IJSP Number 3, 2021

47 terms of opposites-good and evil, beautiful and ugly, painful and pleasurable, rational and irrational, intellectual and sensual. Believing in these opposites gives our world a sense of cohesion and comfort. To imagine that something can be intellectual and sensual, pleasurable and painful, real and unreal, good and bad, masculine and feminine is too chaotic and disturbing for us. Life however, is more fluid and complex; our desires and experiences do not fit neatly into these tidy categories.” [7] In such a context, freethinking is not an issue anymore solely if it is in the circle of the usually debated subjects and values, subjected to standards that can be discussed only if they are inserted in a bi-dimensional raster of street ethics or corner axiology possibly combined with some down to earth hermeneutics. By such means of accessing and conquering the public opinion, the media managed to insinuate itself into our lives and, worse, to impose its central position on our mental universe. As R. Greene tries to demonstrate, it is about compelling people to think, or at least to have a bunch of opinions in order to simplify and reduce everything to some ‘digital’ judgments in black and white, good or bad. Consequently, the subject’s preoccupation with the specific issues of her/his own life tends to be peripheral and somewhat insignificant because she/he is lost in an informational and virtual universe that is much more exciting and livelier than normal life. From the same aerial perspective, we may see that what genuinely became interesting and worthy of our attention and emotional co-participation is what happens in the mediatised virtual world. Our ‘reality’ is meanwhile the ‘reality’ of the news, our psychology is the psychology of the masses (social psychology), and our life is a lifeless neurosis. Our concrete everyday reality has been marginalized by the virtual ‘un-reality’ enthroned in the alpha position by our possessive interests and concerns, aided by our own co-participation, for we have become mere vehicles to carry and spread the news. The individual and her/his problems have become a negligible and insignificant detail to the major issues of the world. From a psychological, ethical, or axiological perspective imbued with a genuine humanism, matters do not appear to be in favour of the individual and her/his personality. The ways of seeing and understanding matters today are rather on the superficial side, a very shallow worldview, aligned to what is usually considered to be altruistic (understood solely in the constant preoccupation regarding the problems of the world). On the other hand, every preoccupation with oneself and one’s own problems can be taxed as selfish and egotistic. Nevertheless, precisely this social absorption – brought in our living rooms by computers or TVs (magazines or tabloids) – creates what we might name the new norm of the ‘normo-pathologic’, a kind of collective-impersonal character (which can be studied only by methods of the social psychology). Therefore, we will have individuals with a predetermined morphology, perfectly standardized