22 - Ideas about Homo Scientis

N. Lygeros
Translated from the Greek by Despina-Myrto Drougka

In his childhood, the just man considers all men equal, not only in law, as the French revolutionaries did in 1789, but also intellectually. During this period he is confined to an abyss of certainties. The most significant is, undoubtedly, to believe that every human is born to help humanity, not merely by procreating individuals, but by creating concepts and entities.
Nevertheless, as he must be in agreement with reality, a little later in his adolescence, he quickly realizes that it is necessary for him to assume that every man is potentially and not actually able to act for the Of humanity. Then, after becoming aware of this difference from his initial ideas, which he finds naive now, he takes it upon himself to change the existing mentality of those around him, so that they cease to waste time Precious with the futility of everyday life. He is aware of the magnitude of his task, because he discovers, that despite the statements of some, it is usually the men themselves, who create what he perceives as digressions of their main task, which is humanitarian aid.
But once again in face of reality, wishing to maintain a coherence in his thought, as he believes that human is fundamentally good, he acknowledges that this way of acting is not the right one, because he sees that he does not know how to be convincing. He thinks that this failure comes from his ignorance of the nature of men. He then, decides to delve into literature, hoping among other things to find analyses of human social behavior. But here again disappointment comes shortly, because he realizes that the literary genre is too much preoccupied with the aesthetics of form, abandoning, sometimes flagrantly, the depth, when this becomes disturbing, as is often the case.
In the literature the reality is of minor interest if it does not at all generate thought. Moreover, repugnant as to the use of rhetoric, which he regards as one of the greatest enemies of thought, he deigns to have as the sole equipment of his body, as naked as sincerity, only the dialectic.

In the literary ocean a single name emerges, like a rock, Dostoïevsky. There are three titles: Idiot, childhood, Crime and punishment, adolescence, Brothers Karamasov, hope! He grasps the following fact: it is with philosophy that he will surpass literature. But what a waste of time!

Before fighting for humanity he must transform his equipment, the dialectic, into true armor.

The knight in his sad figure, in turn, sets out to conquer the history of ideas. Despite his meagerness, his quest was not in vain. Indeed, to the unique rock, a few islands are added, each endowed with a lighthouse! The most prominent ones are Socrates, Carlo, and Albert. Therefore, he engulfs as much knowledge as possible about this subject, the only solution to his problems, the number and difficulty of which grow daily, for he realizes that others before him have already tried.

Condensing his abilities, at the limit of the rupture of his resistance, he thinks he is now ready to produce his intellectual discharge, hoping to annihilate by his light the darkness of souls that surrounds him. Wishing to destroy the inertia which he sees as the chain which reduces human to slavery, he shines with all his strength.

How great his surprise when he sees himself alone in the midst of a desert; Frightened by the singularity of his character, they fled. Not a single human in his horizon.

He then realizes, that by helping the Humanity in a way one becomes dehumanized. Being no longer sensitive to local problems, demanding from himself only a global reflection, he becomes a stranger. But no matter, a single goal floods in his brain: to become a thought in action.

Now a wandering knight of thought, he knows that henceforth he can count only on himself, alone!