-A Vision of the VII-
Statement of Purpose
The Center for Preliminological Research (CPR) is intended to exist as platform working to develop the context of social preliminology. Human civilization has perpetually been confronted with two extreme outcomes which can be broken down into the following primary categories: rise and downfall. At the CPS, we seek to develop a universal formula that can explain and depict this cycle outside of the diversification factor. Further defined, the diversification factor represents the unique attributes that distinguish communities, societies, nations, and civilizations from each other; both past and present. A comprehensive understanding of preliminology is achieved by bracing ourselves with universal human behaviors and their impacts on a respective society’s environment in addition to their greater civilization at large.
The downfall of the Roman, British, and the Ottoman Empires collapsed for various reasons that are hardly uniform when observing the actual technicalities. Nonetheless, if we take a brief journey into history, we will observe that the Roman Empire collapsed as a result of a split between east and west, the British Empire fell due to its weakened position after the Second World War, and the final blow to the “sick man of Europe” (the Ottoman Empire) was delivered in the form of the First World War. In an effort to eliminate the abstractness that surrounds this issue, the prevalence of societal infrastructure holds itself as an invaluable attribute of any human civilization. When the infrastructural variable is weakened and destabilized, adverse implications are felt in the political, economic, and social arenas of the nation-state, empire, or sovereign entity in question. The cost of World War Two economically devastated Great Britain while the infrastructural backwaters of the Ottoman Empire lead to the creation of its derogatory nickname.
In an effort to further develop and connect the dots between the rise, downfall, and the infrastructural euphoria of civilization, the CPS will regularly post reflective writings on this newly devised subject matter. Considering that the CPS is merely a volunteer reflective writing center, we lack the traditional formalities that are established in the academic world. The incorporation of references is necessary if reflective postings and or statements are to be taken seriously in the academic world. Thus, this represents a provision that we are willing to make in terms of developing the academic depth of preliminology. In order to arrive to this level of sophistication, we seek to consolidate enough reflective writings and then add the necessary academic references later in order to maintain credibility before the general public. In turn, all of the reflective postings will be displayed on the site. Feedback and commentary is welcomed on any piece.
Regardless of how technologically advanced we will be come, humankind will always retain its fair share of challenges and complications. Every generation can equally speak for past experiences and how its members contributed to the world at large. Gaining, establishing, and applying knowledge about the perpetual cycle of the rise and fall of civilizations in addition to the infrastructure factor will enable humanity to gain a much better understanding of its own kind. It is commonly stated that no natural or manmade substance is able to last forever. The human experience attests to this reality, but there are still so many unanswered questions that rest in the foreground.
If we have a better comprehensive understanding about this cycle, it will then be possible to develop a universal formula in order to depict such a method. Saving a civilization from its capitulation has proven itself to be an impossibility, but if this universal formula is developed, it can be easier to identify the warning signs of downfall which highlights the necessary course of action that needs to be taken in order to avert widespread destruction, disaster, and hardship. The study of preliminology fits the category of a preventative social science. We are hardly utopians, but individuals who strive to have an advanced, informed, and enlightened understanding of a facet of human nature.
Some key terms to remember about preliminology:
• Rise
• Downfall
• Diversification Factor
• Stability of Infrastructure
• Preventative Precautionary Stage Development
Treatises Expanding Social Preliminology
The Defense of a Defensive Pacifist Treatise
Introduction Disclosure
Pacifistic lines of defense are always criticized for being too abstract or idealistic; this is a repetitive shortcoming that continues to reoccur as various schools of pacifistic thought attempt to address issues that complicate human well-being in every sphere of the planet. There is a certain necessity that any human being and civilization requires in order to maximize the outputted capacity of potential and to achieve its greatest degree of fruition. The substance of peace represents this underlying necessity and brings about the most favorable qualities in both the natural and manmade worlds. Maintaining balances of peace and stability can be argued to be one of the most burdensome tasks that any government or civilization can fully undertake.
The world of the twenty-first century largely resembles the burdens and limitations that had prevailed throughout the previous century. The advent of technological modernity has lessened the burdens of human life, but the absence of a profound psychological transformation continues to remain prevalent from within the collective human consciousness. The idea of social collectivity is yet another term that is not only highly controversial, but is tremendously misunderstood before public audiences from around the world. We almost automatically visualize a display of human civilization that is centralized around the concept of collectivization. The primary source of fear that addresses such an all-encompassing subject matter is popularized as limiting and stifles all aspects of human movement.
In an effort to clarify the collectivization cause, there are many circumstances that mutually impact the international community and sharp ramifications are equally endured. These realities may arise as a consequence of an environmental crisis, food shortages, and the scarcity of raw material resources. In a world where all of our resources and manufactured substances are finite, the fact that we must consume to stimulate our survival as sovereign peoples before the rest of the world symbolizes a display of collectivization. In this case, this depicts realities that have the capacity to impact the livelihood of every individual on the face of the planet in one way or another. The pursuit of survival and configuring specifically where we fall beneath such a blanket of international collectivization is often the source of politically or economically motivated violence.
Throughout the course of human history, battles, wars, and entire military campaigns have been centralized on the pursuit of raw material resources and the manufactured capital that can be produced in the process. The world of the twenty-first century is witnessing the sovereign nations of the world come closer together in an effort to meet, appease, and satisfy these interests. There is always a certain sense of humility and social civility that exists within the fabric of any human civilization regardless of its sophistication or primitiveness. Reattaching ourselves to this very clause emerges as a burdensome task when cut throat bottom lines interfere in an effort to perverse the divide, conquer, and exploitation policies that can be observed in every chapter of human history.
Exposing the reality of these painful truths can exist as one of the greatest challenges for the defensive pacifist. Regardless of the incumbent government, ideology, or display of united political/diplomatic force, there will always be elite interests that seek to maximize the bottom line of material wealth through the manipulation of the manufactured materials and resources which permit the possibility of human survival. The fact that we must mutually consume to stimulate individual survival can re-establish the frail weaknesses that makes us all human.
The pursuit of these affairs presents us with a simple reminder that morality and ethical concerns that are devised to implement humanitarian ideals are often stifled when presented with such rampant truths that dance around the elite bottom line. The defensive pacifist argues that the trial of human history has primarily been preoccupied with the pursuit of this underlying priority and the end result creates the conflicts which manifest into the battles, wars, military campaigns, and periods of arms proliferation which tear our planet further apart.
As a result of this realization, the defensive pacifist argues that a greater necessity for equilibrium becomes a necessity when concerning ourselves with balances that can bring about a more harmonized human existence. The rate of resource and material consumption is not always consistent with the prevailing demand. In turn, this can clearly symbolize where the vast majority of waste is generated through the careless consumption of more dominating political and economic powers. International status quos are enforced through the policies of nations that exercise a greater degree of political and economic superiority over lesser nations which creates a disproportional balance concerning where the consumption of resources is allocated. Since the earliest beginnings of civilized time, those in need are often neglected and individuals who figuratively swim in their own wealth largely enjoy abundance with minimal gratitude.
The basis of this complication highlights where class divisions are drawn, where social burdens fall, and the categorization of nations occur; the continued prevalence of widespread rifts will remain unchallenged if no significant counter practice (political, diplomatic, and economic in nature) is implemented into a prominent international force. It can be clearly confirmed that the basis of this system was not founded upon the premises of humanitarianism, but directly caters to the most elementary desires withheld by any human being. Endeavors that seek to conquer and pillage raw material resources (economic commodities to name one example) have created the colonial empires that had once reigned supreme in every corner of the planet. The rate in which these empires expanded was not concerned with the morality of human life, but bottom line interests that directly correspond to the interest of a small minority.
These tactics alludes to the nature of divide and conquer which directly interchanges with the trial of human history. Therefore, the continued prevalence of bottom line interests will hinder wide reaching chances that can redistribute a greater balance of humanitarian equilibrium which brings us one step closer to defensive pacifism. As the availability of information begins to increase throughout every corner of the planet, the concerned citizens of the world will be able to realize that the underlying intent of these pursuits bring about some of the most shallow attributes of human conduct. Wealth maximization and the absolute pursuit of profit centric interests will rob our planet of its natural resources while further infringements will be incurred against those who are exploited to tap and pillage these raw material resources.
In turn, the end result creates a reality where wars and militarized aggression are instigated for the pursuit of these interests beneath the conventional smokescreen of international security that generally have a touch of humanitarian concern; in even rarer cases diplomatic coercion beneath this context. The defensive pacifist realizes that a line of defense will always be necessary to defend against those who wish to preserve the elite bottom line status quo; but simultaneously rejects the use of the military for international aggression (exploitive offensive purposes). Eradicating the institution of the military will leave any community, society, nation, or civilization virtually defenseless. Entities that proclaim to be acting in mankind’s humanitarian best interest can clandestinely proliferate all of the collected arms and weapon systems in which they are entrusted to dismantle.
Of course, this represents a worst case scenario; however, if such a reality does transpire beneath this situational scenario, a force of one hundred thousand can gain control of the entire Earth without firing a shot simply because they have a direct monopoly on all lines of defense. To suggest that mankind can live without a line of militarized defense is not only naïve, but far too idealistically utopian in the rationale that is used to justify such a disposition. Thus, such defense mechanisms can be used to expose the imperatives that uphold the divide and conquer status quo and will go a long way in revitalizing peace, tolerance, and mutual prosperity for mankind as a proportional whole. We simply need to respect the human diversification factor all across the planet, realize the need for the preservation of human survivability, and recognize a human being’s right to exist which calls for defensive measures.
It is the choice of the individual beholder to decide if they want to continue living beneath the same preconditions that have prevailed for centuries while being exploited to do the bidding of the small minority that controls the means of production (this represents those who impose elitism and do all in their power to preserve the divide and conquer status quo). The challenges speak for themselves and it will take a considerable degree of resolve to witness even the slightest form of implementation. The beginnings of this pursuit can be heightened through an enlightened personal consciousness which is mindful of the bigger picture while being actively aware of the actual reality as it exists on the face of this Earth. After embracing these principles, we can prepare to adopt a heightened form of class consciousness (irrespective of poor and rich divides) in an effort to change and better the rest of the outside world.
Public Correspondence # 1
Roots for Defensive Pacifism
In many respects, there must be some sort of compulsion that encourages people in general to show up for a battlefield and spill their blood for a manifested cause. They do not just come to that realization overnight, the cycle arrives after a progression of events (personal, social, and historical). In this sense, we associate pacifism with absolutist mediums of peace and non-violence, but there seems to be a certain defensive overtone here. The pacifist can exercise a capacity to defend their own self, but not to the point where they distribute punishment to the offending party. This can follow short of delivering some sort of lesson, but the individual subject (offensive and defensive proponents) will eventually make up their mind. Is this a bit of an authoritarian way of looking at things? Sure, but working towards deconstructing roads to war seems to be a worth-while cause, at least from its face value. In the process we can restore aspects of human civility.
Public Correspondence # 2
Comparative Analogies between Human Beings & Less Sophisticated Members of the Animal Kingdom
Throughout the resonance that you have utilized to arrive at your disposition, I cannot help but to acknowledge the prevalence of reductionist overtones in the provided response. Factual evidence proves that human beings are members of the greater animal kingdom (nothing can refute this truth), but there is the complexity factor that distinguishes mankind from all other members of the same category. Even the most primitive life forms have communicative systems in which they exchange threads of information with each other. You do not need to be a botanist or animal psychologist to establish this fact of reality. Observing the definitive properties of DNA & RNA are the strands of organic information that makes life a possibility from the get go; in this case, we are not merely confronted with a property that is exclusively human.
The burden of intellectual thought is a simple way of alluding to the industrious curiosity and inventiveness that human beings possess as a species which arrives from a greater neurological sophistication. Let’s try and keep this simple and observe the following inquires: what is the overall purpose of a writing system, why were systems of writing developed in the first place, and what have we managed to achieve from literary language?” Ideas can be developed and exchanged through written forms of communication. In reiteration to the industrious inventiveness that is retained by human beings, we can observe the creation of various schools of intellectual thought that include: philosophy, metaphysics, ethics, morality, law, and order. Written forms of language made the development of these respective subject matters a possibility.
This is only a minor example of the industrious curiosity factor which is made possible through applied intellectual thought. Animals have thoughts, feelings, and fears, it is not possible to refute this fact of reality. Observing the work of a veterinarian will only intensify this underlying implication. The definitive essence of brain power has the capacity to take a generic form of life. Intellectual superiority has nothing to do with developing an interpretive definition of the term itself; however, there are different scales of its fundamental complexity. Animals communicate, designate their territory, and provide for the survival of their species. These are tangible factors that overlap with mediums of human psychology, but animals are not capable of developing their own intellectual fields of study, civilized sophistication, and manufactured technologies.
This is another evidential truth that presents a rather blatant and elementary reality. Do animals facilitate research and initiate the development of highly sophisticated technologies that are dependent on algorisms of sophisticated mathematics? If we are all merely “animalistic creatures” preoccupied with our bottom line survival, than why are we not still living as primitive tribesmen, cattle herders, agrarian simpletons, and hunter gatherers? Despite the detriments that have stained human morality and the perpetual cycle of events that continue to reoccur in present tense environments, the advancement is still there which is far beyond the scope of the developmental primitiveness of all other members of the greater animal kingdom.
Rather than insisting that human beings are “special,” we can merely confirm the greater scale of advanced complexity, capability, and social evolution which can be observed throughout the course of civilized time. Human beings have the capacity to establish civilizations and technological modernity which continues to redefine the very method in which we conduct our lives. This is essentially a statement that is not the sole property of a monotheistic disposition, but is merely an empirical commonality which can be indiscriminately confirmed before any observer, one only needs to have an open mind. Finally, despite the controversy that surrounds the personality of Mahatma Gandhi (to name one advocate of pacifism), his pacifistic forms of resistance lead to the downfall of British hegemony in South Asia.
It is rather irresponsible to think that one has the capacity to convert the masses to view their environments through this vision, but it is entirely feasible to be the living example that one wishes to see implemented in their immediate surroundings; that is not out of question whatsoever. Inspiration arrives in multitudes of diversified facets which mean that observing the lessons of one particular subject matter is not copycatting, but applying the same principles to the conduction of a personal livelihood in the best possible fashion.
Public Correspondence Response # 3
Balancing the Negativist Dispositions that Perpetually Surround the Conduct of Human Nature
Before we get entangled in negativist overtones, it is imperative to realize that knowledge has and will continue to exist as the driving force which contributes to the developmental quality of human civilization. The manifested achievements, advancements, and byproducts that we are able to produce serve two fundamental purposes which can be derived from the following variables: tools and intellectual commodities. The visionary who develops a philosophical school of thought or the inventor who aspires to replicate a revolutionary technology seeks to introduce some sort of benefit for the initial progression of mankind (not that this should be the purpose of human existence). In this particular case, the individual inventor cannot be held accountable for the sadistic and maniacal actions perpetrated by another party that seeks to utilize the fruits of their innovation for a cynical purpose.
However, the same principle does not necessarily hold true when it comes to the development of a philosophical school of thought. The history of the last two hundred years exists as a testament to the militaristic and destructive natures that are championed by philosophies that are established through extreme and often undereducated principles (thus the lack of knowledge).Some of these examples can be seen in the form of fascism, Nazism, Stalinism, Maoism, and even in the field of eugenics. After these ideological schools of thought have stood the test of time it is imperative that we direct an applied effort to observe where they currently stand in the immediate present. These ideologies have already proven their historical worth and the human experience speaks of its repercussions (even though similar forms of behavior are evidently self-perpetuating; which is no secret whatsoever).
It is highly improbable to suggest that in the current state of time, these ideologies and the schools of thought that they fall under will disappear and vanish into nothingness due to our collective learnt experiences as a human race. The ultimate realization to be mindful of is to appreciate that human beings are the creators of their own destiny and equally retain the capacity to destroy the very foundation that supports their survival. Due to the lack of education throughout most of the developing world, illiteracy and the lack of a proper school system infuriates tribalism and sectarianism among the masses which follows violent displays of unrest (continental Africa speaks of this vibrant truth).
In addition, during the dark days of Medieval Europe, the blacksmith would produce swords, arrow tips, and spear heads to equip the garrisons of feudalist barons, lordships, princes, and kings. These individuals were merely working men whose main priority was to provide for the survival of their family members. The blacksmiths were providing a demanding service that was necessitated during a period of regional warfare that wrecked destruction across the European continent for centuries. Now, is it reasonable to connect and charge the blacksmith with the deaths of a near countless number of fighting men who went to battle and employed the manufactured weaponry?
In this instance, the blacksmith is merely creating what can be classified as a manufactured product for the economic functionality of their immediate society. They are able to earn a living, put bread on the table for their families, and stabilize their foundation. If one individual refuses to partake in this undertaking, then someone else will answer the call for the same resource and demand. At the end of the day, the blacksmith is producing a tool and cannot be connected to the destruction that it has perpetrated. Beneath this context, let us take a moment to apply the use of a sword beneath a slightly different analogy.
Configuring the best metallurgical solution for the production of an innovative sword can equally serve the defender and the aggressor. The soldier who is on the front line uses that sword to defend their territory from the attack of the aggressor, but as soon as that solider is speared to death by an aggressor, that same individual can pick up that very sword and suddenly alter its use. Therefore, the sword in this context merely exists as a tool that can serve the Samaritan or the tyrannical zealot indiscriminately. The emphasis behind this comparative example ultimately suggests that every tool and ideological byproduct is subjected to be interpreted by the individual in question.
One may aspire to distribute mediums of peace and tolerance all throughout the world while another may seek to create a world empire in a self-manifested image. This has basically been the story of human history ever since the dawning of civilized time. It is rather naïve, farfetched, and utterly irresponsible to suggest that seeking out greater mediums of knowledge automatically leads to destructive purposes which suit elitist agendas. Through an applied appreciation of knowledge, we have managed to research and replicate technological marvels that have uprooted the world that humankind had once known only one hundred years ago. Even the most flamboyant futurist in the early nineteen hundreds could not perceive that man would walk on the face of the moon in less than one hundred years.
So, say for example if we suddenly stop seeking knowledge for the betterment of our efficiency simply because we arbitrarily think that it will do the bidding of elitist agendas, then where will this leave the rest of humankind? Is it reasonably sound to allow a handful of despotic personalities to throw the pursuit of knowledge out the window simply because we cynically think that it will lead to destructive aftereffects? Through our learnt human experience, we have now realized that it is in fact wrong to exploit individual human beings as slaves in order to develop the infrastructural integrity of a nation. A heightened human consciousness has been achieved through these destructive mediums, but this is not to suggest that we are on the path to totally eradicate all forms of racism, discrimination, greed, and lusts for absolutist dominance.
Outside of all of the negativist implications from the past, a human life is able to lead a life that is not so burdensome on their personal livelihood. Do comparative forms of slavery and exploitation continue to exist in the immediate present? The sweat shops that can be seen all over the Far East and Central America would agree and slavery takes on an entirely different form of life. That does not change the fact that the preconditions of one country will be different from another and thus the same standards do not always necessarily apply. The cost of living in the United Kingdom is much greater than what it is in the United States. Many are under the false misconception that one needs to earn a considerable income in order to live a comfortable life in the United Kingdom, but these factors are all relative to the immediate standard of living within the country.
Knowledge must continue to be cherished and harnessed in order to educate ourselves about our own humanly nature. A physics textbook can lead an individual to be a Nobel Peace winner or something that we could classify along the lines of a mad scientist. The funding for revolutionary technologies emerges from the pockets of elitist personalities, but that does not suggest that the same technology can be altered to serve the needs of mankind over a period of time. Corruption, deception, and stagnation will continue to exist regardless of our technological sophistication. The attainment and replication of utopia is merely a concept that a civilization can only work towards, but the ideological experiments that have attempted to carve out living and breathing utopias can speak for their own respective legacies if the individual in question has the ability to find an interest to consult a history book.
Knowledge is subject to individual human interpretation and the tools in which they produce naturally serve the interests of humanitarian and villain, as stated beforehand. The arrival of tomorrow will come whether we are prepared or unprepared for its arrival. The underlying solution should not suggest that the best thing we can do as a human race is to accept our doom and await the final blow. Human beings have the general tenacity and persistence to survival and the fruits of modernity speak from these truths. In regards to interpreting the outside world as a human being, we must accept what we are. A human being views the world as a human being; this is something that runs along the lines of utter common sense. Can a human being specifically see the world through the eyes of a rabbit, sequoia tree, or nebula in the cosmos?
The best thing that we can do is to personify the imagery that captivates their respective worlds, but that does not necessarily mean that we can just as easily understand the specific psychology which would be withheld by these living and breathing creatures. One certainty demands that they are indeed preoccupied by their survival and considering that they would be inventive creatures interested in finding more efficient mediums which can accommodate their survival (that is if they have the intellectual capacity to do so, they would be open to higher mediums of knowledge in order to stimulate this sole interest. It is not necessarily important to communicate verbatim with another animal, we are able to do that by observing behavioral patterns of a particular living being.
That is basically what an animal psychologist does, but the same mediums of comprehension are used to facilitate a general understanding of human behavior. So, being fluent in the language of an animal is a virtual impossibility considering that there is no intellectual medium of communication that can bring a synthesis of sophisticated bondage between the two of them. When an individual is able to bring themselves to a point where they can call their reflection in the mirror to be that of everything in which an animal represents, then a true disposition can be created and articulated accordingly. It is not intellectually responsible to discount the honesty that Gandhi had about the underlying implications of human nature and it does not take a historian to suggest that the British Empire was already faced with its decline before 1947.
Contrary to the other members of the British Commonwealth, the colonial forces of the empire did not just decide to suddenly pack up and vacate the entire region. Throughout much of the commonwealth, former colonial possessions were granted independence and handed full sovereignty in a peaceful transition. The depth of hostilities and outright conflict that had torn apart South Asia continues to articulate its gesture right into the twenty-first century. The aftereffects of the Second World War economically broke the British Empire’s ability to facilitate its colonial rule and its anticipated decline had already been foreseen. Nonetheless, the detriments of human nature came into play and the British insisted on attempting to maintain their hegemonic dominance over South Asia.
Despite Gandhi’s religious orientation as a Hindu, he perceived a sense of progress for his people through responsible mediums of resistance. Coordinating his countrymen into lines in order to approach colonial guardsmen one at a time communicates a powerful resilience that he had advocated before his people in order to mobilize them in such a fashionable manner. Gandhi is notoriously remembered for his staunch victory during the salt march in order to protest a colonial tax that was imposed on this prized commodity. The pacifistic form of resistance was utilized to counteract this measure and pockets of guardsmen who were protecting the stockpiles of salt eventually gave way. There is something about continuously striking down unarmed men that begins to eat away at our moral consciousness.
One does not need to be a Christian, Muslim, Hindu, Buddhist, or Zoroastrian to feel a sense of moral guilt when resorting to such actions. The fact that Gandhi exercised a capacity to coordinate these forms of resistance in an effective manner demonstrates the overall success of his legacy. Even though he was assassinated by one of his own supporters, the true pattern of his methods is firmly founded in history and only reminds us that it is unavoidable to hinder the emergence of extremists within our own ranks. This is yet another property that is typically left for human interpretation.
Individuality, Collaborative Action, and Answers to Counter Governmental Despotism Treatise
Introduction
Finding a path to succeed within society in an effort to be heard presents us with one of the greatest endeavoring tasks that rest before the politically active and sociable individual. In turn, there is a rather interesting relationship that is created between the same individual and their respective governmental structure. In an age where individuality has peaked due to the invigorating and liberating advances of modern technology, the role of the lone individual is redefining itself. In turn governments seem to be constantly concerned about maintaining control and regulating that same flow of individuality. Counteraction is often met with governmental despotism and rifts are then generated within the societal infrastructure in question. Expanding on such a grandiose paradox is the purpose of this rather brief literary work.
Investigating the Bigger Picture of Human Civilization
Finding a sequential pattern which binds together our everyday incentive to exist is celebrated by a mutual sentiment that rises to that challenge. All depending on the situational reality that prevails at the timing of a single setting, the very meaning of that challenge has the capacity to define itself into the context of the actual timeframe. Does this imply that our immediate state of mind will naturally determine what it is that we want out of life? These factors that immediately arise insist that some sort of inspiration must promote an individual to follow through with a real world action which acts upon that challenge. As human beings, we constantly find that our worldview and interests will naturally vary depending on the individual’s orientation.
If we find ourselves to be flanked by an insurmountable degree of individuality, then who will instigate joint collaborative action on a sincere level when it comes down to the bigger picture of the societal whole? Uncovering that foundation prompts us to think in entirely different capacities. In an effort to have a concern about the general well-being of our societies, nations, and civilizations, we must first put our individual self in a position where can identify our needs, wants and desires on a first hand basis. On that note, we could almost suggest that collaborative forms of thinking and affirmative threads of action are not intrinsically influenced by our individual livelihoods as human beings.
The more we feel a general shortcoming or lacking in that pursued individual bottom line interest, the more we retain a feeling insisting that effective threads of intervention can only be achieved when the solidarity of others retain the same stances, sentiments, fears, and concerns toward the same bigger picture analogy. As human beings, we require the same essential resources which permit our survival; the same is uniformly true of any human being regardless of their geo-graphic proximity. It is this rather simplistic “instigating reality” that reiterates the universal implications that mutually impact our sentient personas on an individualistic basis.
We often fall back on these similarities not only because we are universally human beings, but because we are left with a pinnacle that leaves immediate room for our ability to interact with each other as human beings which is then factored into the prevailing social situation in question. Any societal predicament requires a particular context in order to have any kind of sustenance for the masses. It is then possible for that same individual who represents the average stock of the masses that in some sort of capacity, they can challenge the wealthy industrialist or infamous statesman in a way that brings their universal human attributes into direct consideration by the upper echelons of society.
There is nothing that can refute these imperatives that analytically make us human; therefore, a platform is established in the process which mitigates between the people’s collective consciousness and the envisaged priorities of the body that depicts a major manifestation of societal authority. To a certain extent, it can be argued that as individuals who fall under the capacity of the average or common classes; it almost seems that it is essentially instinctual to our intuitive societal senses to take a stand and this materializes beneath a fully-fledged perception of the socio-political system and the means in which this mechanism attempts to dissipate its authority to the public masses.
As weak and frail as the individual may happen to seem, we perpetually maintain a powerful resolve to meet those individual bottom line interests, but before we put ourselves into such a situation where can proclaim an authentic display of comfort within our social systems and societal orders, we must first bring ourselves to a common realization insisting that we must first evolve, but in order to evolve our efficiency as a sentient and intelligent race of human beings, it becomes unavoidably necessary to build ourselves through joint collaborative intervention and publically minded forms of affirmative action. Rationalizing our needs with our situational struggles creates that beacon that morphs into an open inviting ground for all and any form of collaborative action.
The world of the twenty-first century has witnessed a sort of transformation that places a greater degree of emphasis on the lone individual. There has been no other time from the deepest depths of human history where individuals have been more free and liberated through mediums in which one individual can express themselves before their societal environments. This has arrived through the all empowering, endeavoring, and endearing force of modern technology. Despite the level of humanity that lacks to prevail as a resilient force against the plagues of corruption, greed, and manipulative deception, a singularity occurs when collaborative action collides with socially minded responsibility. The counteractive sentiments and forms of action that emerge should not work towards the full dismantlement of our civilizations, but the lone individual should be in a position where they can conduct civil minded diplomacy with the incumbent socio-political figureheads to achieve that desired peace of mind which harmonizes long term interests on both sides of the spectrum.
Manipulative Fear as a Tactic of Societal Control
There is one quality which can strike a certain sense of fear and disarray within the individual consciousness of the lone beholder. The facets of manipulative control suggest that a sheer force of authoritarianism is at work which mutually seeks to prey upon the ignorance of the lone individual; ironically, this is a reflection that directly interchanges with the outstanding preconditions that reign within the composition of the observed society. The forces that institute power, control, and manipulative deception of the general public seek to create a control structure that insists on the creation of the all-pervasive status quo.
The tentative qualities arrive in the slightest yet simplest forms of enlightenment; the basis of this clause does not suggest that the general public is perpetually concerned about their intellectual wellbeing, but must have just enough in order to justify their existence and place within their societies in addition to the surrounding world at large. Power and control present us with two qualities that are essentially abstract; similar to the definitive qualities of mathematics, a distinctive value must be presented brought and introduced into the bigger picture in order to eliminate that abstractness.
This does not always mean that the applied variable (the definitive contexts varies when observed) will eliminate the outstanding prevalence of abstractness, but the same substance can be eventually decreased and this is only done once the individual force increases their comprehensive knowledge of a particular matter. A truth can be applied to a point where the people will be able and willing to acknowledge its outright relevance when brought into the real world stage, but an abstracted series of doubts which then interchanges with uncertainty emerges and throws many into a state of disillusion.
What may be considered to be moral or immoral changes from timeframe to timeframe; in the world of the early twenty-first century even the death penalty has been disbanded when only a century ago on the spot executions were conducted and sponsored by many dictatorial governments that had once reigned not even one hundred years ago. At the beginnings of the twenty-first century, any observer will be able to soundly conclude that the vast majority of the world has freed itself of such forms of politically motivated behavior; however, the underdeveloped world maintains such a primitively barbaric tactic simply because the corresponding control structures which administer their subjects channel an entirely different message to their respective populations. In societies that are controlled by individualized minions of despotic governing structures, the free flow of enlightenment and information is essentially derailed and the people are kept in a state of utter ignorance in order to directly embrace the qualities that prevail in the underdeveloped world.
In turn, these qualities are then portrayed as collectively normal in an effort to maintain the same cycle of despotic power and control. However, even racially motivated atrocities, immense amplifications of government corruption, and the widespread deterioration of state infrastructures vibrantly occurs in the developing world in a fashion that interchanges with the very notion of the underdeveloped world. Many are under the impression that these qualities strictly confine their prevalence to the underdeveloped world, but to our dismay, we find that many of the greatest offenses that mirror the previously stated vices set new standards to the very cause and effects of such a horrendous display of social degradation within the state.
The most cunning display of clandestine activity will understand that hiding an underwritten objective in plain sight presents us with one of the most powerful and resilient ways to control the interactive cognition of the public masses. The age of the post-modern world has created such a profound emphasis on individuality while we have nearly forgotten what it means to be socially, morally, economically, and politically whole. The adaptation of such a modern standard does not only present itself in a manner that uniquely interchanges with the implicating challenges of the twenty-first century, but the notion of modernity and all of its encompassing aspects communicates a series of subliminal messages that signals a focus on the egotistic self; when the masses are lead to believe in one reality when in fact every thread of truth walks in an opposite direction, then the work of the deceptive societal tactician has declared an underwritten thread of success.
Simply stated, this is the recipe that is used and counteractive/preventative forms of collectivized social action must act one step ahead of such a deceiving culprit. Procuring, producing, and distributing social modernity is not enough to satisfy the uncertainties and lack of distrust in which the vast majority of the masses direct toward the institutions that insist on the premise of manipulative societal control; this is not a quality that is immediately acknowledged, but it eventually becomes obvious to see where the distorted truth originates from and where the aspirations/agendas of such forms of statecraft rests. We fear the uncertainty of the future due to the sentimental desire we have toward our own self-interest. There is also a great degree of disarray that emerges once we attempt to sift through the convoluted filth in which control structures of the elitist stock put before the general public. Human wholeness can only be achieved if we use the enlightenment factor to work against those manipulative, corrupt, and elite interests that prey on our ignorance and subliminally confine us to our own societal spheres of imprisonment.
Conclusion
The configuration of societal equilibrium speaks a rather dense language that can be easily misappropriated by the three following categories: the individual beholder, the collectivized masses, and the connecting governmental structures. The theme of equilibrium was not the emphasis of this brief literary work, but presents us with a substance that can be used as a way that can mediate between the needs and wants of the people and the aspirations of the incumbent government. It must be realized that the generic role of any governing system must be reformed to serve and not control members of the general population.
Governments would not exist without their people and civilization would not exist without the stratum of government. Mediating in a way that finds common ground that factor in fair and equal bondage which makes greater strides toward humanitarian progress can serve as the ideal theme that can be utilized in an effort to better the conduct of government and the responsiveness of the general population. Governmental systems must transform from the top down and various forms of legislation should ideally emerge from the grassroots level. Otherwise, if a governing structure insists on totalitarian and authoritarian control, the people will never retain a genuine sensual display of affection toward their incumbent governments.
This will generate uncertainty and imprudence on behalf of the people, but is not enough to avert corruption and the distorted dissipation of power within the socio-political structure that forms the backbone of the nation and its connecting civilization. Thus, the people have a responsibility to generate greater threads of comprehension about themselves and their corresponding socio-environments before the servitude of equilibrium between these two forces (the people and government) can be distributed.
The New Columnist 