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We therefore return to the local, as an almost necessary response to the anonymity and homologation of metropolitan life, recovering spaces and segments of identity within cosmopolitical crowding and also breaking with bourgeois individualism, typical of modernity, by virtue of proxemic and tribalistic relationships, precisely. The overcoming of positivism, and of bourgeois and Judeo-Christian ethics Therefore, the "neotribal" reconfiguration of the existing is inserted into the epochal passage of postmodernity, with the fall of rationalistic and bourgeois logic, a purely "dualistic" logic linked to the tension between "being" and "having to be" and to fracture between the Self and the Whole.

The ethical-moral principle detached from the world: "the starry sky above me, and the moral law within me" , pp. - of Kantian memory. A principle that also pertains to Judeo-Christian logic, which with the end of paganism detaches the divine from the world, distancing seo expater bangladesh ltd it from man. On the basis of this logic, this conformation of the existing, the result of a whole approach and a very precise weltanschauung , the push towards the "having to be" materializes in the desire and in the consequent concrete, practical, "political" act, for the benefit of a just future society, a kind of living paradise.



With postmodernity - and the relative tribalism debated by Maffesoli -, the push, the "tension" between being and having to be is reversed from the vertical axis being/having to be, man/god , to the horizontal one; moving from the logic of either/or to that of both/and. A horizontal axis materialized in the figure of the rhizome, thanks to Deleuze and Guattari – post-structuralist sociologists, and great singers of postmodernity, as well as Jean-François Lyotard. The divinity returns present on earth, and returns present precisely in that set of aggregative rites and symbols, which betray a magical-ecstatic substrate in the approach to the world.