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Author: Piotr Zariczny
Year of publication: 2016
Source: Show
Pages: 95-106
DOI Address: http://dx.doi.org/10.15804/ksm201605
PDF: ksm/21/ksm201605.pdf

The problem of politics is that nobody controls it anymore, because the social formula of its acceptance is expiring, or has already expired. There is anarchy. There exist monopolies of international corporations, which try to govern globally but do not have sufficient social legitimation to do it. The notion of economic globalisation that refers to this has been developed, but in reality there is a vacuum of global management and participation (the growth of emotions over reasons, a tribal approach, and territorialism) in the prospect of growing threats (e.g. climate change, terrorism, migrations, pandemics). An average human, full of natural envy, desires that everybody can fulfil themselves in the material world the same as them, and such equality would be satisfying for them as we know that the argument about similar stomachs is universal. He or she does not want equality in spiritual realisation; here, with ease, he or she accepts that there are smarter and more talented people than them, but they will defend fiercely their equality, treating their right to it extremely seriously. Equality is a part of human faith, and practice confirms the suggestions that traditional mythical patterns cannot be eliminated without toil. Certainly, there is no threat of the end of politics. So far, all living organisms of the human kind organise themselves. The specifics of this self-organisation depend on self-determination. People will have an interest in politics as long as politics determines their security. Nowadays, we are again witnesses to disorder, revolution, desperation, and terror, so the factors that cause fear start to dominate in the moral narrative. Finally, security and directing improvement of life chances are tasks of politics and the political character. It would be a catastrophe if a problem of security returned to its pre-political state. The basic aspect of human self-determination is the organisation of every personal life according to the norms and activities allowed by the group. Theories referring to the crisis of democracy (through e.g. the dictates of fear of nuclear war, terrorism, ecologic catastrophe, a technocratic state with an expert-driven system, entertainment justified by economic-political interest groups, and losing sovereignty through complicated institutions, external networks, and sub-political social subgroups) could become true, or have already become true. The loss of reputation, credibility, and attractiveness can happen at the same time as the decline of the meaning of internalisation in social communication, which appears in the growing discouragement towards politics and the creation of subsystems that are not predictable and steerable in a democratic way because of their complexity.

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