Summary: Postulates - Summary of elementary reflections on 'Immaterial Work', 'Religion and religiosity', 'Absolute and relative', 'History and progress', and their consequential basic statements. - Damage caused by attempts to apply nineteen century's philosophies

POSTULATES
I postulate to exist as an individual because I 'suffer' ie perceive to suffer or enjoy regardless of my will, so as I have evidence that there is more out of me. I feel that other tangible or intangible different entities distinct from each other can cause me pain or pleasure, and that I can interact with these entities voluntarily or involuntarily.
I know that my interactions with others are governed by me from my rational and physical capacity in general. As a rational being I understand that the physical world is governed by inflexible laws. the entity 'myself' is then made of rational capacity, which is foundation of my being, and corporeal reality that constitutes the substrate. Since the latter is not separable from the first, it can be saide that the set of the two becomes substance itself, ie becomes 'person'.
The entity 'ME' knows to belong in turn to a set of substantial similar entities, which is called 'OTHERS' ie mankind.
Therefore it is impossible that ME as other persons can be dispossessed of anying that the intellect is capable of producing, neither of mine or that of the entities with whom I interact. The introspection's possibility, fantasies and images, organized thought, feelings and inner incorporeal drives, so are possible to me and to everyone, and can not be removed without compromising the personal integrity. And above all, to no one is alienable the opportunity to develop and implement the potential of intellect, unless there is a voluntary give up or due to some unfortunate accident. the intellect can not be alienated, but can be compressed and imprisoned.
This happens when the whole situation oppresses individuals, that is, the matter takes precedence over the spirit and forces everyone into an ideal existential cage, where the satisfaction of basic needs becomes dominant concern. that was true for the first hunter-gatherers men tribes, too busy in surviving to develop an advanced civilization, as for the workers exploited in the industrial age at the dawn of capitalism; in our countries the phenomenon has changed course with the social evolution, but in the communist regimes the oppression continued to oppress individuals and society. The much-maligned 'master' has been replaced by the State, represented by a 'Big Brother' and a dictatorship of conflicting and corrupt oligarchs.

IMMATERIAL WORK: 'fatti non foste a viver come bruti, ma per seguir virtute e canoscenza' (DANTE'S iNFERNO)
If somehow, the ability of human reason to dive and work freely in the unlimited universe of intangible was also partially alienated or prevented, it would be also clipped the right to translate the intellect power , that is, to express and concretize the thoughts elements in the material universe. In other words if you compress external freedoms, because the unity of the person this shall result to inescapable damaging the ability to express thoughts.
The intellect can not be alienated, but can be compressed and tethered which in practice is equivalent to alienation. There are two extreme and opposite cases concretizing is situation:

• the totalitarian / oppressive society where it is clear that predominates an uncritical and unstressed habitus to the factual situation. e satisfaction of basic needs becomes then a dominant concern because of the society inefficiency, and the obsessive compulsion of propaganda and the environment does not admit and marginalizes violently those who differs from the official model.
• the prosperous society without absolute references, there where hedonism and unbridled pursuit of 'pleasure' predominate. Here too, the thinking skills are compressed to the point of becoming elementary or driven by individual fictitious needs, stimulated by the productive apparatus in search of excessive profits or survival.
  The overriding concern is no longer the satisfaction of basic needs but, because the pursuit of pleasure at any cost, proposed-imposed by propaganda and environment, the search of pleasure becomes ephemeral, useless, and harmful. Getting money to be spent in vain and senseless activity in the 'buzz' will be the major concern, and this is true even in collectivist societies, but at more elementary level

In both cases, even the pure instinct and animal needs come to dominate. As the man's history shows, the consequent spiritual and material regression, always cause degradation and society breakup. The freedom of individuals to think and work can avoid similar problems, provided that, to break the cages of materialism and hedonism, will be freed also the individuals' spiritual energies.
It must be stressed at there are certain essential qualities such as loyalty, honesty, industriousness, and the taste of challenge against yourself, with respect for duties and rights (emphasizing our duties and rights of others), that positively result both to personal and the common good.
The encouragement to study, inventiveness, and to personal responsibility are essential. But the way can't be that of obsessive propaganda imposition typical of totalitarian regimes, but it must be a natural consequence of having restored mental discipline and seriousness in the school especially in early levels of education, but also in the whole system of education, to open the minds of young people.
Without mind openness anything you can get. For example the depth's psychotherapy, to get some healing effect, must apply to persons who have a certain cultural and intellectual preparation, ie people who have an open mind, such to be able to drill a minimum of real introspection and self-critical thinking.
The fundamental aspect of the intellect restoration is finally in the religiosity recovery and abandonment of superstitions and idols of any kind because THE RELIGION IS ESSENTIAL TO THE EXISTENCE, AND IT'S NOT AS SUPERSTRUCTURE

and its exists since there was a thinking man. Religion has been the first immaterial work. therefore to say that religion is useless 'superstructure', is like saying that the thinking itself, namely that the human intellect that has intrinsic being, is also e superstructure.
In practical aspects, the proper exercise of religion fights and wins e psychological frigidity dependent by ignorance, overestimation of oneself, contempt and intolerance towards others, as well as the real pathological situations. The good and true religious practice generates virtuous tendencies because it pushes to work well and honestly, and to consider our own work well done, done with a clear conscience, whatever it is, as collaboration to the common good. It pushes to consider our neighbour not as an enemy but as a contributor to the improvement of the created universe.
As St. Thomas Aquinas showed the causation and effect lead unequivocally to affirm the existence of the first universal motor at itself exists, at is, of God; but altough ironically while someone with great cultural preparation should deny the actual reality of holy and supernatural, they should lie when not recognizing that the practice and the correct and guided religious reflection enhances the introspection ability, creating it even in subjects shortly prepared and most vulnerable from the cultural point of view. For anyone who's not a brute, is inevitable to ask himself basic questions about the beginning and the end of human existence, to investigate intellectually on them and also to give answers.
The existence of religion does not imply only spiritual aspects, that is, that we should not try to defend or advance materially from evil, indeed. e virtuous man is who knows that the good he can produce is greater the better is his own position in society.
Every man, to be virtuous or not, as first of all, that knows himself a little, knows that the 'noble savage' Rousseau is a utopia, because the virtue must come from training, and above all the conscience must be educated. then the right man looks with right perspective to the daily events.
In addition to generating consequences at logically follow from the sum of acts of individual components of the human species, the proper use of the faculty of settling the absolute from the relative is very important, and the religiosity helps to choose between what is good and what is evil.
It would be�too long to treat�here�e problem of evil,�which is a�separate topic.�Suffice it to say�that in addition to�passive evil, the�suffered,�there is the active evil,�that�is done intentionally.
Those who practice it�know well that it's�wrong,�and� what they do�harms the neighbor and himself, generating�other passive evil.�Most often�it is�a lack of�human virtues (Fortitude, Temperance,�Justice, Prudence)�and then�the�worst is�to satisfy�all kinds�of excesses, transgressions,�defects or�immoderate�appetites. Which powers the�evil itself�and its consequences.� The religiousity�needs help�to avoid�superstition and things that are�negative and�harmful to�individuals�and�to the whole human society.

ABSOLUTE AND RELATIVE REFERENCES
Without religious conception of life, at is, without absolute references that address the reason, witout FAITH in the supernatural, relativism predominates: every idea and behavior have equal validity and dignity. In other words, the rational being has no absolute reference to help him to distinguish right and wrong.
In the absence of absolute rules, the man feels himself justified, even free to commit any wickedness and abomination. To reach a goal wrongly or rightly considered advantageous, a man wiout absolute references uses without hesitation any means, inevitably damaging the whole society.
The absolute reference exists and is the natural law in the wake of which all human civilizations must always move for not shriveling up and disappearing from the face of th the planet.

HUMAN HISTORY derives by learning from mistakes and applying countermeasures to not repeat them. It is use of intelligence what lets you connect properly causes and effects, draw on the experience to distinguish what is believed to be right and good from what is considered wrong and evil.
To do well it must first be be culturally prepared and know HISTORY, to interpret it correctly and learn from it. There are people who insist on trying to apply to the society organization, recipes contrary to human nature which in the past did generate mostly tragic effects. They are also found space because of laziness and ignorance, lack of mind openness, and because pride stubbornly do not want to face and recognize the facts. For examples, we speak of National Socialism or of the so-called 'real socialism' in its various degrees.
It is believed that no one voluntarily would repeat an action that in past has damaged him, and would take precautions in order to avoid faults, that he would use right tools and would exercise to avoid hurting himself; but is it is not always true. There are people who continue to give the hammer on their fingers and only hurts theirselves but unfortunately something like this can also occurs in private as in public.
Into politics, to win a corner of the crib, you can also leverage on obsolete ideas, in any case yesterday and today unenforceable, which have caused massacres and untold hardships, and now are not worth a drilled penny, but they always have a small following. The scope justify the medium, if the society admits this.

BUT THE HISTORY CAN'T BE CARRIED OUT IN THE WAKE OF UNNATURAL LAWS AND thEREFORE SOONER OR LATER THE GOOD AND COMMON INTEREST PREVAIL ON VOLUNTARY OR INVOLUNTARY ERRORS, AND ALWAYS A BALANCE POINT SHALL BE MET , THAT IS NEAR TO THE NATURAL LAW ...

PROGRESS
The progress of human society is sum and consequence of the progress and errors of individuals. There can be no progress wiothut willingness to observe, evaluate and draw conclusions. The progress thus derives from continuous observation of causes and effects of things, processed and reprocessed by the intellect to constantly improve the material reality and guide towards the good the intellect itself.
Learn about the history to learn from it is not easy, because men are fallible and everyone plays and sings his song in his own interests. In the totalitarian regimes then, history is written from people like e 'Big Brother' the one with mustaches and uniform, the good old 'Uncle Joe' and has no reference to reality. It breaks facts and lie shamelessly. But the man of open mind knows how to behave, because he is used to autonomous thought and much less conditioned by certain sad figures.
If predominates the uncritical habitus to de facto situation, or even ignorance and pure animal instinct, and there's low use of reason, man is induced to exchange for good any economic situation and any type of oppression, and find it perfectly normal. Anyway doing violence to reason and intellect is useless, because there is always the human conscience, and in the long run even the brutes evolve.
 
FUNDAMENTAL STATEMENTS.

The basic statements consequent the uppersaid are as follows:

• nothing that is derived from intellectual exercise can be alienated or alien to man, unless the man himself giving up the imagination, inventiveness and independent thinking, make it possible to take it away and to replace it with something that by its nature imprisons minds and individuality.
• The human society develops in proportion to the following factors:
• by the religiosity level of the population: introspective abilities of individuals and virtues recognized as being positive, communicated by the society's religiosity level;
• by the ability to reason without prejudices and conditionings, thus to recognize the truthth, communicated to e society by the educational and school system;
• by the population's open-mindednes

As widthely demonstrated in the mankind history, if these factors degrade the whole society degrades, insted if these factors improve the society itself evolves and improves. The society's generalized Religiosity performs The following functions:

• contributes to the maintenance of the level of human virtues recognized positive, so it is generally recognized that study and a job well done require sacrifice and that life is not a bed of roses.
  
• acts as a brake to degradation of positive factors of development resulting in increasing e availability of goods and unnecessary excess of prosperity of the population.
• acts as a brake on the strong to avoid subduing the weak.
• protects troughout society by addressing the State law so that's not aremimpeded the economic freedoms, but only their degeneration, the ones that hurt everyone.
  
  
• The work is not�exploited�for anybody,�if�everyone work�for theirselves to improve their status�and�their family�and if�to anyone�is forbidden�to make those choices that�they believe right.�Everyone have�the freedom�to fail�or�to improve and change,�but with� sacrifice�and intelligence, and risk too.
• The work�can't be alienated,�as it�self-regulates, because�the worker's remuneration depends�on need of supply and demand.�The�productive society�and the State�should address the economic needs, and individuals must�choose how to�believe,�but�they�are, the individuals, leaders�of the outcome�of the choices and they�en�determine their own fate.
• The�good educationational system�is crucial,�and its effects�have repercussions�for�decades.
• History is not a succession of class struggles, but a consequence of the story itself, which is the result of the factors characterizing the society positive or negative evolution.
  �IT CANNOT be resultl of human social conditions. In fact the social conditions have not ever themselves been stimulus to the process of change, and much less are at the dynamic changing in the history of man on is earth.�
  If we want to see the reality to improve it, we must necessarily recognize positive or negative changes (the French revolution, the October Revolution, the fall of the Berlin Wall, the capitalist evolution of China's People's) are NOT spontaneous, but they are ALWAYS generated�by intellectual elites who have produced ideas, have spread among other intellectuals, and sometimes imposed with help of foreign interests, and with blood, or have been able to have them accepted by the common people.�Whether philosophers or prophets or barkers or dictators.
• The�collectivist society�exploits men,�leveling�down intelligence�and capabilities�and the economic conditions�of individuals,�because it replaces�free managers with self-conditioned bureaucrats�and�makes the State�istself blind�capitalist�and�landlord�who oppresses�everyone and even�himself.
• The collectivist society is at one truly alienating labor and exploiting man: many times happened that only e farmer who pretended to work for the community but actually did work almost only in his little field, and only the class of bureaucrats running the State, had enough to live well..

The nineteen century was harbinger of bad philosophical theories that influenced and plagued the world for two centuries: Karl Marx and Friedrich Engels, two learners of Hegel, theorized the worst thing that can be imaginated for the evolution of human society.

They proceeded in a further criticism of religious alienation, too put forth and in relief by Feuerbach, trough their critical of political economy, the original alienation which is the basis of all other types of alienation, including the religious one: the economic alienation.
According to their materialistic conception of historical dialectic, the economic bases of alienation are:

• Private property (not so much of goods itself as of means of production).
• The work of workers and employees in general. Building on what was then called Hegelian left, the two philosophers who besides being thinkers and organizers were also political leaders, will identify the most famous and controversial form of alienation, that is the one suffered by the working class.

Generally, each attempts to apply their philosophies led to aberrations genocides and massacres. Someone say that, while causing disasters, however, they prompted reactions leading to healthy and generalized positive changes in society. Others say that the occirred changes in society are due to introduction of technological innovations and derive from markets globalization, and that philosophers have nothing to do at all with it. And probably for the most part they are right.

THE SOCIALISM IS A SYSTEM PRODUCING�ALIENATION,�NOT�THE�CAPITALIST SOCIETY.

the Socialist society is the real caste's society, a plaster building where people are imprisoned in the role that the State gives them. Taking example of the People Chinese Republic flag, the red color symbolizes revolution, the stars' yellow color and the brilliant golden rays radiating from e large red earth symbolize the progress.
The four smaller stars around the larger one, mean the unity of the Chinese people under the leadership of the Great Chinese Communist Party (CCP).
So there are five chastes: four social classes (workers, peasants, students, soldiers) and the most important are Bureaucrats, or the Party.

Hypocritically the working class is the one that should be most important. Instead in the socialist society the worker is really alienated from the product of his work, because it produces goods with means of production that belong to him nominally, but in reality are managed by e bureaucracy-mastered 'Intelligentia' .
Not only that, but it is, indeed, that they can not even enjoy the goods they produce, which are planned and distributed through the society according to some criteria usually utterly preposterous.Today, the Chinese society has been liberalized by economic standpoint, but what drives everying it's always the Communist Party, the Bureaucrats. It has become a variant of Nationalsocialism wthi strong ancient capitalist connotations.

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