Peter Baofu Livres

The seemingly preposterous thesis that civilization is as evil and as good as barbarity and that civilization will not last is contrary to the conventional wisdom held by many in much of human history. Yet, one needs only to examine human history to see that almost all of the most inhumane chapters have been committed not by those in «barbaric» hunting/gathering societies, but by those in «civilized» agrarian, then industrial, and later post-industrial societies – all in the intoxicating name of «civilization.» The very ideal of civilization seems in deep crisis. Is there something fundamentally wrong with the civilizing process? The civilizational paradox disappears if it is understood that the more developed («civilized») a permanent settlement is, the more «barbaric» it actually is. In the end, this failed civilizational project will eventually be superseded by what Peter Baofu calls «post-civilization» in future history in the civilizing process? The civilizational paradox disappears, if it understood one day that the more developed («civilized») a permanent settlement is, the more «barbaric» it is at the same time. In the end, the civilizational project is a failed one, to be eventually superseded by what the author calls «post-civilization» in future history.

The book challenges the prevailing belief that capitalism and democracy are permanent fixtures, arguing instead that they will eventually be replaced by post-capitalism and post-democracy. It critiques the notion that the post-Cold War success of market capitalism and liberal democracy signifies a final resolution to ideological struggles, oppression, or conflict, suggesting that these issues will persist beyond the current historical context.

Contrary to the conventional wisdom held by many in much of human history, in this book Peter Baofu here proposes what he calls «the perspectival theory of space-time.» According to this theory, there are multiple perspectives of space and time in society, culture, the mind, and nature, all of which are subject to «the regression-progression principle» in «existential dialectics.» These perspectives exist in society, culture, the mind, and nature with good reasons, being subject to «the symmetry-asymmetry principle» in «existential dialectics» and with some being more successful and hegemonic (dominant) than others. Furthermore and more importantly in the long haul, space and time as humans have known them will end and will eventually be altered by post-humans in different forms, be they here in this universe or in multiverses, subject to «the change-constancy principle» in «existential dialectics.»

Is death truly so unknowable that, as Confucius questioned, "while you do not know life, how can you know about death?" This perspective contrasts with Thales, who suggested there is no difference between life and death, asserting that he does not die because it makes no difference. The book explores these opposing views and others, arguing that thanatology—concerning death and afterlife—is neither entirely possible nor impossible, nor inherently desirable or undesirable. Instead, it proposes a new understanding of thanatology, particularly the dialectic relationship between death and after-death within the broader context of life. The introduction of a sequential theory of thanatology aims to transcend existing approaches, fundamentally altering our perceptions of death and afterlife. This innovative framework considers the interplay of mind, nature, society, and culture, offering significant implications for humanity's future and what is termed its "post-human" fate. Through this lens, the book seeks to reshape the discourse surrounding death, encouraging a deeper exploration of its meaning and significance in our lives.