“Sofia acquired its name in 1376. The name originates from a Christian martyr named Sofia, who was compelled to witness the torture and death of her three daughters by the order of the Roman Emperor Hadrian in the early 2nd century. In Florensky’s works, Sophia appears in the books of Solomon, the books of wisdom.

Sophia speaks in her own name and represents an identity linked to truth.

Isn’t that what we maybe are looking for? So, nothing best than Sofia remaind us.

My text is a bit poetic, I hope it can be clear to all.

I CAME

I emerged from two, no more and no less than two,
even if you don’t possess both,
not even the originals,
from there I emerged, from there I arrived.

We are born connected, always in pairs,
two that bring us together and two that separate us,
without two, we unequivocally do not exist,
neither semen nor artificial ovule has been invented yet.

I don’t even know if they will invent it, I doubt it,
it is too complex, isn’t it!

In principle, we depend on two,
then at least one, always present, we hope.
That one, that other, becomes the most important person in the world.
Even if him, her do not want to,
Without them, we do not exist; we have no place in the world.

For better or worse, the other will always be there.
We cannot trust the world on our own;
we learn to trust the world by trusting others.

Ah, the others, ah, the others, there are so many that attach themselves to me,
there are so many who stay and leave,
there are so many coming and going,
challenging the self, the id, forming our conscious and our unconscious.

Often, they penetrate my core uninvited:
the lover, the invader, the abuser, friends and enemies, the self-interested.

The construction of the self happens with and through each other.
We host the other in ourselves;
the body is home to the self and the non-self.

As a result of our paths through life, there are elements that betray our primary or original personality.
Florensky, the Russian philosopher, says: “In my life, my heart has been inhabited by parasitic ‘supposed selves.’

Hospitality is a human need, an ethical need; we host someone inside us.
Every human being needs hospitality to be.

Let’s call it the essential core, the available core that every baby, every child has in the sense of interacting with someone present.

We can also call this availability ‘to love’; it means the availability to welcome and know the other in oneself, the others, and all the others.

The act of knowing is love, an ontological action; it is opening up and opening an inner space.

The ‘beloved’ lives in me as another self, incorporated, included.

My self already becomes their person in me.

The more open I am to transactions, the more I am or can be.
The event of the encounter transforms me.

There are two types of hospitality:
ontological: through the history of humanity, it is not a psychological core, it has the power of singularity, of the original condition of the human being. The person is ontologically a face, the face. Every event and every action form their possibility of being.
psychological: it is always in front of someone: the human being has the freedom to dissociate and through the verb to love and establish connections with others.

Existence is hospitality; the world opens up so that I can happen.
The more open the transitions, the more I am.
The event of the encounter changes me, for better or worse.
The act of knowing is love, which is an ontological action.
Thinking and being are in relation to our animal species in constant correlation.
The loved one lives in me as another me.
My I becomes their person in me.
We can only say ‘I’ if that person has been loved and that other person lives in this person.

From this comes the “WE”…. the true experience of community:

to know, to love, to host.

Throughout our trajectory as a person, the different choices we make determine whether the subjectivity born in interactions can be a fruit of the essential nucleus or be quite alienated and even divorced from what would be the fundamental principles of life.

Being open to the other in this sense is a communal dimension of life, being in community.

Here, we know that three great determinations shape existence:

the biological (body, soul, sex)
social (cultural construction, religion, family organization)
the psychic (subjective reproductions, gender, sexual orientation)

The question of being available to the other implies availability to the different and the similar, sometimes to the identical. The constant transformation of our identity depends exclusively on these interactions.

Identification is everything that builds our being.
Desire is directed towards an object: it is having and not being.

In other words, I only exist under the gaze of the other, thanks to the gaze of the other. Therefore, it is alterity that constitutes us.

We have to free Prometheus so that we can continue to heat up this world.

The law of humanity could be put like this:
If everyone looks alike, humanity dissolves into nothingness; if everyone fails to respect the other’s otherness by affirming their identity difference, humanity plunges into perpetual hatred of the other.

Any form of westernization of the world, that is, the formation of identity ghettos which, out of fear of denying the existence of the other, live around mirroring themselves, can only result in disaster for the whole of humanity.

Cultural relativism is the only way to express the universalism of the human race.
That goes for all the different and diverse of humanity.
If you want a serious community, learn from differences.

To remember where I am:
Wisdom: Sophia in Florensky appears in the books of Solomon, books of wisdom. Sophia speaks in her own name. Sophia is an identity linked to truth.

Some examples of identities and the I:

According to João Paulo Lima Barreto or João Paulo Tukano, Yupuri, an indigenous member of the Ye’pamahsã people, who holds a doctorate in anthropology, tells us that beyond the myths, taking the body as a starting point for the indigenous peoples of the Upper Rio Negro, the terrestrial world itself is a body. A body made up of lives. The terrestrial world is considered the body of a woman because it constitutes all the elements to generate new lives. The principle is to know that the terrestrial world is a woman’s womb; it generates other lives on its own. Our body, the human body, is a synthesis of all the elements that constitute the terrestrial world.

What’s the difference between the name of an animal, be it a tapir (anta), a jaguar, a chicken, or a dog? It is the name. For us, the name is what qualifies us to be human, to be a person, to be people. So the name is what connects me to the social dimension; it is the name that connects me to my knowledge, to the notion of territory, of belonging, of cosmology. It is what qualifies me to be people, to be a person, and that is the great difference between a human body and a beast, a plant, an animal.

Biblical Adam had to know the name of everything that exists. He was able to reveal the original name of different beings. Being human, being also a creature, creation, with the quality of receiving the name of each entity, the name is the recognition of what is the social dimension of each being, the original condition of each being.

Identification is everything that builds the being and depends exclusively on the other, on others. We can have various types of identification. Desire, on the other hand, is something you would like to have, to possess, and not to be.

The word Ubuntu originates from the Zulu and Xhosa languages of southern Africa and means humanity for all. In this sense, Ubuntu Philosophy is based on an ethics of collectivity, represented mainly by harmonious coexistence with the other and based on the category of ‘we’, as an integral member of a social whole. Thus, this work aims to reflect on the foundations of Ubuntu Philosophy, considering it as one of the various currents of African philosophy.

The Ubuntu Philosophy rescues the essence of being a person with the awareness that it is part of something larger and collective. For this, according to the fundamentals of Ubuntu Philosophy, we are people through other people and that we cannot be fully human alone, being made for interdependence.

In this context, it is based on the relationships between the divine, the community, and nature. However, the Ubuntu Philosophy seeks to rescue the concept of Common to achieve democracy, that is, a multiplicity of singularities. To this end, it has equality as a fundamental and conditional principle for the existence of the other.

I am because we are. The Ubuntu philosophy is about being open and available to others, supporting others, not feeling threatened when others are capable and good, joining forces to achieve better results, and understanding that the difference between us is what generates true growth. The Ubuntu philosophy deals with the essence of the human being who values the importance of the ‘I’ in its search for meaning through the other, in a relationship of constructive interdependence.

For the Greeks, what characterizes death is the loss of identity. The dead are first and foremost ‘nameless’ or even ‘faceless’. For the Greeks, everyone who leaves life becomes ‘anonymous,’ loses their individuality, ceases to be a person.

For a person’s identity goes through certain points, the first being their inclusion in a harmonious community: a cosmos. See how many genders are looking for a community today, somewhere they identify, are almost the same, because from what we follow, the differences cause discord and wars due to the difficulty and consequent fear of the human being to relate and learn from the different.

Hatred is the repulsion to love. One cannot speak of love if one does not speak of freedom.

Human beings can only remain human, whole, through the vicissitudes of existence when they embrace the totality of life’s experiences. I cannot gain sanity, serenity if I cannot surf the waves of existence.

Seneca and Socrates.

Young people who dream of suicide because they would finally be taken seriously. Those who need to live something extraordinary have lost the charm of the trivial, the simple, and the everyday or spend a boring life.

Until 200 years ago, the collective was apparently more important than the individual.

Western modernity is a culture in which the individual is greater than the collective. Its very first beginnings are undoubtedly the very arrival of Christianity, which is a profoundly individualistic religion, which does not mean selfish in the slightest; it means that the individual and his freedom are greater and more important than the collective.

First and second testament.

“The world has become the kingdom of evil. The world is the irreconcilable enemy of the heavenly prince and his followers. The world has become a place where Satan reigns and where everything obeys him.

That’s why it’s by fighting against him that we can gain access to the kingdom of God – or the kingdom of heaven. Heaven can be understood in the strict sense of a religious point of view, or it can be, in the broad sense, the heaven of ideas: utopias, the perfect society, class struggle, and the logical verses of ‘should be’ of the same nature.”

The ancestral future.

Question: Can the human other today be replaced by the artificial other?

The artificial ‘other’ is increasingly among us.

Increasingly enhanced and complex avatars populate social networks and media outlets.

We can be one, two, or thousands.

Children, young people, and the elderly relate to each other on a daily basis with algorithms on social media, talk, and get emotional with them.

Avatars come to occupy an existential place in relationships.

We incorporate, we host; they become part of our identifications in the formation of our being and our identity.

We do not yet know the outcome of these relationships,

but we already know that they create a disconnection from the human being,

as if your virtual friend is sufficient for you to live on and is less troublesome.

Many young people today find it difficult to be with other humans.

And that’s just the beginning.

There is research in universities, it is already well-advanced,

which shows that the brain can be decoded through technologies, called neuro-

technologies, that is, our thoughts and images can be transferred to machines and the

opposite way as well: thoughts and images can be inserted into the brain and be part

of it.

After all, we are host beings.

Can you imagine what that means?

They are even creating human rights laws to protect our thoughts, images, creations.

Ah, the others are so many….others outside, others inside…. The family grew, so did its influences and controls. We do not yet know the consequences of these new relationships.

I end with a poem by the Polish Nobel Prize winner Wislawa Szymborka.

Nothing Twice
Wislawa Szymborska
1923–2012

Nothing happens twice
nor will it. That is our fate.
We are born without practice
and die without routine.

Even though we are the worst students
in the school of this world,
we will never repeat
any winter or summer.

Not one day is repeated,
no two nights are the same,
no two kisses are identical,
no two glances alike.

Yesterday when someone spoke
your name next to me
it was as if through the open window
a rose fell from the garden.

Today that we are together,
our affair doesn’t last.
Rose? What does a rose look like?
Is it a flower or is it a stone?

Why do you have, in this bad hour,
to bring uncertainty with you?
You come – but you will pass.
You pass – that’s the beauty.

Smiling and hugging,
we will try to live without hurt,
even though we are different,
just as two drops of water are.”

Thank you.