9._ Parmenism

Sometimes we use also the term "vision of return" in another sense, broad, but intimately related to previously mentioned. It is "the parmenid" conception, that attributes true reality only to the immutable and eternal being, being against thus to "the heraclid" conception that sees in the change the foundation of the reality.

From the inside of the evolutionary process, in the middle of the movement and happening of all things, "the heraclid" point of view, that also in this ample sense we call "going vision", is immediate and natural. Nevertheless, the human mentality, in its eagerness of order and stability, needs to construct permanent entities, to catch immutable substances, causes, essences, to provide a solid knowledge of the truth that hides after the appearances; thus it arrives at metaphysics, to the intelligible kingdom of the being, to the platonic world of the ideas.

From this "ideal world" it contemplates the "deceptive world" of the sensible appearance as if it was a prison, or a dark cavern, of which the human spirit needs to free itself. Both visions, the parmenid and the heraclid, the one "of return" and the one "of going", appear then like contradictories, still being both natural ones to the human mind; but its mixture or confusion leads to the paradox, the perplexity.

The vision of "parmenid, platonic, apollinean return", has been --and is-- fundamental in our culture; but its predominance, with its dualism that entails the contempt of the material --and of the body, therefore-- it has often taken to an incomplete conception of the human nature, to ballast the thought with unquestionable absolute ideas, and to prevent the empirical knowledge. Also it has lead to the deists conceptions, which separate God of the nature, except by "involuntary emanations" or supposed supernatural interventions.

Nevertheless, when being submitted this conception to critic to correct its errors and abuses, has also been rejected in its aspects indispensables for the human mentality, which has lead to the relativism, the nihilism, the indiscriminate license, and to the atheism.

We thought that our "vision of return" theist, which believes in the Being one and Trascendent one, but also in his immanence and his emergence, and which, without mixing itself with the "vision of going", even accept it like valid and like complementary, is the one that is more suitable for the human mentality.

On the other hand, it agrees to indicate that with the emergentism they are surpassed, to our opinion, as much the matter-spirit dualism as the materialistic or spiritualist monism. Each level of emergence determines a new aspect of the matter, or of the spirit that is its counterpart. Thus a species of emergent pluralism is defined, that goes beyond the monism suggested by the relative continuity of the process. That continuity is not really so, because each level trascends radically the previous ones. It can, then, be conceived the matter like aspects --immanents-- of the spirit, or the spirit like aspects --emergents-- of the matter.

Also let us indicate that the classic logic, with its static conception, founded in the principles of identity, not-contradiction, third exclused, and of "nothing is obtained from the nothing", must be surpassed by a new dynamic logic, based in the principle of happening of all things, the composition of opposites and the dialectic synthesis, and the creative spontaneous emergence of authentic newness. It seems to us that the static logic is of the dynamic one --like the Newtonian physics of the relativist one, like the euclidian geometry of the riemannian one--, a "valid local simplification", indispensable for practical effects, for the usual scope, --"to walk by home"--, but insufficient for the exact understanding of the totality.

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