• quarta-feira, 3 de novembro de 2010


    We live in complex tempestuous times. There are several levels of violence in all parts of the Orb. "Urban violence is a natural reflex of those who administrate sumptuous cabinets and deviate funds which belong to people; who elaborate unfair Laws, which favor themselves, who crush the less fortunate, using special measures of exception, who annul them; who demand submission from the masses, so that they are able to obtain what legally belongs to them… producing the moral trash and the psychological, psychic, and spiritual disorders." (1)

    In our country, the political and social situation is frustrating. Among cases of corruption, omission and venality, little faith in the men invested of public functions in the public service is left. There is much talk about public policies, however, what most harms the application of those policies is the level of discredit that the State and its "institutions" have reached. The political society is seen with suspicion, if not with hostility, by society in general.

    In Brazil, the Proclamation of the Republic, engendered top-down, did not have as a consequence the incorporation of the legitimate republican values of transparency and honesty. Impunity dirties Justice and instigates new irregularities. The mass, in general, mirrors itself in the eminent characters of the public life and looks for, in the resonances of their behavior, justifications for their own deliberated faults.

    The jargon of the "Brazilian rule-bending way", or taking advantage in spite of everything and everybody else, breaks out as a crystallized scope, which makes itself potent and generalizes itself in the fibers of the social fabric. The conception of triumph or personal success, as a result of continuous and systematic work becomes quite unattractive. The enthroning of the "Brazilian rule-bending way" of those who resist to the common sense and ethics no longer means a creative spirit, in its essence, but schemes of the wise guys and the lack of character of those who skipped the honesty classes.

    Many wonder in the depths of their minds. Will there be a promising future for a thus structured society? Let's carefully ponder over the news from History, which gives us countless examples of civilizations which corrupted themselves under the empire of the moral defection.

    In Rome, in the historic moment of the Empire, the behaviors and values degenerated. Some thinkers and philosophers, in their texts, show themselves overwhelmed by the situation at that time. Many jurists left written records which denoted their concerns with the corruption that invaded the Roman public life. Some others, however, were concerned with spreading populist measures, frequently adopted by rulers inebriated by the power of the strength, and not by the strength of the power.

    Many decisions of the rulers served the whims of the masses, numbing their minds with bread crumbs and circus, without educating or guiding it to productive work.

    Strictly speaking, who worked was, by force, punished with excessive taxes, so that "magnificent benefits" were granted by the State. The rhetoric and the practice of assistancialism were consubstantiated, at that time, in the lights of taxes, arbitrarily, collected. However, what most infuriated the sober thinkers, of the golden Age of Rome, was the corruption and the exchange of favors, involving public money.

    Common sense whispers to us in the acoustics of the conscience that it is up to the State to assure the rights, formally guaranteed in the constitutional basis of the politically organized society. However, not just this, but it is also expected that the State keeps the services of collective interest in normal operation. We know that there are jurists, politic scientists, sociologists, economists, researchers, including studious of other areas of knowledge, dedicating precious time and continuous efforts to understand and improve the functioning of the State apparatus, aiming at ensuring the process of the collective interests. But…!!!

    We do not need to make a superhuman effort to perceive the resemblance between the conjuncture of the current Brazilian setting and the Roman society from two thousand years ago. We still breathe the same tedious airs of the regime of favoritisms. Public money (which should be destined to the people) is divided among some, as if it was private property.

    In these two millennia, humanity became sufficiently developed, under the intellect-philosophic and social-scientific aspects, but the practices are frozen in the time. All of us are at the mercy of the unconscious attitudes before the challenges of the hodiernal life. Some developments remain indifferent, as for morality. In consequence, the Country and the World continue disturbed and deprived of a bigger collective harmony.

    With the scandals shown by the media, an increasing and preoccupying interlacement between the public administration and criminal activities is seen, through a systemic process of pressure, blackmail, influence peddling, intimidations and corruptions, using bribes and payoffs, among other unimaginable moral impostures.

    Actually, all of us suffer due to the lack of Ethics. The Aurélio dictionary gives us one of the possible concepts of Ethics: "Study of the judgments of appreciation referring to the human behavior, from the points of view of good and evil." However, it is extremely necessary to point out that Ethics and Moral are not the same thing, according to the thoughts of several authors. Moral would be the sum of the habits, traditions, laws and costumes that support a society. Therefore it would be of collective character. Ethics requires a voluntary choice of values to which each one submits oneself at his/her own will.

    The phenomenon of the globalized world brought in its track the ideological prescription book, establishing behavior parameters based on the ethics of the market, which is, based on competition and exacerbated individualism. In this course, the prices of products and services are bigger than they should be due to default. The diverted percentages of the public money make the construction of nursery schools, schools and hospitals, among other public works, difficult, since the political disorder and the corruption are factors and consequences which cause the social disorder.

    If we want to live in a better world, we have to engage ourselves in promoting a generalized ethics reform. Every change begins with each one of us. For society to improve, each one of us has to make efforts to improve ourselves. The adoption of new habits is imperative. Let's stop trying to take advantage or dodge our own duties. Let's, definitely, stop with the lies, frauds and tax evasion.

    It is imperative to make the public property sacred, because all of us are responsible for it.

    The public treasury does not exist to be appropriated by some without character, but to serve the untransferable needs of the collectivity. Thus, it is necessary the strict inspection of its use, as the compliance of an untransferable duty.

    When we form a society conscious of its duties, only this already guarantee us enjoying a great social well-being.

    The Christian Ethics values must be reestablished and the world of honesty must be revitalized. The society we now witness, due to the fact that is based on values (without any value), needs an ethos compatible to maintain itself: cynicism, sadism and consented lies.

    If we intend impugn the centrality of ethics in the human being, and, with that, establish a horizon of openness against the arbitrariness, irresponsibility, dehumanization and barbarity, it is necessary to affirm the primacy of ethics in the Public Administration, because it is the instance on which the value of the values of the Administration is based: The public interest.

    As spiritualists, we know that to create the "Republic of the Christian Ethics" a mental and behavioral renovation, already in course due to the circumstances, will be necessary, but it may be accelerated through the dissemination of the knowledge which valorizes honesty, dignity of the human life, nature and, even, our spiritual subjectivity.

    In this context "the Spiritism, due to its complex cultural, scientific, moral and religious structure, is the doctrine capable of resolving the suffering, releasing its victims. (2) This way, we believe that the Spiritualist Doctrine "arrives, in this serious moment, as an answer from the generous Heavens to the afflicted Earth, offering directions, equipment and lights which provide peace". (3)

    Jorge Hessen




    FRANCO, Divaldo P. "Amor, imbatível amor". By the spirit of Joanna de Ângelis, 6th edition Salvador, BA: LEAL, 2000, page 84

    FRANCO, Divaldo P. "Plenitude". By the spirit of Joanna de Ângelis, 9th edition Salvador, BA: LEAL, 2000, page 132

    FRANCO, Divaldo P. "Desperte e seja feliz". By the spirit of Joanna de Ângelis, 6th ed

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