There is no doubt that the existential issue was addressed by old and new philosophical and sociological approaches, as thinking about the issue of existence (life and death) accompanied changes in the natural state of life, and with the emergence of epidemics or what I call (the nature revolution), the question about man and his existence is repeated. Such phenomena, whether natural or artificial, undermine the convictions of the human self in its relationship with itself and its public and private existence. In this tense situation, existential questions now become truly social questions, so how do sociologists deal with them? How can social analysis study existential questions?
The issue of existence crystallizes to remind man of his weakness or, as Darwin says, the struggle of man to defend life, it is recognized that all societies face these questions but the capacities of dealing with them are different, where we can divide societies between those that evoke science and creativity as an end and a reason to survive the absence of the system of existence Its continuity, between societies where the spiritual and religious dimension is dominated as a mechanism for self-improvement with its declared or hidden crisis. This spiritual attachment as long as man is kept away from his pain, and wherever there is pain we lack happiness. The pleasure of the Epicureanism doctrine is achieved only by a strategy of moving away from pain and seeking happiness, even if it is illusory, a defensive strategy that may be successful for itself first because it hinders the principle of the end, and secondly because it entrenches the belief that turns into a belief in the annihilation of the body.
What some might call a crisis that others see as a transformation will have social and psychological consequences for the lives of individuals. Now more than ever, discussions on funding, financial support, prevention, quarantine and others depend on the quality of individuals and their ability to organize their lives in accordance with the developments accompanying the current epidemiological situation, these discussions are transformed into purely existential considerations by mobilizing the concept of vulnerability. and strength in the process of resistance measures.
What we have observed in our tracking of the crisis of successive viruses in recent years and before, especially the Coronavirus or Covid-19 pandemic, reminds us of our existential situation in the world. On the one hand, the lack of a stable spiritual system emerges only in crisis situations. On the other hand, the media has excluded this dimension, which in the moroccan human mind is a strategic saving from the inevitability of death;
At the other end, social media has swept all over the world and made the global situation readable, understandable and humanly interdependent by creating attitudes and events that invest as tools for resistance, expression and hope for near détente (sports, play, ridicule and reversion) role What is important is to achieve communication and bring different human societies and cultures closer by publishing passages of daily life, and direct speeches from a distance.
the repercussions of such a pandemic have implications for the level of relationships or practices (caution and caution, reduction of visits and gatherings), on the one hand, and on the economy and daily livelihood of vulnerable groups that do not have the material potential to resist this situation on the one other hand, taking advantage of the epidemiological experience at the level of directing thinking towards the strategies of vital sectors of society, particularly health and education, and the provision of employment opportunities that respect human dignity and rights.
What we can end up with is #Stayathome, an expression that has united humanity as a preventive strategy for survival.
Best regards, ✍
M'ssieu Abdo
