Corona from human rights to land rights.

Apart from the language of media, clowning, intimidation and conspiracy, we suggest you in this article listen to the language of philosophy in the time of Corona. Someone may say: Is philosophy a science in order to listen to it at a time when we most need epidemiologists, viruses and doctors? Such an objection can only come from ignorant of what philosophy can face in the face of humanity's crises in all its existential, cognitive, moral and ecological situations.
What is the source of the virus? What is the shape of the world in which we live today? What are the prevailing patterns of production and consumption? What are the lessons learned from the pandemic? The source of the virus is not intended to be Chinese, American or European? Is it natural or laboratory factory? This is a question that intelligence would be looking into.
Its source will not become clear to us until after researching the new life form over our planet in the age of technology, the globally dominant human production and consumption patterns, development based on the doctrine of economic growth at any cost, the wild exploitation of nature and the waste of natural resources in complete disregard of the capabilities of the earth are the strongest causes of the deterioration The environment, weak human immunity, the enormous extinction of organisms, and the spread of new types of diseases and viruses that cannot but increase in the current situation unless humankind stands a pause to reconsider its lifestyle in a planetary rather than diagonal way.
A world that has been united by technology at all levels has become one world and one open country without borders. Everything that affects a region in the world affects the whole world, whether it is an economic, environmental or nuclear crisis. The warning signs of such disasters have risen since the Rio de Janeiro conference in Brazil at the first Earth Summit in 1990 and the subsequent climate summits, and despite the dark diagnosis of the reality of the situation, many politicians have not yet learned the lesson and are still raising the slogan "We will not sacrifice our prosperity and our economic growth for the air Or animal or plant. "
This underestimation of the value of the elements of natural life and the lack of appreciation of the role of environmental systems such as animals, plants and others is what leads us today towards the catastrophe that we have become overlooking without being able to stop it. Nature is paraphrasing its equations inversely with human economic equations and sending one alarm after another without finding attentive minds. Over time, it appears that her patience is wearing thin, and that she will take our disdain for her seriously. Corona is perhaps the first sign of a new natural time. Either we modify our brutal relationship with nature, or that disaster comes to the fore.
The amendment of our relationship with nature passes today by expediting the signing of what the French ecological philosopher Michel Seer called the natural contract contrat naturel, to bypass the social contract that has been celebrating and glorifying man from the seventeenth century to the present day as if he were the only being on the planet and all other beings found only for him And he is entitled to do whatever he wants. Against this, the planet today invites us to reconsider this philosophy that led the modern scientific project to bleach mathématisation de la nature and view it as a huge reservoir of energy that must be constantly incited to deliver more energy necessary for the growth of industry, economy, trade and capital.

Natural contracting is a contract for a new system of rights that recognizes the rights of nature before human rights so long as man is an integral part of nature and not an independent kingdom within the kingdom of nature or its master and owner of it. The scientific-technical vanity and the fake luxury have blinded the modern man and made him not to care about anything, including his human brother as well as the elements of nature such as water, air, land, sun, animal and plant. This is evident in the subjective war waged by man against his brother in the endless battle of human hunting, and in the objective war waged by man against nature.
The nature's appeal that the Earth is sending us through the Coronavirus is a call to reconsider this extreme and blind human selfishness, perhaps the last warning before the disaster strikes. Contrary to what is being promoted, it is not required to intensify the efforts of nations against the virus, because this will lead to the emergence of new and more deadly viruses in mankind. Rather, what is required is the intensification of human efforts to modify our relationship with nature and the environment to ward off the development of such viruses resulting from the mismanagement of our relationship with our environment.
What is required, then, is to achieve a natural reconciliation with nature, to recognize its rights, to live in harmony with its laws, to refrain from compelling it, and forcibly submitting it to our desires, and then nature will give us all its goods with generosity and love. This then is the first lesson learned from Corona.
Here are the rest of the lessons:

• The quarantine that Corona imposed on us is an opportunity to meditate not only in our relationship with our environment in which we spoke earlier, but it is also an opportunity to reflect on ourselves and take a break and think about our destiny and reconciliation with the death that we have drawn up in wars as in the cinema and the media and caring for our families, our children and our friends And intimate contact with them after we got technical and patterns of virtual communication from each other despite living under the same roof.
  Corona put us under the Mistressian equation of capitalist consumption patterns of value - health versus money. It turns out that all the money of the world can be provided by anyone who was injured in order to save his life from death. However, the treatment does not exist. Corona, on the other hand, proposes to us something simple and sure of its evil, which is the cheapest of all, which is prevention and washing hands with soap. As if it is telling us to be wise and wise, as I do not want your money and savings, just give me a credit or two dirhams of soap and a little water.
  Corona offers us an opportunity to rearrange our priorities and desires in life. If you are still trying to accumulate wealth, today it is pointless behind it, and in return if you consider life to be the value of values, then this is the time to reconcile with it. A life that does not require all the effort you make throughout the year to enjoy a fake month of vacation that engineer tourism, aviation and advertising companies how eager your studies, which I have smacked for a full year of misery. You may sit in your home, village, city, or country, save all money, and enjoy with your loved ones the cheapest price.
  Corona alerts us that the greatest investments after health are education and scientific research and that the time of superstition and the culture of magic and sorcery is gone forever and presents us with a scientific challenge that we have to successfully raise or perish without, and it is a challenge that can only be faced by a new school based on the values ​​of science, work and diligence And creativity. A school in the service of sustainable development for its community and for humanity.
  Corona understands that there is no difference between her rich and poor, that her justice is a natural democracy, and that she seeks to warn the rich to share their wealth with their fellow citizens, as it does not exclude a region of the world whose rich people may flee to, and that its fate is to live in his country and invest his wealth for the benefit of his country.

Corona invites us to take care of the poor, the elderly and the homeless when it imposes on us quarantine and commitment to our homes.
Corona warns us of the dangers of the neoliberal state and coordination in its course, and suggests that we consider well the advantages of the social welfare state and national and human solidarity as an embodiment of our humanity, as if it provokes us with this question: Are you really human?
Thank you, Corona, as it brought us back to thinking about the value of love, its vital necessity, the value of national and human solidarity, and thinking about future generations. Love in its comprehensive ecological sense, which does not exclude any of the Earth’s creatures, and taught us how to be wise in life without breathless behind the greed of capital and the values ​​of wild neoliberalism.
Thank you, Corona, for showing the world the fragility of countries that marketed themselves as a model of social welfare, which revealed that they are nothing but ideological masks and powders to camouflage the depth of the social abandonment of the state from its citizens. It also revealed that countries were classified by neoliberal reports at the lowest levels of development and backwardness at all levels much more merciful. Its citizens are more concerned with their safety and health security, despite its limited capabilities and structural defects, such as Morocco, for example.
Corona warns us that a new world has now begun to take shape and each of us has known his friend from his enemy, and that everyone we believed in strong states is in reality nothing but scarecrows to globalization.
Thank you, Corona, for having made us discover the other human face of popular China, its solidarity values, and its smart and wise ways of working, in exchange for a brutal, pragmatic Western culture that only sees the values ​​of production and consumption in its citizens to maximize the profits of capital and global monster.
Thank you, Corona, because it silenced the obscurantism, the culture of graves, the promise, the promises, the divine punishment, and made us discover the extent of our cultural backwardness from the historical time that we live, and the great efforts that we must make to redress the deep gap between us and between science, philosophy and history.
In this sense, Corona is not a trial of metaphysical forces to test the faith of mankind or a promise and promise of a divine resurrection, but it is a product that we made with our hands and we have to decipher it with our hands through a radical review of our culture and patterns of our production and consumption and the removal of the existential alienation in which technology threw us and the greed of capitalism and the obscurantist ignorance.