General approach to the category of transcendence as a common idea in the struggle of peoples for identity and eternal values
Eurasian and South American societies can be differentiated by many things, in terms of their continental conditions, for example: developed nations versus developing nations. So, it is clear that the problems faced by this societies are different and the way to faced them will also be. However, no less true is that post-liberal power structures (whether in ideas or policies) sooner or later knock on the door of less developed nations, and this is how smuggling policies (imported from abroad) are inserted into the agendas of South American policies (in signal of “progress”), such as some as unrestricted abortion, radical feminism, same-sex marriage, same-sex adoption, euthanasia and transhumanism. And precisely the policy of the Great Reset of the World Economic Forum presented in Davos in May 2020, is also in line with these smuggling policies that certainly will guide the minds of South American politicians who show themselves more functional to the post-liberal agenda in the time to come. And it is at this point where, despite continental differences, the peoples of Eurasia and South America begin to have a common enemy (which in reality has always been the same), which is none other than the liberal (now post-liberal) power architecture sustained by the Anglo-Saxon and European oligarchies and that inspire the South American oligarchies as well. Based on an idea that is sold as new but very old in reality: the idea of indefinite progress.
If the common enemy is clear (both the idea and the operators and executors of it), so is the antagonistic common idea and its defenders. Its defenders are the people (for this case, the peoples of Eurasia and South America, but in reality, it extends to the peoples of the world) and also the friends of the people (in reference to the thinkers and academics whose duty is to systematize the ideas of the people), and this idea is none other than the idea of transcendence. And this is because to realize the world that the World Economic Forum outlines, summarized in the phrase “You will have nothing and you will be happy” mentioned at the 2016 Forum by the Danish politician Ida Auken, it is necessary for the world to abandon transcendental ideas that are an obstacle to the idea of liberal indefinite progress.
On the idea of transcendence, we will not stop at a philosophical historical journey, from the various branches of philosophy, from hermeticism, theology to that which is academic, but simply by the fact of reaffirming, making an overall vision that transcendence, regardless of the nuances of the aforementioned branches, we see it as something that gives a contemplative purpose to human action, either as the search for knowledge or the reflective self-knowledge of the being. And this necessarily implies the consideration of values and principles that, despite the passage of time, the people, more than the oligarchies, have agreed that they must remain valid, such as: spiritual, nationality and human identity ideas. Ideas that progressive historical liberalizations have been undermining, in secularization, globalization and posthumanism, respectively. That is, there is a battle between the people’s transcendence and the refusal of the peoples to accept an ideal that claims to be transcendent, a liberalized transcendence, whose maximum expression is the idea of indefinite progress.
Postmodernity as the epitome of the ideal of indefinite progress
This liberalized transcendence is a consequence of the general postmodern framework in which we find ourselves, understanding postmodernity as a stage of socio-historical development characterized by the reification of the immediatist and consumerist discourse in all facets of human thinking and action, transforming in common sense all the ideas that are functional to this framework. Because the indefinite progress that has its basis in Kantian ideas: It admits no return.
For the aforementioned reasons, and as we mentioned, for the world to which the elites and oligarchies aspire to become a reality, it is necessary to liberalize the last bastion of peoples transcendental thought, and that is nothing other than human identity, which in a certain way has already been liberalized with gender ideologies on human sexual identity. But since this only applies to a minority sector of the world's population, the liberalization process therefore needs to encompass another aspect of human identity, which is none other than human identity itself, and which is base of the concept of the posthuman, also the basis of posthumanity. All these processes of liberalization have no other purpose than total control on the narrow of thought , since the dispossession of ideas implies their replacement by others more functional to the new gnoseological frameworks that will in turn sustain the new postliberal power architecture. And this is where transhumanism has a fundamental role in the construction of that architecture.
Transhumanism as the highest stage of postmodernity
And the above is so, because transhumanism, defined by Max More (1990), Anders Sandberg (2001) and the World Transhumanist Association founded by Nick Bostrom, is an ideology that advocates the acceleration of human evolution through the use of technosciences, however, in the terms proposed, it is nothing more than a directed evolution. Directed by whom? The question answers itself: by those who finance it. Likewise, it is not news to anyone that large business conglomerates such as Google, Microsoft, Neuralink and Meta (formerly Facebook) are seriously interested in the research of transhumanist technologies, and this is because, again, transhumanism, being part of the ideological narrative of postmodernity, in the economic, is configured as a higher stage of liberal capitalism that will be the base for the emergence of a new market of consumption of human enhancements, which by its nature and characteristics would only be available to the business elites who can afford the investigations and the oligarchies that can afford the human enhancement commodities resulting from this investigations. And this is how the powerful become more powerful and the rich richer, further widening the gap of inequalities, which in the future will not only be social and economic, but also biological (biopower).
On the other hand, in the metaphysical aspect, transhumanism it is configured as a secular religion in the Comtian way, where posthumanity becomes the great subject of exaltation, the posthuman freed from his own biological limitations through directed evolution, and this, transhumanism as a secular religion, was endorsed by the Argentine physicist and epistemologist Mario Bunge, for whom transhumanism is nothing more than a pseudoscience or in his own words “... a kid story, perhaps an underhanded religion” (Bunge, 13.06.2019).
Transcendence in South America against transhumanism
In the nations of South America that struggle to get out of their situation as developing nations (without prejudice of the empowerment of parts of South America that are now part of the BRICS), for their full economic, cultural and geopolitical sovereignty, the threat of transhumanism is seen as distant, however, the few followers that transhumanism has in the South American continent, take advantage of the need of the peoples for greater social and economic development, to import transhumanist ideas under the guise of the need to put more emphasis on research, science and technology, that is, they disguise themselves under the coat of the necessary scientific divulgation for the development of South America, to smuggle their transhumanist ideas, in a clear attitude of hypocritical begging. However, the peoples of South America, not understanding their snobbery, relegate them to something merely anecdotic. And this is because the transcendental values of the Andean peoples, in the case of Peru, of reciprocity and redistribution, both with man and within the nature, are antagonistic to the instrumentalist vision of transhumanism. Other antagonistic visions with transhumanism, such as French archaeofuturism or Russian cosmism, have more compatibility with the ancestral South American thought, that allow us to affirm without fear of any mistake, that Pedro Paulet in the Peruvian case, is the father of what we would call a possible Peruvian archaeofuturism, since the archaic vision of Andean Peru was complemented with heroic futurism in the person of Paulet, something that was latent in the Inca civilization and in its knowledge of megalithic construction irreplicable until today by modern science. Pedro Paulet was a Peruvian engineer, educator and diplomat, and the inventor of the liquid fuel engine (1895) and the first modern rocket propulsion system (1900), research that was necessary to allowed man to travel to the Moon, a fact that was recognized by Wernher Von Braun.
The paradox of postmodern man is in finding a balance between the idea of development and the traditional thought. Show a realistic vision in front of science and technology without this meaning opting for technophobic positions and also for uncritical technophilic positions (such as transhumanism). For us, the idea of development must be comprehensive and balanced. The idea of the cyclical development of ancestral societies. Not the surreptitious misanthropy in transhumanism, fed by the idea of indefinite progress, which hates, without saying it, the common human being, prisoner of his biological weaknesses (therefore ideology very much in line with oligarchic thinking). If front of this, we must oppose the reaffirmation of an authentic love for the original human potentiality as such (proper to the people’s transcendence), that is aware that the idea of modern progress, as denounced by Rousseau (1750), generates materially rich and technically powerful beings, but morally despicable.
For all the above, the peoples of Eurasia and South America must be ready to defend the people´s transcendence against the claim of its liberalization by the post-liberal power structures that have in the World Economic Forum one of its main headquarters.
