Disastrous times can descent upon people’s life because of those who usurp power by manipulating the electoral system. Such bad leadership can create hell for a community. It has happened in history and will continue to happen, Let us not forget how Hitler and the Nazi party came to power through the ballot. It is now up to the people to evaluate and mend history and make history, The first requirement for it is authenticity, which is tied to authorship, to the divine who is the root of all authority. We humans are to bear responsibility for who they are and who they will become. If everyone becomes “resolute,” all people can be authentical towards each other. This communion and collective thinking and acting will create the future. But there now prevail anxiety and anguish. Anxiety calls man back to its authentic potentiality-for-being-in-the-world and summons man to face it as it is, to hear its conscience.
The anxiety of conscience is understood as “the call” of history. There is an inherent hypocrisy evident within the system of values. The voiceless call of conscience can strike in silent days as a prophetic spirit. The other biblical reference is the leviathan in Jonah’s tale and is related to self-imposed silence. The beast imprisoned the prophet in its belly for three days and three nights. Jonah’s suffering, an opportunity for rebirth once he has accepted the demands of God, is that of enclosure, darkness and figurative death and informs a similar experience. Jonah’s return to the land, when disgorged by the beast, and obeying God to deliver His message to Nineveh find their modern political version in Leviathan. Jonah’s entry into Niniveh is not to be seen as accidental; it is a call.
The notion of a prophetic call provided a way for thinking and ethics to come to terms with a universal ought – a ground on which individual actions should be taken – the theoretical subject had to be embodied each time in some real, actual thinking human being, in order to enter into communion with the actual, historical event of Being just as a moment within it. Thinking can be related to distinction between ‘participant’ and ‘detached’ standpoints. The standpoint of participation and involvement that we naturally occupy as social beings committed to participant relationships and acting under a sense of freedom, and it constitutes an understanding of objects or events that involves sharing or sympathizing with the temporality of the actual historicity of Being. The moment in which we experience motion, let alone any other element of our quotidian existence – is but a moment of abstractly cognized historicity. The extra temporal validity of the whole theoretical world of truth fits, in its entirety, within the actual historicity of Being-as-event as a moment that enriches Being-as-event.
One’s own participation in unitary Being-as-event, and this fact cannot be adequately expressed in theoretical terms, but can only be described as an experienced participant. The ethical relation always involves an “excess of seeing,” in which what the subject sees in the moment of encounter is always different from what the others sees, always exceeds the ‘vision’ of the other, and – as a result – the capacity of others to speak or name the circumstances. Ethics is defined precisely by this excess. If the others are able to understand the moment of encounter as one understands it, the others consciousness merge. The moment of choice, morality and notes that it is morality that realizes ethics, making it ethical. At the same time, however, morality negates ethics, in which all but one of the available alternatives is excluded, chosen against, regardless of their claims.
Alongside the centripetal forces, the centrifugal forces of language carry on their uninterrupted work; alongside verbal-ideological centralization and unification, the uninterrupted processes of decentralization and disunification go forward. We have to recognize doubt as constituting a quite distinct sort of value? Yes, we do recognize doubt as a distinctive value. It is precisely doubt that forms the basis of our life as effective deed-performing. To be involved in the world is to become responsible for speaking for yourself and for that participation; and to speak is to make yourself present to others. Any community will become prophetic only by the members becoming responsible to the situation they have come and to face it bravely with faith in itself and an excess of seeing, which is the mode of morality. Leadership is the presence of infinity breaking the closed circle of totalitarian thinking. We journey to discover a different path, a different route, and with the different sense of hope that corrective conversation invites.