Murilo Oliveira
Brazil, October 20, 2021.
To understand the Western Judeo-Christian society is to understand its cultural aspects such as the most recent ones exposed by new technologies. These new technologies are not essentially or exclusively disruptive, but largely across all of their major collaborative players. And as for any collaborative process, cultural aspects of this civilizing model converge in a broad way and in the agglutination of many users who add their points of view, desires and values to these databases.
I usually say that for the legislative exercise it is important to keep in mind that essentially or as a most basic premise, behaviors are not created, but rather existing ones are ruled. Simply put, a law is not created telling people not to eat watermelons, for example, without them going from that time of prohibition to eat watermelons secretly bought on the black market. The technological phenomenon largely has this kind of implication, when a new successful application is created, there was a priori a hidden or latent demand for some market distortion that was contemplated. Where what I want to say is that there is an integral part of what I call Judeo-Christian Western culture that results from the collaboration of individuals with the pragmatic regulator, as well as its process of disruption within a tangible universe, which is culturally delimited and known, in a context in which I usually affirm that science hedges religion, morals and prevailing customs.
When science faces the precipice of the limits of knowledge, religion will grow together with the same purpose of appeasing the fear of the unknown, in a circumstance that often challenges the accumulated knowledge about politics, institutional engineering, global governance, as well as the own business or religious institutions, facing new demands resulting from the confrontation with new frontiers.
@CoexistenceLaw
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