The aim of the Foundation is to morally vaccinate in order to build antibodies against the lust for power identified in the Question of Morality, because politics can’t be dissociated from morality and it must fight all privileges tenaciously because privilege must be fought wherever it is found, in the strong belief that without morality there can be no politics. As Enrico Berlinquer used to say “The question of morality has existed for some time, but by now it has become the most important and pressing issue as the renewal of faith in the institutions, the actual governability of the country and the solidity of democracy itself depend on its solution”.
In fact, almost everyone ignores or has forgotten that the cause of the fall of the Roman Empire was the wide-spread corruption, to the point that it wasn’t ever punished and this crushed the roman civilization leaving the doors open to chaos and barbarity.
Psychopolitics is the research tool we use to ethically evaluate laws and political acting. Psychopolitics is the microscope through which we can study the mainly unconscious psychological mechanisms that affect the personalities of political men and their behaviours. This research tool is fundamental because 93% of human communication is managed by the subconscious, through the language of the heart and of aggression.
Our Foundation could help politicians stop using sentences such as “the end justifies the means”, changing them into “the end doesn’t justify the means”, which means recuperating the ethos of Politics with moral aims and with healthy and legit means such as the promotion of a decent job, welfare for all, the elimination of poverty and of all social discriminations (also against migrants).
Corruption and lies create distance in politics, which is perceived by citizens who are not even able to interview politicians at the entry or exit of Parliaments. Corruption is a real evil that produces a morally unstable economy. And just like with a heart attack, when the heart does not work, the entire physical or social organism does not work.
Every time politics does not moralise itself, it loses credit and steps away from citizens, even though all politicians know that it would be enough to substitute morality to egoism and honesty to corruption to create collective wellbeing and common good. Not all political habits are moral habits and vice-versa; in the same measure that the occasion makes men corrupted or thieves, the moralization of politics must start from the moralization of society. We therefore need to stop asking for recommendations and wanting to obtain advantages at the expenses of those who really deserve more. Our psychopolitical observatory on the danger of the politicization of morality starts with the de-legitimization of justice, when the independence of the judicial power is not respected, and this damages politics as well because men are thirsty for justice and rebel to injustice.
When political power is corrupted, it hides the personality disorder linked to power (Power Personality Disorder), that is based on the Dark Triad of the lust for power (psychopathy, narcissism,paranoia).
Politicians are exposed to visibility and nobody asks them to take off their marks which are needed to dissimulate and to explain one’s true intentions that are well hidden and should, instead, be made public. Since rules in politics should be controlled by constitutional laws that set a limit between good and bad, the dictatorship of the majority tends to go beyond such limit, making it ok to apply any illegal means, severely affecting the ethics of good politics. This leads to the transformation of democracy in “democratura” that is a neologism that comprises democracy and dictatorship.
The Foundation aims at carrying out:
- Research activities and documentation
- Classes on the question of morality and on legality aimed at moralizing politics to improve the wellbeing of a just and solidary society, supporting an active and attentive citizenship able to fight corruption which damages the common good and fosters the scepticism of citizens towards politics.
- Prevention projects against the spreading of corruption that is present as a pandemic in all western and eastern cultures. It is also one of the main causes of poverty because it deprives society of those fundamental resources which are needed to bring shared wellbeing and public quality services and, at the same time, it affects the trust of people in the state and in politics.
- Another projects of our foundation is that of negotiation that uses the psychology of negotiations to transform conflicts in opportunities for personal and social development, keeping in mind that the good and the bad are what make a difference in people’s way of acting.
Therefore, all of our projects aim at giving to politics the cultural and scientific tools to moralize itself, according to norms that come from the Moral Self that is God’s molecule found in the Real Self of all human beings and therefore makes it scientifically possible to reach world peace.
The Moral Self is a bioenergetics function and it creates a passion of love of the living body for life, in developmental evolution. The Moral Self comes from intersubjectivity that is the condition of humanity, an innate motivational system which is essential to the survival of species (Stern).
For “Power Personality Disorder – Science for Peace”, when the power of love overcomes the love of power, then hope for peace will become reality for the whole world and for humanity entirely.
The Moral Self comes from the potentials of the Real Self, innate in each individual, and leads to the recognition of the moral and social superiority of human dignity, opening itself to the consciousness and respect of universal human rights that, in order to be so, require the reciprocal recognition of dignity.
To sum it up, our Foundation proposes the ethics of responsibility, that needs to adapt political acting to the needs of solidarity and common good, obtained through legal means, because those who act according to the ethics of responsibility answer to the consequences of their actions, without blaming others for the mistakes of their political action.
- Our concept of Democracy and Good Politics is to create the conditions of living together in dignity and solidarity, which we like to call “being with…” obtained through moral education that is a maieutic process that develops the Moral Self.
To act for the good we need to: understand what good is, be motivated, have the time and energy to do it, and win possible temptations to do bad, which we often give in to to obtain advantages, richness and power.
Ancient pagans had understood the tight link between morality and faith in God, considering it as the only judge able to evaluate a moral action. In the book of the Genesis God creates a free man and puts him as man of all the created, but orders him not to eat the fruits of the tree of knowledge of good and bad. The implicit message is that man can’t establish what is good and what is bad, but the moral judgment is God’s responsibility, who lives in our Moral Self.
The good and the bad depend on the circumstances and on the context in which one’s role of social power is carried out. It is often the disease of the Lust for Power (evil Dark Triad) that attracts with dangerous seduction and makes one lose the ability to differentiate between Good and Bad, leading one to operate in an egoistic and private way, forgetting the Common Good.
It is the ethical education since childhood that allows us to be patient, generous and altruistic, or envying, aggressive, avaricious and selfish. The moral education must keep in mind character, temper and traditions.
The conscious of morality (Moral Self) has the task of evaluating the moral principles to transform them in ethical behaviour, and only moral conscious has the real parameter of discernment between Good and Bad that allows one to distinguish between the common good that needs to be applied, through creativity and the organization of values.
According to the Moral Self, the rule of coexistence is not found in the fact that my freedom ends where yours start, meaning it is not in the fact that the freedom of the other is the limit to mine, but it is found in the fact that the freedom of the other is the precondition for mine. If the other person is not free, I am not free either. I can’t divide my freedom from that of the other because freedom has to be collectively indivisible to be true; because freedom is the power of doing what is good, not what we like, and it is that good that allows one to enjoy all other goods (Montesquieu).
Moral conscious can fail, but it can be shaped by learning by experience as long as the State endures the freedom of conscious in the public and private life; this means that moral conscious can adapt good and bad to the circumstances of life.
What has pushed us and guided us in the project of our Foundation is working all together to recover the Moral Self, that is like an internal voice that pushes us to be brave, to respect dignity, that approves and compliments, but that also yells when we move away from the common good. This moral internal voice is the voice of the heart that beats when it is in love, it is the voice of the love between parents when they conceive, it is the voice of curious, happy and energetic kids, it is the voice of our rebellion towards injustice and of our passion for our ideals; lastly, it is the voice of God that speaks the spontaneous and empathic language of the Real Self.