By Lorenzzo Carvalho
In the hermetic quilt of beings, there is an abstract relationship between the elements of existence, time and space, which, according to the epistemological perspective, simultaneously present a single epistemological dimensionality, giving rise to the contest of nonnaturality.
In this way, we improve our perspective on the foundations according to the constitutions, with which we build a metagalactic perspective and our individuality. The contest of non-linearity, which arises from a complex universal relationship, in its space-time dimensionality, that is, in its clear nihilistic relevance in a natural context, which is not clear to me, contrary to what is attributed to metaphysics divine. The macrocosm represents a relationship of causality, not principality.
I am referring to a relationship that is not natural, which is determined by the actions of entities. Nihilism can be understood as a philosophical doctrine that values radical skepticism and, above all, pessimism in relation to interpretations of reality, which annihilates values and convictions. actions of reality, which annihilates values and convictions. In a more succinct and less in-depth analysis, the devaluation and death of meaning, the absence of an objective and an answer to "why". Absolute principles and criteria are depreciated. However, I realized that nihilism can be applied to different aspects, one of them being the natural aspect, which, in this way, would result in unnaturalness.
For a better understanding of the concept of naturalness, I suggest the reader observe the tangled dimensional and natural reality that surrounds him, the chaotic, entropic dimensionality, where actions cannot be predicted, as evidently there can always be some causality, spiritually speaking such acausality can be defined through the different concepts of what is considered sinful in different religions, although there is a centrality and unanimity regarding the concept of what is considered sinful among such religions. Although the chaotic reality witnessed is perceived both metaphorically and physically, it is clear that there is a syntropy, a syntropy that is inherent to the epistemological dimensionality, the fulcrality.
Essentialism argues that everything that exists is inherent to the human being, something that, when citing the example of blades, is noticed in its syntropic, organized, and not tangled frame. Such syntropic reality within the scope of human actions can be understood through my understanding, predominantly minor, as such acausalidae is initially populated by small social groups, it is observed in the second law of thermodynamics that chaos tends to increase mostly for larger systems than for minors, interrelating with the reality of small social groups, which sociologically think together, forming a collective imaginary, in its metaphysical sense such collective imaginary is devoid of ontology, as the individual questioning of the entity momentarily ceases to exist that becomes part of such thinking, hardworking and empowered masses, he no longer thinks for himself, but for others, aiming for what would be best for his social group, integrating one of the subdivisions of collective production, both metaphysical and about intellectuality, thus forming such acausality and syntropic system. I am referring to the titan Prometheus, when I call such acausality as Promethean syntropy, an important character in Greek mythology.
She is widely recognized as a fire deity as well as a master craftsman. According to myth, a titan was severely punished by Zeus. The punishment of human beings aroused the fury of the most powerful of the gods, who chained him to a mountain top so that his liver could be inspected daily by an eagle. Syntropy can be characterized as a kind of prophecy, since a small number of the population, through their collective actions, seeks to demonstrate their kindness towards humanity, awakening the wrath of the Great Leviathan, present in different eras and human societies.These groups come together synchronously to deliver the fire of the gods in a synchronized way, alerting us to possible conflicts and inconveniences. The concept of social entropy, a sociological theory that is based on a method similar to that of the second law of thermodynamics, is based on concepts such as that social behavior is a form of disorder and can coexist in a society or state.
The sociological theory "Social Entropy" is closely related to philosophy and sociology, constituting a systematic socio-philosophical theory, as it is closely related to a system, philosophical literature in contemporary society. When analyzing philosophical literature in modern society, we noticed that, over the years, interest waned and literary-philosophical study became less relevant. Modern man, who is dedicated to consumption, ethical and moral values, which, in the time of classical antiquity, were synonymous, is not in line with the sociological theory of social entropy. In this way, I developed a broader theory, systematic socio-philosophical entropy, since the conflict of denotation between such words, "ethics" and "Morals", which spread in the following centuries, which resulted in a temporary conflict of denotation of fundamental words for the science that seeks knowledge, philosophy, there is the possibility of being clarified through the evolution of the meaning of the words, “ethics”, and “Moral”, which current words denote respectively, in a less in-depth analysis , from a general philosophical perspective, “ethics” being classified as rationalized individual moral behavior and a kind of philosophy of morals, while “Morals” represent the habits and customs of a society.
In classical antiquity, the terms "ethics" and "Morals" denoted the study of the different ways of achieving eudemonia, happiness, plenitude and well-being. The distinction of meanings brought about a revolution in the way meaning was bestowed, which seemed to me invaluable for human progress. The difference in meaning, consequently, led to mistaken questions and rationalizations regarding authentic and original philosophical thought. It is related to doctrinal conflicts, where what was essentially simple became complex, being a topic of discussion today. The distancing of critical sense and authentic, in-depth thinking is noticeable.
When relating the concept of socio-philosophical entropy to the evolution of society, we note that, with technological evolution, superficiality and excessive access to information have become too present, distancing us from philosophical thought. Although most groups and individuals do not have access to information, access could be an educational and collaborative tool for our progress as a society.
When we examine socio-philosophical entropy in contemporary philosophical literature, we see a reflection that is not limited to the current state of society, but also to the unexplored potential for a deeper understanding of our collective being. This concept urges us to recognize the complexity of our social reality and the relevance of reviving philosophical dialogue as a way of dealing with apparent disorder. Encourage us to transcend the superficiality of the digital age by encouraging a return to critical and reflective thinking that acknowledges the richness of the philosophical tradition and its ability to provide insights into human well-being and morality. Sociophilosophical entropy, in turn, instigated us to seek the perspective of wisdom, encouraging us to build a future in which philosophy and society harmoniously harmonize, redefining the meaning of progress and authenticity in a world in Constant change.
It is in this effort that lies the promise of a more enlightened society, where philosophical reflection and social understanding are integrated to create a richer and more inclusive fabric of understanding, which directs us towards a more conscious and reflective future.
The more conscious and reflective future, driven by small groups, is a dancing metaphysics, since, in the collective metaphysical imagination, these authors of movements require a non-natural relationship, that is, syntropic, to restructure systems and social constructions , dancing in a constant rhythm, in accordance with fundamental goals and objectives, representing the dynamism of human existence. This dynamism aims for small thinking masses to present their ideologies to society and contribute to it. It is noticeable that major changes arise through unnaturalness or syntropy, since small collective imaginaries stimulate the motivation of small groups of entities, which results in the dissemination and multiplication of their ideologies. The dissemination of an ideology is essential for the domination of social groups, whether large or small.
There is, evidently, a contrast in human relations in my perception, despite the physical principle, action and reaction with metaphysical applicability, as spirituality has as an action the being and as a reaction the product of their actions in society, there is also a imaginary and identity applicability, as they imagine what the product of their contributions and social and identity constructions would be, as the entities participating in the groups are different, but have a non-natural metaphysical and ideological identity that unites them, being syntropic for this reason.
In large groups, there is a contrast that will be addressed later, but for now, we will deal with a comparison, presenting a single common metaphysical identity element, the collective imaginary. I will briefly determine what would be the relevant collective imaginary for a broader social analysis. The collective imaginary is composed of the symbols, concepts, memories and imagination of a group of individuals who belong to a specific community. The identity element in question has been identified as belonging to the community in question, while the other elements are merely products of the community in question. When we are faced with the collective imagination, what is essential is the sense of community.
It is crucial that the reader understands the dynamics proposed to foster sustainable development. Based on the thesis of sustainable development, I developed a concept of social recycling, which is related to community collaboration. In this way, I made identity an element shared by different social groups, through a geopolitical and territorial separation.
These elements are crucial for understanding how societies function and how people behave within them. However, it is necessary to keep in mind that, for there to be a collective imagination, there must be individuality and freedom of thought, as social behavior and its tendencies emerge individually, acquiring new members through acceptance, belonging and dogmatic recognition. In order to complement our concept of social recycling, we use a neologism that I acquired through philosophical inquiries. The term is called "social recycling", which refers to the reorganization and restructuring of social relationships in order to promote stability and collective wellbeing.
Individuals abandon natural freedom in favor of a social contract, which establishes the basis for peaceful and orderly coexistence. Social recycling can be understood as a geopolitical, territorial and identity separation so that we can promote social restructuring. Social groups are divided according to a series of factors, such as: economy, ideology, beliefs, religions..., but this separation would be of the entity and not national, a syntropic and not natural separation. It is clear that collaboration is essential for overcoming crises, encouraged by better government governance, encouraging social innovation and community resilience.
In addition to the obvious relationship between the State and society, it is clear that collective actions attract and modify society, and can be beneficial or adverse. Such unnatural and syntropic actions are crucial to the search for a more balanced and fair world. It is well known that successful movements promote the transformation of a society.