisunnaturalcultureof „rationality“ is built on theantithesisof life.HoweverI do not thinkthat this is alwaysa self-serving „rationality“, sometimes the„rationality“ as the goal, not just a tool.Against this natural lifeisridiculous– the desire forchildren,the effort to preservethe family, emotional bonds withnative communities, instinctive relationship with the peopleof his nation, healthy lifestyles, and vitality maintained through manualactivities, and intuitiverelationshipto nature.By doing this I do not criticizeindividuals whooftenmustact, led by the entireparadigm ofartificialsocieties in which theirroles areforced uponthem. Nevertheless, evendisjuntionedrationalityitself is theantithesis ofnatural life.

  This cultureand all its activitiesare determined bycampaigns that have disjunctionedcharacter.Onefrontcampaignis associatedwith marketcompetition (liberalism) andis implemented ina purely self-interested strugglefor resources.The secondfront(approximatelyexpressed as socialist) in opposition to thatrequiredremoval of the „realm of necessity“ by an unconditionalincomeand realizeany chosen activity.In the backgroundstandsthe Marxistgoal –worldarbitrarinessby the motto„to everyone accordingto his needs“. So far manis contentwith social welfare, a substitutecaregiver. Forsocialist manseparated fromnatural lifenaturalmechanisms(market, family, and society) are hostile,because they do not comply with „worldarbitrariness“ (to be financially secure and to only perform chosen activities).Worldarbitrarinesscompletesdisjunction. People do not need each other and losethe meaning of lifeand reproduction.Devotionto the stateand societyis purelyinstrumental, since unconditionalpayments are done by the state solong as itis able toensurethissecurity. Typically,requirements forincreasingpaymentsdecadent societysick andold peopleruina socialist stateand a set ofa liberalfront.

  Therefore, the first(liberal) front is stillviablebecause it requiressomework andeffort,and subordination to natural mechanism.However, thismarket mechanismalreadyin the currentparadigmis not only means to mae a living, competition to choose the bestproduct, in naturalenvironment oftechnological development,but „end in itself„, and idol. It penetrates whole life, because there is nothingin its way; it consumes people; engulfsareas where it actsdestructively(education, health), decomposes natural humanrelations(serviceto a corporation ismore important thanfamily), destroys nature andexcessivelydepletesresources, and therefore it seemslike the enemyof mankind which disassociates peoplefrom each other andfrom nature.Sometimesit seemsthat corporations(particularlythe international ones), have their owninternalmoraleand outwardlymanifestaltruism, are perfectly happy by themselves and do not needa state; evenin this environmentthere isa cosmopolitanbelief that states and nations are redundant. Such a worldcan notexist, however; all theories of anarchocapitalism aredysfunctional even theoretically(and moreover untested), and such misconductonlysupports increasinganomie.Disjunction fromcosmic principlesimmanentlycontains bothfronts.Separation from thetraditional orderallowsallbecause of loss of standards.

  Although thecohesive forcesin manremainbecause they aregeneticallyencoded, their effectsare weakening nevertheless under the influence ofmodernistcampaigns.This does not meanthat theman has changed, but that the culture first covers unnaturalinstincts,because they do not havesuch ahedonisticpotential asother culturalexperiences: women postpone family long term and enjoy life, or alternatively arrangemateriallife in a way which does not allow them to dedicate the meansto a family, because they do not wantto limit theirhedonismwhich ismore important. Instinctsare thenimplemented bya substitutewithouttoo much difficulty(i.e. a doggie). Further he directsinstincts in an unnatural way: Maybe romanticcharm andsexdirectstochildlessrelationships, or changingpartners.Women’sinstinctsregardingfamilyand children are directedto just onechildor to fewer children than would be natural. Thenaturalcausaleffectof primary artificialitymanifests as secondaryartificiality– a childbehavedbadlyand in its lifecompletelylost for naturalness.

  The main disjunction of man is in his separation from hisvitalorigin.Mandenieshis naturalanimaloriginand thus hisnatural characteristics(instincts), which however,remain; nonetheless get distorted under theunnaturalparadigmusuallyto some tentativeindividualisticaltruism and not-committal philanthropy. Manifestations of non-committalaltruism,which is solely the resultof arbitrariness,are usually completelyfalsely presented assome „new man“, or „newbetter human„, but in fact, it is caused by unsatisfiedlifeinstinctsrealized in a way that does notunderminefreedomand does not create commitmentwithinsomebelonging.

  Disjunctionis part of thelossof vitality, detachment from naturalness,becausenatural manis inherentlyimperfect andloyal to natural order.Disjunction fromlife meansdeviation fromcosmos,because man is, with all his vitalcharacteristics, part of cosmicreality.Perfect manbutdoes not need nature, as he is Godand the master; this allows him to destroy nature and it is difficult for him to understand that he violatescosmos, of which he is part.This also manifests asuprooting, which is the main feeling ofdiversionfrom the environment and failure to connectwith it.

  Within the revolt against naturalness I now sum up the essence: Disjunctionis both the cause andeffect of unnaturalness (in the causal cycle)and of developmenttowards the destructionof mankind by itself, accompanied by destructionof the naturalenvironment.The mainsymptom isuprootingfromthe home environment.Disjunction was brought about by pride of reason„, rebellion against cosmic criteria,and promotionof manto God, and attempts to liberatemanfrom all thestress,dependencies, andunpleasantthings.This led to separation ofmanfrom nature, cosmos, and traditional order,and also from each other, because our naturalanimalitywas superficially covered with the ideas thatonlychooseniceparts of it.Disjunctionmanifests practically mainly as deviation from the general, reduction of thoughtto an individual andspecificvision withoutconnection with the general. If we seekComenius’s„onenecessary“(see10),thenit is necessary tobuildsolidarityin opposition todisjunction,create a harmoniousmiddle groundon which the twovalues​​will be in balance.I believe thatthis is possibleby eliminating of unnaturalideasand agendas andanchoringconstruction ofnatural communities andeventhe environment in whichpeople willneed each other more.