The Artwork THE HYBRID CONSTITUTION/MELEZ ANAYASA is the argument for the essay Premesse per una costituzione ibrida: la macchina, la bambina automatica e il bosco by Francesco Monico published in the AUT AUT issue 361/2014 edited by keen italian philosopher Giovanni Leghissa and titled La condizione postumana.

AUT AUT is the most prominent italian journal of culture and philosophy, founded in 1951. Today, directed by Pier Aldo Rovatti, is one of the most prestigious international philosophical journal.

Personally as syncretic thinker I am very proud that my meditation's artworks is published in as prestigious journal. 

Here the link (in italian)

FESTIVAL AMBER 2011 - NEXT ECOLOGY ISTANBUL 04.11.2011 to 13.11.2011


A constitution as a set of fundamental principles or established precedents according to which common organization is governed. These rules together make up, i.e. constitute, what the entity is. When these principles are written down into a single document or set of legal documents, those documents may be said to comprise a written constitution.
The Hybrid Constitution defines the principles upon which a HYBRID CONSTITUTION is based, the procedure in which laws are made and by whom. The HYBRID CONSTITUTION also acts to limit power by establishing lines rulers cannot cross, as fundamental holistic rights. This is an artistic task, because NATURE AND TECHNOLOGY cannot inscribe their Magisteria as beings and rights inside a “Constitution”, but a beginning for a new utopic non human-centered vision. The Hybrid Contitution in THE ISTANBUL CONSTITUTION of 2011 will aim at becoming the artistic beginning of a new utopian (or dystopian?) vision. From the Code of Hammurabi to Japan's Seventeen-Article Constitution written in 604, influenced by Buddhist teachings, and the Constitution of Medina (622), the صحیفة المدینه‎, Ṣaḥīfat al-Madīna, also known as the Charter of Medina, and to the Constitution of the Gayanashagowa, or 'oral' constitution of the Iroquois nation (1090-1150). The Magna Charta in 1215, the United States Constitution, ratified on June 21, 1788, the Charter of Quarnaro, 1920, - the symbols reproduce those of the Italian Regency of Quarnaro (1919-1920) and the Constitution of 1982.

The Hybrid Constitution is based on the assumption that best constitution is a mixed system, including human, nature, and low and high tech elements. This constitution distinguish between humans citizens, who had the right to participate in the state, and non-citizens and Others, who had right to be represented.


The Common right to rule comes from the Animal, Vegetable, Technological form of standings in this shared space we call Earth.
All power lies in the presence of living beings, animals or plants, and of the things of the Whole Earth that is sovereign. Human Government can only govern if it is given permission to do so by those who are governed, as Animal, Vegetal and “Inanimate Things”. This is the Whole Sovereignty. The overall meaning of Whole Sovereignty is that the Human Government draws its power from the living and non-living beings of the earth, and that people have given their government the power it has through the constitution. The Whole Government only has the power to make decisions because the living and non-living beings who are governed grant it that power, but if the Whole Government abuses the power it has been given, “Life and Non-Life” have the standing to overthrow this principle and to stall this meditation, stopping the culture and the development of the whole world that will became a place without any diversification, any bifurcation through cultural speciation.


The Common has the powers that are granted by the Constitution. Without any implications of the entheology of the animals, plants and technology, the living and non-living beings.
We can define knowledge as shared experience objectified through the forms and modes specific to the environment. The fact that 'legality' is the principle of the Constitution leads us to think that it is thus the basis of knowledge. In fact, any common thing is shared and thus is part of knowledge. The Absolute Legality Principle translates into the predisposition for the interpretation of knowledge, seen as the pluralism of human, natural and technological forms. The problem connected with the principle in discourse is closely connected to the problem of interpretation. The overall theme of this principle is that the government must follow the interpretations.


The Constitution divides the government into three branches:
• The Congress-Artistic branch makes shared realities perceptible through a syncretic vision of the entirety of life and non-life on Earth;
• The Individual-Executive branch carries out the principles and laws;
• The Meditative-Judicial branch explains and interprets the principles and laws.
In a syncretic system the living, non-living and technological beings are all gathered in the hands of a single agency: an emerging Mind - the Mind of the Whole Government. Our governmental Mind runs in almost the same way, with the exception of the three branches of deep life (living, non-living and technological) that are separated and look for a syncretic unity. This is called a syncretic system where the three forms of being or non-being are separated into three distinct and independent branches or phyla. The Hybrid Constitution distributes the powers of the Whole Government among a dialectical meditation for a new life.


Ethics and morality have to go beyond gender and anthropocentrism, as it is absolutely wrong to think of the environment – natural and technological – only in terms of human satisfaction. Any distinction between organisms somehow “worthy” of moral consideration and others that are not is plainly a case of discrimination. In fact, everything in the universe has a physical or phenomenal aspect and also an invisible or noumenal aspect. The Hybrid Constitution defines this as the “intellect” with which all living things, as well as apparently lifeless things, are endowed. According to this “Intellect” the whole is greater than the sum of the parts. Just as cells living in harmony form a complex living being, so the parts of nature constitute a super-organism of which the inorganic world and technology (the beginning of the culture), the earth, water, mechanisms, energy, are all integral parts. This superorganism is alive, because if it lacked any of its constituent parts it would have ceased to exist, just as any living being ceases to exist if it loses one of its vital components. Through the Hybrid Constitution Animal, Vegetal, Technology, living and non-living beings become an integral part of whole nature, which has a value in and of itself, as well as having a value for all living and non-living, animate and inanimate beings. Living and non-living things are not simply objects, but entities; since they tend to protect and heal themselves, also with an absolute immobility, it is not plausible to deny that living beings have an interest in remaining alive, just as it cannot be asserted that non-living beings do not have any interest for themselves, but have interest only for the living beings that are related to them. Non-living beings, even if they do not have desires or feelings, can be damaged or aided, and it is our duty to seek their welfare – in the sense that we have prima facie moral obligations towards non-living beings, insofar as they are part of the earth’s biotic community, and we are morally bound to them insofar as they participate in keeping ecosystems alive and complete. It is a major moral duty for the above “intellect” to consider as good what is good for them (the things), and to help them keep their form, information and life (if they are living), a healthy existence in a whole natural state. A living or non-living being is a spontaneous system that maintains and reproduces itself and also executes a program (to exist is a program). Inside this system there is information that supervises procedures, and without which the animate and inanimate would be nothing of substance. This information supplies all animate and inanimate things with a telos or end purpose – even if they may not be aware of this. Value, then, is not anthropologically or biofilically projected onto the object, it is already present in the object in a sense of telos. So there is no reason to exclude slow living things such as plants and inanimate beings like technologies from moral consideration.
The single element could not communicate, survive or even live on its own. It would have no value without its surroundings, with which it is engaged in a set of living, non-living and technological relations. The principle considers the plant as adapted inside an ecosystem, considers technology as a product of the ecosystem, and considers the single organism, animate or inanimate, as a “point of experience” in the network of interconnections between living and non-living things. It is this that has intrinsic value per se, and it is this that uses its own specific techniques and know-how to carry out its life and, at the same time, to modify our whole shared environment.


In the Hybrid Constitution, ‘equality’ is a ‘highly contested’ concept. At least since the Human French Revolution (1789 AD), equality has served as one of the leading ideals of the body politic; in this respect, it is at present probably the most controversial. In the Hybrid Constitution there is controversy concerning the precise notion of equality, the relation of:

• justice and equality (the principles of equality in a Nature where we use the energy of other living beings);
• the material requirements and measure of the ideal of equality (equality of what?);
• the extension of equality (equality between whom?);
• and its status within a comprehensive meditation of justice (the value of equality).

Each of these arguments will be “intellected” in turn in the present Hybrid Constitution. ‘Equality’ is a contested concept that in the Hybrid Constitution is intertwined with the Principle of Diversity in a whole interconnected world of different living and non-living beings, natural and technological systems of feedback (effects and meanings).

The presumption of Equality and Diversity provides an elegant procedure for constructing a theory of distributive knowledge among different living and non-living, animate and inanimate beings. The following questions would have to be answered in order to arrive at a substantial and full principle of justice.
• What goods and burdens are to be justly distributed in reference to the Diversity of every single being of the whole earth (or should be distributed)?
• What are the spheres (of justice) into which these resources have to be grouped?
• Who are the recipients of distribution? Who has a prima facie claim to a fair share?
• What are the commonly cited yet in reality unjustified exceptions to equal distribution?
• Which inequalities are justified?
• Which approach, conception or theory of distributive justice is therefore the best?
Instead of simple equality, the Hybrid Constitution needs a concept of more complex equality that is Diversity: a concept that manages to resolve the above problems through a distinction of various classes of living and non-living, animate and inanimate beings, a separation of spheres, and a differentiation of relevant criteria.


This principle is the product of two complementary principles: the "Principle of Equality & Non-Identity“ and the "Principle of Subsidiarity". The whole earth is endowed with a system of feedback: as Omen, cast items, shells, stones, feathers, bones, including Cleromancy, a simply qualitative method, like Augury: the ranking of a set of given possibilities, as a way of outlining communication patterns. Forms of feedback are rooted in Spontaneity, a shared common resource of living and non-living, animate and inanimate beings. This includes any organized groups, like families, unions, corporations, municipalities, provinces, countries, stock companies, herds, flocks, mechanisms, feedback, government, machines, all the way to the entirety of all living and non-living, animate and inanimate beings.


Openness, not consciousness, is at the center of the constitution. Consciousness does not create being but is rather the product of the opening of that being. That is, it is the result of an ecological rapport between being as a verb and being as a noun, between action and the sensory apparatus, between art and the brain, between technique and the brain, between instinct, intelligence, technology and culture.


The Constitution recognizes the right to the pragmatism of all living and non-living beings. In fact every pragmatics is a behavior, a kind of communication. Because behavior does not have a counterpart, there is no anti-behaviour, it is not possible not to communicate.
Every pragmatics, conscious or unconscious, generates feedback. Feedback in time creates a system of shared norms. Then all pragmatism includes, apart from the plain meaning of behavior, more information – information on how the player builds his relation with the world.
Every being has the right to the world. Appropriating a world to one’s self is a right to life, the taking up of a position towards what is outside as well as towards what is inside. We have to re-act to the whole world respecting every single part of that world.