《Project from December 2019》
Pliocene-Quartenary glaciation
It is often said that air is more sterile when it''s cooler. With the combo of high temperature and increased humidity in places from this global warming, cell activity will increase. Cancer and other heat- and pollen-related diseases will increase.
Cancer cells rely more on glucose to grow, and ketogenic diets mostly offer a solution to that. If they get less energy to develop in a cold climate, that''s obviously because the body knows not to share it enough for the cells to develop.
Nonetheless, when it comes to heat diseases, or things as such, we do get that radiation is washed off because of the humidity and rising sea levels. It certainly doesn''t become the Irvin Redlener thing (far from it) - it''s trading coldness for humidty, though, humidty we would get with the cold.
The issue with most climate alarmists is that they do not take into account the Earth''s own giant clock of cycles. We are still part of the ice age period, known as the Pliocene-Quartenary glaciation. Whatever temperature gain we had is well within predictions, and is hardly in the process of acceleration.
The concern is control of air pollutants and CO2 emissions - which are ironically increased with forests, over grazing farms, though controlling transpiration rates to conserve humidty, and coolness in hot areas, and to increase heat activity in cold areas, and to conserve reservoirs by acting as blocks to evaporation, are equally important.
Air pollution mitigation entails preventing plastic from emitting methane and ethylene. That should help towards preventing acid rain, among other things.
We are not gonna save the planet; we are gonna save our own skins. Its temperatures don''t matter much to the ecosystem as it''s natural for it to proceed with its cycle. For the climate is always changing, whether it is warming up or freezing up.
That means regulating the Ozone hole to prevent blindness or partial blindness from extended exposure from radiation from the sun, among other things.
The refrigerator analogy:
It is often said that keeping foodstuff in refrigerators after contact with too much heat will only increase the bacteria getting into the fridge and multiplying. Now, suppose the global warming by a certain year is up by 0.2%.
Because of the exponential factor of the rate of growth of bacteria, their population will increase.
Hence, it affects all living beings, and it is easier for your flesh to rot at the slightest sign of a disease, easier for your cattle to gain infections. That is ''easier'', but not ''much easier'', if we were to study things on a case-by-case basis. Irrespective of the fact that humans are quite resourceful and can migrate or have technology to counter certain minor effects, or bigger effects, the fatality rate is not likely to compare with that linked to excess alcohol consumption or body radiation increase due to obesity.(1)
In terms of resourcefulness, we are getting there(2).
More energy and water means increase in forests. And that''s to be found here...(3)
This warming increases the activity of marine life of plants above water, while decreasing it in the depths. The polyps disappear, corals evaporate and tsunamis can go on rampages. The excess heat is manifested in the form of cyclones. That is gleaned from the knowledge of increased surface area of water, hence, more evaporation, alongside the heat. Not much of a theory, other than it occurring on a global scale.
As it turns out, the ozone layer and co. is a major reflector of sunlight, but the pollution depletes it, with global warming ensuing as an effect of thermal expansion tendency of the atmosphere. Since this expansion cannot be achieved, the excess heat distributes itself around the globe, at the center of which the ozone layer is stronger.
If anything though, it''s ironic that nuclear energy is not being used, because of hoax from the part of certain people.(4)
....
Okay, this is something here. Wikipedia load incoming:
Take the Cambrian Explosion and that thing basically happened with a peak of 4000 ppm for carbon dioxide reeled in (6), and 4400 ppm in the Ordovician Period (7). Got some calcium carbonate dudes thriving up. Compared to the Cryogenic Period, before that. (8)
Then add in the sauce, which is Tyrannosaurus Rex, coming out during the Maastrichtian age of the upper Cretaceous Period, from 68 to 66 million years ago, with the 1000 ppm of CO2. That''s some awesome energy. Where the heck did he indeed get his non-vegetarian food? (9)
Average global temperatures during much of the Neoproterozoic Era (1 billion to 541 million years ago) were cooler (around 12 ¡ãC [54 ¡ãF]) than the average global temperatures (around 14 ¡ãC [57 ¡ãF]) of the present day, whereas the global temperature of Cambrian times averaged 22 ¡ãC (72 ¡ãF). (10)
Are we 4000 ppm CO2 yet? We are stuck at 390 ppm, just off 400,
Stolen story; please report.
Natural selection does not if it''s 4000 ppm or 390 ppm, though we have a good brain now:
"The tectonic events involved in the breakup of Rodinia also modified the ocean basins, forcing their expansion and flooding portions of many continents. The melting of the Varanger glaciers during the Neoproterozoic also played a role in the flooding of continents. This episode represented one of the largest and most persistent rises in sea level of the Phanerozoic Eon. Though the extent of continental flooding varied, for most continents sea level reached its maximum by the middle and later parts of the Cambrian. This flooding, combined with the elevated Cambrian temperatures and changes in Earth¡¯s geography, led to increased rates of erosion that altered ocean chemistry. The most-notable result was an increase in the oxygen content of seawater, which helped set the stage for the rise and later diversification of life¡ªan event that has come to be known as the ¡°Cambrian explosion.¡±" (11)
So, furries or not, the shot''s not on some humans. Enjoy the animals if you will, but the animals got one or two things to say too. Like being allowed to grow. Resurfacing.
"Surface water temperatures were about 30 ¡ãC (86 ¡ãF) at the Equator year-round, but at the poles they were 14 ¡ãC (57 ¡ãF) in winter and 17 ¡ãC (63 ¡ãF) in summer. A temperature of 17 ¡ãC is suggested for the ocean bottom during the Albian Age, but it may have declined to 10 ¡ãC (50 ¡ãF) by the Maastrichtian." (12)
And Oxygen, ''coz some guy said it was important as an indicator of cooler temperatures.
Before that, though, there''s one thing about oxygen and the size of animals - it works.
The full range of oxygen tensions likely to have characterized Neoproterozoic oceans can be found today, including oxygen-minimum zones (OMZs) where pO2 can be exceedingly low. Even where oxygen falls to 1¨C3% PAL, however, animals, mostly tiny and unmineralized, thrive. (13)
"Oxygen may not have lit the fuse for the Cambrian Explosion, but it might have supplied some fuel. Oxygen requirements reflect size, transport mechanisms within tissues, and metabolic demand, and the metazoans found in modern dysoxic waters (O2 present but in low amounts) tend to be tiny (11). The famous Ediacaran macrofossils may not reflect the earliest animals, but along with a number of forms with controversial affinities, they do record the oldest large animals capable of widespread preservation (15). Moreover, in modern dysoxic (meaning low in oxygen concentration) environments, one functional class of animals is notably rare or absent: carnivores, the postulated ecological drivers of Cambrian diversification (16). Thus, although the redox transformation of global oceans may postdate the origin of animals by more than 100 My, it does approximate the emergence of large animals capable of fossilization (bones, of calcium. Some D vits in there, with the sun and stuffs) and carnivores capable of fomenting biological revolution within the metazoan ecological landscape. The threshold values needed to sustain such animals were perhaps not especially higher than the minimal requirements for animal life (10, 11, 16, 17), but there are clear differences between oxygen levels permitting animal life and those permitting large, diverse, and ecologically important animals. (14)
Now, here''s what the guy says:
"In periods when oxygen levels declined, the resulting drop in atmospheric density led to increased surface evaporation, which in turn led to precipitation increases and warmer temperatures, according to University of Michigan paleoclimatologist Christopher Poulsen.
¡°The connection between oxygen levels and climate has never been considered. It turns out that it¡¯s an important factor over geological timescales,¡± said Poulsen, a professor in the Department of Earth and Environmental Sciences. While not as critical to climate as levels of heat-trapping carbon dioxide gas, oxygen plays a key role, he said.
Throughout Earth¡¯s history, oxygen levels repeatedly rose and fell. Removing oxygen molecules thins the atmosphere, increasing the likelihood that incoming sunlight will make it to the surface without getting scattered away. More sunlight means more evaporation from the surface, which leads to higher humidity levels and increased precipitation. As humidity levels rise, temperatures also increase because water vapor is a potent heat-trapping ¡°greenhouse¡± gas. Adding oxygen molecules has the opposite effect: a thicker atmosphere, more scattering of incoming sunlight, reduced surface evaporation, and less heat trapped by water vapor." (15)
There''s the carboniferous Period as well,(16) with that load of trees.
In that period, we got Carboniferous coal. "Carboniferous coal was produced by bark-bearing trees that grew in vast lowland swamp forests. Vegetation included giant club mosses, tree ferns, great horsetails, and towering trees with strap-shaped leaves."(17)
Giant forests. And how do humans live? By getting oxygen from forests, planktons and so forth. The giant trees are not sucking up all the Oxygen. They do need both oxygen and carbon dioxide to live. But there must be enough CO2 and O2 at the same time, and them animals got the fossils to show that they took profit of it.
Then again, in a certain irony to the current role posited by people for coal, this article here, by Alexandru Micu, says:
"Carboniferous... translates to ¡®the coal-bearer¡¯. One unexpected side-effect of all this coal being formed, however, was that CO2 in the atmosphere was increasingly sequestered underground. Because of this, the Earth began to rapidly cool down. By the end of the Carboniferous, a full-fledged Ice Age had developed, one which came very close to lock our planet in a permanently frozen state."
Might want to check on the positive feedback look for CO2 and H2O as well. The stats are to come.
So, would you be optimistic or pessimistic about climate change?
Them muscles need oxygen to move the Tyrannosaurus Rex body. Keto is the less-O2 way.
P.S: It takes exponential amounts - doubles - to get 1 degree raises. (19)
Don''t say ''save the planet'', say ''save our current pre-set of species'', then I will believe you.
Say ''to prevent our habitable earth from losing heat ''too quickly'' '', then I MAY believe you. That rationale only works if earth will become inhabitable because it is losing oxygen, by heat, rather than by containment of heat, too quickly. Don''t say ''save our planet''. Say ''save the planet''. Above all, it all assumes that earth will not remain habitable until the sun expands too much, or until an apparatus is available to prevent the sun from expanding. That not being the case, it only means ''save the current pre-set of species'', which, coincidentally, includes humans.
LFSA - Chapter 1: A writing student
The woman looked at me. She looked about us, where there were walls of red. ¡°The prefrontal cortex grew out of your motor cortex. From an evolutionary perspective, the implication is that thought is abstracted action. You figure out a set of actions, their consequences, and evaluate them before implementing them in behavior. That is what you do when you watch movies. Your brain is a region to be populated by information and action-reinforcements coming from your corpus of nerves. (Jordan B Peterson, 2015) In other words, what you practice will inevitably come out as abstracted thoughts ¨C that is what canonicity can be."
That was what I perhaps thought, at a deeper level. The woman went on, ¡°What you can do should not cast doubt upon what others should do. That is what is real."
"Sounds terrific and perfect. Screw yourself."
***
Whenever I wrote a self-conscious analysis, I thought I had to have a neutral, non-accusing, non-supporting character, since it was fiction, but I was perhaps wrong.
I opened my eyes. I woke up. I looked through the window, noticing the azure sky, the faint glow of the sun through the tinted screen of the window. I had a dream.
It made perfect sense to interpret dreams as stories we travel across, towards the future, or as a simulation of the past. Life was a journey, after all. It was a physical journey, with our mind growing to adapt to the physical movements. It was a conceptual journey, with our minds growing to remember abstract facts. And it was an illusory, almost transfigured journey, with our minds growing to adapt to the growth of the illusion. Life would keep going as long as we enjoyed the journey, perceived the journey as meaningful.
***
In-Introduction:
Imagine a world of science. Imagine a world where everyone can be motivated to aspire to perform science and to carry out any number of career they want, even freelance. Imagine the world being at peace, and unified in the pursuit of science.
Now, imagine global villages as discussed by certain scientists in the past. Imagine that ¡®The Tragedy of the Commons¡¯, as talked about by Garett Hardin can actually be analogised as the tragedy of any kind of scarcity at all, be it clothes, or food or materials or anything at all. That is the tragedy we avoided when we were all about merely surviving.
Imagine a world where money would not conflict with resources available for the pursuit of science. Imagine a minimalist world, where food is bland, clothes are uniform for both genders, and there is a credit system for the rewards of each citizen. A world where money itself did not exist.
Well, Mao Zedong did part of that. It was misery incarnate.
At all times in history, be it with the Arab sailors in the early 15th century, or the Spanish and their discovery of a New World in America, it was free trade which helped the economy prosper. What came with colonialism, regardless, cannot be denied. Slavery is abolished. The stereotypes are given real representation. And with good measure for its time, free competition is established in a more real sense.
In survival, we look for virtue, we avoid rewarding merit. We avoid giving vent to any passion of ours if it does not contribute to the flock. We are not given the leeway to be lazy and to invent anything. Anything we say which threatens that survival is immediately censored. Those only who are deemed excellent and aristocratic enough, with genes enough can access the materials required to perform excellence.
Homogeneity of thought is expected.
The same homogeneity lies in an autocratic society.
The current problem with our society is that automation has gone far and beyond. It is not - and should not be - each according to his needs and each according to his abilities. That premise in itself is enslavement and throws away charity or even meaningful contribution or personal assets out of the way. It¡¯s no different than the entire human race being just a giant bacteria endlessly expanding, and deflating if we rob the individual of the right to create his own means of production, without the tyranny of automation, as to the tyranny of human intervention, ironically, among robots, as among other races in the past.
We negotiate with each other. The essence of capitalism is not money, but the process of negotiation, towards a fair exchange. We do that even in a bartering system. That, right there, is capitalism. As long as anything can be counted, the resulting negotiation of exchanges to make is capitalism; the arbitrary distribution of goods, to whatever individual, reliant on ''intrinsic'' need without mutual exchange and with ''ownership by everyone'' to no limit, is socialism.
The problem, as I said, is that negotiation is no longer left to the realm of humans, but to that of the labor provided for by robots, and artificial intelligence. The problem with each according to his needs and each according to his abilities is the fallacy that each according to his abilities is actually valid in a society which is more and more automated. Such an approach will necessarily lead to totalitarianism and even dictatorship by companies and governments which can access things much like the big brother of China. Because intelligent robots, and automated work processes are not humans. They barely have needs, and they have abilities which are monitored, regulated, and they are repaired and constantly programmed. Intelligent robots are not humans, I repeat. They provide the keys to living in an autocratic society. And it is not the government which provides such an autocratic society. Such a thing as autocracy itself speaks of all the laws the government can implement to restrict the individual, to kill the free market, and cause stagnation.
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So, it is best left to individuals to choose which company they want, according to the business automation index, say, in a universal basic income scenario, which is contributed to by companies which can actually afford to pay for such a scheme. It is best left to a future where almost all the companies are largely automated. And left to individuals to choose which company they get to be in, what kind of job they want to complete or compete for.
Artificial intelligence has bias, and it can easily be a Sybil system designed specifically to suppress the rational mind. Humans themselves need to agree to admit all facts and perspectives and really thoroughly examine everything without denying a single aspect of what humans are.
Division of labor and meritocracy go hand in hand. Automation is still going to come. What we are looking at is companies, and learning environments within all companies to prevent statism, alongside a limited government.
Homeschooling is getting popular. We are indeed in another century. (Joshua Steimle)
Just look at the bands in Japan.
Just look at esports in South Korea.
I am not promoting corporatocracy¡¯s rigidity. I am merely admitting that statism exists in the corporate world, as it does in politics. So, we need to elect the right people for making decisions in a company, than a state. I don¡¯t mean an oligarchy. Private-Public Partnership is best characterised by its expediency ¨C getting the best deals comes from the ability to support bids, and there is probably little much better mechanism to that than the COMPOUND Protocol I have seen some degree of potential in.
Simply ensuring all land is private, that squatting is a potential avenue to claim land, and that adequate companies have adequate expertise in place for a person to lay claim to land, in a decentralised way, than through merely money, should be an appropriate approach. PPP can easily come with premium benefits from contracts. The potential is about using competitive routes ¨C routes voted upon ¨C to eminent-domain a won land, and even refuse to accept ceding means of production. That is a partial response to some voluntaryists jumping onto inefficient people¡¯s means of production
I think it is better that cross-capital-cultural terrorism or vulture capitalism or vulture culturalism do no perpetrate themselves. Certainly not capital-on-capital terror, or culture-on-culture terror. I see that as balancing the rational with the ethical, though, it is greatly idealistic. It is for new religions, if ever, and new companies. Suppressing an emerging, non-offensive ideology, is foolishness, than competing ethically with it.
Mining companies and workers gather around a district. Shops cater to these people. In another place, the production of glass takes precedence. In yet another place, informatics is the hype. Such company clusters easily run up to becoming whole places dedicated to specific activities centrally, regardless of statehood. Affiliation, where companies are already overtly politically, is only a natural progression to prevent gaming of a political system. Workers¡¯ rights is a byword for political affiliations, in many urban areas, and private corporations often may miss out if they don¡¯t get in ¨C they finance both parties of any election, but often have their own interests, too, at heart. So too, do employees of such or such companies. The common private individual is more concerned about the politics of his own company. And Socrates is concerned about demagoguery preventing the right person from reaching for the sword and mastering it to open the road ahead.
Dispute resolution organisations ¨C DROs ¨C involved in paramilitary and paralegal operations, bounded across countries, with adequate shares from any overarching company. Company identity is pitched against gender/racial/ethnic identity. From here, do we go classless and raceless, pretending to be blind, or do we respect the free market and religious freedom? We can¡¯t have a free market without religious freedom; we can¡¯t have religious freedom without market freedom. Morally speaking, it does not make sense, rather than as a reality. The government cannot be the bogeyman, in attrition of legislative power to it, nor power by itself. The same dictates that abolish slavery can be used to enforce slavery if given more power. This will need more elaboration in the future, in contrast to anarchy.
Often, employment is basically political, but since that political aspect is already informally conducted, and provided that the chances of a government employing you is already based on political backing, actually decentralising politically-motivated employment, based on competence, is a viable exploration. Making sure religious background is independent in the process, alongside race and gender, is paramount.
It would have to be negotiated company/organisation partnerships. The red herring is negotiation of ethnicity ¨C who can do what task at a minimum. If companies can come together disparately, in a competitive way, religions can only freely exist as schools of thought and spirituality, born and dead in their own time. Originality has a limit, but so do digital rights, and cultural rights, most likely, in a reasonable situation, even though perhaps for a longer period of time/aging. Cult-behavior is not foreign to companies, as it not foreign to religious organiations and even societal communities at large.
Isolated villages radicalise and restrict economic opportunities since there is no unemployment.
¡
I thought it did not matter who made it come true. So, I wanted to write books about that.
¡
We need to amass the knowledge of humanity, and gain a humane concept of transcendental good, in order for our society to remain free and independent. (Boast).
LFSA - Chapter 2: Savepoint
[Everyone¡¯s got to be the best and longest-lasting prey against death. It¡¯s over after that. Human nature is not intrinsically fair or unfair.] ~ the skull hollow who fights Kalameet in Dark Souls.
I had chosen my degree on English, with a minor on psychology. Today, on Monday, I had a class on psychology. The lecturer¡¯s name for the class was Evans Altair. It was a middle-aged man. Professor Evans entered, and greeted us. The professor said, ¡°Disclaimer: In psychology, we tend to over-read an individual¡¯s actions. It is not a perfect science. We don¡¯t have a fully correlational psychological theory with respect to modern brain scan analyses.
Before we start, I have a guide based on methodism for you:
As psychologists, we don¡¯t get in tight with people when they suffer. We don¡¯t judge. We don¡¯t get overly emotional with them. It is our job to look from the individual¡¯s perspective. We listen carefully. We offer, if required, advice to the best of our ability in this noble profession. On his own, the individual seeks out happiness. On his own, the individual learns to get stronger. And he learns to rely on support, as much as provide support. To preserve that individual integrity, as well as your integrity as a psychologist, do not overstep. You are not a wingman. You are an advisor.¡±
[...]
Let us consider the root of things ¨C the root of the belief in causality. And the root for believing in plans.
We should look at the wordings of today, tomorrow and yesterday. What would we call each? We could ¨C and did ¨C start with the present, the future and the past. The present is called the ''present'' and not something else. The present is a gift, and our ancestors noticed that each time they survived another era. What is the nature of the gift? What is the label for the gift? When an amnesiac father seeks his child, or seeks to articulate his values to himself, to someone else, what does he seek to accomplish? What does nature itself, left to itself as the wilderness, seek, out there in the mountains, in the forests, in the tundras, and even in the most drastic of temperatures, in frigidity and dryness? Why did man dream of God? Why would the father inspire and teach, as would the mother? What would you take for granted in all these presumptions of actions, as to share, to start, to end, or to even be able to love? That is continuation. We, as humans, may be weak and strong, and perhaps, mostly weak throughout. Yet, we rose and swam through to the future, and we continued.
We lived for the gift, tackling existential dread and existential happiness. We believed some things continued, though we were not entirely sure what. We lived like we did not want something, which held wrong, to subsist and destroy. Some hoped others would not try to dominate the freedom which people created, be it that those others became martyrs, heroes or villains. We do not know how deeply an individual can suffer or how deeply happy an individual can be. That there is such a depth, which repeats itself ¨C that is a continuation one can believe in.
You would want to live your life in such a memorable way, that you do not mind repeating it. Nietzsche called it ''amor fati''. I have little idea what Nietzsche means by ''amor fati''. I have not read it yet. In belief in the continuation of some things, in the eternity of things, you pick up your favorite movie, your favorite song, or your favorite memories. You make a family. Humanity''s greatest wish is continuation. It can be continuation of memories, or permanences in religion, or continuation in other things like negotiated standards which become law, or our parables and stories of adventure, which we share even with animals.
Well, what more should continue?
Truth, for one. Truth preserves the gift of continuation. because it provides a dimension of immutability to objects and principles affected by natural decay and disorder over time. People go on quests of immortality and knowledge. People go on quests to discover how the universe can keep regenerating itself and prevent human extinction.
It holds to that every man or woman should be able to have the freedom to continue what he or she holds important. Continuation is an acquisition. It is the acquisition of the strong and the weak, alike, if they can survive. The individual can either continue by object, stored information or by direct transmission of his DNA, along with that of another human, if he is not just cloning himself. Progeny is either an acquisition or a gift. You can consider progeny as sacred, because a baby is innocent and reassuring. Or you can just adopt a child.
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The baby, if not your clone, announces the continuation of the marriage you are part of. It announces the baby''s shot at starting and continuing life. Then your grandparents see your baby and they may tear up.
In exchange of continuation in one domain, you neglect another domain. An accelerated version of that neglect usually occurs after a death drive. Only the results speak for themselves.
Humans respond to what they can do to potential, what they can do to the unformed wind. Humans respond to the formed music in the wind. If you consider eternity to be an adventure, and that you love adventures, maybe you do love eternity. By holding the music to your head, actions you take to benefit or harm someone else become perceived as more meaningful. The music has become part of your ideal.
Continuation sits between novelty and tradition, depending on how stable and potent that continuation is. For example, an invention like the light bulb changes a lot over the years. Consider the light bulb is extremely important to its inventor. Therefore, consider the baby is more important to the parents, than themselves. The patient is more important to the ones there, than themselves. Something is deemed worthy of sharing, of being started, and of being ended.
Well, you can read books, to learn new knowledge. Perhaps nothing could have made the human heart happier than the presence of another human with whom to share his knowledge, unless he has not trained the adequate hormone receptors for this effect. Time spent alone is time spent learning what is meaningful to you and should therefore continue. I don''t take credit for that. That credit goes to author Victor Frankl, who wrote ''Man''s Search for Meaning''. I only read a small part of the book.
Continuation happens when you actually have something which can become an ideal, and thereby continue. It''s like that book you did not continue, but which someone found interesting and was inspired from. It can be on the level of superstition as well. You may die and someone worships your cranium, which has a low chance of happening, or you die and someone examines your brain itself and keeps it safe and preserved, which also has a low chance of happening, unless you are Albert Einstein.
Having your cranium or brain stolen from you might be problematic. Having your baby or project stolen from you might also suck, particularly if you don''t want the baby to die, or you know the baby can grow up and achieve his thing, even of the rough kind.
The parents are therefore happy with the baby. The master is happy with the disciple. His standards progress from here. He gets another chance to be meaningful and therefore idealist or cutthroat.
When you wake up every day, and that you take your breath, it is time for you yourself to find your purpose for the day, for the week, and eventually, for the time you live. You go to work, and you strive to be better. Occasionally, you may draw from past ideals to create a future.
Continuation is like anything you will witness in the universe, as well as here itself, in this room, of this campus, be it the living, or the non-living. It is the stars, birthing, shining, weathering, traveling across the great abyss of eternity, and meeting their demise, to start anew. It is the natural order of the universe.
Continuation is about holding yourself accountable. Continuation is about choice, between one domain and the other. Then, the sun sets. Then, dawn comes again.
We are time-bound beings.
Every civilization ¨C every ''family'' ¨C wants to continue. Not doing so means death.
We go from one adventure to the next. We learn to fish two fishes from the river in a single day, instead of one fish. We partake in another''s art, and another''s science. This much is just a listing of life''s quest experiences.
If there is little continuation, as in meaningful continuation, your brain depresses, and you feel purposeless. If there is continuation, you become grateful and you become entitled. You develop more expectations. You become pompous, and joyful. You have selected yourself, or you have been selected.
You keep going. Maybe you even open a dojo to transfer your mastery. You pass on your artwork to someone eligible or to someone who is promising. And then you die.
That''s the idea of causality, and the way it is rooted in us, and in our motives and beliefs. Causality is the foundation of religion and of global narratives. Because we are time-bound creatures who compete for resources and said resources can be used to allow for ideals to be recreated, or to be repeated.
The qualia and flow state someone experienced is recreated, just like the passage of seasons. And you have the choice to change that. Where you were the symbol of continuation, you become a bearer of continuation.
LFSA - Chapter 3: Miscellaneous collection
[The man was aged twenty-one years old. His notion of progress was challenged. So he went on a quest for ¡®progress¡¯
He trained more seriously to become a knight. He rose up the knight ranks. When he came to a bottleneck, he asked his comrade how he could progress in life. The latter told him to get a house. ¡°Just be pragmatic,¡± the comrade said. The man reflected and followed suit on his comrade¡¯s words.
The man, now a knight, met various people. One man told the knight that he couldn¡¯t possibly make progress, since he was just a knight. Knights, the latter said, had no goal in life, than to protect people. The man became a captain. He met other companions. During his journey with them, he met homeless kids. He was about to order a squad to make a wooden shelter for them, and prepare their food for them. A companion objected to that. The companion suggested they volunteer to construct the house themselves, and give the homeless kids the food themselves.
The captain thought these terms were alright. So, they proceeded. The captain noticed that progress was something achieved based on free will. He could do something, and see it as progress, it his objective thoughts and personal emotional memory indicated to him that he had done something important.]
Acute phenomenological recession can be the start of civilizational demise.
The formful cannot exist without the formless. Order cannot exist without freedom.
***
[I like to make sure that I¡¯m not worried about my close friend. I like to see people being independent and strong.
I don¡¯t want my friend to be constantly stuck redoing his exams. Neither do I want my friend¡¯s parents to keep worrying about him without any silver lining in sight. Even so, weak people die. It is a natural statement. A bloodless moral compass does not exist. People looked to me for many things. I had thoughts too. That I wanted to do good, that I wanted to help people, that I was a good person.
We grow up, with an instinct to trust and imitate. That is ¡®belief¡¯. Belief is discrimination. Disbelief is rejection. It hurts for anyone.]
Success begets expectations; failure begets withdrawal of expectation. As long as you are willing to keep going, you can continue. It¡¯s reality. You can think ¡®everything is on the same echelon¡¯ - that¡¯s a lie. We are all different human beings. We are given our chances. We give ourselves our chances.
...
¡°You know, people make it sound complicated, because it has never been achieved. But, in my regard, the concept of a utopia is simple. At least, the version that I¡¯m imagining. That¡¯s because the world is simplest when it kills you without even properly considering whether you are wrong or right.
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That¡¯s the world of tyrants.
Tyrants come about when the utopias require ¡®gods¡¯ which are perfectly divine, and demons which are perfectly evil. It¡¯s simple enough. Orthodox enough, if we look at history. The middle line, you will notice, is necessarily a fake middle line, well in favor of the utopia. Anything approaching beyond better or appearing as odd must necessarily be specially divine or evil.
Source: Just play Genshin Impact, Inazuma Archon quests 1 and 2.
¡°In the end, it¡¯s not the years in your life that count. It¡¯s the life in your years.¡± (Abraham Lincoln.)
¡°¡°No ideal is absolute. You cannot be humanitarian and claim to despise the depraved. You cannot be someone who looks at the bright side and claim there is no hierarchy. The only thing you¡¯ll achieve in saying is that you have no reflection looking back at you when you expose yourself directly in front of the mirror. No one is spared from discrimination. We distance ourselves from such a mindset, and take up agency. That''s it.¡±
....
When we speak of the eternal, it was indeed the belief in the eternal which helped create civilizations. The eternal is a symbol of love, for people, for things that you love, will come to love, and will cherish as if it were an eternity. Even for your life span. When you come to know causality, you come to know the nature of the world. When you learn, you are able to come to certain conclusions.
Causality, as a concept, is reassuring, because it provides a sense a belonging to the universe, in terms of a history and shared repetition. It is a remedy for infinite possibilities. Causality is an echo of Nietzsche¡¯s concept of ¡®amor fati¡¯, which I don¡¯t understand in detail, but means to love what you do today, what you did yesterday, and maybe what you will go on to do. In contrast, entropy is defined as the state of maximum disorder in which any system will fall, when left to itself.
***
Moral relativism is a power tool, built around nationhood. It is less reliant on individualism. If a group stagnates around the most oppressed person¡¯s lifestyle continuation, rather than fair individual progress, that¡¯s it. I haven¡¯t read Cal Newport, by the way.
A book with too much darkness, without any light moment or any solution, usually isn¡¯t much good.
¡°Faith is both reassuring and destructive. Use it wisely. The actual desire to do something you want to do as part of entitlement or gratefulness regulates your emotions.¡±
¡.
***
I dreamed. I was in a desolate passageway. The path led up. I exited the passageway. I was on top of a mountain. I saw an old man, staring at the sky. At his foot, there was one sunflower. ¡°I don¡¯t want to get away from the sound of this place,¡± the old man said. ¡°Even if it is an illusion, it is fine.¡± He turned to face me. ¡°Hello, traveler. My name is Narcissus.¡±
I saw a young boy beside Narcissus. ¡°Hello traveler. My name is Nihile.¡±
The old man gasped, lost in memories. ¡°Did people have expectations from you, traveler?¡±
¡°They did,¡± I replied.
¡°Lucky you,¡± said Narcissus.
¡°Lucky you,¡± joined Nihile. ¡°As for me, I don¡¯t think it is worth it. I don¡¯t like to be gaslighted. Therefore, I rejected expectation. It was good that I escaped vampires. It was good that I had my free time, intact. Now, no one expects anything from me.¡±
Narcissus took over, ¡°traveler, why would you struggle if no one expects anything from you?¡±
¡°I understand,¡± I said. ¡°You have not found your answer to that. And you feel useless even when you¡¯ve given up on your absolute, unfounded opinions.¡±
The old man frowned. My dream broke. I woke up to the cool air of the night.
LFSA - Chapter 4: [In tribute to the Renaissance - Part 1]
John, Main POV
The anecdote piece on Jed came early in the morning. I went to his house, and found the cops there. Neighbors said they had heard disturbances in the afternoon yesterday. The information on the manuscript told me exactly why Jed died. I tried asking around his campus, and got to the relevant people indicated in the manuscript. Some were hesitant to talk, but so far, everything matched up to what was written.
***
It was Monday.
I woke up, set my bed, brushed my teeth, washed up, and took my bag.
I went to the university.
It was eight-thirty. Professor Evans Altair came to the class. Evans greeted all of us, and waited for some seconds, before starting his class.
¡°We¡¯ll now be talking about self-renaissance.¡± Professor Evans looked slightly more serious than usual. ¡°I shall discuss it in terms of entitlement, the tragedy of the commons, and the flow state. So, that¡¯s three notions to go by.¡±
Professor Evans motioned with his hand. ¡°I want you to consider the following: People who most believe they are going along with the superior morality, along with the flow of things, will often not notice that the superior morality they think they are part of has turned more towards the instinctive desires of themselves or only specific individuals. People who most believe they are going according to their intuitions, and don¡¯t take into consideration any advice, will often not notice that they have forgotten to take other people into consideration, and have imposed their own instinctive desires on others. The state of the current society is such that it has massively outsourced the morality of a lot of people who say they are oppressed and it is disguised as the ''matcher action'', in the giver-taker narrative.
It is a form of echoism which is insidious in quite a variety of cases. This abandonment of particular morality has led to declines of the society which is almost impossible to miss. Particular morality may be understood as particular law and particular standards. Laws stand for guidance. Standards stand for the ideology behind the guidance. To make up for it, hedonism and consumerism in general are used by people, irrespective of health benefits or drawbacks.
If actions taken by an individual are seen as righteous by one superior morality the individual is seen as humble. If actions taken by an individual are seen as wrong by one superior morality, the individual is seen as arrogant. It is effective.
So, I will be exploring arrogance, in its necessity, as much as provide some solutions to the subdued morality. In essence, I believe that these solutions will lead you to respect other people more. So, that constitutes the main endeavor in today¡¯s lecture, which I termed ¡®self-renaissance¡¯.
This book was originally published on Royal Road. Check it out there for the real experience.
So. Entitlement. We have a person who visits a hotel and stays there for two days. After his two days are up, the person says that the hotel was a perfect shithole. That the food was bad, the room was dirty, the room service was creepy, the people visiting the hotel did not seem up to standard, and the price he paid for his stay was too absurd. The person is a customer. He is arrogant. If he can complain, that¡¯s because he is arrogant. That¡¯s because he, the customer, could possibly make something about the hotel better. At the same time, it was not the customer who built the hotel. Turns out the price was pretty reasonable for what he was getting. So, maybe he ought to learn some humility. However, he is the customer. The hotel owner relies on him to make his hotel better. The owner relies on the customer and other people who visit the hotel. It¡¯s a healthy model for the economy, a healthy model for society - there will be people who will want more and people who will want less. It¡¯s because of people like this customer that we are able to get things done, that we are able to restrain ourselves from doing some business which everyone will have to submit to."
"Of course, if standards are high enough, some customers may be denied entry to the hotel. Someone with this rude-customer stereotype is, at times, an evil savior telling the society that it can afford to have itself come out of its shell of protection, its shell of subdued moralities, particularly when particular law has no place. The decentralized mercantilism provides some leeway, which prevents complete echoism of people. It allows for the subdued moralities to speak at least in terms of value. The individuals with the subdued moralities may gain people who will voice out for them.
The problem lies in the notion of statism and anarchy - between monopolies and too much disorder. That is what I shall be discussing when I say ¡®The tragedy of the commons¡¯.
You might notice it quite often, but entitlement is inherent to journalists, to writers, to customers, to students - should they be in a value-based society.
It is particular morality and any prevailing superior morality which endow a person with entitlement. Mastery, based on particular morality and superior morality, is one aspect of the equation. There are decentralized gradations, to prevent outright totalitarianism.
That which is manifest, and therefore obvious, as in ''manifest flow'', does not indicate any entitlement - a good case for atheists. No one is entitled to the womb. No one is entitled to the void. Entropy is a serious threat to entitlement, not life itself. People just differ in standards. In Sparta, babies would perhaps die.
In response to entropy, improvement is the driving factor behind us, as sentient beings, for we did develop a brain to seek food, did develop limbs towards that same endeavor, and did develop vaccines to save ourselves. The dichotomy entitlement lies on is ''entitlement and gratitude''. Having a subdued morality will not erase your particular standards, howevermuch voluntary blindness you engage in.
Slow down a lot, to decrease improvement, and avoid issues related to entitlement and gratitude. Entropy still means change.
Everyone has a morality. Everyone can get drunk, at their discretion.
Suppose you like the decor of a hotel. That would be great for you. If you don¡¯t like it, it would also be great for you to move on to a place where you think you are more comfortable.
What is a particular morality? You want to manifest your being in your individual way in the world - that''s what it is.
You manifest yourself by thinking and doing things.The fundamental nature of humans lies in exploration and mastery.
I shall explain that with reference to the story which was called ¡®The tragedy of the commons¡¯ Before that. Let¡¯s take a break.¡±
LFSA - Chapter 5: [In Tribute to the Renaissance - Part 2]
It was quite a hectic morning. Professor Evans resumed class.
¡°Alright guys. Let¡¯s continue with the lecture.¡± Evans waited some seconds, before starting the second part. ¡°I¡¯ll start with the static lifestyle.
I¡¯m sure you guys know what I mean when I say it¡¯s about the lazy lifestyle. At the same time, I don¡¯t just mean a lazy lifestyle. I mean a lifestyle which is static in its played out purposes. The most common lifestyles habits of this type are mostly useless consumerism and outrage that your dish was salty even if you were the one who cooked it, when you could just improve or redo it over.
It¡¯s about looking at painted purposes, all played out, than striking a balance between both consuming and acting out purposes. (See C. 19, Ex Legacy, on royalroad.com)
Another way of living your life is to reject anything and everything. To entitlement and gratitude, lies nihilism - the ghost of ideals which does not seek answers or narratives to play in, or to consume. It does not seek a ''why''. Consider it a cheap elaboration, if you will. Experiences accumulate to harden you.
Take the supposition of ¡®man has lived all of the life asked of him; humanity has lived all of the life and story which it has evolved for.¡¯
That''s about it. That¡¯s the supposition for the nihilist. That¡¯s the same supposition for the mind who rejects it in order to bring ¡®change¡¯. Go to ''The birth of tragedy out of the spirit of music'', by Nietzsche. Then, we have narrativists. MBTI personality typing speaks for itself, in the regard of narrativists, if just accounting for nature.
Relating to music, as in Nietzsche''s book, it is like any ghost, like any ideology, as in the ideology/need of survival. It is easy to lose all standards, stemming from ideologies and physical laws, when bidding music.
It takes learning, to be a voice of reason of music, in judgment of emotional output and rational output. If a nihilist can be a voice of reason, a distinct narrativist can be a voice of reason. If a distinct narrativist can be a voice of reason, a tyrannical animist can be a voice of reason - than mere superstition devoid of logistical cynicism.
The things which remain undiscovered, and the various sides which you haven¡¯t seen - all these indicate man¡¯s natural desire for adventure. Humans will be explorers of land, explorers of the sea, and explorers of new adventure parks. When you won¡¯t explore, you are liable to conquer. That¡¯s what totalitarians do. Static music might suck. Anarchic music might suck. And you know why it sucks for you.
The problem with rejecting anything and everything about the world, or claiming everything about the world means rejecting all the inspirations to conquer, all the masteries to seek, and rejecting all the avenues not yet explored. Suppose you were to, taking a historical example, speak of apartheid in the face of wanting to explore, it would certainly be a rejection of all the knowledge which were united, for the sake of technology - the same technology which would lead to similar outcomes in whichever regions of the world.
It is easy to look at the wind and steal a piece from it, to listen to music, and be inspired by it.
The tide pool - the visualistic construction of water rising, to represent upward civilizational flourishing - follows closely with the notion of the ''transcendental ghost'', or the transcendental good, in terms of how the material and the non-material economies align.
Among human needs, is the desire for one''s music to be transcendentally transfigured in time. It can be civilizational transcendence as well, hence the Renaissance, and the scientists linked. These mnemonic needs, towards emotions and logistics, are the desire for a legacy, for knowledge, in the form of our vanities, through which we share our own histories, and the history of people important to us.
It sounds grand and pompous when I mention the Renaissance. That said, birth can be one of the most static and tyrannical things you might think of. Rather than thinking of the Renaissance, think of fireworks. Fireworks disappear in an instant after firing off cool displays of light. That said, we can maximize the experience itself if not time.
The legacy is the small and giant winds which blow. The legacy spurs us forward, through each generation, through each era. It spurs us towards action, towards the need to go out in the world, hear its sounds, see its wonders and feel its richness, as to compete and spend some of the time we have on earth.
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You might be wondering what this has to do with the story of the Tragedy of the Commons. It¡¯s fairly simple. Consider two identical parses of land, which each has the capacity to breed fifty cows. One is managed by everyone, and is known as the ¡®common pastures¡¯. Each person has five cows at the start. The other is privatised, with established barriers, for each set of five cows. Both the set of peasants for the common pastures and the peasants for the private lands know that they risk having their land go barren if they breed more than fifty cows in total. The problem comes about when one of the cows gives birth in the common pastures and the peasant responsible for it considers whether he should remove the cow from the pasture. He reasons out that someone else might graze more than five cows, so he might as well do it himself. Since the peasant cannot be sure, he thinks of the loss he will sustain by the addition of another cow by another peasant. The loss is that his own sixth cow will be less fed and the land will be more barren. The cows are the peasants¡¯ private property, however, and the pastures are common property, so the peasant is benefiting himself more, with all potential losses shared by everyone.
This results in the cows¡¯ growth being stunted, and the land becoming sparse. Weeds grow in the pastures. The cows eventually stop giving milk and die out. Garett Hardin refers to this as ¡®The Tragedy of the Commons¡¯. It¡¯s about the fact that when people have free access to a shared resource, by acting rationally in their own self-interest, they cause the rest of the society and themselves to suffer losses in the long run. Common property motivates people to abuse resources and neglect its maintenance and renewal in the long run.
You see, that is an example of statism and anarchy, The same situation of the pastures going barren applies to the totalitarian as well. He may make walls, and control the people like puppets, but that would be same model as owning the properties privately. If people are allowed to hold private property, they are able to at least have stability, and the necessary statism which allows them to go out to explore methods to offer better services, and competition, along with the public opinion, which will allow them to improve comparatively, such that the better farms emerge as longer-lasting and more productive.
By allowing every individual within a society to develop to his best, and to keep developing, while providing him with tools to access both the good and the bad, we are able to prevent the tragedy of the commons. The individual can choose whether to hold five cows or six cows or four cows. He can seek more land, and maintain his enterprise with his own hands.
If the model of the ''Tragedy of The Commons'' does not work, we could look at another aspect of ideology, in terms of the requirement to ''expect'', not necessarily believe. Expectation is, at best, just another word for entitlement and gratitude. The summative phrase is ''relationships are made of expectations''. Individual standards expect certain choices from other cooperating standards towards any desired goal. Since it is not possible to get everyone to expect the same thing, it is easier to have expectations towards oneself first, and to negotiate expectations in relationship to other individuals, second.
Of course, standards can be nominal and expedient, or they can be real and long-lasting. Depending on personality, we favor various aspects of nominal and real standards. As such, we expect different forms of actions of entitlement or gratitude, as convenient. We expect so, from ourselves, and from other individuals.
Are the expectations nominally convincing or convincing in a rigid manner? That is the compass for manifesting oneself. Any ensuing action or set of actions speaks for itself.
Other than from expectations, Action ensues from knowledge and is hampered by caution. Action ensues from reflexes; reflex are acquired, or form part of the human DNA. Action nourishes habits. Short-term habits lead to short-term ideology. Long-term habits lead to long-term ideology. The optimal condition for action to nourish habits lies between a degree of conquered knowledge and a degree of knowledge to be explored. It is called the flow state and may be interpreted as ''passion''. Runners enter the flow state, as much as book readers do.
In poetic terms, the flow state, or rather, passion, is the romance of the intellect and contentment. A man too content may forget to seek the flow state; a man too confused or discontent may forget to seek the flow state. The flow state comes from practice. It is a sport.
The flow state, or passion, is that psycho-physical state which comes from wanting to know something, or see something through. For example, wanting to know how best to draw a painting, or how best to cook a dish. That is what novelty makes you expect. That is what familiarity makes you expect. Regardless of either, it is not necessarily an everyday occurrence.
Relationships are based on expectations. Expectations are grounded in oneself and the other, through the economic model of statism and anarchy. Expectation is inherent in lifestyle choices. Expectation is a broad term for the dichotomy of entitlement and gratitude. Expectation comes from physical laws, and it comes from an inspiration, that possesses the body, in the form of a desire. Expectation is strengthened, depending on what actions are taken. This may induce the flow state. The flow state, in engaging in mind games and sports like fighting, may strengthen relationships.
That will be the summary of what I''ve explained so far.¡±
Class had ended.
LFSA - Chapter 6: Between crossroads and ambitions.
John Mahmut meticulously read each line of the book open in front of him. It was a book with thick pages, and seemed to be rather voluminous. It was embalmed within a brown book cover.
The header read ¡®Lore of the dark kings¡¯.
¡°Still learning about your opponents, I see,¡± commented someone over his shoulder.
John read the last line of the paragraph his eyes still were on. ¡°Amon York. How has your sister been?¡±
¡°Better than if she were in your company.¡±
John chuckled. ¡°Don¡¯t you know how to knock?¡±
Amon sighed. ¡°Javed let me in. He had to.¡±
¡°That is certainly something I just can¡¯t wrap my head around.¡± John looked over to find a dark-haired man, with another person by his side. ¡°I see you got someone within this country to help you out.¡±
Amon fumbled with his pockets. He produced a picture, and handed it to John. ¡°She told me to say she also missed you.¡±
John looked the picture over. And his eyes mellowed. ¡°She looks lovely.¡±
¡°She told you to look at her picture each time you wake up and each time before you go to bed.¡±
¡°Isn¡¯t idolatry forbidden, Amon?¡±
¡°It is. We condone it. Suppose you wore a pendant with a cross of Jesus, or you had a statue of Jesus on your table, I would overlook that. I am not going to interfere with another man¡¯s and woman¡¯s affairs, though. You know what would make me intervene.¡±
¡°I see.¡± John motioned to a chair in front of him, and motioned to a table. Amon walked over and sat on it. The man followed suit, taking a seat at the indicated table within the room.
¡°You have had more outside influence than me, John. Man has nothing but order in a universe to give to god. Within that order, we give our charity, devote ourselves to our family and devote ourselves to god.¡±
¡°I see. Well, it is still a problem to consider man-made order over universal order. You know how powerful universal order is. We have to draw the line somewhere. I think it is essential to draw this line to prevent ideological order from ruining the universal order.¡±
¡°I can agree with you. I don¡¯t have the time to talk about this these days. And you are not the best person for this. You should entertain me, however. The world does not run around either of us, but god.¡±
¡°That is true. We have to live forthright lives.¡±
¡°That is indeed so.¡±
¡°I will differ on the last part though. We were created in the image of god, and should do our best each. How is Levi doing by the way?¡±
¡°You mean the mind of man reflects the mind of god. That would be the approach of Plato and some Jews who adhere by that. Levi is still performing guard duty. He does not want to sing.¡±
¡°That¡¯s disappointing. He knows his words well.¡±
¡°I will tell him that.¡±
¡°You are way too serious for your age, Amon.¡±
¡°I am.¡± Amon did not bat an eye.
¡°Well, I am glad to be among conservatives. What I was saying is simple. Just as universal order does not seek to impose on us, but teaches us to live, so should we not seek to impose man-made laws upon ourselves other than that of freedom. We should certainly not kill someone else, or steal from him. God gave us the gift of our rationale and altruism, to pursue order and freedom. We are given our intuitions too, to make sure we uphold that order. I think it is wonderful that we are connected to the next generations. Man does not want to just live for eternity. Man does not want to just exist, even if in any state of existence at all. No.
That is not why God gave us life. Man is both the gift and the bearer of the gift. We want to bring about continuation. And the continuation we want to bring about is that of beauty, of pain, and the knowledge we have.
That is what makes us act. That is where we almost certainly all start.¡±
¡°You have it mostly right. There are some liberal thinking mixed in¡±
¡°There are indeed liberal thoughts.¡±
¡°Well, you can make arguments which are not religious and orientation. I will listen to what values you are describing. Let us leave that talk aside for a while, John.¡±
¡°Was that too presumptuous?¡±
¡°No, it is fine. We welcome people to our religion with open arms. So, for even you to say that, it is nothing. The wise man learns from every man around him. If you are thinking of a different approach, brother, then I think that is fine too. That¡¯s what Lilith was looking for, anyway. If you had not come up, she would have married the suitor our parents chose and been unhappy. She is a feisty one.¡±
¡°I see. That¡¯s great to hear.¡±
Amon removed his hat, and placed it on the table. ¡°This liberal talk is what intrigues me.¡±
¡°Okay. That¡¯s what we¡¯ll talk about, then. As I was saying, we have freedom and order. And it requires honoring and celebration of these. So, we celebrate our god-given order, and god-given freedom. We celebrate every person who¡¯s influenced us, every book whose author we would want to say did the right things, and every music¡¯s essence, and every essence of our existence, so that we may find we started with celebrating them, to find god in them. Even in the fire we managed to create, as we continued through eras. So that we can finally dare to celebrate ourselves.¡±
¡°Fair enough. You should not go overboard with the celebrations though. Merit and justice are what will let you be pious.¡±
¡°Indeed. We have to stand by truth and merit in order to properly make sense of our world.¡±
¡°You get it.¡±
¡°That¡¯s good to hear. The one point of difference when it comes to liberalism is religious freedom.¡±
¡°I know,¡± Amon said, smiling. ¡°What you are trying to say is to differentiate between man-made order and man-made freedom. As a conservative, I can respect that. You received Lilith¡¯s photo, as you asked.¡±
¡°Yeah, but before that, what¡¯s the lad¡¯s name?¡± John asked, motioning to the man who sat by the table.
¡°He¡¯s Harish Roy. His surname is good currency for where he comes from.¡±
¡°That¡¯s intriguing. Might consider joining in the conversation, lad? You don¡¯t mind, do you, Amon?¡±
¡°Not at all, John.¡±
¡°I¡¯m up for it, Mr. John,¡± conferred Roy. Roy took a seat beside Amon.
¡°So, shoot away then, my boy. What kind of religion are you part of?¡±
¡°I think it¡¯s more appropriate to look at the strain I¡¯m part of. I¡¯m a Vedic Hindu.¡±
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¡°Got that. Elaborate as you want.¡±
¡°Well, you see, we have one god, and he is called the Brahman. We have Vedic deities like Indra, and Surya. The Vedic deities are not God. You could say they are comparable to the Jinns you have in Judaism. Some of the Vedic deities reportedly had vices at times. Regardless, this has richness to offer to us. It has a certain appeal to Christians, just as much.¡±
¡°That¡¯s interesting.¡±
¡°I still support the Christian concept of trinity, which is the Father, the son, and the Holy Spirit. In Hinduism, we have it in the form of Brahma, Vishnu and Mahesh. That would be creator, preserver and destroyer. I believe each of them represents a different approach to vision for good, which might somewhat not seem obvious, but Jesus certainly came to be an example for humanity. For me, after some years studying Sanskrit, which is the language our scriptures were originally written in, I consider myself a Vedic Hindu. However, the essential problem is that I also consider the epic ¡®Mahabharata¡¯ to be of great ideological importance.¡±
¡°I see. Is it a problem of polytheism?¡±
¡°Yeah. Maybe someone needs to have a conversation about that. Maybe a spiritual guru or someone intelligent. I think that a lot of priests realise that need. In fact, Hindus have started favoring Vedic practices because of globalisation. And, I am just supposing, but maybe the incarnations of Vishnu were about deities who were specially endowed with a great vision for good.¡±
¡°That¡¯s quite a distinct angle you are taking. Don¡¯t you think polytheism is a good thing, seeing as you are a Hindu?¡±
¡°Yeah, you are right. I think, I may be a Vedic Hindu, but I do think that it¡¯s fair to allow other people to have their own beliefs. It¡¯s a problem of statism and anarchy. I think there is only one god, but people can pray to Him through various ways, and different values. And that validates the practice of polytheism, partly. I think that is what most versed and common Hindus think.
I think polytheism is a fair thing to contemplate, and in some civilisations, at least, to enable a fresh breath into the religion. That might be left-sounding, but I don¡¯t think it is. We had ancient Sumerian civilisations, and the god ¡®Marduk¡¯ remained in some fields of study, like psychology. We have the god Apollo, from the ancient Greek civilisation, and he is still honored to this date. So, I think it is fair to note that people who believe in different modes of religion can still exist.
On the flip side, in present times, we also have the Japanese worshiping multiple gods, and that¡¯s some richness of its own. I think, that I would be tyrannical if I were to force you to convert to Hinduism right here and now, and if you were to force me to convert to Judaism, and we are both not given the choice. But I prefer monotheism.
Now, don¡¯t get me wrong. What I am saying is not that monotheism is the best. Polytheism is perfectly defensible if you think about it. People lead different ways of life, and have different ideologies. In polytheism, the people who are more involved in politics tend to worship certain gods more than those who are more involved in wisdom-seeking. And that allows people to express themselves within various systems of capitalism and magnanimity. It prevents conflict.
I think that, in my estimation, Christians tend to get defensive when the question of charity is addressed, and become socialists because of that. The truth is that we are all capable of charity, and I think that despite my preference for monotheism, we can afford to be more understanding towards polytheism.¡±
¡°Yeah, you were talking about a certain ideology within the story called ¡®Mahabharata¡¯. What importance would you attribute to that?¡± asked John, raising his eyebrow.
¡°Well, let me deviate here.¡±
¡°Go ahead.¡±
¡°I think it¡¯s important to note how Martin Luther King wrote Letter from Birmingham Jail, based on his Christian beliefs to bring about complete civil liberty. I think it¡¯s important to note how Henry David Thoreau based his work ¡®Civil Disobedience¡¯ on Christian beliefs, and the Boston Tea Party to argue for civil liberty. I think it¡¯s important to note how Jacob emerged from the whale and lead his people.
I also think it is important, here, to note Arjun¡¯s will, in Mahabharata, being clarified and confirmed when he confronts a vision of the Great Being, and performs his duty. Similarly, Marduk helped his people by piecing out Tiamat, the dragon of chaos, and showing a vision. And so too did the prophets guide their people towards good.
I¡¯m talking of individualism.¡±
¡°You sure did. That was great.¡± John relented.
¡°You see, we would never be sure whether religion would return or not if we ever removed it from the surface of the earth in the name of science. Say, after a century, or two centuries. It could most likely come back in the form of cults with dangerous ideologies. In fact, E.M. Forster rightly showed that in his book ¡®The Machine Stop¡¯, when he talked about a book which the characters considered to be the words of the Machine God. It is devoid of divinity and humanity equally.¡±
¡°That was fine, Roy. You made a good point,¡± Amon said.
John smiled, and looked at Roy. ¡°You want to hear the other side of the story?¡±
¡°I do not know everything. Please go ahead,¡± Roy replied.
¡°That was gracious of you,¡± John commented. ¡°Well, I can certainly understand the appeal you are talking about, when you mention Apollo. That is something to consider. Regardless, I¡¯m not a big advocate of polytheism. That would disturb our universal order. God speaks about one purpose, and that is about us becoming better, and helping those next to us within a righteous system.
I am not fond of superstitions, and the resulting anarchy of polytheism in certain forms. I believe it also has a rather heavy economic burden on the individual. It has a history of being divisive, but that has subsided insofar as I know. I understand that we would require division of labor, but we should leave that to the free market, shouldn¡¯t we?
I can understand how individualism keys in for polytheism, but it is one thing to have a monotheistic religion, and a free market, and another to have both a polytheistic religion and a free market. Maybe you are able to find your ego and instinctive desires reflected within this secular mode of being of god, and I think that is a good thing. The familial aspect is good, until it starts getting extended. That is what I have a problem with. Take the example of Buddhism, and contrast it. I think that being a Vedic Hindu is something which is equally, if not more, appropriate.
I will not go into graphic details. That applies for almost all religions. We don¡¯t want to play the blame game most people of the left loves to play. We should respect each other. We don¡¯t want to succumb to the spotlight effect and have our morality replaced by the Ids of some of us who are currently within controversial situations with respect to the global atmosphere. It is the majority rule, just as the left dictates, but we sure would want that majority to understand the good and the bad of politics, and choose wisely. It¡¯s a conversation we would eventually need to have, much as those addressing the public.
And I can understand why charity could be the weakness of many Christians in the current narrative being paraded by the communist teachers, as much as it could be the same for quite some Hindus. ¡®Keeping people poor¡¯ is closely linked to the resulting spirit of socialism in any country. It could be the ideas prevailing the nations, as much as self-cultures. I think that you are looking for the kind of conservative Jews who understand reform, and the need to have people - personas - to guide everyone in the community. That is what solidifies us. I can speak in terms of representing knowledge and action, and I think that certain stories do portray transcendental good and values.
Maybe it is about the notion of the shadow self we have which we have to integrate, or conceptualise to be well-acquainted with it. I think the difference is that in Christianity, god presides over, but does not manifest himself in any way in the stories of Eve and Adam, and even Cain and Abel.
The rest is about political systems and social differences.¡±
¡°I think you are right, Mr. John.¡±
¡°I¡¯m glad we are good on that.¡± John shook Roy¡¯s hand.
¡°Well, this is pretty interesting stuff,¡± Amon relented. ¡°I was nervous when I picked this guy.¡±
¡°Of course, Amon. Roy did a good job manifesting his being forward. And we were able to have this conversation. However you might think of it, speaking up is way better than just earning coins, and then not being given the choice after speaking up.¡±
Amon considered. ¡°I am somewhat open-minded. I won¡¯t deny your right to elaborate and explain, or even to defend yourself,¡± he told Roy. ¡°Say, even on the supposition, in my case, that you are accused of not knowing the people of Greye, you are very likely to dig deep and come back with an answer. When there are issues concerning your own religion, for example, you are just as likely to dig deep. Same goes in economics, in politics and in science. That is the staple we go by.¡±
¡°That¡¯s good to hear, Mr. Amon.¡±
¡°We good then, John?¡±
John chuckled. ¡°Thanks for bearing with me, Amon. This was quite heavy-handed for our first conversation of the week¡±
¡°That was an awesome conversation. I won¡¯t lie. So, a god like Marduk having a vision. Given the historical magnitude and perseverance of polytheistic religions, I think there is something to them. Apparently, he also ordained Cyrus to build temples for the Jews. The records for that are contradictory though. Let¡¯s stop here. And talk business.¡± Amon said.
¡°Right. Been good knowing you, Roy. Amon, what have you got for me this time?¡± John leaned forward.
***
Update:
I have considered recreating a stand-up talk. For example, what is the answer to ¡®what is life?¡¯. Life as causality, or humor ¨C it¡¯s a vague and general topic.
You can look at life as katharsis in the the chapter topic ¡®Reason¡¯, divided in two parts.
https://www.royalroad.com/fiction/6028/project-from-december-2019/chapter/455386/lfsa-chapter-4-reason-part-2
You can just read Aidan Alastair to get to faster conclusions:
https://www.royalroad.com/fiction/31409/aidan-alastair-volume-1
Objectively speaking, values and circumstances are subjective. If you don¡¯t say, and you don¡¯t do, something intelligent or something concrete in terms of rational output and emotional output, or don¡¯t even ask to be informed, you might as well keep quiet. Based on this philosophy, I have thrown parts of my work to continue with other ideas.
*ThinkBig Motivation, 2022, (Full Audiobook) Show Your Work by Austin Kleon, January 25, online video, viewed on 25th March 2022, <>
LFSA - Chapter 5.5 (04.02.2022)
When enough people gather into a society, people become entitled and seek to regulate you. This kind of entitlement can lead to violence. An unknown person immediately beating any unknown child on sight is violence. The child is a victim. The problem is when a policeman beats up a thief and when a thief beats up a policeman. You don¡¯t know who the victim is. It is more complex than black or white.
***
Exploitation is human nature. Entropy and probability are potential disadvantages. The best relationship is therefore a mutually beneficial relationship.
Many people believe that by hiding what they consider as problematic away, they will preserve the best in presumably less problematic people. Denying heaven, people dream of heaven¡¯s authority. Denying the tyrannic morality, people dream of a transfigured tablet to support their morality.
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Guards among guards, dependent on each other. In truth, there is no one to guard morality itself.
Legislation makes ¡®freedom as a right¡¯ tenable. Legislation makes the thief punishable. Legislation is power. ¡®Freedom as a right¡¯ is mercantilism, since mercantilism is less likely to promote violence, compared to free-for-all anarchy. Legislation makes this mercantilism tenable. We come back to the notion that the best relationship is a mutually beneficial relationship.
When a poor guy bumps into the wrong person, and when he is in violation of a stupid crime, he might be unable to pay for the fine. Therefore, the question of the guard of morality comes up.