Strategic Listening: When Communication Becomes a Performance

Strategic listening is the phenomenon where people “listen” without any real intention of understanding, aiming instead to maintain a superficial interaction that serves their own purposes. In contemporary societies, the pressure to show immediacy and “knowledge” often leads to rushed, pre-packaged responses. However, this superficial communication alienates people and results in an empty exchange of ideas, where genuine understanding is rarely achieved. As Goffman (1959) observes, this need for “projection” and self-affirmation functions as a social “performance” that ultimately reinforces social distance instead of fostering mutual understanding.

Nichols (2009) argues that genuine listening is a fundamental practice for healthy relationships, as it allows us to overcome the obstacles of self-centered perception and truly connect with others. In contrast, those who engage in strategic listening ignore this benefit and are caught in interactions that resemble more of a pretence of dialogue rather than authentic communication.

Many choose to listen strategically, maintaining a distance to avoid commitment or exposure to new ideas. This approach does not go unnoticed: those who practice it often reveal themselves through their mechanical responses and indifference toward the other person. As Hochschild (1983) notes, strategic listening is a form of “emotional labour” that ends up functioning more as manipulation than as a genuine approach, creating relationships that are superficial rather than meaningful.

The phenomenon of strategic listening is rooted in social and psychological pressures. We live in a world where speed and the projection of knowledge have become ultimate values. People feel pressured to respond immediately and without hesitation, fearing they may appear “uninformed” or “slow.” This pressure leads to a superficial approach to listening, where the response is not a product of understanding but a standardized reaction based on preconceived notions and stereotypes. Argyris (1990) observes that this practice actually undermines organizational learning and growth, as it excludes the genuine engagement and critical thinking necessary for progress.

The workplace is one environment where strategic listening has become entrenched, especially in roles such as those of managers. For obvious reasons, managers often need to appear as if they are listening to their employees without necessarily giving full attention or committing to every suggestion. This practice is particularly evident in cases where balance must be maintained and authority or established plans should not be questioned. Hypocritical listening thus becomes a management tool that allows managers to show they take others' opinions into account without threatening decisions or strategic direction. This is a form of control over information and expectations, often serving organizational goals but frequently damaging employee trust. Employees, aware of this practice, end up feeling distanced or losing interest, creating a cycle of lack of genuine communication and mutual understanding.

In contrast to strategic listening, the spiritual dimension of communication can serve as an antidote and a response to this superficial behaviour. Genuine listening is not based merely on simple reactions but on an active willingness to understand others. Nouwen (1981) argues that true listening is an act of humility, allowing us to set our ego aside and engage in an authentic human connection. True listening is an act of offering and understanding that eliminates the need for strategies and self-promotion. The person who listens sincerely has the power to offer their conversation partner the space and time needed to express themselves, thus bringing out their best self. Communication thus becomes a mutual sharing and a spiritual connection that transcends superficial interactions. Humility and a true willingness to understand are, therefore, the only true defences against the hypocrisy of strategic listening and the means to restore authenticity to human interaction.

References

1. Goffman, E. (1959). The Presentation of Self in Everyday Life.
2. Nichols, M. P. (2009). The Lost Art of Listening: How Learning to Listen Can Improve Relationships.
3. Hochschild, A. R. (1983). The Managed Heart: Commercialization of Human Feeling.
4. Argyris, C. (1990). Overcoming Organizational Defenses: Facilitating Organizational Learning.
5. Nouwen, H. J. M. (1981). Reaching Out: The Three Movements of the Spiritual Life.

 

Observational Presence: Knowledge, Understanding, and the Wisdom of Humility

The knowledge of another person, or even of nature, is an art that requires much more than mere observation or assimilation of information. In The Little Prince by Antoine de Saint-Exupéry, a distinctive phrase highlights this essence: “You only understand what you’re willing to tame.” In this phrase, we find an approach that moves away from the idea of possession and views knowledge as an act of acceptance and genuine coexistence. This stance, where one acknowledges their position as a silent witness, opens the way to observational presence—a discreet and sensitive approach to reality that allows for true understanding.

Observational presence, which enables genuine knowledge of the other, is the fundamental principle embodied in the teachings of Orthodox saints such as Saint Paisios, Saint Porphyrios, and Saint Joseph the Hesychast. These saints emphasized humility not merely as a virtue but as the basis for complete understanding and acceptance of others, whether of God or of fellow human beings. Observational presence, as understood by the saints, is not merely silent observation; it is an act of humility, a careful approach without imposition.

This humility establishes the potential for knowing and understanding the Other. Saint Paisios spoke of humility as a necessary means for the clarity of the soul. A humble person can observe others without desiring to “correct” or control them, which is often an obstacle to true knowledge. Observational presence allows us to see clearly because it removes our need to be right, to possess the other, or to influence them. Through this form of “silence,” the Other is accepted as they are, revealing their truths to us with authenticity.

Saint Porphyrios, in turn, emphasized that true love and humility do not aim at any form of dominance over the Other but rather at their selfless understanding and acceptance. He noted that true love is based on inner peace and the absence of arrogance. In this state, the soul is clear, ready to receive the truth of the other without imposing its own images or interpretations. Thus, the humble soul is able to listen to the Other with genuine observational presence, without shaping or “correcting” their way of being.

Saint Joseph the Hesychast offers an even deeper approach to humility, speaking of “kenosis,” the complete and absolute surrender of the Ego, which allows entry into the divine experience. At this level, observational presence takes on an almost mystical character. The person who undergoes kenosis, or who is stripped of personal attachments, becomes open to fully accepting the truth of the Other and gaining a profound awareness of their existence. In this attitude of “non-intervention,” the knowledge of the Other becomes natural and effortless, as it arises from the observer’s deep tranquility.

Observational presence, like humility, also appears in philosophy, where thinkers highlight the importance of absolute acceptance of the Other. Martin Buber, in his book I and Thou, describes a fundamental distinction between the “I-Thou” relationship and the “I-It” relationship. The former is a relationship of true presence, in which one accepts the Other as a complete being without limiting them to the measures of one's own desires or needs. This stance requires humility and a complete rejection of the need to control and manipulate the Other. Observational presence here means precisely this: an open and receptive relationship based not on possession but on respectful coexistence.

Observational presence is also central to the philosophy of Martin Heidegger, who believes that openness to the truth of the world requires a disposition free from domination. Heidegger uses the concept of “un-covering,” where reality emerges on its own, without imposition by the observer. In this approach, humility is expressed as the absolute concession of freedom to the Other. Knowledge is not something that is “controlled,” but something that is accepted. Observational presence, according to Heidegger, thus emerges as the most authentic form of understanding, where one withdraws and allows existence to reveal itself as it is.

In psychology, observational presence has primarily been approached through the concept of empathy and humility as fundamental virtues for building healthy and meaningful relationships. Studies show that humility promotes empathy and openness, removing the pressures of the Ego that often create conflicts in interpersonal relationships. Observational presence allows a person to listen and perceive the Other without projecting their own desires or needs. In this context, humility is a tool that helps the observer avoid arbitrary judgments, cultivating the ability for genuine acceptance.

Observational presence is also well-documented in neuroscience. One of the key mechanisms for understanding the Other is mirror neurons, which activate when we observe the movements or emotions of others, allowing us to feel as though we are experiencing the same thing. This biological process shows that true understanding requires our silent acceptance of the Other’s experiences, as observational presence promotes internal identification without coercion. In this state, the knowledge of the Other comes through their natural expression, allowing authentic understanding of their emotions and behavior.

Observational presence and humility together offer a form of knowledge that does not seek to conquer, correct, or control. In a world where knowledge is often treated as something to be conquered, observational presence offers an alternative way of understanding, more authentic and profound. Instead of trying to impose our perceptions on others, we can accept them as they are, allowing their knowledge to affect us without coercion. This kind of knowledge is at the heart of wisdom and invites us to approach the world with respect, openness, and love.

References

1. Saint Paisios, Logoi, Vol. 2, I.M. Souroti, 1993.
2. Saint Porphyrios, Life and Words, Athens, 2014.
3. Saint Joseph the Hesychast, Letters, Mount Athos, 1997.
4. Buber, Martin, I and Thou, Scribner, 1970.
5. Heidegger, Martin, Being and Time, Harper & Row, 1927.
6. Davis, Don, et al. Humility as a Predictor of Psychological and Social Functioning, Journal of Positive Psychology, 2011.
7. Rizzolatti, Giacomo, & Craighero, Laila, The Mirror-Neuron System, Annual Review of Neuroscience, 2004.

From Cheapness to Truth: The Path to Social Renewal

Modern man finds himself facing a profound existential crisis, one that has arisen due to a gradual departure from the values that have been the foundation of human life and society. In the pursuit of material goods and domination over the natural world, man has lost his inner identity, sinking into a world where virtues such as humility, truth, and inner cultivation have been replaced by superficial success and commercialization. This degradation of fundamental values leads to a broader social crisis, where human relationships, institutions, and social interactions are progressively eroded by consumerism and the worship of material progress.

This crisis is not limited to the loss of individual morality but extends to entire societies suffering from inequality, alienation, and a lack of mutual trust. Man has turned away from the search for the deeper meaning of life, focusing instead on external pleasures and social recognition, often at the expense of his own essence. This loss of meaning lies at the heart of the value crisis, and its restoration is the only way to achieve any meaningful change.

To fully understand the significance of this existential crisis, it is worth reflecting on the thoughts of ancient philosophers. Socrates taught that true wisdom lies in recognizing one's ignorance and introspection, which is the foundation for seeking truth. His famous saying, “I know that I know nothing,” captures the need for constant internal inquiry and self-awareness. This idea, that truth resides within us and requires continual exploration, remains as relevant today as ever.

Plato, on the other hand, developed the theory of Ideas, arguing that the meaning of life and existence is not found in the material world, but in the world of Ideas, where eternal truths dwell. For Plato, the pursuit of truth is a spiritual journey that leads to the understanding of the Good, which is the highest good that defines justice, virtue, and happiness in human life. Aristotle, following a more practical path, emphasized the importance of "the mean," the balance between extremes, as the key to virtue and a meaningful life.

These philosophical insights reveal that the existential crisis is not a new phenomenon, but a constant challenge for man as he seeks to understand his true nature and place in the world. This search for meaning has always been the path to spiritual and moral elevation, which in turn leads to a more just and prosperous society.

The concept of spiritual salvation, as expressed by the saints of Christian tradition, complements this philosophical understanding. Saint John Chrysostom highlighted the value of love and humility as the foundations of spiritual life. True human worth, according to Chrysostom, is not found in external success, but in the ability to love and serve others. This teaching stands in stark contrast to the modern obsession with profit and individual supremacy.

Saint Augustine, with his famous saying "Our heart is restless until it rests in You," expressed the idea that the human soul is destined for something greater than the transient goods of this world. Spiritual union with God is the ultimate answer to the existential search, and only through this relationship can man find true peace and happiness.

Similarly, Saint Seraphim of Sarov taught that the purpose of Christian life is the acquisition of the Holy Spirit, a process that requires spiritual cultivation and inner transformation. The inner transformation that comes from spiritual union with the Divine is the only true salvation that can free man from material chains and superficial living.

In modern philosophical thought, thinkers such as Viktor Frankl and Martin Heidegger have also highlighted the importance of authenticity and the search for meaning in human life. Frankl, a survivor of concentration camps, believed that even in the most tragic circumstances, man can find meaning, and it is this meaning that guides him toward spiritual salvation. For Frankl, life gains value when one seeks to serve something higher than oneself and contribute to the common good.

Heidegger, on the other hand, emphasized that man must return to his authentic nature, recognizing his mortality and accepting responsibility for his existence. Only through this authenticity can man free himself from the social and material chains that imprison him in a world of cheap values and empty promises.

All these thinkers, from the ancient Socrates to modern philosophers and saints, remind us that true salvation does not come from external success or the pursuit of material wealth. It is an internal process of transformation, beginning with the search for meaning and culminating in union with something greater than ourselves. Spiritual salvation is the foundation for any social renewal because only through the recognition of this inner truth can man build societies based on virtue, love, and truth.

Social renewal will not come from external revolutions or technological innovations. It will emerge from the internal revolution of the spirit, the return to the virtues that define human nature, and the search for meaning. The salvation of man is the first step toward the salvation of society, and only through this inner transformation can we hope for a world that truly responds to the needs of the human soul.

References:

1. Saint John Chrysostom, "On Love and Humility," Commentary on Apostle Paul's Letters.
2. Saint Augustine of Hippo, "Confessions," Book I.
3. Saint Seraphim of Sarov, "Teachings on the Holy Spirit."
4. Viktor Frankl, Man’s Search for Meaning, Beacon Press, 2006.
5. Martin Heidegger, Being and Time, Harper Perennial, 2008.

The Cheapened Man

The modern era is characterized by profound changes in how people perceive themselves, their relationships, and their roles in society. In a world dominated by speed and superficial convenience, there is a noticeable decline in the quality of human behaviour and character. The deterioration of authentic relationships, the loss of moral commitment, and the absence of deep thought create a culture of cheapness, where human values and humanity itself are devalued. In this context, the term “cheapness” does not refer to material goods or the market, but to the depth and quality of human relationships and behaviours, phenomena directly linked to the structure of modern society and the formation of individual character.

One of the most prominent aspects of this cheapness is the loss of authenticity. People today spend an excessive amount of time and energy trying to construct a false image of themselves, something particularly evident in the way they present themselves on social media. This constant effort to "appear" as something they are not alienates them from their true selves, undermining personal growth and sincerity in their relationships with others. Authentic relationships, those based on real communication and understanding, are increasingly replaced by superficial interactions. The result is that people become hypocritical, lose a sense of who they truly are, and marginalize the elements that create meaningful, genuine human connections.

This cheapening of character is not only the result of technology and social media but is also closely tied to a broader social culture that promotes easy and instant gratification. People increasingly avoid commitment and responsibility for their actions, as this requires time, effort, and emotional investment. Instead of engaging in deep relationships, they opt for the easier, more superficial choices that demand little effort. This phenomenon can be seen in all aspects of life, from personal relationships to the professional sphere, where integrity and consistency are downgraded and replaced by a mentality of opportunistic self-interest.

The lack of moral commitment is another factor that defines this cheapness of human character. The principles and values that once guided human behaviour within society seem to be receding in favour of individual gain. Moral principles are easily set aside in the pursuit of immediate, short-term benefits. This trend is evident not only in everyday relationships but also in professional environments, where many people act based on calculation rather than moral grounding. The consequence of this trend is the disintegration of social cohesion, as people find it increasingly difficult to trust one another and create deep, meaningful bonds.

The absence of moral commitment is closely tied to the lack of deep thought, another phenomenon observed in modern society. The ability of individuals to reflect on their actions and consider the consequences of those actions has been diminished in the face of a culture that worships speed and ease. The modern person seeks quick and immediate satisfaction without dedicating the time and energy required to understand the deeper implications of their choices. Thought becomes shallow, fragmented, and underdeveloped, resulting in a society that prefers the quick consumption of information over a meaningful understanding and analysis of facts.

Scientific studies have shown that the impact of digital technology and social media on human psychology and behaviour is significant. Continuous exposure to endless streams of information, images, and news has been linked to a deterioration in the ability to concentrate, think critically, and maintain emotional stability. Research in social psychology, such as that by Bauman and Sennett, has highlighted the connection between the superficiality prevalent in our time and the erosion of traditional moral and social values. This cheapness of thought and character creates a society unable to recognize the complexity of social phenomena, choosing the path of oversimplification and superficial reactions.

The restoration of values within the human personality is imperative if we wish to resist the ongoing degradation of human character. Authenticity, moral integrity, and deep thought must return to the forefront as fundamental attributes of a society that seeks to recognize true human worth. Without these essential principles, human relationships and societies as a whole risk sinking into an era where cheapness of character prevails and the authentic human experience is irrevocably lost.

This change will not be easy, and it certainly cannot be achieved immediately. It requires conscious effort and collective commitment to cultivating a new way of thinking and behaving. Each of us must take responsibility for how we live and the values we promote through our actions and choices. The restoration of human dignity and ethical standards in everyday life can be the first step toward a more meaningful and morally sound society.

Bibliography

1. Bauman, Z. (2003). Liquid Love: On the Frailty of Human Bonds. Polity Press.
2. Sennett, R. (2012). Together: The Rituals, Pleasures and Politics of Cooperation. Yale University Press.
3. Turkle, S. (2011). Alone Together: Why We Expect More from Technology and Less from Each Other. Basic Books.

The Japanese 5S Principles for Efficiency and Productivity

Seiri (整理) Sorting
Seiton (整頓) Organizing
Seiso (清掃) Cleaning
Seiketsu (清潔) Standardizing
Shitsuke (躾) Discipline

The 5S methodology was developed in Japan, primarily through Toyota's production system, and has emerged as one of the core pillars of workplace organization. Although initially designed to improve efficiency in the industrial sector, its application has expanded to various other fields, from office management to everyday home organization. The goal of the 5S methodology (which stands for "Seiri", "Seiton", "Seiso", "Seiketsu", and "Shitsuke") is to create a clean, orderly, and manageable environment that facilitates the daily flow of work, reduces errors, and enhances productivity. This approach, based on the principles of sorting, organizing, cleaning, standardizing, and discipline, is not merely a practice of spatial organization but a framework for improving overall efficiency and workplace culture.

Sorting (Seiri) involves removing unnecessary items and maintaining a clean, organized space, significantly contributing to increased productivity. Research in cognitive psychology shows that clutter and space overload can negatively affect concentration and performance. For instance, a study by Vohs, Redden, and Rahinel (2013) found that cluttered spaces can negatively impact a person's ability to make conventional choices, while organized spaces promote concentration and productive work. This connection between cleanliness and psychological state is further supported by studies like that of Akinola and colleagues (2017), which showed that a clean and orderly work environment reduces stress levels and enhances employee performance.

Organizing (Seiton) refers to arranging necessary tools and materials so that they are easily accessible, reducing wasted time and confusion during work. The principle of standardization (Seiketsu) is also crucial, ensuring consistency and quality in the work process. Standardization involves not only establishing rules and procedures but also automating their application. According to Liker (2004), the standardization of processes is the foundation of continuous improvement (kaizen), which is essential for sustained progress in any work environment. This approach ties directly to the theory of cognitive load (Sweller, 1988), which posits that simplifying and organizing information reduces mental strain and allows for better resource management during work. The fewer unnecessary objects and information there are in a space, the more the brain can focus on essential and critical tasks.

Cleaning (Seiso) is necessary not only for safety but also for maintaining concentration and the psychological well-being of employees. The long-term success of the 5S method relies on discipline (Shitsuke) and the continuous application of its principles. This is not about short-term application but about integrating the method into the daily work culture. Organizations that adopt and support the continuous adherence to 5S principles create an environment that encourages ongoing improvement and the automation of best practices. This mindset is fundamental to the kaizen culture, as presented by Imai (1986), where continuous improvement is an endless process that maintains organization and efficiency at high levels.

From a scientific perspective, the 5S methodology can also be explained based on cognitive economy theory. A clean and organized environment facilitates an individual's mental function by reducing the need to spend time and energy searching for tools or information. Order and organization, as shown by the studies of Feng, Spence, and Pratt (2009), enhance cognitive ease and focus, leading to faster information processing and better performance in cognitively demanding tasks.

In summary, the 5S method offers a holistic approach to increasing efficiency and productivity through the organization of the workspace and the reduction of cognitive load. The fundamental principles of sorting (Seiri), organizing (Seiton), cleaning (Seiso), standardizing (Seiketsu), and discipline (Shitsuke), while simple in their application, are deeply rooted in the theory of workplace psychology and cognitive science, making it a powerful tool for continuous improvement in any environment.

Bibliography:

1. Akinola, M., Page-Gould, E., Mehta, P. H., & Lu, J. G. (2017). The role of stress in the relationship between work environment and employee performance. Journal of Occupational Health Psychology, 22(2), 234-245.
2. Feng, C., Spence, I., & Pratt, J. (2009). Maintaining visual attention across different environments. Psychological Science, 20(4), 476-483.
3. Imai, M. (1986). Kaizen: The Key to Japan’s Competitive Success. McGraw-Hill.
4. Liker, J. K. (2004). The Toyota Way: 14 Management Principles from the World’s Greatest Manufacturer. McGraw-Hill.
5. Sweller, J. (1988). Cognitive load during problem solving: Effects on learning. Cognitive Science, 12(2), 257-285.
6. Vohs, K. D., Redden, J. P., & Rahinel, R. (2013). Physical order produces healthy choices, generosity, and conventionality, whereas disorder produces creativity. Psychological Science, 24(9), 1860-1867.

Racism Without Racists - Structural Biases

Racism without racists, or structural biases, suggests that racial and social inequalities persist even without the active support of individuals. Institutions and social structures, through invisible mechanisms such as recruitment processes and promotion policies, sustain biases that systematically disadvantage minority groups. These biases are structural and embedded in the processes of the labour market, even when individuals involved do not consciously hold racist views.

According to Pierre Bourdieu, cultural and social capital are key factors in understanding inequality. Individuals with rich cultural capital—knowledge, skills, and cultural references—have greater chances of professional advancement. Conversely, minorities often lack access to such capital, creating a cycle of social and economic inequality. Employers, often unconsciously, tend to favor candidates with similar cultural traits to their own, exacerbating the divide.

John Rawls' theory of justice (1971) provides a significant framework for understanding how inequalities can be reduced through fair institutional policies. Rawls argues that institutions should be structured in a way that benefits the least advantaged. In the context of the labour market, this means that institutional policies must ensure equal access to opportunities, regardless of a person's social or cultural background. Anthony Giddens, in Modernity and Self-Identity (1991), highlights how traditional forms of power have evolved into more fluid social structures; however, the labour market remains an arena where social inequalities are stark, mainly due to the social and cultural origins of workers.

Empirical studies have proven the existence of these inequalities in the labour market. In their study, Bertrand and Mullainathan (2004) demonstrated that individuals with "white" names are 50% more likely to be called for an interview compared to individuals with "black" names, even when their qualifications are identical. This reveals deep-rooted biases in recruitment processes, even in a seemingly "neutral" labour market.

The work of Devah Pager reinforces this analysis by demonstrating the impact of a criminal record on access to the labour market. Employers were less willing to hire candidates with criminal records, with minorities being more affected. These findings reveal how institutional processes reinforce social discrimination, regardless of individual intentions.

Bonilla-Silva (2003) and Barbara Reskin (2000) further explore how institutional structures perpetuate discrimination through unconscious biases in hiring and promotion. Bonilla-Silva introduces the concept of "colour-blind racism," where institutions appear neutral but actually reproduce racial inequalities. Reskin, on the other hand, investigates the "proximate" causes of employment discrimination, such as hiring bias, where employers tend to select candidates with similar social characteristics to their own.

Statistical analysis shows that minorities continue to face higher unemployment rates, lower wages, and fewer opportunities for advancement, even when their qualifications match those of the majority. These inequalities stem from institutional practices and social stereotypes that, though invisible, significantly affect the distribution of labour and social mobility.

Bonilla-Silva (2003) describes the existence of "colour-blind racism," where institutions seem neutral but, in reality, maintain racial inequalities through invisible social structures. This type of racism is particularly dangerous as it is embedded in the foundations of social relations and the labour market without being overtly visible.

These theories and empirical studies reveal the systemic nature of structural biases and how they reinforce racism in a society that superficially rejects it. Addressing these challenges requires institutional reforms aimed at eliminating unconscious biases and ensuring equal opportunities for all, regardless of social or cultural capital.

Bibliography:

1. Bourdieu, Pierre. Distinction: A Social Critique of the Judgement of Taste. Routledge, 1984.
2. Rawls, John. A Theory of Justice. Harvard University Press, 1971.
3. Giddens, Anthony. Modernity and Self-Identity: Self and Society in the Late Modern Age. Polity Press, 1991.
4. Beck, Ulrich. Risk Society: Towards a New Modernity. SAGE Publications, 1992.
5. Bertrand, Marianne, and Sendhil Mullainathan. "Are Emily and Greg More Employable than Lakisha and Jamal? A Field Experiment on Labor Market Discrimination." American Economic Review, vol. 94, no. 4, 2004, pp. 991–1013.
6. Bonilla-Silva, Eduardo. Racism Without Racists: Color-Blind Racism and the Persistence of Racial Inequality in the United States. Rowman & Littlefield, 2003.
7. Pager, Devah. "The Mark of a Criminal Record." American Journal of Sociology, vol. 108, no. 5, 2003, pp. 937-975.
8. Reskin, Barbara F. "The Proximate Causes of Employment Discrimination." Contemporary Sociology, vol. 29, no. 2, 2000, pp. 319-328.

When you gaze into the abyss

Friedrich Nietzsche's phrase, "When you gaze into the abyss, be careful, for the abyss gazes back into you," from his work Beyond Good and Evil, expresses a profound existential truth about the human experience. The abyss here is not merely a metaphor for darkness or evil, but for the unknown, chaos, and the absence of inherent meaning in the world. When people explore these dark aspects of life, whether within themselves or in the world around them, they risk losing themselves, as this chaos can deeply influence and change them.

This concept of the abyss is closely tied to the search for meaning, one of the most fundamental human goals, as various schools of thought suggest. For existentialist philosophers such as Jean-Paul Sartre and Albert Camus, life has no inherent meaning. Existence is random, and humans must create their own meaning through their choices and actions. Camus describes life as absurd, as there is no guaranteed answer to the questions we pose about our existence. The search for meaning is a personal process of resisting the absurd. Nietzsche's phrase indicates that as people seek meaning in their lives, they may encounter chaos and the unknown, and this confrontation can lead to existential angst and identity crises.

Depth psychology, particularly through Carl Jung, interprets the abyss and the search for meaning through the relationship with the unconscious. For Jung, the path to self-knowledge and wholeness, which he called "individuation", involves confronting the dark aspects of ourselves, which he termed the "shadow." The shadow contains all the negative and repressed elements of the personality that we suppress. To gaze into the abyss, according to Jung, is to acknowledge and engage with these dark elements of the self. However, this process carries risks, as there is the fear of being overwhelmed by these dark elements if there is no self-awareness and consciousness.

Viktor Frankl's theory of logotherapy offers a different approach to the search for meaning. Frankl, who survived concentration camps, believed that the search for meaning is the primary driving force in human life, even in the most difficult circumstances. While Nietzsche warns of the danger of the abyss gazing back, meaning being consumed by chaos, Frankl sees the search for meaning as the answer to this sense of existential void. For Frankl, even in absolute despair, finding a personal purpose can give life meaning and protect the individual from despair.

More recent developments in psychology enrich these ideas. Positive psychology, developed in the 1990s by Martin Seligman, redefines the search for meaning as one of the key pillars of human well-being. Seligman's PERMA model, which includes positive emotional experience, relationships, achievement, engagement, and meaning, suggests that meaning is an integral part of happiness and mental well-being. Modern positive psychology, in contrast to more classical philosophical theories like those of Nietzsche and Sartre, focuses not so much on confronting chaos but on cultivating positive experiences that enhance a sense of meaning.

At the same time, existential therapy, as developed by Irvin Yalom, offers a more modern psychological approach. Yalom points out that people often confront four basic existential issues: death, freedom, isolation, and the absence of meaning. Like Nietzsche, Yalom emphasizes that the search for meaning is a personal process that can provoke anxiety but is also a source of existential growth. To gaze into the abyss means to confront the reality of mortality and the absence of absolute meaning, but this realization can strengthen personal responsibility and the need to create one's own purpose in life.

Contemporary neuroscience now supports the idea that the search for meaning is not merely a philosophical or psychological process but also has biological foundations. Research shows that specific neural networks, such as the default mode network, activate when people think about themselves and their place in the world. The presence of meaning and purpose is linked to the coherence of these neural circuits, while the absence of meaning has been associated with increased levels of anxiety and depression. These findings suggest that the search for meaning may be a biological need that enhances mental well-being.

Finally, modern social psychology adds another dimension to the search for meaning, suggesting that social relationships play a central role. According to social identity theory, people find meaning through belonging to groups and identifying with collective goals. Isolation and a lack of social connection, which can be seen as a form of abyss, often lead to a sense of meaninglessness. Strong social relationships, on the other hand, not only enhance the sense of meaning but also mental resilience.

In conclusion, the search for meaning can be seen as a multidimensional process, where Nietzsche's philosophical approach to the abyss is complemented by modern psychological and biological theories. Whether through Jung's psychoanalytic theory, Frankl's logotherapy, Yalom's existential therapy, or Seligman's positive psychology, meaning in life remains one of the most fundamental human goals. However, Nietzsche's warning remains timeless: to gaze into the abyss carries risks, as one may be confronted with chaos or despair. Yet, the potential to create meaning is what can protect humans from being consumed by the abyss, offering them a sense of purpose and well-being.

References:

1. Seligman, M. E. P. (2011). Flourish: A Visionary New Understanding of Happiness and Well-being. Free Press.
2. Yalom, I. D. (1980). Existential Psychotherapy. Basic Books.
3. Raichle, M. E. (2015). The Brain’s Default Mode Network. Annual Review of Neuroscience, 38, 433–447.
4. Haslam, S. A., Reicher, S. D., & Platow, M. J. (2010). The New Psychology of Leadership: Identity, Influence, and Power. Psychology Press.
5. Nietzsche, F. (1886). Beyond Good and Evil.

The Double Frying of the Potato: From Colonial Exploitation to Extremism

Colonialism has been one of the most powerful and destructive forces in global history, with long-lasting consequences that continue to impact modern societies today. During the 19th and 20th centuries, colonial powers expanded their influence by systematically exploiting the natural and human resources of the regions they conquered. These practices devastated local economies, created social inequalities, and established enduring relationships of dependency that continue to shape living conditions in many parts of the world.

Exploitation during the colonial period was not limited to the seizure of land and resources. It also involved stripping local populations of their autonomy and subjecting them to regimes that operated for the benefit of the colonizers. For instance, the extraction of agricultural and mineral resources in the colonies was accompanied by policies ensuring that local populations remained economically dependent and politically powerless (Acemoglu, Johnson, & Robinson, 2001). These policies shaped the economic and social structures in former colonies, leading to chronic conditions of poverty, inequality, and dependence.

Although colonial empires officially ended in the 20th century, the social and economic consequences of these practices remain pronounced. Many of the formerly colonized populations seek better life opportunities by migrating to wealthier countries, which are often the former colonial powers. However, the hope for a fresh start often turns into disappointment, as these migrants face new forms of exploitation and marginalization in their host societies.

Despite the existence of modern legal frameworks promoting equality and protecting human rights, the reality for many migrants is quite different. Host societies may enact laws that recognize equal rights for all, but deeply rooted prejudices and social inertia often lead to discriminatory practices and unequal treatment. Migrants often end up in low-paying jobs, with limited access to social services and restricted rights, while being targeted by racist behaviors and stereotypes (Kymlicka, 2015).

These societies, despite having progressive laws, have not fully managed to overcome their colonial legacies. The lag in aligning social realities with legal changes creates a gap where inequality and exploitation continue to thrive. Research shows that the failure to integrate migrants is linked to this disparity between legal principles and social practices (Joppke, 2004). Migrants often face walls of social exclusion that are reinforced by deeply rooted social prejudices and a slow process of cultural integration.

This failure of integration and the ongoing exploitation represent the "second frying" in our metaphor. Migrants, who have already experienced exploitation and oppression in their countries of origin, seek a new path to prosperity, only to find themselves trapped in similar conditions of exploitation in host societies. The frustration and sense of injustice that arise from these experiences can lead to extreme behaviors and views, as migrants seek ways to express their opposition to a system that excludes them (Gurr, 1970).

The literature suggests that feelings of exclusion and social injustice enhance the tendency toward radicalization and extremism. As Roy (2017) argues, young migrants who experience continuous discrimination and social exclusion are at greater risk of turning to extremist groups that offer a sense of purpose and community, responding to experiences of alienation and oppression. Sageman (2004) also notes that joining extremist groups can be seen as a way to assert dignity and justice when host societies fail to provide equal opportunities and fair treatment.

To address these challenges, it is crucial to recognize the depth of historical exploitation and the contemporary forms of injustice experienced by migrants. The inability of societies to fully align with progressive legal principles and eliminate systemic inequalities has serious consequences for social cohesion and security. A meaningful approach must include the implementation of policies that not only recognize the rights of migrants but also ensure their full and genuine integration into host societies.

The "double frying" of exploitation—from colonialism in the countries of origin to marginalization in the host countries—exacerbates inequalities and strengthens the potential for extremist responses. A more holistic and just approach is needed to address these roots of injustice, promoting peace and security in a world that respects the rights and dignity of all people.

References:

1. Acemoglu, D., Johnson, S., & Robinson, J. A. (2001). The Colonial Origins of Comparative Development: An Empirical Investigation. American Economic Review, 91(5), 1369-1401.
2. Gurr, T. R. (1970). Why Men Rebel. Princeton University Press.
3. Castles, S., & Miller, M. J. (2009). The Age of Migration: International Population Movements in the Modern World. Palgrave Macmillan.
4. Joppke, C. (2004). The Retreat of Multiculturalism in the Liberal State: Theory and Policy. The British Journal of Sociology, 55(2), 237-257.
5. Roy, O. (2017). Jihad and Death: The Global Appeal of Islamic State. Hurst.
6. Sageman, M. (2004). Understanding Terror Networks. University of Pennsylvania Press.
7. Kymlicka, W. (2015). Multicultural Citizenship: A Liberal Theory of Minority Rights. Oxford University Press.

The Clash of Civilizations Theory: A Tool for Imperialist Justification?

The "Clash of Civilizations" theory, presented by Samuel Huntington in 1993, has been one of the most debated and controversial theories in international relations during the post-Cold War era. According to Huntington, future conflicts will not be defined by ideological or economic differences but primarily by cultural and religious ones. He argued that civilizations, which are shaped by history, language, religion, and customs, would become the new primary units of conflict in a world where nation-states and ideologies are no longer the central points of reference in the global order.

 

Although this theory has been and continues to be popular in some circles within the academic community and politics, it has faced intense criticism from other scholars and analysts. One of the main critiques is that the "Clash of Civilizations" theory can be used as an ideological tool that justifies modern forms of imperialism and exploitation, masking the deeper economic and political causes of international conflicts.

Focusing on cultural differences may divert attention from the real causes of conflicts, such as economic inequalities, access to natural resources, and the global distribution of power. This argument emphasizes that conflicts are rarely the result of cultural differences alone but rather complex processes influenced by political, economic, social, and historical interests. For example, the wars in the Middle East, such as the invasion of Iraq in 2003, have often been portrayed as inevitable due to cultural or religious differences. Still, many analysts point out that these conflicts were more about the control of energy resources and the geopolitical strategies of great powers (Johnson, 2007; Stokes & Raphael, 2010).

Moreover, Huntington’s theory might reinforce the idea that Western civilization is the universal or superior form of culture, which must be imposed or promoted in other societies. This perception can justify cultural and political interventions, such as those in the Middle East and other regions, under the pretext of spreading democracy and freedom, which often turn out to be forms of modern imperialism (Mamdani, 2004).

The categorization of civilizations into large geographic or religious groups also ignores the internal diversity and interaction between civilizations, as well as their historical cooperation and coexistence. For example, Islamic culture is not a monolithic entity but includes a vast array of traditions and historical differences that are not considered in Huntington’s theory. Critics of Huntington’s theory also highlight the historical cooperation between different civilizations, such as the coexistence of Muslims, Christians, and Jews in Andalusia, or the long period of peaceful coexistence between Christians and Muslims in the Ottoman Empire (Said, 2001; Lewis, 1995).

According to some, this theory could also create a climate of fear and insecurity, enhancing discrimination and xenophobia. The emphasis on conflict might strengthen the perception that differences are threats, leading to increased defense spending and restrictions on individual rights and freedoms in the name of cultural protection (Brown, 2014).

Finally, the use of the "Clash of Civilizations" theory may conceal the continuation of neo-colonial practices, where developed countries maintain and reinforce the dependence and control of developing countries through economic, political, and military influence. The emphasis on cultural conflicts can act as a veil that hides these economic and political dynamics, promoting a narrative that perpetuates inequality and exploitation (Grovogui, 2002).

In this context, Huntington’s theory can be seen not only as an interpretation of international politics but also as an ideological construct that can be used to justify intervention and control under the guise of cultural defense or superiority. Rather than offering a neutral analysis of the international order, it can function as a tool serving specific political and economic interests, maintaining existing inequalities and power structures.

References

1. Brown, C. (2014). Understanding International Relations. Palgrave Macmillan.
2. Grovogui, S. (2002). Sovereigns, Quasi Sovereigns, and Africans: Race and Self-Determination in International Law. University of Minnesota Press.
3. Johnson, C. (2007). Nemesis: The Last Days of the American Republic. Metropolitan Books.
4. Lewis, B. (1995). The Middle East: A Brief History of the Last 2,000 Years. Scribner.
5. Mamdani, M. (2004). Good Muslim, Bad Muslim: America, the Cold War, and the Roots of Terror. Pantheon.
6. Said, E. W. (2001). Orientalism. Penguin Books.
7. Stokes, D., & Raphael, S. (2010). Global Energy Security and American Hegemony. JHU Press.

In the Beginning Was the Word: The Origin of the Universe and Living Creation

The phrase "Ἐν ἀρχῇ ἦν ὁ Λόγος" ("In the beginning was the Word") from the Gospel of John expresses a fundamental principle of Christian theology, especially within the Orthodox tradition. It signifies the eternal existence and creative power of the Logos, who is identified with Christ. The Logos is considered the divine principle through which God creates and sustains the universe. This perspective not only provides a profound understanding of the nature of the world but also opens the way for discussing the relationship between God, humanity, and creation.

Orthodox theology teaches that God is not only the creator of the universe but also its constant sustainer. Creation is not merely the result of an initial act but an ongoing process supported by divine energy (action). This view suggests that the world is neither static nor constrained by rigid rules. On the contrary, it is a living and dynamic expression of divine will, encompassing freedom, evolution, and the potential for renewal and change.

According to this tradition, the creation of humanity is one of God’s most remarkable and unfathomable acts. Humanity was created in the image and likeness of God, which means possessing reason, freedom, and the ability to love and create. This being in the image of God gives humans the potential to become like God by grace. This process, known as theosis, invites humans to partake in divine life and be transformed through grace and relationship with God. This does not mean that a person becomes God in essence but that they can partake in divine energies.

The theological view of creation and theosis underscores that the universe and life are not static or limited. They encompass freedom, potential for transformation, and continuous development. Humans are called to cooperate with divine grace, to transform themselves and the world, reflecting the model of Christ. This approach emphasizes the relationship between humans and God and the continuous pursuit of spiritual growth and love.

On the other hand, scientific research and the understanding of natural laws also provide a valuable framework for exploring the universe. Modern science, through physics and cosmology, offers significant insights into how the world works and the fundamental principles governing it. The Big Bang theory, for example, shows us that the universe is not static but expanding and evolving, indicating a process of creation that is continuous and dynamic.

Quantum physics, with its principle of uncertainty and quantum interactions, suggests that reality contains inherent uncertainty and dynamism. This hints at the idea that creation is not merely the result of predetermined laws but also includes elements of freedom and innovation. These scientific discoveries align with the Orthodox theological approach, which sees creation as a living process full of change and possibilities.

However, Orthodox theology offers a deeper understanding of the significance of scientific research. While the exploration of natural laws and understanding the universe is important and contributes to the progress of human knowledge, it should not be regarded as the ultimate purpose of our existence. An attachment to scientific knowledge as the most essential aspect of human life can lead to disorientation, diverting humanity from more fundamental issues such as love, spiritual quest, and relationship with God.

Thus, science is an important tool for understanding creation, but it must be integrated into a broader perspective that also includes the spiritual dimension of human existence. Orthodox theology teaches that knowledge and understanding of the world are important, but the true purpose of life is union with God and participation in divine life. Scientific knowledge can enhance this understanding but cannot replace it.

In contemporary thought, ideas such as the simulation hypothesis, which suggests that the universe could be a kind of computational simulation, raise interesting philosophical questions about the nature of reality. If the universe is indeed a simulation, then it might be the result of the creation of a higher being or civilization. While this theory is not theological in the traditional sense, it raises similar questions about creation and the possibility of a creator.

Combining these scientific and theological approaches, we can understand that the universe is not just a space of physical laws and processes but also a living, dynamic creation filled with meaning and purpose. Orthodox theology calls us to see the universe as an expression of divine will and love and humanity as participants in this divine creation, inviting them to evolve spiritually and transform themselves and the world through grace and divine relationship.

The quest for knowledge and understanding of the world is a noble endeavour, but it should not replace the spiritual quest and relationship with God. True evolution includes both the understanding of the physical world and the spiritual development towards union with God. Only with this balance can we fully comprehend human existence and the universe as God’s creation.

References

1. Bostrom, Nick. "Are You Living in a Computer Simulation?" Philosophical Quarterly, vol. 53, no. 211, 2003, pp. 243-255.
2. Descartes, René. Meditations on First Philosophy. 1641.
3. Hawking, Stephen, and Leonard Mlodinow. The Grand Design. Bantam Books, 2010.
4. Penrose, Roger. The Emperor's New Mind: Concerning Computers, Minds, and the Laws of Physics. Oxford University Press, 1989.
5. Tegmark, Max. Our Mathematical Universe: My Quest for the Ultimate Nature of Reality. Knopf, 2014.
6. Tipler, Frank J. The Physics of Immortality: Modern Cosmology, God, and the Resurrection of the Dead. Doubleday, 1994.
7. Άγιος Μάξιμος ο Ομολογητής. Περί Αγάπης.
   (Saint Maximus the Confessor. On Love.)
   
8. Άγιος Γρηγόριος ο Παλαμάς. Υπέρ των Ιερών Ησυχαστών.
   (Saint Gregory Palamas. In Defense of the Holy Hesychasts.)
   
9. Ιωάννης Ρωμανίδης. Το Προπατορικό Αμάρτημα. Έκδοση Ορθόδοξος Κυψέλη, 2004.
   (John Romanides. The Ancestral Sin. Orthodox Kypseli, 2004.

The Construction of Material Reality by the Human Brain

The concept of material reality, as we perceive it, has a long history in both philosophy and science. Essentially, the idea that material reality may be a construction of the human brain raises fundamental questions about the nature of existence, consciousness, and the interaction between humans and the world. At the heart of these discussions lie scientific experiments and theories that challenge the objective existence of matter and suggest that the reality we experience is the result of mental processes.

One of the most well-known experiments that questioned the traditional understanding of matter is the double-slit experiment, initially conducted by Thomas Young in 1801 and later adapted to investigate quantum phenomena. The experiment demonstrated that when particles like electrons or photons pass through two slits without being observed, they create an interference pattern, akin to waves, indicating that they do not behave as distinct particles. However, when the path of the particle is observed, this pattern disappears, and the particle behaves like a small, discrete particle. This result suggests that observation, i.e., the act of human consciousness, can influence the behaviour of matter, challenging the idea that there is an objective, observation-independent reality.

Werner Heisenberg's uncertainty principle further adds weight to this challenge. According to this principle, at the quantum level, we cannot simultaneously know both the position and momentum of a particle with precision. This idea undermines the notion of a fully determined reality and suggests that the very nature of reality is not fully determined until it is observed. In other words, reality is not a fixed, objective entity but a dynamic process that depends on interaction with the observer.

Beyond quantum physics, the holographic universe theory proposed by physicist David Bohm and neuroscientist Karl Pribram offers a radical perspective on reality. According to this theory, our brain may function like a hologram, creating a three-dimensional image of reality based on information distributed throughout the universe. This view suggests that reality, as we experience it, is a construction of our brain, a projection based on information from a deeper level of reality that is non-local and beyond our direct perception.

The philosophical approach of Idealism, as expressed in the works of George Berkeley, reinforces the idea that matter does not exist independently of human perception. For Berkeley, the existence of an object consists in its being perceived by someone. This means that matter, rather than existing independently of the observer, is inextricably linked to human consciousness and perception. Idealism, therefore, proposes that what we perceive as material reality is essentially a mental construct, not something that exists independently of us.

Moreover, quantum entanglement, a phenomenon where two or more particles remain interconnected so that the state of one affects the state of the other, regardless of the distance between them, suggests that reality is non-local. This means that information can be transmitted instantaneously between particles, defying conventional notions of space and time. This non-locality challenges the concept of a fixed, objective reality and opens the door to interpretations where reality is a more complex and interconnected structure, potentially dependent on consciousness and observation.

The Multiverse Theory proposes that there are infinite parallel universes, each with its own unique reality. Although this theory has not been scientifically proven, it raises the possibility that the reality as we know it may be only one of many alternative versions. If multiple universes do indeed exist, this would mean that material reality is not unique or absolute but one of many possibilities that may exist simultaneously on different levels of existence.

Finally, the Simulation Hypothesis, proposed by philosopher Nick Bostrom, has sparked intense debate regarding the nature of reality. According to this hypothesis, it is possible that the reality we experience is nothing more than a simulation created by a superior intelligence or civilization. If this theory is correct, then the material reality we experience is not the "real" reality but an artificial construction, a simulation controlled by factors beyond our perception.

These theories and experiments not only offer new perspectives on the understanding of matter and reality but also challenge our traditional perception of the world around us. Material reality, as we experience it, may be a dynamic and adaptive construction that depends on our interaction with consciousness. This approach opens new avenues for understanding the nature of existence, consciousness, and how humans experience the world.

The discussion surrounding these ideas is vibrant and constantly evolving, as new discoveries and theories continue to challenge our understanding of what reality is and how consciousness plays a central role in shaping this reality.

References

1. Feynman, R.P. The Character of Physical Law. MIT Press, 1967.
2. Heisenberg, W. Physics and Philosophy: The Revolution in Modern Science. Harper, 1958.
3. Bohm, D. Wholeness and the Implicate Order. Routledge, 1980.
4. Berkeley, G. A Treatise Concerning the Principles of Human Knowledge. Oxford University Press, 1734.
5. Bostrom, N. "Are You Living in a Computer Simulation?" Philosophical Quarterly, 2003.

Ethical Dilemmas and Autonomy in Artificial Intelligence: Who Bears the Responsibility?

Artificial intelligence (AI) has made a powerful entry into every aspect of our daily lives, offering solutions and opportunities that were previously unimaginable. From autonomous vehicles and diagnostic systems in medicine to financial markets, AI has the potential to transform the way we live and work. However, this technology raises a series of ethical dilemmas, especially when it comes to its autonomy and the allocation of responsibility in case something goes wrong.

The autonomy that AI offers allows systems to make decisions without human intervention, but this autonomy also raises serious concerns. One of the most critical issues is the protection of individual rights. Decision-making by autonomous systems without the explicit consent of the individuals involved can lead to violations of privacy and human rights. For instance, facial recognition systems used by law enforcement have sparked concerns about the surveillance and control of citizens without their consent. When such technologies are used in violation of individual rights, who is responsible?

Additionally, algorithmic bias represents another significant ethical issue. AI systems are trained on data that may contain biases, leading to these biases being embedded in the decisions made by autonomous systems. This is particularly troubling in areas such as criminal justice, where AI is used to predict the risk of recidivism or to issue sentences. When an AI system makes decisions that are biased against specific social groups, who bears responsibility for the consequences?

AI is not merely a technology but a decision-making agent. Autonomous systems are often called upon to choose between different ethical values, such as safety, privacy, and justice. Managing these value conflicts is extremely difficult, and AI systems often make decisions that humans would find highly problematic. Scenarios like the "trolley problem," where an autonomous vehicle must choose whether to sacrifice the passenger to save more pedestrians, are classic examples of these ethical challenges. The developers of these systems are responsible for embedding the appropriate ethical principles, but who decides which principles are the correct ones?

An even larger problem is the "black box" phenomenon, where AI systems operate in ways that even their creators cannot fully understand. This creates serious issues of transparency and trust. When an AI system makes a decision that negatively impacts a person, but we cannot explain how or why that decision was made, how can we assign responsibility? Transparency and the ability to audit AI systems are essential to ensuring accountability.

Regulating AI is one of the greatest challenges facing legislators worldwide. Without appropriate regulatory frameworks, the risks associated with AI will continue to grow. Some international organizations, like the European Union, have started developing regulations to ensure the safety, transparency, and accountability of AI systems. At the same time, international cooperation is crucial to develop common standards, given that AI is global and not confined by borders.

Finally, it is essential to invest in the education and awareness of professionals involved in the development and use of AI systems. Ethics in AI should not remain merely a theoretical issue but should be a central part of the education and practice of those involved. This requires a multidisciplinary approach, combining knowledge from computer science, philosophy, law, and sociology, to ensure that AI systems are developed in a way that considers their ethical implications.

In summary, the autonomy of artificial intelligence offers tremendous possibilities, but it also brings to light a series of complex ethical dilemmas that must be addressed with seriousness. Responsibility for the decisions made by autonomous AI systems must be clearly assigned, and this requires the collaboration of legislators, developers, businesses, and society as a whole. Transparency, education, and proper regulation are essential elements to ensure that AI is used in ways that promote the common good and minimize risks. In a world where AI is becoming increasingly powerful, it is crucial to remain informed and maintain a critical stance toward the ethical challenges it brings.

References:

1. Bostrom, N., & Yudkowsky, E. (2014). The ethics of artificial intelligence. In The Cambridge Handbook of Artificial Intelligence (pp. 316-334). Cambridge University Press.
2. Dastin, J. (2018). Amazon scraps secret AI recruiting tool that showed bias against women. Reuters.
3. Floridi, L., & Cowls, J. (2019). A Unified Framework of Five Principles for AI in Society. Harvard Data Science Review, 1(1).
4. Mittelstadt, B. D., Allo, P., Taddeo, M., Wachter, S., & Floridi, L. (2016). The ethics of algorithms: Mapping the debate. Big Data & Society, 3(2).
5. Wachter, S., Mittelstadt, B., & Floridi, L. (2017). Why a right to explanation of automated decision-making does not exist in the General Data Protection Regulation. International Data Privacy Law, 7(2), 76-99.

Theosis - The Purpose of Human Life

The search for the purpose of life has preoccupied humanity for millennia. In the Orthodox Christian tradition, the answer to this question is clear and deeply theological: the purpose of human life is theosis, which means union with God. This concept goes beyond mere moral improvements or material pursuits and offers a higher understanding of human destiny. Orthodoxy, through the writings of the Fathers and its contemporary theologians, guides us on this lofty spiritual journey.

Saint Gregory the Theologian, in one of his well-known writings, notably states that man is a "living being being deified," that is, a living being destined to become god by grace. This theological position is also reiterated by Saint Maximus the Confessor, who emphasizes that theosis is the highest calling of man, which cannot be achieved through human effort alone, but through divine grace and human cooperation.

Theosis, as taught by the Orthodox Church, is not a theoretical idea but a real process through which man partakes of the divine nature, without becoming identical to God in His essence. This union is possible only through God's grace and through the incarnation of Jesus Christ. God became man so that man might become god by grace. This transcendent reality is revealed to us in the person of Christ, who brought about the incarnation and opened the path to theosis for every human being. Archimandrite George, in his work Theosis as the Purpose of Human Life, explains that without this divine intervention, man, given over to sin and the fall, could not achieve union with God.

Metropolitan Hierotheos Vlachos, in one of his most significant contemporary theological works, emphasizes that theosis is not only the purpose of human life but also the essence of Orthodox spirituality. For Metropolitan Hierotheos, theosis is the return of man to his original glory, which he had before the fall. He points out that this union with God is not merely a moral improvement, but the complete regeneration of man, made possible through the Sacraments of the Church and spiritual exercise.

The Church, as the Body of Christ, is the place where this journey toward theosis is fulfilled. Through the Sacraments, such as Baptism, Chrismation, and especially the Divine Eucharist, the believer is incorporated into the Body of Christ and receives the divine grace necessary for his spiritual journey. This participation is not merely a formal act but the essence of the believer's life, which regenerates him and makes him "god by grace." As highlighted in Archimandrite George's work, the Church is the only path that leads to theosis, and departure from it means the loss of the source of divine grace.

Saint Symeon the New Theologian, one of the most important theologians of the Middle Ages, emphasized the necessity of a personal relationship with God to achieve theosis. Theosis, he notes, is not achieved through mere moral improvement, but through the experiential knowledge of God, offered to the believer through prayer and the sacraments of the Church.

Therefore, theosis is not merely a moral perfection. Moral improvement is important, but it is not the ultimate purpose of human life. The true purpose transcends morality and is found in the complete union with God. This purpose cannot be achieved by human efforts alone; it requires the continuous help and grace of God, which is provided through the Church. Man was not created simply to live a good and virtuous life in this world but to become a participant in divine life, to become god by grace. Without this direction, man loses his true destiny and remains unfulfilled, no matter how much he tries to fill his life with other activities or pleasures.

The journey toward theosis is the true purpose of human life, and this path leads through the Church. The Church is the place where man is called to become one with God, not only through the Sacraments but also through continuous spiritual exercise and a personal relationship with Christ. This union is what gives meaning and purpose to our lives, making the journey toward theosis the most magnificent and essential work we can pursue.

References:

1. Archimandrite George, Theosis as the Purpose of Human Life, Holy Monastery of St. Gregory, Mount Athos, 2005.
2. Saint Gregory the Theologian, Theological Orations.
3. Saint Maximus the Confessor, On Love.
4. Metropolitan Hierotheos Vlachos, Life in Christ, Publications of the Holy Monastery of the Nativity of the Theotokos.
5. Saint Symeon the New Theologian, Hymns of Divine Love.

Τhe Nature of Time

The concept of time has occupied philosophers, theologians, and scientists from antiquity to the present day. Our understanding of time has profoundly shaped and influenced our perception of the universe and human existence. From the theological approaches of Basil the Great and Augustine to modern scientific theories like Einstein's, the concept of time is examined as one of the fundamental dimensions of reality.

Starting with theology, Basil the Great, one of the Church Fathers, in his work Hexaemeron, argues that time is a creation of God and begins with the creation of the world. In the first chapter of his work, he states: "That which begins in time must also be completed in time," suggesting that time, like the world, is a result of divine creation and did not exist before it. This approach emphasizes that time is inextricably linked to material existence and motion.

Furthermore, in the same work, Basil highlights the fluid nature of time, saying, "The course of time, therefore, is inherent to the world... everything hurries and flows." This phrase underscores the concept of time as an unceasing flow, which is inherent in movement and change within the world.

Augustine, one of the great philosophers and theologians of the early Christian church, analyzes time in the 11th book of his Confessions. In his analysis, Augustine presents time as a dimension directly connected to human consciousness. Specifically, he divides time into three parts: the past, the present, and the future.

Augustine points out that the past exists in memory, the future in expectation, and the present in perception. In Book 11, Chapter 20, he writes: "What is time? If no one asks me, I know. If I want to explain it to someone, I do not know" (Quid est ergo tempus? Si nemo ex me quaerat, scio; si quaerenti explicare velim, nescio). With this phrase, Augustine expresses the complex and elusive nature of the present moment.

As he continues his analysis, Augustine notes that time is perceived only through memory, perception, and expectation. He states that "the past and the future do not exist in a substantive sense, but only as psychological states of human consciousness." This means that time, as we experience it, has no real substance outside of our experience within it.

The understanding of time changes radically with Albert Einstein's theories in the early 20th century. In his theory of relativity, Einstein redefines time as something relative, connected to space, forming the unified spacetime continuum. This theory demonstrated that time is not absolute but is affected by factors such as speed and gravity.

In his work Relativity: The Special and General Theory, Einstein explains that the time measured by two observers can differ depending on the conditions under which they are situated. This perspective introduces the notion that time is not constant but flexible and dependent on the context in which it is measured.

The modern string theory, as developed by Brian Greene in his book The Elegant Universe, extends the understanding of time and space by proposing that they are part of a multidimensional universe. This theory introduces the idea that there may be hidden dimensions that influence the nature of reality and time. Although this theory is still under development, it opens new avenues for considering time and reality.

Finally, Pierre Teilhard de Chardin, one of the most significant contemporary theologians and philosophers, attempts to link theology with science. In his work The Phenomenon of Man, he introduces the concept of the "Omega Point," suggesting that time is an evolutionary process leading humanity and the universe to a final encounter with the divine.

Teilhard de Chardin's perspective combines evolutionary theory with a spiritual viewpoint, where time is not only a physical dimension but also a spiritual force guiding the evolution of consciousness and existence.

From theology to modern science, time is presented as a multidimensional concept that connects material reality with human experience and divine will. Basil the Great views time as a creation of God, Augustine examines it as a dimension of human consciousness, while Einstein and Greene place it at the center of physical reality. Finally, Teilhard de Chardin links time with the spiritual evolution of the universe.

All these approaches, despite their differences, converge in the idea that time is fundamental to understanding reality, proving that religion, philosophy, and science can be united in a single vision of the world and our existence.

Sources:

• Basil the Great, Hexaemeron.
• Augustine, Confessions.
• Albert Einstein, Relativity: The Special and General Theory.
• Brian Greene, The Elegant Universe.
• Pierre Teilhard de Chardin, The Phenomenon of Man.

The Culture of Profit

The culture of profit characterizes our era, affecting all aspects of social and economic life. In modern societies, the pursuit of profit has become the primary goal for businesses and many individuals. This approach causes significant changes in values, priorities, and behaviours, with both positive and negative consequences.

 

On the positive side, profit-seeking can drive progress and innovation. The need for economic growth and competitiveness pushes businesses to improve products and services, develop new technologies, and invest in research and development. This results in improved quality of life, job creation, and increased prosperity.

However, the dominance of the profit culture has negative aspects. Excessive emphasis on economic success can lead to disregard for ethical values, social responsibilities, and environmental impacts. Some businesses, in their effort to maximize profits, resort to unfair practices, such as exploiting workers, polluting the environment, and violating human rights. These practices not only harm society but also undermine the sustainability of businesses in the long run.

Furthermore, the culture of profit affects human relationships and personal happiness. Overemphasis on economic gain can lead to alienation, stress, and lack of meaning in life. People focused solely on economic success may neglect other important aspects of their lives, such as family, friends, and personal development. Ancient wisdom reminds us of the value of moderation: "Μέτρον άριστον" (moderation is best).

The culture of profit, as applied since the rise of rationalism, has proven destructive for societies that adopt it. The rationalistic approach, centred on rationality and absolute logic, has drained all humanity from social and economic structures. Human relationships, solidarity, and emotional well-being are often sacrificed on the altar of efficiency and profit. Sociologist Max Weber analysed this trend as the "disenchantment" of the world, where values and moral traditions retreat before bureaucratic and rational thought.

To address the negative consequences of the culture of profit, it is necessary to redefine our values and integrate ethics and social responsibility into business practices and daily life. Businesses must adopt a sustainable development model that considers social and environmental well-being alongside economic profit. Michael E. Porter and Mark R. Kramer in the Harvard Business Review argue that businesses can create shared value by integrating social responsibility into their strategy. Consumers, on their part, can support responsible businesses and demand transparency and accountability.

The culture of profit is not inherently negative, but its excess can cause serious problems. By incorporating values of ethics, social responsibility, and sustainability, we can create a balanced and fair society where profit and prosperity go hand in hand.

References:

1. Plato, "Republic", Book I.
2. Aristotle, "Nicomachean Ethics".
3. Weber, Max. "The Protestant Ethic and the Spirit of Capitalism".
4. Harvard Business Review, "Creating Shared Value" by Michael E. Porter and Mark R. Kramer.
5. World Economic Forum, "The Future of the Corporation".
6. European Union, "Directive on Corporate Social Responsibility".

Economic Theory - The Ghost of the Chicken

Economic theory offers a robust framework for understanding and predicting racism and discrimination in the labour market and their economic consequences. Through the analysis of discrimination, human capital theory, social networks, and institutional discrimination, economists can explain how biases influence economic decisions and outcomes.

Gary Becker was one of the first to analyse racism as a form of discrimination in the labour market. He argued that employers, employees, or consumers may hold prejudices against certain groups, leading to economic consequences. Biased employers may incur higher costs to avoid hiring individuals from groups they dislike, reducing their competitiveness. Prejudices can create wage disparities, with minority individuals receiving lower wages for equal work. This results in lower productivity and competitiveness for businesses that practice such discrimination.

Investments in education and training affect workers' productivity and their wages. Racism can create unequal opportunities for education and training for various racial or ethnic groups, leading to labour market inequalities. If minorities do not have access to the same quality of education or training, it affects their ability to compete effectively in the labour market, leading to lower productivity and wages.

Labour markets and opportunities often rely on social networks and connections. If minorities have limited access to such networks due to racial prejudices, it can impact their access to high-quality jobs and promotions, creating further inequalities.

Institutional practices and policies can reinforce racism. Rules and regulations that promote discrimination have significant economic impacts on minorities, making social and economic advancement more difficult.

Economic theory predicts that a society can be racist even if individuals do not have personal prejudices. This can occur through structural and institutional mechanisms that create and reinforce inequalities. Institutional rules and policies may unconsciously reinforce discrimination. For example, if hiring is based on recommendations and social networks, minorities with limited access to these networks will be at a disadvantage. Markets can reinforce inequalities through economic incentives. If employers believe that consumers prefer products or services from specific groups, they are more likely to hire individuals from those groups, ignoring other more suitable candidates. Inequality in access to education and training can create long-term inequalities. Policies that do not promote equality in education can maintain these inequalities, regardless of individual intentions.

The "ghost of the chicken" is an example that highlights the economic impacts of racism. It assumes there are two groups of workers: Group A and Group B. Employers have a bias against Group B, even though Group B workers are equally productive as Group A. Employers incur a "discrimination cost" to avoid Group B, resulting in Group B workers being offered lower wages. In the long term, unbiased employers can benefit from hiring talented Group B workers, increasing their productivity.

Economic theory shows that labour market discrimination is not only morally and socially unacceptable but also has significant economic consequences, creating inefficiencies and inequalities. Intervention policies, such as anti-discrimination laws and programs to enhance access to education, can help reduce the economic impacts of discrimination and create a fairer and more efficient labour market.

Ιnterest Μachines

In our present times, Western civilization and rationalism have shaped humanity in a way that everything is measured and calculated with precision. Rationalism, which emphasizes logic and science, has led to impressive advancements in technology, the sciences, and social structures. However, this obsession with measurement and quantity often sidelined the qualitative values and virtues essential to human existence. As a product of Western civilization and rationalism, humanity has gained much in terms of material progress but often loses touch with the virtues that add depth and meaning to life.

 "The Little Prince" by Antoine de Saint-Exupéry offers significant lessons regarding the value of virtues. The character of the businessman who counts the stars illustrates how greed and the need for possession can distance us from the true essence of life. As the Little Prince says, "Grown-ups love numbers. When you talk to them about a new friend, they never ask you the essential things." This observation highlights how we often overlook real values and virtues for the sake of quantitative measurement. The Little Prince, through his search and encounters, reminds us that "What is essential is invisible to the eye. Only with the heart can one see rightly." This phrase underscores the importance of empathy and inner vision often missing in a world dominated by logic and science.

At the same time, the establishment of humans as machines of self-interest has deeply rooted itself in our society. This perception stems from the dominance of capitalism and individualism, which reinforce the view that self-interest is the primary driving force of human behaviour. From the time of Thomas Hobbes, who described man as "homo homini lupus" (man is a wolf to man), to Adam Smith, who promoted the concept of the "invisible hand" of the market, the idea that people act primarily for their own benefit has been deeply ingrained in Western thought.

The establishment of humans as machines of self-interest has significant implications not only for the economy but also for society. In a capitalist system, businesses and workers are encouraged to maximize their profits and productivity. This approach can lead to economic growth and material prosperity but often at the expense of social justice, equality, and environmental sustainability. From an ethical and philosophical perspective, reducing humans to machines of self-interest raises serious issues. Kant argued that people should be treated as ends in themselves and not as means to an end. When human relationships and values are sacrificed for personal gain, society loses its humanity and the virtues that make it functional and just.

The effects of this perception are evident all around us. In the business world, many companies pursue profit maximization at the expense of workers, society, and the environment. In politics, decisions are often driven by political cost and personal gain rather than the common good. In human relationships, friendships and partnerships dissolve when interests conflict. While recognizing self-interest is important for understanding human behaviour, it is equally crucial to seek balance. Developing a society that incorporates the virtues of empathy, cooperation, and solidarity can lead to a more just and sustainable world. People are not merely machines of self-interest but possess a deeper moral dimension that must be recognized and cultivated. While the pursuit of self-interest is useful and not inherently condemnable, it should not be our sole perspective. To create a truly humane society, we must invest in values and virtues that transcend individual interest and promote a more balanced and fair approach to human behaviour and social relations.