TAKE CARE OF THE SPIRITUAL BODY

Tattooed, named, made up, trained, trained, cured and kuratiert, artfully chiseled and medicated to the bitter end, the body is the great protagonist of the singularist turning point: the phenomenon appears evident if we connect it to another important turning point of our times, that secularist. We have one body, we only have one body, the life of our body is the only life we ​​have and that life is our only individual possibility. We can certainly transmit the life of the species by reproducing, following the biological drive, the collective life, the life of the species. We can even prove ourselves so open and unselfish that we are committed today not only to the life of our direct descendants or our compatriots but also to that of people far away in space, and even that of people distant in time, future generations. We could imagine leaving them a healthy, fair and clean world, following the intuition that belonged to Hans Jonas and which has recently been taken up and elaborated by some currents of ecological thought, sustainability and the ethics of care. All this sounds very beautiful and selfless, but in the end this body of ours is the only one we have, hic et nunc, and every man is unique. The fact is that the process of secularization has also led those who believe in religions that promise eternal life in the hereafter, to cling to the fleeting life afterwards. Secularism, in the brilliant reconstruction of Charles Taylor, a believing Catholic philosopher, means the exit of religion from the public sphere as well as the distancing of people from God and the Church and the decline of religious practices. It is a phenomenon that historically began in the Western world around the sixteenth century and developed in some countries more than in others, and by virtue of which faith in God, from an axiom that was within a context in which not believing was virtually impossible. , has become an alternative, a human possibility among many. Modern society has become secular just as it has become democratic and mediatized and singularized, and this is a simple fact, and the majority of its members are in fact secular (whether they are faithful to a religion, skeptics, agnostics, doubters, atheists convinced). The eternal life of the soul in eternal bliss has become a smoky and unconvincing expectation, just as few devote themselves to caring for the soul to guarantee its immortality. The contemporary commitment, even of many believers, more than aiming at the immortality of the soul, focuses on caring for the body, to be kept alive and protected from aging and disease through technical interventions of various kinds and of different scope. We are faced with a ghost of immortality that is not based on the predominance of religions but on the myth of man perfected by science and technology. The care of the soul, managed by the churches and their systems and trained by spiritual exercises, has given way to the care of the body and brain trained by physical and mental exercises.

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