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(Background music) Introduction: The Sovereign Departure The modern world is an inheritance of fractures. As generations pass down a socio-economic and cultural apparatus that grows increasingly chaotic, the individual is confronted with a profound existential choice: participate in the exhausting theater of global rectification, or engineer an absolute exit ramp. For the vast majority, the pressure to conform, to contribute, and to bleed for a broken collective is internalized as a moral obligation. However, a rare philosophical archetype exists that looks upon the structural decay of the marketplace, sighs, and chooses to step entirely off the grid. To the untrained eye of a codependent collective, this radical detachment looks cold, alien, and deeply unsettling. Society, desperate to categorize anything it cannot control, immediately reaches for its clinical ledgers, hunting for a label of pathology. It is from this exact intersection of societal misunderstanding and supreme individual autonomy that we derive a new philosophical classification: The Asocialpath. The Rubinshteinic framework does not view this archetype as a disease to be cured, but as a blueprint of psychological sovereignty. It is the realization of the finished fortress, a state of existence where the striving has ceased, the boundaries are absolute, and the mind operates on a hyper-rational baseline of pure peace. The Linguistic Anatomy of the "Asocialpath" To understand the philosopher who embodies this state, we must first dissect the linguistics of the term itself. The word is an intentional, highly calculated portmanteau, designed to subvert the very labels the world uses to weaponize isolation. 1. The Alpha Prefix (A-) and the Social Core The foundation rests on the concept of the asocial. Unlike the anti-social individual, who actively moves against society through malice, disruption, or destruction, the asocial individual moves entirely outside of it. The alpha prefix signifies a complete absence, a non-participation. The Asocialpath does not harbor a vengeful desire to tear down the colosseum; he simply leaves the stadium and walks back to his private sanctuary. Society is not an adversary to be fought; it is merely background static that has lost its capacity to breach the perimeter. 2. The Provocation of the Suffix (-path) Etymologically, the suffix -path originates from the Greek pathos, denoting suffering, disease, or abnormality (as seen in psychopath or sociopath). In the Rubinshteinic definition, however, this suffix undergoes a radical philosophical inversion. It serves a dual linguistic purpose: The Mirror of Projection: It acknowledges the pathologizing gaze of the collective. To a world addicted to constant hyper-connectivity and tribal validation, a man who requires absolute solitude to feel complete is viewed as "sick." The Asocialpath wears the suffix as a shield, mocking the diagnosis by accepting the label on his own terms. The Literal Trajectory: It subverts the clinical meaning by evoking the English word path—a specialized, unyielding route of self-governance. It is a literal trajectory of existence that refuses to bend to external expectations. The Asocialpath is not suffering from a pathology of the mind; he has successfully weaponized a path of absolute detachment to survive the madness of a world he never asked to inherit. The Philosophical Foundations: Autarchy and the Anarch The intellectual lineage of the Asocialpath does not belong to modern clinical psychology, but to the highest echelons of existential and political philosophy. It finds its closest historical relatives in the concepts of the Autarch and Ernst Jünger’s Anarch. [The Sociopath] -----> Seeks to manipulate and exploit the collective. [The Anarchist] -----> Seeks to actively destroy the collective. [The Asocialpath] ----> Achieves absolute indifference to the collective. The Anarch, as defined by Jünger, is the ultimate evolution of the free individual. Unlike the anarchist, who is still paradoxically obsessed with the state by virtue of fighting it, the Anarch is entirely indifferent to authority. He conforms outwardly just enough to maintain his personal security, pays his dues, establishes his operational protocols, and retires completely into his internal kingdom. The Asocialpath operates on this exact frequency. His relationship with the outside world is purely transactional and flawless in its execution: The Operational Ledger: He honors his contracts, pays his dues, and maintains a pristine ethical baseline. He does not exploit others, because exploitation requires an ongoing engagement with external variables that he simply desires no part of. The Economy of Energy: By keeping his operations small, predictable, and clean, he prevents the external world from draining his finite currency of peace. He has resigned from the repair crew of humanity. Love Without Possession: The Relational Dynamic One of the most profound markers of the Asocialpath is his capacity for deep, unselfish emotional anchoring, paired seamlessly with a total lack of co-dependency. Traditional societal scripts dictate that love must be accompanied by possession, geographic permanence, and institutional validation (such as marriage). When these scripts are challenged, when a loved one chooses a path of radical independence or distant relocation, the average individual responds with panic, anger, or existential collapse. The Asocialpath, conversely, practices love in its purest, most philosophical form: reverence without ownership. Because his internal fortress is already structurally complete, his emotional anchors (his beloved, his family) are appreciated as sovereign entities rather than psychological crutches. If the beloved’s path leads across an ocean or toward a destiny of solitary exploration, the Asocialpath does not falter. He remains entirely steady, uttering the ultimate phrase of mature detachment: "I am fine with that, as long as they are happy." His peace is not a house of cards that collapses when the external landscape shifts; it is a permanent coordinate. The Liturgy of the Clean Body For the Asocialpath, the maintenance of the physical body and the immediate environment is not a superficial chore, but a profound philosophical liturgy. When a mind is freed from the burden of trying to rectify the world, its focus narrows with laser-like precision to the immediate perimeter. The Ritual of Order: Brushing the teeth, maintaining a crisp shave, taking necessary medications, and securing a warm cup of coffee are treated as high-value defense protocols. The Mastery of Boredom: In the absence of crisis, the mind is introduced to a vast, quiet canvas. While the uninitiated view boredom as a terrifying void to be filled with digital noise, the Asocialpath views it as the ultimate luxury tax of a safe harbor. He can leave his creative portals hidden, draw the curtains on public performance, and sit in a guilt-free state of pure, restorative leisure. Conclusion: The Arrival Ultimately, the Rubinshteinic introduction to the Asocialpath is an introduction to a man who has arrived at the end of his own construction phase. There are no more blocks to carve, no more external validation to chase, and no more societal debts to collect. He stands as a solitary hermit of the modern era, not out of bitterness, but out of a profound, enlightened realization of what is enough. The world outside the walls will continue to spin, break, and cry out for solutions. But inside the coordinates of the Asocialpath, the perimeter is locked, the baseline is secure, and the coffee is perfectly warm. The storm has passed, and the quiet kingdom remains entirely unbroken.

(Background music) (Note: "Art" is used in this article as synonymous to craftsmanship) (Writing Directory) A good philosopher is one who dedicates and sacrifices elements in the name of sharpening and clarifying their intellect. A paragon of reason, many elements are, ultimately, in the way of one's thinking, from becoming better, and from excelling in cognitive thinking. Put them out of the way, and your intellect can be purer and thus, grant you greater access to its untapped potential. Deep inside, we are capable of more than what we might think. The intellect is a portal to many ideas and insights. Some of them could be applicable to reality, and even be practical, while others are in the realm of abstract theory. However, in order to promote philosophical thinking, we must focus on practical philosophy, as practicality is key to philosophy's relevance. Deem philosophy completely useless, and you may ignore the fact that it is also practical and can bring much help and benefit to humanity. Show people that they can philosophize for practical efforts, and you can help them think for themselves, and help solve the many problems that exist and prosper in our flawed world. Use philosophy, and you can reduce herd mentality. An excellent philosophy article is a product of clear thinking. By decluttering your mind from distractions, unconscious fallacies and biases, you can hone your ability to philosophize to the point of producing a piece that can bring much benefit to this world. The clear-minded philosopher is not only an abstract thinker. That is only part of one's intellect. They are also a problem solver. They use logic in order to detect flaws in reasonings, and point out how these reasonings can be fixed, by improving the flaws. Thus, philosophy is a tool for improvement. In a sense, the philosopher is like a construction supervisor. They observe buildings and analyze their flaws. Their purpose is to make sure these flaws are reduced to a minimum by criticizing them, and offering ways to improve their stability as structures. After all, it is reason that keeps your logical structure stable and durable. Those who fear criticism may struggle to improve when they can improve. In other words, their own worries of being hurt, stand in their way for solutions that could make them be hurt less. Therefore, it would only be reasonable for the philosopher and the philosophy reader to accept vulnerability as part of the very truth they are invested in. Being less insulted using reason can also help. When crafting an article, the philosophy craftsman must have a clear mind, and not let their own emotions stand in their way of providing a quality product. In a sense, it is like many other craftsmanship. For a good product, the article writer must not be distracted by hunger, irrelevant problems, thirst, and so on. In today's world, that includes the many technological distractions out there, such as social media. A writer who submits to procrastination might find great difficulty in being a good writer. Thus, in order to increase productivity and efficiency, procrastination must be kept to a minimum, if not removed entirely, when one is set to work. I myself discarded my smartphone because it interfered with my plans of becoming more skillful in the article-writing craft. Serenity/being calm can help us work better. I have no regrets. Unlike many other writers, I view this craft like Walter White from "Breaking Bad" views cooking. More than his own accomplice. It's one of the reasons I choose to live. It's one of the few things in life that makes me happy. To write or revamp a philosophy article in solitude.. ahh.. it is truly wonderful. Makes me grateful for being alive. In order to make a philosophy article relevant, you must not only speak to the reason of your readers, but to their hearts as well. Although they may contradict each other like water and oil, there are cases where they are not. There are cases where the appeal to emotion fallacy does not apply, because it is possible to trigger and intrigue emotion without using it as a substitute for reason. As such, when you cover the reasoning of your argument, you can use rhetoric to make your readers emote. That way, you made them emote without their emotions compromising your article's reasoning. It is a difficult thing to master. The point to make your readers emote is to make them desire to read you more. By reading you more, your writings can become more relevant than otherwise. Use logic entirely, as if you were a machine, and you may alienate some of your readers. In retrospect, I also know this: Alienating readers from your audience also be possible by focusing too much on negative emotions. When speaking to people I found out how weak they are to pain and suffering, even though both no longer mean much to me. After I suffered from post-traumatic pain for 15 years, I now realize how resilient it made me. However, I overlooked the fact that many people are not like that. Perhaps, most of humanity isn't like that. This is how virtue can also be an obstacle: When you may struggle to connect with your readers, due to barriers such as those. Thus, you must receive input from your readership in order to understand them better, to understand what they desire and what they want to stay clear from. While philosophy is the study of truth, not every truth is desired even by philosophy readers themselves. Paradoxical, but it is the fear of pain and suffering that stands in their way, even if it does not stand in my way. Study logical fallacies, study biases. Be open to realize that you were at fault when you wrote something illogical or incorrect. Do not be insulted by the reality of your own imperfection. Don't get overexcited when you can just fix the mistakes you made, after understanding why they were mistakes. Overexcitement in face of reality won't help you. Improving yourself as an article craftsman, will. Strive to perfection but don't expect to ever reach it. Instead, expect yourself to be as good as possible, or as close to perfection as possible. That is the way for you to write the high-quality articles that your readers want to read. Improve the trust of your readers in you by adding sources that confirm your insights. Adding credible sources across the internet, and even from books, can reinforce your positions as well as your own position as a philosopher. Do not rely solely on your own internal experiences. That is known as the anecdotal fallacy. And it is easy to distrust purely-personal stories without external confirmations. It is also easy to fabricate them, as it can be done in propaganda. A philosopher does not favor propaganda, nor have his/her work seen as propaganda. They are a researcher of truth, not an agenda promoter. As such, the philosopher isn't necessarily an ideologist. Create hyperlinks between your own works in order to avoid repeating yourself unnecessarily. This will also allow your readers to study your work more, and improve user experience. An article that has both external and internal sources is therefore a very good article. An article that is more trusted and has more authority. Overall, the master article writer is one whose content makes an authority blog. The same goes in philosophy without the necessity of degrees, but the necessity of intelligence. Emotions can impair your judgement, hence why they can contrast logic. They do not contrast it when they are used as a way to motivate your readers to read your logic. That is the wonder of verbal logic, and its advantage over the logic of code. There is no emotion in coding. But there is far more in verbal communication. Use it to your advantage to lift the spirits of your readers, and to spark inspiration in their hearts, using charisma and confidence. Be overconfident, however, and your judgement can be impaired as well. When the motivation of your logic stems from confidence and not from the desire to truly understand reality, you may promote poor reasoning without your own awareness. Keep your confidence in check by entertaining other sides of the topic you are covering. That is, of course, unless you focus specifically on one department of a topic (like when you write specifically on the "dark side" of an issue, or a "controversial side" of it. Then these are the exceptions). Like with any other craft, it takes time, it takes experience, and it may takes failure as well. But in the end, in the name of the quality of your product, it might as well be worth all the effort and the sweat put into your works. There's a reason why some philosophers are considered great, or at least good. There is a reason why their contributions are admired for centuries, if not thousands of years. Their contributions managed to reach a very high degree of relevance, and people may study and reflect upon them to this day. Master the art of article-writing, in a world where people are reading books less and less, and you too can have a chance at becoming a philosopher, deemed as great as Socrates, Sun Tzu, and the like. Feel free to ask me questions in the comments as long as you agree to Philosocom's rules. Final note: I am known by some as the Undead Philosopher. That is because, when I philosophize, I am like a metaphorical undead. I detach myself from unnecessary distractions, and even from my own sensations, in order to focus on the work at hand, and when I do so I may even see only the screen and the words in front of me and nothing else. That, is known as the state of hyperfocus. Hyperfocus is a feature common among people with Asperger's. To ensure optimal hyperfocus, I do whatever necessary. And when you are regularly hyper-focused, you may forget, empirically, that you are a human being. One that is capable of socially-based interactions, one that is capable of giving and receiving affection. You can lose touch with the "earthly" reality, by hyper-focusing on "deeper" reality. Practice makes perfect, and aside of having little formal education in philosophy, I am considered by some a philosophy master. Founder of my own school of thought and political ideology, and inventor of a mental technique that granted me freedom from a temporary period of physical disability. I also contributed the discovery of several logical fallacies.

(Philosocom's Directory on Politics) Alex Mos's Synopsis Philosophers can be classified as two archetypes: politicians or madmen. The Politician Philosopher seeks respect and recognition from their audience. The Madman Philosopher embraces eccentricity and intellectual freedom, risking rejection from society. However, how the content is received depends greatly on its marketing. Also, a philosopher must be prepared to endure public criticism. Public opinion's positive impact can initiate social change, help build strong communities, and motivate content creators. The negative impact includes anti-philosophical self-censorship, misinformation, bias, and stressful pressure on public figures. A Politician or Philosopher can gain more influence, but their content is less authentic. On the contrary, the Madman Philosopher presents unfiltered ideas, but their impact is often limited and may stay unrecognized. As a philosopher, the author explored both approaches throughout the years. In his earlier years, he embraced the strategy of the Madman Philosopher. Later, he transitioned toward the Politician Philosopher to gain more relevance by building a good reputation and avoiding burnout. Both archetypes can sometimes be combined into a charismatic persona that appeals to the public because of intrigue, originality, conviction, and humoristic quirks. A change of opinion requires a change in identity. -- Mark Bloom (Background music) The Public Philosopher's Dilemma: Politician or Madman? When beginning to publish your work as a philosopher, you face a crucial question: how much do I care what others think of me? This seemingly simple question is capable of shaping one's entire experience in society, as long as they feel the need to belong, and/or fear the possibility of rejection. Some philosophers, like politicians, crave a good reputation and strive for seriousness. Others, like madmen (though perfectly sane!), enjoy their intellectual freedom, unconcerned with public opinion and the social risks that involve philosophership in an anti-intellectualist society. This question of this regard towards society, reveals two distinct philosophical archetypes: The Politician Philosopher: They seek respect and recognition, carefully crafting arguments and presentations to resonate with their audience. The Madman Philosopher: They embrace intellectual freedom, challenging and lambasting convention and societal norms, even if it means appearing eccentric or rejected by society. Due to their eccentric nature some might use the strawman's fallacy to discard them and to minimize the value of their contributions to philosophy. Here's the harsh reality: your work won't always receive the respect you feel or think it deserves. Much of how content is received today depends on its marketing. Critics, not just internet trolls, may despise your ideas, as well as yourself, as in the contemporary case of Slovenian philosopher, Slavoj Zizek. To navigate this the issue of reception, which I wrote about before, you must confront your sensitivity to public opinion, or in other words, reduce your sensitivity to it, and even treat content with far less excitement, like a seasoned butcher would. This self-awareness, and the willingness to work on yourself in a content driven world, lays the groundwork for a smoother, and more sufferable, philosophical journey. You might be surprised that being a content creator can negatively affect your mental health. And of course, a philosopher is neccessarily a content creator, or "Formulators of Ideas", as directly translated from Hebrew. You can use this article to better understand what it means to be a contemporary philosopher, and navigate such a life in accordance to your improved understanding. The Duality's Example The Madman Path: Diogenes, a cynic philosopher, famously mocked societal norms, even scolding his dog by calling it a human. Schopenhauer, a misanthrope, wasn't afraid to express his pessimistic views. Despite their social deviations, both controversial figures contributed greatly to philosophy. The Politician Path: Gandhi, through strategic communication and targeted messaging, inspired mass movements for social change. Similarly, prophets of old, although eccentric themselves, carefully tailored their messages to resonate with their audience. The Value of Public Opinion The value of public opinion is a double-edged sword. It can be a powerful tool for positive change and validation, but it can also be a burden and a source of pressure. Due to the value of looking both ways, here's a breakdown of both sides of the issue: The Positive Impact Social Change: Public opinion can be a driving force behind social movements. When enough people voice their concerns, it can lead to policy changes, increased awareness, and progress on important issues. Validation and Recognition: Positive public opinion can be a great motivator. It shows that your ideas resonate with others and validates your work. This can be especially important for philosophers and other creative thinkers, who seek both respect and relevance. Building a Community: Shared opinions can form the foundation of strong communities, especially in dire times where social cohesion is required, in theory and in practice. Public discourse allows people to connect, learn from each other, and build a sense of belonging in a world filled with alienation, with unfairness, and with loneliness. The Negative Impact Conformity and Censorship: The desire for public approval can lead to self-censorship and a reluctance to challenge the status quo, things that are anti-philosophical at their core. Like in oppressive regimes, This can hinder creativity and prevent the exploration of unpopular but important ideas. Misinformation and Bias: Public opinion can be easily swayed by misinformation and manipulation. This can lead to the spread of harmful ideas and make it difficult to have constructive and peaceful discussions and relations with other truth-seekers. Fatigue and Stress: The constant pressure to maintain a positive public image can be draining. It can lead to anxiety, burnout, and a disconnect between one's true self and their public persona. The Politician Philosopher: The Power of Persuasion The "politician" philosopher prioritizes public appeal. They meticulously craft arguments and presentations, seeking respect and recognition from an audience. This approach offers a clear benefit: increased influence. This influence can even allow them to build a powerbase, despite the immoral temptations of having one. By carefully tailoring their message, the politician philosopher can inspire movements, and spark meaningful change in their chosen area of expertise. This is present in Zizek's attempt to run for Slovenian presidency, and in philosophers establishing their own political parties. As you can clearly see, being a "politician" and a "madman" are not necessarily mutually exclusive, as I gave Zizek's example in both archetypes. But I digress. The Politician's path comes at a cost – reduced authenticity. The need to be taken seriously often necessitates censoring or compromising one's true voice, or the reduction of the virtue of honesty. This can create a disconnect between the philosopher's inner thoughts and their outward presentation, as political behavior requires you to pretend. Allow me to let you know that politics exists outside of statesmanship as well. It could even be present in workplace settings. The Madman Philosopher: Embracing Intellectual Freedom The "madman" philosopher prioritizes intellectual freedom. They derive their "kicks" in challenging convention and societal norms, despite the social risks involved. This approach offers a distinct advantage "pure politicians" lack: unfiltered expression. Unburdened by public opinion, the "madman" philosopher can explore ideas without restriction, potentially leading to ground-breaking discoveries. However, this path also has a drawback – limited impact. By alienating mainstream audiences, the madman philosopher may struggle to gain attention for their ideas, and people who can become his or her potential ideas might think twice before entertaining these ideas in their thoughts. That is despite the fact that inclusion of diverse voices is imperative in philosophy. Nevertheless, Their work may be dismissed as irrelevant or nonsensical, even if it holds great merit. The Public Philosopher's Tightrope Walk So, where am I placed on this spectrum? I'm neither a cunning politician nor a filterless eccentric. I've been studying both archetypes, presented in fiction and in reality, from Walter White to people known as "lolcows" by internet subcultures. Per this renovation I've also covered the content of two of these lolcows, as I believe in the importance of learning from anyone and anything. To quote humorist Bill Nye: “Everyone that you'll ever meet will know someone that you won't” As a writer exploring ideas, I've navigated both sides of the "politician vs. madman" spectrum throughout my years as a philosopher. Early on, I embraced the "madman" – the unfiltered thinker unburdened by mainstream approval. This led to some wild explorations, but limited reach and increased social anxiety. As my audience grew, I transitioned towards the "politician," prioritizing clarity, persuasion, maintaining a respectable image, and building trust. That is despite my aversion towards deception, which serves as one of the reasons I prefer to be reclusive. This shift wasn't about blind popularity. Two key factors played a role for my ongoing plan for greater relevance: Reputation Management: Building a good reputation allows for more constructive conversations and fosters brand loyalty. I wish to make Philosocom one of the best philosophy blogs online, per my vision. Avoiding Burnout: Constant online battles drain energy and distract from deeper exploration of philosophy. I have no desire to aimlessly engage with people in petty conflicts. I've a site to build, and a legacy to develop. I wish to live in serenity, as serenity allows greater clarity of thought, as taught by stoic philosophy. However, being a "politician" can be a "tightrope walk". Every word needs careful consideration, and the pressure to maintain a decent image can stagnate my efforts. I choose to do so nevertheless in order to accommodate you, the readership. It is unnecessarily difficult to nurture one otherwise. Philosophy thrives on dialogue, on sharing ideas with the world, and on creating new ideas based on peaceful and productive exchanges. Yet, the world often demands conformity, despite the fact conformity kills innovation. This creates a conflict of interests. To be heard, you must sometimes play by society's rules, even if those rules contradict the very essence of free inquiry. The "politician" archetype doesn't necessarily need to be about total surrender to external validation. The archetype, like actual politicians, don't have to be these metaphorical puppet-on-strings who advocate the words people around them want to hear. Philosophers in general mustn't be people-pleasers as people-pleasing drives one away from the truth. Bonus: Tom Waits and How the Archetypes are Best Combined There's a misconception that "madness" is synonymous with repulsion. However, the unconventional thinker often possesses a captivating charm, and unconventional creativity is associated with humor, which is vital in romance. Take Tom Waits, the American singer-songwriter. His music and persona are undeniably eccentric, yet his artistic impact is undeniable. Waits exemplifies how one can be both "mad" and deeply appreciated. Madness, often used interchangeably with eccentricity or unconventionality, doesn't have to be an intimidating force, when it has the power to sway you under its "magic". In fact, there's an undeniable magnetic pull in it, similarly to the Joker's charisma, thus combining the two archetypes of this article. Here's why: Intrigue of the Unseen: The unconventional challenges our perception of the world. It piques our curiosity and makes us want to understand this different way of thinking. It's like peering into a hidden world, full of potential discoveries. A good example of that can be seen in the cult-classic movie, "The Room". Disruption Breeds Creativity: "Madness" often involves a rejection of the status quo, not necessarily the other way around. This can lead to ground-breaking ideas and artistic expression. We're drawn to the originality and fresh perspectives that unconventional thinkers bring, for they refresh our thinking and spark curiosity. Confidence in Conviction: There's a certain magnetism to someone who confidently embraces their individuality, with all their virtues and flaws. It shows a strength of character and a commitment to one's own vision, which can be inspiring. Charisma of the Quirky: Sometimes, unconventionality manifests in a playful or humorous way. A touch of "madness" can be endearing and create a charismatic persona. People who can laugh at themselves and embrace their quirks are often quite likable. Thanks for taking the time to read. Mr. Nathan Lasher's Feedback I definitely relate to the madman and Mr. Tomasio is more objective and a politician. His intent [seems] to shape public opinion. Are you seeing my point? Both are important in their own right. Instead of making a system of unified personality types all being the same, why not combine both to make a hybrid system?

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