Eusebism: A New Moral Theory

169 Pages·2021·5.786 MB·English

by  Carlo Prisco

Eusebism

Eusebism
A New Moral Theory
Carlo Prisco
LEXINGTON BOOKS
Lanham • Boulder • New York • London
Published by Lexington Books
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British Library Cataloguing in Publication Information Available
Library of Congress Cataloging-in-Publication Data
Names: Prisco, Carlo, author.
Title: Eusebism : a new moral theory / Carlo Prisco.
Other titles: Eusebismo morale e diritto. English
Description: Lanham : Lexington Books, 2021. | Includes bibliographical references
and index. | Summary: “Based on existing moral philosophy, Carlo Prisco introduces
Eusebism as a way to develop new perspectives on being and relating by offering
practical tools to approach everyday life and transfer good thought into action”
—Provided by publisher.
Identifiers: LCCN 2021036803 (print) | LCCN 2021036804 (ebook) |
ISBN 9781666902921 (cloth) | ISBN 9781666902938 (epub)
Subjects: LCSH: Ethics. | Respect. | Law—Philosophy.
Classification: LCC BJ1134 .P7513 2021 (print) | LCC BJ1134 (ebook) |
DDC 171/.2—dc23
LC record available at https://lccn.loc.gov/2021036803
LC ebook record available at https://lccn.loc.gov/2021036804
∞ ™ The paper used in this publication meets the minimum requirements of American
National Standard for Information Sciences—Permanence of Paper for Printed Library
Materials, ANSI/NISO Z39.48-1992.
Contents
Introduction 1
1 Prejudices and Preconceptions 5
2 Beyond the Points of View – Eusebism 37
3 Right and Rights 55
4 Moral 101
5 Thoughts and Actions to Change the World 125
Conclusion 151
Bibliography 153
Index 157
About the Author 161
v

Introduction
New ideas require new words: from this consideration arose the need to look
for a word that could encompass many different instances.
Using terms that create division, we have ended up drawing dividing lines
between groups that do not even exist, or would not exist, without our need
to separate and make distinctions.
An animal rights advocate, for example, in name or fact, is limited to some-
thing very specific that is considered predominant and absorbing.
We could say the same about a pacifist, as well as an environmentalist or a
human rights advocate: all of them will have far more stratified and profound
ideas than what the conceptual framework underlying the definitions allows
to transpire, yet what “filters out” is only that flag, which ends up absorbing
(and thus overwhelming) everything else.
General classifications of thought concerning individual aspects of the
person cannot define someone's ideas.
The psychological phenomenon is quite well known and has been amply
demonstrated with the famous Stanford1 “prison experiment,” which could be
summarized as follows: if you take any person, put on a hat, give him a flag
and a social role, that person will act exactly like the hat, flag, and society
presuppose.
Continuing to feed stereotypes such as the ideological contrast between
those who decide to engage in the protection of humans, the environment,
nonhumans, and so on means feeding a vicious circle. This implies isola-
tion and inability to identify in the members of distinct “factions,” while on
the other hand increasing the inherent conflict between those who consider
themselves “different.”
1
2 Introduction
Frequently, people are animated by the same ideals, simply transposed to
different levels, thanks to those mind compartments that prevent them from
awareness.
How could you fight for the weak while ignoring nonhuman animals?
How can people claim the right to health without engaging in environmental
issues, which are the basis of survival for the human species?
At the same time, how can it happen that those who preach respect for plant
species do not act for individual animals?
Sometimes the limit is innate. It is also induced by society, which loves
labels to flatten and reduce everyone to misleading words.
While I was reading different theories about animals, the environment,
human rights, and such, I realized that they were all missing something and
were definitely too limited: why not develop a new moral that can be useful
in all aspects of life?
My approach to life is that of ancient Greek philosophers: How could you
determine good and evil, failing to realize who you are, where do you come
from, and what is the real nature of things around you?
Do not judge me because I had the presumption to invent a universal moral
theory, daring to give answers valid in any situation of life, everywhere,
anytime.
While others suggest you take baby steps, I suggest making a jump, leaving
behind unawareness, and embracing awareness.
Thinking about the lowest common denominator, I found that it can only
respect: if your life is based on respect, you can reach the stars.
In ancient Greece, the term εὐσέβεια was coined to define a sense of
respect of exceptional breadth, as evidenced by the two words that compose
it, namely “ευ” (good, good) and “σέβομαι” (respect, venerate).2
In the archaic meaning, the term designated the broadest feeling of respect
in relationships with others, not just humans.
Acting according to eusebeia meant respecting duties, other life forms,
and divinities; this word was also used to indicate the concept of dharma in
the Greek translation of the Edicts of 250 BC of the Indian emperor Ashoka:
conduct such as good faith, moderation, respect for all forms of life, generos-
ity, and compassion can be ascribed to both definitions.
Throughout history, the term eusebeia was increasingly identified with
religion, both in pagan and Christian cults, losing most of the nuances of the
original meaning, which contained within itself the whole precept of living
harmoniously and respectfully.
With Eusebism, I wanted to create a thought that places unconditional
respect for anything at its foundation.
The visual representation of this thought is the wheel of Eusebism, which
symbolizes everything and expresses the universal and innate characteristics
Introduction 3
that unite everything: the infinitely small and the infinitely large, the visible
as the invisible.
At the center is the One, the principle that philosophers like Empedocles
already identified millennia ago in the origin of the cosmos, that unity from
which everything comes and to which everything returns: the disintegration,
symbolized by the rays that radiate from the center, leads to the apparent
division, for which each entity believes itself to be distinct from the others,
but continues to belong to the same system, represented by the circumference.
The symbol of Eusebism can be interpreted both from a material and a
transcendental point of view: in both cases, our origins—whoever or what-
ever we are—are the same, and we all belong and participate in the same sys-
tem. At the same time, individuality (or its perception) is limited to a single
phase of existence.3
Eusebism is something different from everything else but is meant to
embrace anything: starting from a pars destruens (destructive part, ed.),
aimed at identifying and overcoming the conceptual limits and intellectual
segregations imposed during so much history of humanity, and culminating
in pars costruens (building part, ed.), intended to propose new ideas.
I have tried to limit the critical part to essential, while my final goal is to
describe something new and original.
You can consider this book as a trip and chapters as stops.
At the end of the trip, we should be able to think and act differently. If you
will not, please do not ask for refunds or returns.
First stop: we will analyze many ideas meant to develop new rights or new
categories of rightsholders to determine the pros and cons.
Second stop: we will analyze the founding principles of Eusebism.
Third stop: we will focus on the definition and nature of rights.
Fourth stop: applying the principles mentioned above, we will finally build
a moral system, determining just or unjust.
Final stop: we will do some practice with our new moral to see how it can
help us in everyday life.
I ask you to approach this reading without prejudices: I know that this is
virtually impossible because our interpretation of things is always based on
experiences and prejudices. Then, just keep your mind open to any possibility.
We need to develop our knowledge on fundamental aspects of life, and
awareness will come.
Awareness is also the basis of freedom of choice, especially in a world
where actions and their effects are so divided. Pushing a button to launch a
missile is completely different from pulling the trigger while looking into a
person's eye, just as eating a steak is different from killing the animal.
If it is true that the truth sets you free, then, before making any decision,
you should get as much information as possible.