The grip of reality and the delusion of sites

Social networks are far from being a new yard for dialogue. In the sense that it exceeded that dialogue and communication that was assigned to it at first, to become a digital war field that lurks with man and makes him a doll that flounders between the grip of the suffocating reality for it and the delusion of sites that manipulate his psychology and that penetrated his life in a way that produced for us a human being who is able to locate his location. This digital alienation has stated a group of social media users by publishing a post that may seem at first glance that it is just a humor that: “I have the house, as you say to me, Dima, my fear is your head, that is the sink. We die and know where I am? I forgive me, he saw me answering me, Rani, I brutalized me. Coordinates without our awareness towards the wreckage of “alienation/ alienation”.

And after all, we say if the Arab person had written books and poems because of his alienation from his homeland and his alienation from his family and himself, so what do we need to compose we see? We are expatriates from ourselves, our people, all that is an illusion in us and with us, all of us and we are in our homelands? I cry for their door, saying, as the poet Sobhi Yassin said: “I stood at the door of the loved ones, crying, as it became in the heart, O heart,” or do we say what our Qaram was serious about: I stood at the door of myself and loved me so much, I was set for me and the bond of love has become naked? (And omission here does not only mean negligence, but the heart is going to others, but naked means without guarantee).

In her book, “I am Oselphi, then I am present, the translation of Dr. Benkrad, p. 32”, to refer to this overlap between reality and assumption, and she says: “There is no separation between virtual and realistic, not because the virtual is on his way to replace reality only, but because it works to expand it and sing it to finally reach it as well.” He also referred to this overlap, the researcher Saeed Bennis, in his article, “Degatia Qudawat, the surrounding of the reference model issued by the Kafi Press newspaper on Sunday 09 March 2025, number 4975 at 18:53, by employing the phrase dual, realistic and digital identity).” The current question remains here. Can a person recover himself that he lost in the time of digitization?

The digital person gets rid of alienation and restoring himself is a subject of the restoration of his sovereignty, which is difficult, especially since the basis of modern nature is based on the sovereignty of technology, not the other way around. “You can understand that there is no room to talk about resisting or condemning technology,” says the philosopher Heidger. But the matter is related to understanding what technology and technical science is, and according to my opinion, this is not possible as long as one moves within the framework of the self -relationship with the subject. In the sense that it is not possible to reach the entity according to this dualism, as it is in the case, as in modern times, because it was according to Heidegger that led to the forgetting of the universe, so man became far from the being, and made himself a lower rank.

This crisis exceeded what is existential, to include the moral aspect in a terrible way that the healthy mind is unable to absorb it. Here we will be limited to monitoring some aspects of moral escape from both sides of our relationship with the other, then our relationship to religion; This is because the first appears by publishing blogs and publications in cases that are supposed to be shocking to the publisher. For example, the participation of the death of the father, mother, or relative of a certain relative at the same time that this event occurred. This is what makes us really a shock, wondering about the real reason that makes these people not live their sorrows in fact instead of presenting them to the fullness. Is because they take communication sites as a way to vent from everything that enters them in a narrow state? Or did our feelings originally today have become liquid and false even with our closest closest ones? The catastrophe here is that it is not only related to the owners of these gray behaviors, but also to their followers who take the matter as a natural intuitive that does not deserve to be accountable mainly, so what is the defect from the sharing of a publication that may reach the image of the deceased person while he is in a state of dying, then interacting with it with symbols that cannot reflect the feelings of misery in this case, for example the status of the admiration button or his loved Between us.

We can really only say that we are living in a disabled feelings that are not clear.

As for the ethical crisis related to the religious aspect, it is sufficient for us to invoke some of the elders who have taken the Imamate crossing towards fame, through a live broadcast during their links with their high focus on their phones to read the comments. Here, we are satisfied with saying: “The man is from the tribe if it is corrupted by the sheikh of the tribe as the salt fixes the meat, so whoever fixes the Sheikh if ​​the sheikh is corrupted?