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Imparatul este gol... si schizoid | ![]() | ![]() | ![]() |
Religie |
Scris de Florin Rusu |
Miercuri, 26 Octombrie 2011 08:14 |
Renasterea ideii unei monede unice globale, a bancor-ului avansat inca din 1940 de Keynes, este rezultatul direct al actualei crize a datoriilor suverane din UE, criza cauzata paradoxal tocmai de introducerea unei alte monede unice, cea europena. Nu numai actualul papa se pronunta pentru o “noua ordine mondiala”, ci si politicieni si tehnocrati din toata lumea: “Este in interesul Uniunii Europene sa sprijine deschis incercarile in curs pentru a se ajunge la construirea unei monede unice mondiale. Va fi nevoie de o munca enorma si de foarte mult timp, dar va fi un alt pas inainte pentru a face mai putin probabile crizele recurente ale economiei mondiale” - Romano Prodi “We saw deterioration where there should have been positive movement. My friend the late Pope John Paul II said it best. He said, ‘We need a new world order, one that is more stable, more humane, and more just.’ Others, including myself, have spoken about a new world order, but we are still facing the problem of building such a world order…problems of the environment, of backwardness and poverty, food shortages…all because we do not have a system of global governance.” – Mihail Gorbaciov “My ideal and equilibrium solution would be a world currency (but not a single world currency) in which each country would produce its own unit that exchanges at par with the world unit. We could call it the international dollar or, to avoid the parochial national connotation, the intor, a contraction of “international” and the French word for gold” - Robert Mundell “A global economy needs a global currency” – Paul Volker Dar ce ii mana pe acestia in lupta? Autorii citati (si nu numai ei) nu par a avea prea multe in comun. Cu exceptia unui singur lucru: sunt reprezentanti ai unor elite. Simplificand, se poate observa o structura tripartita a actualelor elite: politice, tehnocrate si religioase (teocratice chiar). Toate trei elitele isi fundamenteaza “filosofia” pe aceeasi structura ontologica si epistemologica - pe un dualism platonician (in varianta interpretativa straussiana). Pentru ei exista o realitate profunda, a ideilor lor, si lumea aparentei, a celorlalti, si o cunoastere profunda (tot a lor) si una “urechista” (bazata pe opinii) a muritorilor de rand. In pofida egalitarismului pe care toate aceste elite il imbratiseaza, ele au un dispret suveran pentru individul obisnuit. Egalitarismul lor se manifesta numai la nivelul lumii aparentei: in ochii lor toti indivizii simpli, care se ghideaza dupa opinii, si nu dupa cunoasterea profunda, sunt egali in fata “cunoscatorului”. Care, la nivelul “realitatii profunde”, evident esoterica, este superior celorlalti indivizi. Nu educatia defectuoasa, premeditat conceputa de catre elite pentru a promova “specializarea” si “”uniformizarea” indivizilor, este cauza inferioritatii oamenilor simpli, ci avem de-a face cu o inferioritate ontologica si epistemologica a acestora. Cum insa, egalitarismul ii interzice sa ii faca responsabili pe indivizi pentru problemele cu care se confrunta lumea, “inteleptul” reprezentat al acestor elite se foloseste de termeni impersonali, invinovatind pietele (in cazul elitei tehnocrate), electoratul sau absenteismul (a celor politice), si secularismul (a celor teocrate). Singura lor problema este ca profunda lor cunoastere esoterica nu poate fi pusa in practica pe aceasta lume. Au insa si explicatii pentru aceasta situatie: elitele tehnocrate de exemplu dau vina pe cele politice pentru nepriceperea in care pun in practica ideile lor imaculate. Elitele politice acuza inadecvarea mijloacelor puse la dispozitia lor de elita tehnocrata pentru a rezolva marile probleme cu care se confrunta (incalzirea globala sau saracia). Teocratii dau vina pe secularismul promovat de celelalte doua elite, ignorand insa rolul sau educativ pasiv si neezitand sa se alieze cu acestea de fiecare data cand individul se pune in calea solutiilor centralizatoare. Documentul Vaticanului este edificator in acest sens, contine un diagnostic destul de adecvat al actualei crize (instabilitatea sistemului financiar, implicita unui boom al creditarii, si respingerea manifesta a oricarei forme naturale de moralitate in actuala societate stau la baza crizei) si o solutie “reformatoare”, total opusa doctrinei conservatoare a crestinismului: Nu este suficient sa-i dai Cezarului ce e al Cezarului, trebuie sa cedezi tot Cezarului. Un Cezar politic, tehnocrat si teocrat, care stie mai bine decat tine ce e bine si ce e rau, avand acces la cunoasterea esoterica. Doar ca Cezarul este schizoid, cele trei persoane care-l alcatuiesc neputandu-se pune de acord pentru ca realitatile profunde la care acestea au acces sunt extrem de diferite. Nici nu este de mirare, pentru ca asa cum observa G.K. Chesterton: “The reformer is always right about what is wrong. He is generally wrong about what is right.” |