The least is said when it concerns you the most." Meša Selimović
No term is today so profane, in terms of value, even semantically, as the term "traitor". There are numerous reasons for this, starting from the most banal ones, which concern its daily political-manipulative (mis)use, when we "promote" each other as enemies of order, rights and the state, to those more subtle and more metaphysical, which indicate a deeper crisis of man, one progressive anthropological decadence that irresistibly leads to ruin and nothingness.
In the current globalist society, the term "traitor" is condemned and redundant, at least that is what the dominant corporate consciousness indicates. If we all, as atomized consumer subjects, belong to one universal world market, if as individuals and consumers we are directly attached to the most general one, then whatever we do to our country, our people, or to our wife, to whomever we sell or betray them, that act has no moral weight, because as citizens of the world we do not belong anywhere, we are not tied to individuals, we have no obligation to any specific community, so that we could let it down.
Our laws are marketable and belong to the order of supply and demand, and our personal relationships, towards family, kindred, homeland, are just goods that, depending on trading skills, sometimes worse, sometimes better, we place and trivialize on the global market.
Moreover, this atomization and fragmentation of man does not stop only at the outside, but penetrates deeply into the inner identity layers of the personality, degrading and dehumanizing our ontic essence. It is about an attempt to completely relativize human nature, about human dehumanization, where through a radical conception of individual rights, almost all individual, even perverse and degenerative tendencies are promoted and protected as an expression of personal freedom, whereby man himself is actually reduced to his animal instincts , exposes him as a kind of perverted animal, without humanity in him.
Primitive selfish interests have been promoted into supreme principles of leading life, politics, the state, the basic needs of the urogenital and digestive tract for the purpose of living, and their satisfaction into a specimen of intellectual-political skill and wisdom, without meaning, without morality, without spirit, without freedom, without man.
This globalist "decontamination" of the human being, of everything intellectual, virtuous, gender-distinguished, genetic, traditional, this stratification of identity is so aggressive that man no longer belongs to himself, he is not his own, as an individual and the "product" is less and less "profitable" ", and he is not even able to properly value and betray himself.
Originally, the idea of a global society and a cosmopolitan understanding of the world treat the relationship between man and the universal community in a fundamentally different way, where spirit and virtue, as the essence of man, are taken as the highest criterion of all interpersonal relations and a necessary condition for the existence of the world of man. Because virtue is the purpose of life, say the Stoics.
The concept of cosmopolitanism in this, original sense, originates primarily from the national achievements of the Hellenic, then Roman civilization and implies the unity of the spiritual-value horizon of (self-)knowledge of man as a man, but not political-cultural unification, nor the marginalization and cancellation of one's own ethos, custom, traditions.
What the Hellenes thought about the betrayal of their own nation and freedom is shown by the fact that the name "Ephialtis", which was borne by that terrible Greek who showed the Persians the way to Leonidas in the Thermopylae Gorge, from that day on means "nightmare" in the Greek language. brave and when troubles befall us, we bear them bravely," said, captured by the Etruscan enemies, Gaius Mucius Scevola, then silently putting his hand into the fire, until it burned completely. "He who does not like the common good, and who will be a traitor, may the right hand of God crush him!", said St. Petar Cetinjski.
But what is betrayal?
Hobbes points out that reason, without the help of norms or laws, recognizes and defines treason because treason is a crime in itself (malum in se), and as such destroys all laws at once, because it calls into question the safety of the people as the highest law (suprema lex). What treason is and who is a high traitor can therefore be determined by anyone, says Hobbes, unless he is a child, a lunatic or a fool.
In today's Montenegro, betrayal, in the absence of others, has become the only national strategy. However, those who think that treason is a matter of mental disposition of the narrow circle of current rulers, and that we are left out of it, are mistaken; the disease struck deep and wide. If it were not so, the treason against the government would not have succeeded.
Nevertheless, the new Montenegro somehow adopted the indecent offers of the global market too quickly and too easily. What happened to us that we sell our name and freedom so cheaply? Where is the breaking point and change?
"The time will come for the butt to go before the cheek," correctly prophesied Mate Glušac. But in that human sinking of ours, we somehow went a step lower, below all the treacherous paradigms known so far.
Will an act like this recent one, by Ivan Mašulović and his superiors, ever become our "ephialtis" or, as Hobbes says, will we continue playing fools? Will our face ever return to its previous position, in the sense of being human again?
The prophecies are silent about it. We are all silent. A little more, and we will forget about everything. "Just a little more, and everyone will forget about us." That there used to be "heroism and bravery".
(The author is an official of the Democratic People's Party)
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