Modern people travel in the technologically most advanced cars and airplanes...

Modern people travel in the technologically most advanced cars and airplanes, while their families fall apart at home, and the inner cities turn into wastelands, and the neighborhoods are without neighbors, and the wars, which are so costly in terms of human lives and property, take no end.

The life world, which includes family, neighborhood, friends, lovers, aesthetic and religious associations, and which is sometimes still characterized by communicative rationality, and which is still sometimes steered over the medium of religious or secular ethics and morality, suffers inner colonization from the economic subsystem of the total system of human condition and human action system, characterized by functional rationality and steered over the medium of money, and by the political subsystem, which is also characterized by instrumental rationality, and is steered over the medium of power.

Sometimes spontaneous social movements like “Occupy: Wall Street” turn against such inner colonization of the life-world, and try to stop and to break it more or less successfully.

Seyed Javad Miri understands the “humanities” as a methodology of thought, which does not separate physicality from spirit or from metaphysics, or from religion, as the positivistic social sciences have done since the end of German idealism, and its last great metaphysicians and their transcendental or dialectical logic, the first new one after Aristotle, of which Marx became the heir, turning it upside down and secularizing it, and which Lenin transformed into the likewise profane ABC of revolution and liberation.

Of course, secular liberation is not against the theology of the three Abrahamic religions. Theology is rather the necessary source and precondition of liberation, as Ernst Bloch, Walter Benjamin, and Erich Fromm have made clear enough.

A theology, which while it aims at religious redemption, remains, nevertheless, still open for the secular happiness of the people as the goal of politics, alone can help historical materialism to solve its metaphysical and religious problems in terms of an anamnestic solidarity with all those victims, who became martyrs of freedom, without ever experiencing alternative Future III - the realm of freedom on the basis of natural and economic necessity, and without ever having had their day in court as they fought against the arrival of alternative Future I - the totally administered society, and of alternative Future II - the entirely militarized society.