The God, that is, the master, or responsible agent, of social reality and history, was defined, by the oldest biblical scriptures: Belial, why they, knowing the iniquities of social reality or history, could not conceive that it was ruled by their God: who what they considered (and consider) the perfect, the inflexible and infallible Yahweh.
Also some Christian philosophers, and theologians, have also raised the question of being able to consider the God of Christians as the King of Heaven and Earth” (as stated in the “Creed”), stating that the God that“intervenes in history” can only be a demon, given the level of iniquity found in history, in social reality, in every time and place, albeit with different intensities of inhumanity. Therefore, it seems plausible identify: with Belial the historical reality, which has been concrete in the statual reality, in all its evolution and in all its aspects.
The human condition, in history, has been analyzed, with multiple, and contrasting, visions, by philosophers, in almost three millennia of speculation, or reflections. These conceptions, while striving to separate human nature from the reality of historically formed societies, and from their evolution, have never been able to fully understand the connection between these two different entities, and the cause of the contrast between the individuals and social reality.
Human history, even when it has been analyzed with some conceptions, defined as nomothetic (that is, which are tending to systematize historical events in an evolutionary logic, corresponding to identifiable patterns), seems not to have been able to induce historians to identify (with sufficient precision) the structural characteristics of the events, which have a relevance for the historical evolution itself, compared to events that although reported with great interest by reporters, historians and documentary makers, are of no importance, or relevance, on the dynamics of historical evolution.
Our studies are intended to analyse the proper natural characteristics of human beings, taking into account the influence, often totally determining, that the historical reality in which individuals live, has, not only on their behaviour, but also on their own way of being, that is, on the formation of their character. This aims to lay the foundations of a science of humanity, understood as an autonomous and authentically natural biological species. At the same time, by separating the natural characteristics of human beings, with the precision of the surgeon, from the various types of society in which human beings have historically found themselves living, the foundations of a science of historical societies are automatically laid. The various human societies can thus be catalogued, no longer in an high quantity (and always increasing, in relation to the progress of archaeological excavations and palethnological discoveries) of countless "civilization", but in an limited series of degrees of civilizing. Each of these degrees of civilizing has its own evolutionary dynamic, of which, only, of that than those accompanies itself with the writing, is possible, with some precision, identify the evolutionary dynamics, the possible timing of its evolution, in relation to the causes that generate this evolution.
Religions, be they polytheistic or monotheistic, cannot be able to analyse (and, neither, do they set it, for themselves, as their main objective) the social and historical reality, since their task is to justify and legitimize it, even when they identify it with the “prince of darkness”, at least because they keep alive the hope of a saving metamorphosis. This task can only be carried out by those who free themselves from all prejudice and analyse reality, with hypotheses whose validity can be proved, or denied, by comparison with reality itself.
