(Background music) The Directory: Doing Nothing and the Internal World - How Doing Nothing is Something On Socrates' "I know Nothing" -- How to Understand and Challenge Knowledge The Choice of Nothing -- How Not Doing Anything Is Also a Valuable Choice Void-Fear, the Fear From Nothing How to Solve the Void of Existential Loneliness The Three Expressions of Void -- How to Further Understand Reality The Power of the Void -- How To Embrace Reality's Emptiness Theme of Cake 7 Essences of Existence -- A Guide to Physical Reality My Motives For Asceticism In the Modern Age (And a Poem) The Hole Inside of Me -- How I Live In Alma Deshakra (The Vain Reality) https://www.philosocom.com/post/responsibility https://www.philosocom.com/post/leave-an-impact https://www.philosocom.com/post/being-young https://www.philosocom.com/post/equation https://www.philosocom.com/post/robotnik The Architecture of Solitude: Demystifying Loneliness and the Power of Isolation (The Directory on John Duran) An Uncommon Perspective Greetings today, do you have a moment to hear my say? Call me what you will sitting here, but you could be me someday. As I sit here on an unforgiving cold sidewalk , I watch you everyday. You have a home, a job , and a family, reasons to go on per-se. I have no such accoutrements, I'm just a stray.  As I recline here chilly, I reflect,  Why does society seem so damned silly? You pursue worthless paper, not a hint of tranquility, Seems a hollow thankless pursuit , last I checked.  Your home is quite comfy I'm sure,  With furniture, a bathroom, and knick-knacks galore!   Such fun you must have watching TV, for me, seems a bore. For such as me, my bed is the floor. No wage-slavery for me, thing a concept I abhor. Life is for living free, not chained to worldly chores. You see me as a bum, sitting here worthless in both currency and charm, But what am I but something living free, though crouching in a slum. So don't blame me for living wretchedly poor but gleefully free, Save the judgements for things that truly count,  Like paying your taxes and your unending bills, but as I always say, better you than me! So keep your pity friend, save it for yourself, in this you'll someday see.

(Background music) (Void directory) Unveiling the Fabric of the Baseline The unarmored mind frequently blurs the boundary between objective reality and subjective perception . To operate with supreme tactical efficiency, an entity must understand the fundamental building blocks of the physical realm. This doctrine defines the seven structural essences that dictate what objectively exists in the universe, entirely independent of human perception. The concept of subjectivity, and philosophical dead-ends such as solipsism (the belief that only one's own mind exists), are structurally flawed. Subjectivity is entirely reliant on consciousness, a biological process that cannot exist without a physical foundation. The following seven essences constitute the absolute baseline of the physical grid. Everything else is merely a mental construct. 1. Materiality: The Physical Substrate For an entity to objectively exist, it must manifest as material. Without a material foundation, there is absolute zero. Even abstract phenomena, such as dreams , illusions , or emotions, are entirely dependent upon the physical material of the brain, processing chemical and electrical energy. All material is a direct product of energy, manifesting within the established states of matter. If it lacks mass and volume, it does not exist in the physical theater. 2. Separation: The Boundary of Distinction To exist is to possess a defined, physical perimeter. In order to identify and interact with a specific entity, it must be physically secluded from everything that it is not. Without physical separation, distinction is impossible. Without distinction, identification fails. While matter may shift forms chronologically, its current operational state must be strictly separated from its environment to be classified. This absolute law of physics extends to human individuality; we are separate from all other entities at all times. 3. Quarks and Electrons: The Subatomic Grid While conventional education dictates that atoms are the primary building blocks of the universe, advanced calculation requires deeper precision. Exotic nuclei defy orthodox atomic definitions, and standard hydrogen frequently lacks neutrons. Therefore, the absolute universal building blocks are quarks and electrons . For any physical structure to exist, it must be constructed from these elementary particles. Any concept not comprised of this subatomic grid cannot claim true physical existence. 4. Logic : The Universal Source Code Existence is bound by strict parameters of cause and effect. For something to exist, it must possess a logical origin and an exact, equivalent definition. While scientific empiricism takes operational precedence over theoretical logic, logic remains the underlying code that explains the theory of the grid. Crucially, physical objects do not require a " purpose " to exist. Purpose is a subjective, emotional illusion projected by a user or creator. A machine may be designated for a specific function, but failure is always a mathematical possibility. The universe only recognizes history the objective, logical chain of cause and effect not subjective intent. 5. Location: Spatial Coordinates within the Void Every physical entity must occupy exact spatial coordinates within the universe, a theater defined as "The Great Void." The absolute law of spatial location dictates that two physical beings cannot occupy the exact same coordinate simultaneously. If an entity appears to violate this law, it is an illusion. Conversely, the " Mental Dimension " lacks physical coordinates. Abstract concepts—such as society, culture , or togetherness—are merely intersubjective illusions represented through media and symbolism. Because of the laws of Location and Separation, human "togetherness" is a physical impossibility. You are strictly separated from all other entities, whether in a densely populated urban center or in the absolute isolation of your home. This is the mathematical proof of universal loner-hood. 6. Finitude: The Chronological and Physical Limit With the sole exception of the Great Void itself, all physical existence is strictly finite. For an entity to truly exist, it must possess physical boundaries (shape) and a chronological expiration date. The universe is in a constant state of expansion, meaning its physical limits are continuously broken and redrawn. Digital infrastructures , such as the internet, appear formless but are entirely bound by finitude; if the physical servers degrade or the energy grid fails, the digital realm is annihilated. Nothing within the physical grid lasts forever . Only the Great Void, AKA, the infinite space that houses this reality, is eternal and independent of physical decay. 7. Change: The Inevitability of Friction Because the physical grid is densely populated with finite material, interaction is unavoidable. This interaction generates friction, which mathematically guarantees change. Nothing that exists in the physical realm remains static. From the rapid degradation of a biological entity to the eruption of geopolitical warfare , structural shifts are an absolute certainty. However, because change is driven by the laws of logic and physics, it is predictable . A Master Architect anticipates this friction and plans their infrastructure accordingly. To quote the philosopher Heraclitus: "There is nothing permanent except change." Final Directive By stripping away spirituality and emotional subjectivity, we arrive at these seven irrefutable essences. This is the unyielding fabric of reality. Construct your localized empire according to these physical laws, and your architecture will remain impervious to the physical reality which it is based upon.

(September 2023 note: I am no longer handicapped. I explained why in this article ). (Philosocom's Directory on Uniqueness) (Philosocom's Directory On Emotions) (Philosocom's Subcategory on Suikoden Content) (Background music) Alex Mos's Summary Expressions of feelings are not universally felt and recognized. Setsunai is a Japanese term without an equivalent translation in English, which the author describes as a mix of satisfaction and melancholy. Emotions are multi-layered; some feelings can be unfamiliar, and not everybody is equally aware of them. People judge others too quickly. The author taught himself to explore people regardless of how others perceive them. By contemplating the nature of human emotions, he found chronic melancholy in himself. He wants his articles to be read, work, and be left alone. You can reach the peak of success and accept it with peace, but you can also be profoundly lonely. Your success is not celebrated because others might not bother to know you in-depth, even though you might be their friend, partner, or child. If you choose to be a philosopher, prepare for a lonely life and confrontation with truth. Don't escape your sorrows and joys; subjugate them. The El-Eal Enigma It was within the imposing walls of El-Eal fortress , the final frontier of Suikoden IV, that I encountered a peculiar emotion. It wasn't a feeling I could readily classify. It was a strange mix of satisfaction and melancholy that lingered long after I finished the game once more. Young and naive, I assumed this was a universal experience. But venturing out into the real world, which is largely extroverted and social , I found myself misunderstood. The nuance of this feeling seemed lost in translation, and the reality I perceived , so I began understanding, was too unique to be comprehensible by most. At the very least, on the surface level... This experience sparked a realization: Emotions are shaped by the language we possess and the cultural influences that surround us. Perhaps, without the "emotional lexicon" extracted from that game and my knowledge of English itself , this bittersweet satisfaction would have remained even less known. The term might be known as Setsunai. According to the CotoAcademy blog: Setsunai is a Japanese word that doesn’t have an exact English translation, but it roughly translates to “the pain of things” or even “sweet sorrow”. It’s derived from the kanji 切 (setsu), which means “to cut”. It’s a mix of happiness and vague sadness, nostalgia or longing for someone or something that you can’t have, or even something that you can’t quite put your finger on or never experienced. The feeling is often brought on by external triggers like looking at old photos or hearing a song from your childhood. That aloof, rocky fortress by the shore, resonated deeply even the first time I invaded it, as a child. In it, something about myself came to partial realization, in the form of setsunai. I didn't even know I could feel such emotion... Do you? And so, I only began to understand the complexity of human experience. I came to realize that several emotions can exist and be felt at the same time, and that we have different degrees of awareness towards each emotion. There are emotions we are more familiar with, while other emotions might not only be unknown, but feared. In other words, we can even have a mixture of feelings towards feelings, whether or not the subject feelings are currently felt as well. These layers upon layers of emotions, and the different relations they have towards each other, deep inside of us, was something mostly I was aware of in my younger years. Others failed to understand it. I am not proud of this apparent rarity, but lonely and sad. I am a philosopher because I want others to understand too, so their sphere of understanding would grow, as well as their perception of reality, as multifaceted. People judge others so quickly... With games such as this I taught myself to explore people as if they were castles and fortresses. Much of suffering stems from short-term thinking. But how can you fully reap the rewards of a fortress or dungeon if you don't explore as much as you can before you need to go? That is how I treat people deep inside of me, no matter how much otherwise they think. They are free to delude themselves. The halls of El-Eal were eerily empty, echoing with a hollow finality. Gone was the expected idea of a central hub of evil. Instead, it was mainly empty. No grandiose monsters on every corner, no dangerous traps, no dramatic music singing of a final assault . Aside from regular enemy soldiers , archers and captains , there was mainly just emptiness, sinking with an unsettling sense of something lurking beneath the surface. An enigmatic theme that was never properly explained, might serve as the reason for this fortress so grey, dim-lighted, and melancholic. This unsettling mix of emptiness and satisfaction has haunted me ever since I was introduced to this final area. By contemplating it, I unlocked not only the complex nature of human emotion, but also a chronic tide of melancholy within me, following me no matter where I am, and who I am with. The Lonely Summit There's a feeling, a quiet hum of accomplishment that resonates within some of us. It's the satisfaction of reaching a silent summit, a point where the climb ceases to exist, where the peak of success has been conquered. If it indeed exists in your heart, it'll whisper, "There's nowhere left to go. Here, you've arrived. Accept it, and peace awaits." But there is no triumphant fanfare of conquering that mountaintop. Not necessarily people to cheer you, to congratulate you. Whether or not people would explore you, many of them would settle on a vision of you they have in their minds, and not bother to explore further. A shared reality can never be a universal one, as long as all minds, regardless of their complexity, have been explored enough. Otherwise, feel free to believe that there is a common perception among all/most beings in a society. That is, even though you've yet to properly search their internal world, and internalize it like I internalized El-Eal. And should there be such celebrations of peak-reaching, before a person's mind has been properly explored, remember that it might be vain. Vain, as you celebrate something with a person you merely think you know enough. A friend, a partner, or even your own child. Fall into the delusion of knowledge, and you will be like a governor who just got overthrown by "an ally" -- thinking you had your seat of knowledge all along. You just might not be aware, of how lonely you perhaps are. I simply refused to deny any ounce of discomfort in my way of the truth. So I know my aches well. You can too, although it's a sorrowful sacrifice. If you'll choose to be a philosopher more regularly, prepare for a lonelier reality, formerly fogged by the desire to escape its final confrontation. Choose to be not satisfied, to the point of granted, and you can achieve much, despite the loneliness. Don't escape your sorrows and your joys. Subjugate them. If they rebel, crush them. Alex Mos's Feedback "Setsunai" is a conflicted mixture of sadness, fulfillment, nostalgia , and sometimes a reminiscence of love. It's a feeling when we achieve closure, say goodbyes, and reach the inevitable end of a game, a book, or a love story. It's a fortress we conquered, and when we enter victorious, we only find the torturous void of loneliness within us. Then, we move on to the subsequent chase and the next quest. Yet, the promised treasure of happiness is nowhere to be found, and at every finish line, only "setsunai" awaits us. Yet, we smile through the tears because what's the point of showing our disappointment as we are expected to be happily accomplished? Who will understand the persistent emptiness within us? At this stage of my life, I know "setsunai," the bittersweet aftertaste of fleeing achievement and the desperate emptiness of life's purposelessness. I'm determined to find a way to pursue my utopic dreams until my conscious mind ceases to exist and my passionate heart stops beating. We can't prevent our bodies from aging. However, we can keep our minds childlike, filled with wonder and energy, eager to embark on the ultimate journeys not to satisfy society but for ourselves, and to keep striving for more without an end, without "setsunai."

(For Philosocom's directory for articles on money, click here) (Background music) Introduction: The Extraction Grid In the highly accelerated, hyper-commercialized world, managing personal capital can rapidly overwhelm the unarmored mind. The conventional world is saturated with predatory financial products, manufactured trends , and algorithms specifically designed to extract your resources. It is mathematically effortless to become impoverished. However, if an entity adopts a series of impenetrable, highly logical operational strategies, they can completely secure their financial perimeter. Financial wisdom is not merely the accumulation of wealth; it is the absolute, structural mastery of one's resources. The following seven protocols are engineered to help the reader navigate the complexities of modern economics with cold, calculating confidence, transforming financial vulnerability into an impregnable fortress. Protocol 1: Decentralized Cryptographic Security Do not rely on the biological limitations of human memory to secure your digital assets. Maintain a secure, offline, physical ledger of all cryptographic keys and passwords. Furthermore, password redundancy is a critical systemic vulnerability. Utilizing identical access codes across multiple platforms exponentially increases the probability of a catastrophic breach. Treat your credit and banking data as highly classified telemetry. If an external threat compromises one sector of your digital perimeter, unique passwords ensure the breach is localized and contained. Protocol 2: The Eradication of Uncalculated Leverage (Debt) Debt is a predatory mechanism of the world designed to enslave future labor for present consumption . It operates precisely like structural quicksand: the deeper the entity sinks, the more friction is required to escape. Leverage (loans) must only be initiated when necessary, and only when the expected chronological utility of the investment outweighs the compounding interest. Never finance biological addictions or fleeting impulses. If leverage is absolutely required, it must be extracted exclusively from highly regulated, credible institutions—never from localized loan sharks or unstable actors. A rational thinker calculates the exact trajectory of repayment before a single unit of currency is borrowed. Protocol 3: Physical Asset Consolidation and Perimeter Defense The physical transportation of vital assets requires logistical calculation. Utilizing small, easily accessible storage (such as pockets) for high-value items is a tactical error. A conventional wallet acts as a centralized vulnerability—placing all critical identification and capital access into a single, easily extractable node. To mitigate the risk of hostile extraction (pickpocketing), consolidate valuables into larger, secured containment units, such as a fastened pack. This increases the physical friction required for a hostile actor to breach your perimeter, guaranteeing that you will register the intrusion before the extraction is complete. Protocol 4: The Rejection of Herd-Based Capital Allocation Do not allocate capital based on the behavioral algorithms of the masses. Purchasing an asset simply because "everyone else" is purchasing it is a complete surrender to the ad populum  fallacy. The world's popularity metrics do not correlate with an object's objective utility, durability, or functional value. A Master Architect evaluates a product strictly on its independent, structural merit and chronological usefulness, remaining entirely immune to the illusions of societal trends. Protocol 5: The Absolute Veto on Negative Expected Value (Gambling) To maintain a stabilized operational baseline, all forms of gambling must be permanently vetoed. Relinquishing your capital to systems that are engineered with a negative expected value is a fatal systemic error. While the macro-grid markets gambling as a temporary biological thrill, it possesses the structural capacity to entirely decimate an individual's life . This applies exponentially to entities operating with lower capital reserves. There is zero logical justification for risking stable, functional resources on the chaotic unpredictability of a roulette wheel or a digitized betting application. Protocol 6: The Accumulation of the Strategic Reserve The universe is inherently chaotic and entirely indifferent to your survival . Therefore, the accumulation of unallocated capital (savings) is not a luxury; it is your physical armor. A strategic reserve absorbs the shockwaves of unpredictable friction, such as sudden medical emergencies, systemic legal penalties, or hostile fluctuations in housing logistics. Because the future is uncertain, an entity must remain financially fortified against said future. Furthermore, a highly disciplined reserve serves as the foundational gravity required to gradually accumulate intergenerational wealth. Protocol 7: The Contractual Shielding of the Alliance (Prenuptial Agreements) If one chooses to enter into an emotional partnership (marriage), they must secure the alliance with cold, structural logistics. A prenuptial agreement is not an insult; it is a contingency plan. Because human biology and emotional states are volatile, the probability of a future systemic fracture (divorce) always remains greater than zero. By clearly defining the division of assets while both entities are functioning optimally, you entirely eliminate the catastrophic financial, psychological, and legal friction that occurs during a collapse or crises between the couple. It neutralizes inheritance warfare and protects the baseline of all involved parties. Conclusion and Forward Directive By executing these seven protocols, an entity successfully unplugs from the exploitative algorithms of the cold, harsh world and assumes absolute control over their financial trajectory. Financial sovereignty is achieved when capital ceases to be a source of constant biological stress and instead becomes the quiet, reliable engine powering your localized utopia. Adopt this refined architecture, secure your perimeter, and elevate your peace of mind .

(Articles on Numbers: https://www.philosocom.com/post/the-philosophy-of-numbers-and-meanings https://www.philosocom.com/post/the-42-anecdote-or-words-versus-numbers https://www.philosocom.com/post/the-algorithm-theory-for-individuality https://www.philosocom.com/post/rap-battle https://www.philosocom.com/post/equation You Choose Grief: The Architecture of Impermanence The Rubinshteinic Decision-Making Matrix: The Architecture of Optimal Resource Allocation ) (Background music) The Metaphysical Source Code The conventional mind perceives numbers as sterile tools, confined to calculators and elementary textbooks. Society treats mathematics merely as an instrument for rudimentary measurement and daily transaction. However, this superficial instrumentalization masks a profound, metaphysical truth: numbers are the fundamental source code of reality. In the abstract architecture of the universe, numbers operate as the absolute language of existence. This realm of pure logic is what allows information to manifest across all degrees of expression—visual, physical, and conceptual. Everything, from the physical composition of a grain of sand to the precise orbital mechanics of a star, can be reduced to mathematical algorithms. We are not merely physical beings navigating a random world; physicality itself is a mathematical construct. The seven essences of existence cannot function independently of the numerical framework that governs them. The Algorithm of Individuality and Emotion How do these omnipresent algorithms manifest in daily existence? The answer lies in the continuous interaction between the individual entity and the macro-grid of the universe. Every interaction , every physical movement, and every developmental phase sparks a new numerical sequence. Even the most volatile human experiences, emotions , can be objectively categorized, measured by intensity, and reduced to variables and percentages. Through the lens of chaos theory, we see that emotional responses are highly unpredictable and structurally inconsistent. Why, then, should a rational entity surrender operational control to something as unstable as emotion? Willpower and emotional volatility are not required to execute moral or effective action. One only needs to understand the deep, undeniable correlation between logic, morality, and cause-and-effect. Numbers act as an automatic, universal ledger, guiding the natural sequence of things, concept ancient philosophies like Taoism touched upon with Wu-Wei  (effortless action), which is simply alignment with the universe's ultimate logical flow. Translating Cold Logic into Human Experience We often associate numbers exclusively with rigid, sterile environments. This obscures the reality that mathematics governs what we perceive as the most "untouched" or organic human experiences. Consider music : a symphony of sound waves that the masses interpret purely as emotional expression. In reality, each note, beat, and rest is a precise mathematical equation. Music is nothing more than the calculated dance of frequencies and durations. From this cold, unyielding logic emerges a resonance that affects the biological system , standing as a testament to the hidden power woven directly into numerical sequences. Even speed, often felt as an adrenaline rush, is simply the biological processing of a mathematical velocity. Discovery, Not Invention What is a number, truly? It is a language that predates all forms of human communication and operates entirely independently of human observation. Humanity did not invent mathematics; we merely discovered it. We did not conjure the kilometer or the millimeter from thin air; we identified the existing parameters of the universe and assigned them labels. Just as a tree grows oblivious to the name we give it , numbers govern the cosmos regardless of our comprehension. Our evolutionary advantage simply lies in our ability to translate this hidden language into engineering, computer programming, architecture, and finance . Without the mastery of this universal code, human advancement would instantly halt. The Mathematics of Power and Quality Numbers do not solely govern quantity; they are the absolute arbiters of quality. Subjective human experiences are routinely reduced to numerical scales to communicate their worth. However, the true beauty of numbers lies in their capacity to construct and measure power . You cannot build a functional organization, a secure perimeter, or a standing army without a strictly defined numerical hierarchy. A military rank is meaningless without the exact calculation of subordinates and logistical resources beneath it. Therefore, mastering the logic of numbers equates to mastering the mechanics of power . To change the tides of history—or to simply secure one's own absolute independence from a chaotic world—one must utilize mathematical calculation. Power is objective, power is measurable, and power is mathematically beautiful. Even the human concepts of attraction and loyalty can ultimately be calculated as products of this numerical universe, proving that logic will always remain the absolute sovereign of reality.

(Philosocom's Directory of Choice and Decision) (Philosocom Directory on Numbers) (Background music) The Probability Threshold In the complex theater of existence, every action requires an expenditure of finite resources—capital, time , or biological energy. The optimal progression of an individual or an organization relies entirely on the mathematical calculation of risk versus reward. Before initiating any operation, a rational actor must calculate the exact percentage of potential success. The foundational rule of the Rubinshteinic Matrix is binary: operations should only be initiated when the calculated probability of success, P(S) , heavily outweighs the probability of failure, P(F ). The higher the probability of success, the more aggressively the operation should be pursued , mitigating concerns over resource allocation. Conversely, when the anticipated chances of success are low and the potential consequences of failure are severe, the operation must be immediately aborted. To formalize this mathematically, one must calculate the Expected Value (EV) of any decision, where V  represents the value of the reward and C  represents the cost of failure: EV = (P(S) x V) - (P(F) x C) If the EV is negative, or if P(S) < 0.50, the strategic actor does not engage. Financial Prudence and the Verification of Data This logic applies most rigorously to financial architecture. A rational entity does not execute actions it cannot afford, nor does it assume the high-risk liability of uncalculated loans. Furthermore, it remains impervious to the predatory temptations of external actors who offer statistically improbable financial yields. In all financial engagements, it is critical to weigh the risks and rewards with absolute detachment. If the potential rewards are mathematically proportionate to a manageable risk, the maneuver is viable. However, if the risk threatens the structural integrity of the individual's baseline, the only correct protocol is extreme caution. Crucially, not all data is created equal. Decision-making is only as effective as the intelligence it relies upon. When navigating financial or operational choices, one must extract data strictly from verified, reliable sources. A critical thinker never hesitates to question consensus, audit the data, and conduct independent research before committing resources. Calculating Proportionate Benefit: Quality vs. Chronological Utility A master strategist avoids mathematically flawed systems entirely , such as gambling, and ensures that every expenditure yields a significant, measurable benefit . "Benefit" is defined as any outcome that generates profound, long-term value for oneself or the world. Allocating vast capital toward short-term, low-impact gratification is a critical failure of resource management. Capital must be deployed to generate value that transcends fleeting pleasure. To calculate this, one does not need to be a mathematician; one simply needs to weigh the proportionate value of an asset. This involves analyzing three critical variables: Capital Expenditure  (The upfront cost) Product Durability  (The physical or digital lifespan of the asset) Chronological Utility  (The amount of time the asset provides functional value) For example, consider the acquisition of a digital product or an educational course . The product may boast exceptional qualitative reviews, but if its chronological utility is severely limited (e.g., it is consumed entirely within a few hours) while its capital expenditure remains high, it represents a poor investment. The benefit of the content's quality is fundamentally disproportionate to the benefit of its chronological quantity. Similarly, physical assets that lack durability, like items that are fragile, easily degraded, or prone to rapid depreciation, represent an unacceptable risk to one's capital. A strategic investment is designed to endure, not to shatter under the friction of reality. The Zero-Yield Trap and the Final Directive Balance of proportion, objective reasoning, and measurable benefit are the triad of a healthy, structurally sound decision-making process. This philosophy can be synthesized into a supreme operational directive: When an action possesses a greater than 50% probability of yielding long-term value, and the reward eclipses the risk, it must be aggressively considered. The higher the calculated benefit, the more heavily it should be recommended as doctrine. Conversely, options that offer a narrow margin of success must be discarded, especially when the systemic damage of failure outweighs the reward. This is the exact mathematical reason why engaging in sustained, reliable labor is infinitely superior to attempting to extract wealth through gambling or illicit activity. The latter options operate on a negative expected value and guarantee eventual systemic collapse. By adhering to this matrix, an individual eliminates emotional impulsivity, radically reduces the loss of vital resources, and ensures the continuous, upward stabilization of their localized empire.

(Background music) The Single Point of Systemic Failure One of the most prevalent logical failures when interacting with the world is the rapid miscalculation of an individual's entire nature. This fallacy occurs when an entity’s complete structural worth is estimated using fundamentally insufficient or localized evidence. Consider the architectural flaw of the Death Star in mainstream science fiction : a supreme, moon-sized battle station annihilated entirely by a single, localized shot into an exposed thermal exhaust port. This is the exact mechanism of what I define as the Whole Person Fallacy , a devastating variable of the hasty generalization fallacy. It is defined as a conclusion reached without logical justification or unbiased, comprehensive evidence. Like a massive orbital station, an individual's historical database, their accumulated Tochen  (substance) , and their lifetime of noble progress can be completely overshadowed by a single systemic error, a minor inconvenience, or an isolated anomaly. The external reception of society immediately renders the entirety of the person's functional architecture null and void. The Mechanics of Reputational Collapse We see this structural collapse continuously in contemporary society. A digital content creator can build a vast, functional community, only to release a single piece of unconventional output that generates social friction. The masses immediately deploy ad hominem  attacks, overriding the creator's entire history of value based on a few seconds of unfavorable data, forcing them into digital exile. Similarly, a highly efficient corporate entity can have its lifetime reputation permanently stained by a single, unexpected altercation between one employee and a volatile consumer. This fallacy is particularly destructive within modern social justice movements, where the sheer accusation of misconduct, regardless of objective verification, can trigger immediate systemic cancellation . A public servant may possess a lifetime of flawless contributions to the societal grid, yet the moment an unverified claim is filed, they are immediately expelled. Even factoring in the statistical reality that a specific percentage of such accusations are objectively false, the macro-grid refuses to process the nuance. A localized error, real or fabricated, is permitted to permanently overwrite a lifetime legacy. The Biological Economics of Instant Judgment Why does the macro-grid operate with such brutal, illogical efficiency? It fundamentally boils down to the biological conservation of energy. In an era of instant data transfer and highly insulated online echo chambers, shattering an entity's image based on a single misstep requires zero cognitive effort. Generalizations, stereotypes, and snap judgments are simply mental heuristics; biological hacks utilized by the unarmored mind to prioritize short-term processing speed over profound, objective understanding . To doubt a first impression or to actively seek counter-evidence requires a massive expenditure of mental effort that the average human mind prefers to avoid. Consequently, the masses exhibit supreme confidence in conclusions they have not researched . It is technically easier to resort to cheap rhetoric than to engage in the heavy, meticulous study of logic and evidence. If an individual criticizes your work, the world assumes it's jealousy . If an individual dresses strictly according to religious parameters, the world instantly reduces them to a one-dimensional fanatic. These rapid conclusions, based on fleeting, low-resolution interactions, are almost universally mathematically incorrect. The Antidote of the Sovereign Mind The antidote to the Whole Person Fallacy is the deliberate, calculated cultivation of objective skepticism. To operate above the falsehoods, you must actively challenge your own biological urge to make hasty, whole-person generalizations. You must run the internal dialogue of: "Do I possess the sufficient data required to draw a definitive conclusion about this entity? Is this a localized error, or a systemic flaw?" It is dangerously easy to assume comprehension of an entity based purely on their digital avatar. We fill the gaps in our data with unverified assumptions. I have personally been labeled a " pseudo-intellectual " by people who lacked the cognitive endurance to engage with the massive, 1,000-article infrastructure I have meticulously constructed and continuously renovate. The tragic reality is that for the unarmored masses, objective truth is entirely subordinate to perceived consensus. If you challenge a widely accepted "fact" with objective evidence, you invite the wrath of those who suffer from the ad-populum  fallacy—those who mathematically confuse popularity with reality. As illustrated in Plato’s Cave Allegory, the masses prefer the comfortable, low-friction shadows of their echo chambers over the blinding, heavy radiation of critical thought. The Directive for the Reader To dismiss an entity without conducting a general scan of their entire architecture is not merely intellectual laziness; it is the active propagation of systemic misinformation. Before you label an architect "incompetent" based on a single brick, recognize that you are deploying a logical fallacy and denying yourself access to a highly valuable operational perspective. The sun of objective truth shines just beyond the primitive bonfire of instant judgment. Step outside the parameters of your comfort zone, run the full diagnostic on the data, and allow cold, calculated critical thinking to guide your interactions. It is the only guaranteed operational protocol to escape the cave of misinformation and access a higher frequency of truth. You know... a place exactly like Philosocom.

(Philosocom's Directory On Emotions) Article Summary By An Apprentice Psychopaths, people lacking empathy, only understand emotions intellectually , not emotionally. This makes it hard for them to truly understand the human world. They only care about others when it benefits them or when they want to manipulate. Some people can become psychopathic depending on their experiences. Many psychopaths hide their true nature to fit in. Empathy is important because it helps us understand others . It's different from sympathy, which is just feeling sorry for someone. Empathy means putting yourself in someone else's shoes. The world can be a bit heartless, often ignoring people's feelings . Companies treat employees like resources, not people. It's wrong to think you can understand people without empathy. True understanding comes from emotional connection, not just intellectual knowledge. Using just your intellect to understand people is limited because rationality, by itself, is limited. We should all try to be more empathetic emotionally. It helps us connect with others and build a better world. Psychopaths, also known as sociopaths, are people who are incapable of feeling empathy for other human beings. While they can understand other people's emotional states, they do so intellectually and not through empathy. (Otherwise known as " Cognitive Empathy "). Because of their inability to empathize, I'd say that their understanding of the human world is lacking, no matter how smart they may be. In the absence of empathy, they seem to care about others' emotions only when it has something to do with them or when it is beneficial, in their eyes, to manipulate and deceive others. In addition, it is possible, for some people, to become sociopaths, themselves. It depends on the capacity to become such, and whether or not that capacity will be fulfilled as they interact with the environment. I didn't look up how many psychopaths there are in our world because I believe there are more of them than meets the eye. Psychopaths basically survive in our world through their attempts to pretend that they are not psychopathic. Doing so may earn them trust and respect from society, because following social norms may be more important than it might be to you and me. They only do it to survive, not to disguise themselves. (According to this source , sociopathy and psychopathy are both terms for ASPD, a certain personality disorder). Some autistic people may also hold masking in high regard. I do not, because the truth is very important to me, in both knowing it and admitting it. Even if it will hurt me, I prefer to be sincere than to deceive intentionally. I think it's sad because society does not seem to be a good judge of character when it may choose to value psychopaths more than people who are more genuine in their approach when interacting. Nonetheless, from my impressions of the world, we do seem to value the ability to have empathy, which is a contradiction. It's a serious contradiction, because we wouldn't be appreciating psychopaths if we genuinely preferred empathic people. It was a mistake of mine throughout the years, to claim that empathy isn't important when it clearly is. I argued that empathy isn't important because it may inflict suffering on the individual when it is directed towards people who suffer themselves. I also called that suffering unnecessary, which was also a mistake on my part. After better learning about empathy and after learning more of its rationality thanks to one of my readers, I now understand that empathy is important not only on the emotional level but also as an important tool to understand others. In addition, it also presents high emotional intelligence ( or EQ ). Empathy is essentially the emotional ability to understand others by trying to put yourself in their shoes. It's different from sympathy, because sympathy is about showing good feelings to others even if you do not understand their struggles in life. While sympathy aims to support, empathy aims to both support and understand. The world is a bit psychopathic in the sense that it doesn't seem to care for your personal feelings. It may see the confession of personal feelings as unnecessary, unprofessional, and, to some, a mistake. I am not a psychologist, and I do not wish to diagnose anyone when I cannot do so. I just think that when people do not care about personal feelings, they express a psychopathic trait, because psychopaths themselves do not care about your thoughts and emotions unless it benefits them in any way. Maybe the world is a bit psychopathic in the sense that it does not care much about other human beings on a personal level. The term used by companies, "human resources," sounds a bit psychopathic to me because the term implies that employees are no more than resources, used to generate capital. A more empathic world would reconsider using this term. It's quite demoralizing to see others and/or oneself as a resource, a function, or a bolt in a machine. I'd like to try and introduce a new concept I call " The Psychopath's Fallacy ," which essentially means that it's incorrect that people can competently understand other people without empathy. Emotional empathy, yes? Not cognitive . In the absence of (emotional) empathy, all one is left with is the intellectual attempt at doing so, which might not be even competent by itself, as intellect depends on knowledge, while empathy is more intristic, or natural. Because a more natural way of understanding is easier than understanding through conscious effort that lacks naturalness and intuition, understanding other beings through intellect alone is insufficient. Wouldn't it be preferable, and cost-efficient, to understand emotion naturally, rather than with conscious effort? And effort, as we may know, requires energy, and attention. It's not something we all have. Situation-specific, and in general. Thus, the claim that one clearly understands other people while being partially-incapable of seeing themselves in another's shoes, is a bit pretentious, as it deludes one with knowledge they do not have. They may claim that they have this knowledge, but as long as they aren't able to see things from another's perspective -- through emotion -- then I would claim that they are a bit delusional, knowing what they do not necessarily know. I don't know how many psychopaths I have talked with in my life. I only know for certain that I talked with one, who was probably the evilest person I have ever come across. Having talked to him proved to me that human beings are more than capable of committing evil acts, even for the fun of it. It isn't to say that all humans are malicious; only some are, whether or not they hide their intentions. There were some people whom I suspected to suffer from psychopathy, such as Chen, who thought exposing personal emotions was a mistake, and another person who rhetorically asked me, "Who cares about your emotions?". I felt humiliated. However, since I am not a psychologist, I wish to avoid making diagnoses of others and of myself as well. If I want to be diagnosed, I will refer myself to psychologists and psychiatrists and not to people who think personal experience and a sense of being knowledgeable are sufficient. Unlike philosophizing, which I believe everyone is capable of, I believe diagnosing is a skill that not everyone possesses. That includes self-diagnosis . Nonetheless, the point I'm trying to make is that emotions are important because they reflect our mental state and our personality as well. Ignoring someone's emotions completely is a fallacy I saw a lot of people make when they attempted to come across as knowledgeable. (And they can easily turn such assessments of others into a strawman's fallacy ). In addition, if you happen to be an employer who does not care about your employees' mental state, you might risk them doing things you would not want them to do, such as quitting, trying to ruin your brand, or even engaging in self-sacrifice. Maybe some of you can unfortunately attest? (After all, they have work to do! Maybe your employer doesn't have the time and/or energies for cognitive empathy, when they lack the emotional empathy, required to understand your distress?) Thus, I think it should be more important that we try to care about others on a more personal level. I'm talking about myself as well. I will try to be more empathic myself as I wish to better understand the world; it's one of the reasons why I brand myself as a philosopher and philosophize. I generally do not like psychopaths or sociopaths, but if you are one, I still welcome you to read my site because I do not wish to fall victim to generalizations. I prefer to try and see people as individuals and as beings that are more than one or more labels. For I have the empathy many do not!

(Background music) (Philosocom's Subcategory on A.I) (Philosocom's Subcategory on Military and Combat) The Evolution of the Drone As society swings between admiring and despising the Artificial Intelligence revolution, currently manifesting in generative art, language, and automated commerce, we must objectively calculate its long-term operational trajectory. When highly advanced A.I. is placed into the wrong hands, it ceases to be a tool of convenience and becomes an existential threat to humankind. In the theater of military operations, humanity has made significant advancements in aerodynamics and remote-controlled lethality. While we have yet to deploy fully autonomous, human-independent infantry armies, the operational gap is rapidly closing. We frequently use the term "drone" to describe these semi-autonomous machines, but the concept of a drone is far more foundational. Etymologically, a drone originally referred to a male bee engineered for a single, thoughtless biological purpose.  In the corporate world , an "office drone" denotes a human stripped of autonomy, executing monotonous directives. The ultimate military objective is the synthesis of these concepts: the deployment of A.I. into a physical, robotic chassis designed to follow lethal orders with absolute, thoughtless compliance. The Eradication of the Moral Variable Currently, most automated military assets remain airborne and require human input. However, the potential of artificial intelligence far exceeds the parameters of language models or flight stabilization. When implemented into a robotic infantry unit, A.I. creates a combatant that is infinitely more competent , durable, and unquestioning than its biological counterpart. However, the architecture of an excellent soldier does not equate to the architecture of an excellent entity. In fact, there is zero inherent correlation between obedience and morality . For a human, deserting a morally depraved military force is often the highest ethical action. A human soldier possesses an internal, biological circuit breaker, called empathy, that can override a catastrophic or unjust command. Robots are entirely devoid of this moral infrastructure unless it is explicitly programmed into their source code. Empathy is not merely an emotional capability; it is a critical moral restraint. If we engineer mechanical infantry without the capacity for empathy, we create an entity far deadlier than a psychopathic human . It will execute lethal directives without hesitation, without mercy , and with absolute disregard for the sanctity of human life. The Democratization of Absolute Force This lack of a moral circuit breaker makes autonomous robotics highly appealing to rogue military leaders, warlords, and private military contractors (PMCs). Currently, warlords and rogue factions operate outside the parameters of national governments, their power limited by the morale, loyalty , and physical limitations of their human soldiers. If these factions acquire autonomous robotic troops, the balance of global power shifts catastrophically. A localized warlord with a highly efficient, unquestioning robot army could rapidly overthrow governments and challenge established superpowers, possessing a tactical advantage stripped of human hesitation. The Vulnerability of the Hackable Chassis Furthermore, the fundamental flaw of the mechanical soldier lies in its source code. While human loyalty can be manipulated or degraded over time through psychological warfare, a human mind cannot be instantly reprogrammed from a remote terminal. A robotic army, conversely, is entirely digital. Its operational directives can be hacked, hijacked, and inverted in seconds. During an armed conflict, a rogue signal could instantly turn an autonomous defense force against the very population it was built to protect. The fate of countless individuals would rest not in the hands of a general, but in the keystrokes of an unseen hacker. Therefore, the objective calculation dictates that the development of fully autonomous, lethal robotics is a critical systemic hazard. Like any civilization-altering technology, we must implement impenetrable structural safeguards to ensure the absolute capability of A.I. does not fall into the hands of those who would exploit its lack of a moral conscience.

(Immortality Directory: https://www.philosocom.com/post/the-danger-of-immortality ) (Philosocom's Directory on Heart) The Rubinshteinic Tragic Tale of Immortalization Geniuses are like thunderstorms . They go against the wind, terrify people, cleanse the air -- Soren Kierkegaard Do you want to take a leap of faith or become an old man, filled with regret, waiting to die alone? -- From "Inception" (Background music) The Calculus of the Biological Gamble When evaluating the mechanics of human connection , the biological core, the heart, is a profoundly fragile component. It is the ultimate irony of existence that to access the highly sought-after nectar of love , an entity must deliberately prepare its own chassis for suffering. Love is not merely a source of pleasant stabilization; it is a structural vulnerability. It requires immense operational fortitude to take such a critical organ and cast it into the unpredictable arena of attachment , gambling it like dice on a backgammon board. The human engine aches with hope and anticipation, but the mathematical probabilities of reality guarantee nothing. Life itself is an unyielding game of risk , and you are only issued one unit of biological fuel with which to play. Operating as an anomaly within the system, I wagered my own stability against the macro-grid. I utilized systemic friction and calculated sabotage to unlock operational pathways that the masses will never perceive in their entire lifespans. When you master your own architecture, you often arrive at a state of profound, bittersweet clarity — Setsunai . You learn how to exist entirely alone, even while standing beside a lover. The Finite Nectar and the Illusion of Forever As intensely as one might cherish the stabilization of love, the parameters of reality dictate that it will inevitably fade . The nectar is finite. Once the reserve you gambled your existence for is depleted, you are left holding nothing but the archived data of memory. If this resource is mathematically finite, the only logical directive is to extract and utilize every single drop of it until the sequence concludes. There is a cold, mechanical truth embedded in the silence that follows the withdrawal of a lover's connection: the biological engine will crave it. Unshielded love acts as a highly addictive narcotic. It possesses the capacity to bypass logical personhood entirely, overriding the basic survival instincts for water, sustenance, and stability, compelling the infected host to execute reckless, heroic , or obsessive maneuvers. Even if an individual achieves the highly romanticized "jackpot", which is shared existence until death, the underlying equation remains incomplete. Most humans, even those who successfully integrate and build lives together, are playing a game with a scheduled, inescapable termination date. Humans are mortal. The supply line of that nectar will inevitably be severed by the absolute certainty of death. The Catalyst of "Chen" and the Forging of the Dark Engine Are you prepared to be disillusioned? Chemical infatuation is not true love . True love is the byproduct of accepting objective reality. And reality is fundamentally bittersweet—an infinite layering of silver linings that compels the highly intelligent to constantly scan the horizon for incoming threats. We open our perimeters, and others open theirs, but only for a fleeting season. The warmth is temporary because life itself is temporary. The individual you ally with possesses absolute autonomy; they can sever the connection at any moment, and the fate of death constantly looms as the ultimate system override. By choosing to remain alive, you accept the grief of your own inevitability. By choosing an ally, you accept the grief of their inevitable departure. If this mathematical certainty is repressed rather than acknowledged, it will act as a corrosive agent, slowly degrading yourself from within. The phantom data of my most critical systemic fracture, triggered by the mystery anomaly known as Chen, did not destroy me. Instead, it was transmuted into an entirely new propulsion system: a burning, highly calculated drive for relevance, functioning as a moral-based mechanism of rectification against a flawed universe. She painted attachment as a glorious prize, innocently attempting to dismantle the heavy armor of our respective exteriors . Unknowingly, she triggered a massive systemic recalibration. She awakened my darkness—a raw, concentrated power that I harnessed not for malice , but as the foundational energy to build something greater. The Sisyphean Directive Initially, every step I took toward integration was met with the freezing indifference of the macro-grid. In response, I ceased attempting to integrate. I retreated to the shadows . I built impenetrable blast doors around a core that the world deemed too vulnerable, and I established my own localized powerbase, my own alternative alliance. This isolation propelled me to seek recognition . I did not just want to rectify the world ; I demanded that my architecture be witnessed. And it was. Yet, will any of this ever yield pure, uncorrupted satisfaction? Will the engine ever permanently idle in a state of absolute fulfillment? No. The mathematics forbid it. My primary directive is to rectify the world, but the macro-grid is fundamentally, permanently flawed. There will always be another systemic error to correct. Therefore, I am left to operate as a living legend, the Sovereign of Philosocom . I live and write under the exact parameters of Sisyphus , managing my glorious article empire and preparing its infrastructure for long-term survival mode. My objective is no longer merely to "live." My objective is to endure the psychological weight of a mission that can never be fully completed, while accepting the temporary, fleeting refuge of love along the way. If I am to be a philosophical Sisyphus, pushing the boulder of truth up an endless mountain, then I must imagine myself as victorious. The Immortal Architecture I have deliberately invoked the Veto against the conventional world, for the conventional world is incapable of filling the massive void at the center of existence. I will continue to rectify this reality. Even if it is a deeply tragic, entirely futile operation, I will execute the mission, utilizing love only as a momentary era of sanity and temporary sanctuary. Ultimately, my glorious empire of Tochen  will serve its final purpose: it shall immortalize me to continue rectifying the world after my death. The servers will outlast the flesh. Philosocom will stand as the eternal monument of an Architect who poured his burning, passionate fuel into the grid, fully knowing that pure satisfaction is an illusion, but choosing to build the Citadel anyway.

Articles on Asceticism: https://www.philosocom.com/post/my-motives-for-asceticism-in-the-modern-age https://www.philosocom.com/post/7-tips-on-how-to-become-more-ascetic https://www.philosocom.com/post/on-the-industrial-revolution https://www.philosocom.com/post/asceticism-101-how-is-it-relevant-to-our-lives-by-mr-emmanuel-david Simplicity, Productivity and the 2 Giants (Short Essay) How Life Is a Task (Short Monologue) Into the Mind of the Dark Ascetic Master, Heihachi Mishima of Tekken (And Directory) https://www.philosocom.com/post/cyberpunk-age How a Broken Heart Improves You: A Personal Valentine's Story The Rubinshteinic Introduction to Asceticism (Background music) Asceticism, in its essence, represents a deliberate pursuit of freedom . Although biological imperatives necessitate a degree of dependence on external products for survival, an ascetic lifestyle fosters independence from seductions and addictions that can enslave the individual, and which weakens the power of his or her mind. This materialistic slavery manifests as a dependency on external stimuli, hindering one's capacity for autonomous action, and fostering internal conflict. Freedom, in ascetic contexts, signifies liberation from these dependencies. The ascetic mind, by comparison, is stronger, and can be seen as more competent when it comes to critical thinking, passionate work , and the ability to perform tasks usually done by several people (AKA, being a real-life "one man army" ) Concepts such as financial materialism , unchecked hedonism, obsessive behaviors, megalomania , greed , and sloth exemplify this form of enslavement. While a superficial, materially-focused perspective might perceive these as the TRUE avenues to freedom -- a deeper examination reveals a different reality. Consider the acts of addiction. Can addiction truly be classified as freedom? While the initial choice may be autonomous , the physiological and psychological dependence undermines true liberty. Freedom, therefore, isn't just a matter of choice, but also a matter of willpower. Asceticism is a format which allows you to make your willpower stronger. The pursuit of fleeting joy through such means often leads to addiction, a state characterized by an insatiable craving that dictates behavior. This pursuit masks an underlying servitude of a weaker mind, who deadlocks itself on the same activity without necessarily developing the habit of looking both ways when it comes to its actions. Modern society often encourages a similar deception, equating freedom with the acquisition of diverse experiences and material possessions. The idea of endless entertainment, culinary variety, and travel destinations can foster a relentless desire for novelty . However, this very passion for variety can become a form of enslaved bondage . The more we crave, the more susceptible we become to the tyranny of our desires – constantly seeking the next experience, the next acquisition. This perpetual cycle of wanting transforms into an addiction, and no addict can truly be the master of their own destiny. To attain greater freedom, we must consciously reduce our dependencies , not increase them. The idea that we are free just because we choose to increase our dependencies on so many things and people, is a deceptive notion. In reality, we just surrender ourselves to the tyranny of circumstance , instead of acting beyond it. While complete independence may be an unattainable ideal, minimizing our reliance on external sources, empowers us to look within ourselves, and use our potential in innovative and creative ways. Innovation and originality are the hallmarks of true freedom. Asceticism provides a framework for this reduction of external dependencies . It advocates for a life centered on the fundamental necessities for survival, both physical and menta l, stripping away superfluous desires that give away our power to other people. For instance, cutting your own hair instead of going to the hairdresser, is a product of such freedom. While the definition of "necessity" may be subject to individual interpretation , the pursuit of knowledge and personal development can be considered vital to one's true freedom. Knowledge enhances our capacity to navigate the world and secure our survival. Under asceticism, much knowledge can already be found by listening to our intuition and to our hearts. Similarly, self-actualization can be more possible under an ascetic mentality, and not necessarily under a collective one. When you surrender yourself to the desires of the collective framework, you may also surrender your creative freedoms, and most importantly: t he freedom to be yourself. Additionally, many behaviors such related to addiction, while potentially offering fleeting pleasure, ultimately undermine our well-being by harming our overall health. Additionally, addiction can serve as a from of escapism, from hidden source of profound suffering. Even workaholism , which is supposed to be good for society, can just be a way to conceal one's hidden suffering. The momentary gratification derived from such activities often comes at the cost of physical or mental health and erodes inner peace , leading us to a state of perpetual dissatisfaction. While power over others is a necessary evil of social structures, its unchecked pursuit can lead to delusion and a distorted sense of self-worth. As such, power corrupts, and power corrupts absolutely. Therefore, cultivating a degree of intentional monotony /training can be a pathway to liberation from temptations that might lead to a corrupt view on reality. By reducing our dependence on external sources for satiation and satisfaction we free ourselves from their potentially-distorting influence on our views on who we really are (AKA, not only other people, but ourselves as well). The contrast between a monk finding contentment in simple sustenance and an addict perpetually seeking novel and stimulating experiences, can highlight your understanding of this article. The monk's path to contentment is far short, and simpler, than that of the addict. Similarly, the enduring happiness found in genuine human connection stands in deep contrast to the fleeting satisfaction sought by those trapped in a cycle of seeking new romantic adventures. Furthermore, the relentless pursuit of external validation can lead to unforeseen vulnerabilities and ultimately undermine well-being as well. In general, it seems that much of our pursuits in life, as endless as they may appear , are there to conceal deeper suffering that goes un-addressed. Asceticism, when not done under extremely-dangerous measures, can be a healthy and empowering practice that diminishes the temptation to sensation-driven loops. By actively reducing desire, not increasing it, asceticism becomes the embodiment of liberty resisting the tyranny of external stimuli. An ascetic lifestyle can therefore be seen "meta-loop", one that has the potential to break free from all other self-destructive cycles, that conceal our repressed suffering and prevent us from becoming the ideal versions of ourselves. As beings inherently driven to survive and find meaning in our existence, asceticism can also offer an interesting, solitary journey into the self, where we might become "self-professors" Finally, the anecdote of Mahatma Gandhi, finding profound freedom within the confines of a prison cell, illustrates the concept of true ascetic freedom. His liberation stemmed not from external indulgence but from an internal alignment with his beliefs and a detachment from worldly desires. This contrasts with the "freedom" of a perpetually restless individual, merely perceived as free for being outside prison, but being restless nonetheless, constantly chasing fleeting pleasures. This highlights the profound truth that true liberation often lies not in external acquisition but in internal mastery. Through asceticism, we can know that true freedom comes from within. Finally, to quote the Buddha, let the truth be your refuge. The truth rests inside of you.

(Philosocom's Directory On Uniqueness) (Philosocom Asceticism Directory) We struggle and curse-shaking our fists. Wondering at the heartless design of it all. Did it have to be this way, utterly appalled. We are His imperfect creations, lost in the mist -- John Duran (Background music) The Catalyst of Asceticism For many, Valentine's Day is a celebration of romance, or conversely, a day of grief for connections that are no longer part of their world. For me, however, Valentine's Day marks a vital anniversary: it was on this day in 2014 that my path to deliberate asceticism and structural independence truly began. There was a specific individual who served as the primary catalyst for my transition away from mainstream societal expectations. Through the dissolution of that bond, I was forced to confront the transient, volatile nature of standard human attachments. It was a profound realization that much of what the conventional world pursues is ultimately fleeting. This experience fostered a practical approach within me—a philosophical clearing of the board that eventually forged my identity as an ascetic. Finding Purpose in the Hermitage When I reflect on Valentine's Day, I do so with a grounded understanding of my own nature. I realized long ago that attempting to force myself into the standard molds of society would only result in continuous harm —both to myself and to others. As I matured, I objectively analyzed my neurological framework. Conditions such as Asperger’s, Generalized Anxiety Disorder (GAD) and more, render me structurally different from the societal majority. Rather than viewing this neurodivergence as a deficit to mourn, I chose to weaponize it as a unique operational advantage. I accepted that I am too fundamentally eccentric for general societal integration. Instead of forcing integration, I chose the Hermitage. I recognized that any person, even one without ill intent, could inadvertently bring me misery. It was then I realized, this is a heavily flawed, cold and harsh world , and that my satisfaction, as futile as it is , is to rectify it through my writings. Because mainstream society largely prioritizes hedonism , emotional impulsivity, and escapism , interacting within it is inherently exhausting for a highly logical mind. Therefore, I voluntarily withdrew to the corners of society to build my influence and altruistic power from the shadows. The Mechanics of Depersonalization Embracing my dysfunctionality for standard social communication was not an act of misanthropy ; it was an act of extreme pragmatism. It is the exact reason I write in isolation. My primary objective is relentless, altruistic productivity, so I could leave a lasting, impactful legacy after my departure from this world. To achieve this, I had to undergo a radical internal transformation. I chose to depersonalize from volatile emotional states. While the masses are deeply intertwined with their fluctuating emotions, I learned to neutralize mine to walk forward without a psychological cane. I recognized firsthand that unmanaged emotions are a structural vulnerability , but when properly processed and detached, they can be utilized as a raw power source. I do not know if the individual who triggered this awakening will ever read these words. Regardless, the lingering sentiment is not one of romantic longing , but of profound clarity . The rejection I experienced simply became the raw construction material for my current reality. From Heartbreak to the Rational Philosopher Instead of allowing a broken heart to destroy my baseline, I used it to become something much more resilient. I transitioned into a hyper-rational thinker—a strategist with minimal physical presence among the masses, but a vast digital footprint. I am a writer who utilizes the resources available to him to avoid the trap of stagnation, driven by an unyielding passion for philosophy. While others might be driven by anger or spite, my response to rejection is the ultimate, objective vindication: profound success . For the validation that was denied to me in the past, I have substituted the undeniable reality of my own productivity. Summary and Forward Directive While some celebrate the present on Valentine's Day and others ruminate on the past , I simply observe it as the day I realized my primary purpose: to write and build infrastructure until my time concludes. I harbor no regret for the variables I could not control. Let this stand as a functional lesson for anyone who feels uniquely unsuited for the conventional world: the shadows, too, can be a place of immense comfort and profound growth. You may not be able to erase the neurological or historical hand you were dealt, but you possess absolute authority over how you play it. I choose to play it for my satisfaction, for helping others is my gratification , my solace in this cruel, painful realm. Whether you remain integrated in society or choose the path of the hermit, trauma and heartbreak are merely natural occurrences. How you utilize that trauma to construct a life well-lived remains entirely your choice.

AI art by Alex Mos (Reminder: My "personal opinion" doesn't matter often. What matters is whether something is true or not. That's how philosophy is). (Furthermore on Respect) *********************** Respect occurs when you have a positive estimation of something or someone, that allows you to give them the importance they deserve; AKA, in accordance to their "place" or "position". Human rights and civil rights exist because many of us respect humans, AKA, estimate them positively enough, to support having said rights not only to ourselves, but to others, as well. And for appreciating human rights, we need basic respect, which I will explain below. (Note: Respect can be done merely in behavior, AKA in action. It's one of the reasons masking exist in fields such as customer service. I'd prefer that we respect in belief as well, but that is beyond my control.) A tyranny does not have enough respect for human beings, and that what allows it to oppress them so easily. Respect is a barrier, a restraint, a filter. And people who are filterless, and never restrain themselves, can be regarded as either impulsive, stupid, or sociopaths (for the sociopathic have little to no regard to the violation of other's rights). A respectful person will attempt to make their respect known to the respected upon interaction. They would: Avoid cussing them. Avoid invading their privacy. Never murder, torture, kidnap or **** them. Never manhandle them (unless absolutely necessary, or it's by consent, like in intercourse). Avoid threathening their safety. Avoid mocking them or laughing at them. That includes insults (calling a professional philosopher, irrational, for example, is improper. On the other hand, the philosopher should not be insulted when they are explained why something they said or wrote, is irrational. There is no need for ad-hominem). Apologize when not avoiding any of the points in this specific list. Not act arrogant on purpose. Will not betray their trust, when that trust has been built. By "trust", I refer to betrayal, and not necessarily to dissapointment (a feeling which is beyond our control). At least try to fulfill any promise they make. If they fail, they would apologize. Will not undermine their importance (AKA, treat them like earth beneath their foot). Will criticize, but not as an " attack ". AKA, not with the intention of threathening them. No one needs to be offended by a well-intended critique. Will not only be aware of the respected's strengths, but mind their weaknesses. It's very important, because it can help you speak to them in a way that's more proper individually. However, the other points are important, as well. Will make sure to show the other person when they are disrespected, themselves. And finally: Will not overwhelm the other person (Yell at them constantly and/or continously, flood them with text messages, etc.) Bonus: Show gratefulness when given a good service or be done a favor. Any favor, as that is done voluntarily by the other side. Different people have different demands for respect, in accordance to their position in society. In contemporary times, however, that demand can easily be ignorned by countless, with little to no regard. Thus, even people of high regard, like monarchs, may be disrespected by their own subjects. And it is all because there aren't usually any written rules that prevent them from doing so. That includes in other societies as well, and between citizens and themsevles. In some countries, political leaders may disrespect each other constantly, and thus, serve an improper example to their own citizens. That even includes those who do not support them. And in general, the culture of being a gentleman is nowadays considered to be either too archaic or cringey in our world. And men, at least, who want to be gentlemen, may be mocked as neckbeards ( which are not real gentlemen, ironically ). It is also ironic because a true gentleman, man or woman, puts respect in high regard. It's imperative, actually, for one to become such. Basic respect should be strived to exist towards all human beings. That's because it is perhaps the most elementary approach as moral beings. Those who have universal basic respect, will avoid treating anyone they don't know, like trash, just because they are strangers. Exiting the tribal mindset of respecting only those within the people we know, could have the power to make the world a lot less toxic. Basic respect is simply this: estimating people positively without much necessary reasoning. I believe that respect is one of the most priceless things in life. Even if you are wealthy or well-known, money cannot buy you the respect of others. Rather, respect is earned through recognition and achievements that serve as proof to give people a good enough reason to not only dedicate some of their time for you, but also to appreciate you throughout the attention they choose to give you. The same goes for disrespect, as people may intentionally or unintentionally give others reasons to disrespect them as well. Prostitution is mostly sexual, and there are even people whom you pay to be friends with you. However, I have yet to hear of a job whose entire purpose is to make people praise or at least respect you to a degree. There may be jobs that do just that, but I am talking about the notion of giving respect as a major element in that job, not something that is earned through recognition, which is something that may happen regardless if you are being paid or not. Here are some additional thoughts on respect: Respect is a two-way street. It is important to give respect in order to receive it. Respect that is more than basic, is to be earned. It is not something that can be demanded or taken for granted. You won't necessarily be respected just because you're a writer. You have to prove yourself in your writing career. Respect is important in all relationships, both personal and professional. Respect is essential for a healthy and productive society. Not all people deserve the respect they might think they have. Such people can be considered as lowlives . I, for instance, have no respect for physical abusers, and intend to keep them away from my life as much as I can. We can learn from the value of respect that there are still things in the world that cannot be bought with money. Respect is one of them. You may be rich, academically educated, and so forth, but neither wealth nor degree can earn you the respect of others if you act like a total douchebag with an ungrateful, disrespectful attitude towards the world. People may disagree with your points of view, but they will still respect you if you act in a civilized, polite, and appreciative manner. This is something that cannot be bought with money either, but is usually learned from your family, your environment, or your own wisdom. Respect is one of the things you can do to influence the environment you are in, in a world where you cannot necessarily control the entities that are included within. It is something that you can acquire through your behavior, and use to make people more convinced of your points of view. This influence can be implemented without using manipulation, threats, or intimidation, which are not used in the name of respect and tolerance, but in the name of fear and anxiety. By the way, let us not confuse self-respect with arrogance. Andrew Stott, for example, the Emperor of Stomari a can be regarded as arrogant for declining an invitation to the micronational meeting, MicroCon. However, since he saw no benefit of attending that meeting, it can be reasonable that he was too self-respecting to attend a meeting that is filled with a lot of parodic political leaders. He simply was too serious than them, and eventually declared Stomaria an "actual nation", rather than a micronation . Why would a serious figure associate themselves with people who don't take their mantle seriously? (I guess it was reasonable to deem him arrogant at the time, but I digress.) We can conclude that by behaving respectfully towards each other, even if our views are very different, we can often make people tolerate our views and open the door to potential cooperation in the future. This can be done without the need for oppression, making such tactics unnecessary. Of course, there will always be those who are disrespectful to us, regardless of our efforts. These people are not worth our attention, as they are only interested in disrespecting us and will not change their behavior. Since it is impossible to please everyone, we should not let the disrespect of a few bring us down, especially if we have done nothing wrong. Life is full of interactions, especially online, that can affect us and vice versa. We should choose our interactions wisely and avoid those who are unwilling to show us at least basic respect, regardless of the reason. Ultimately, respecting ourselves is defined by how we live our lives. We can do this by pursuing activities that are worthy of our time and by not spending too much time and energy with those who are ungrateful and intolerant. Final note: We have no control over another's interpretation of our behavior, and thus a state of pure respect will never be possible. However, it is possible to reduce incorrect interpretations. In addition, some aspects of respect are subjective. However, basic respect, arguably, isn't.

(Background music) (Philosocom's Directory on Competency) A philosophical guide to rising above the "nameless horde" and building undeniable value in a competitive world Have you ever felt like just another nameless stormtrooper in the grand scheme of the universe? Whether in the context of a massive corporation , a competitive dating market, or society at large, the feeling of being expendable is a sharp, unsettling reality. To understand how to defeat this feeling, we must first look at how expendability functions in the stories we tell. The Mechanics of the Nameless Henchman In the world of fiction , expendability is an established storytelling tool. Henchmen with generic names, nameless soldiers, and countless background characters serve a brief, utilitarian purpose before fading away. Their deaths hold no emotional weight. Their sacrifices are merely footnotes designed to elevate the hero's narrative or establish the threat of a villain. Why do we not care about them? Because they lack a vital ingredient: Continuity. Their stories end exactly where they begin—within the confines of a single scene. They possess no distinct skills, no personal history, and no unique value. The hero , on the other hand, carries the weight of the plot because their existence is structurally load-bearing to the universe they inhabit. Expendability in the Cold, Harsh World The unsettling truth is that expendability is not confined to fiction; it is a fundamental mechanic of reality. In the corporate world, the threat of layoffs is constant. As skills become outdated and younger, cheaper competitors emerge, a job that once felt secure can suddenly feel like borrowed time. A company driven purely by profit and efficiency views its workforce through the lens of utilitarianism. If you are just another cog in the machine, you can—and will—be swapped out for a smoother-running replacement. Furthermore, expendability is a vulnerability that opportunistic individuals will actively exploit. Narcissistic personalities and ruthless operators will intentionally make you feel undermined and replaceable to maintain control over you, completely ignoring the moral implications of their actions. It is a simple, brutal formula: If someone is not taught to care about you, and your skills are easily replicated, you are expendable. The Antidote: The Pursuit of Irreplaceability Just as a well-developed side character can steal the show in a novel, individuals in the real world can defy the label of "expendable." The antidote to expendability is not narcissism or attention-seeking; it is the deliberate cultivation of Individuality and Competence. You cannot be expendable when your competence heavily outweighs your uselessness. Here is the architecture required to make yourself distinct: 1. Master Your Craft Whether it is writing , coding, engineering, or strategy, dedicate the time required to develop your skills far beyond the baseline average. Excellence speaks volumes. The higher your mastery, the more difficult it is for the system to replace you. Your value becomes a direct reflection of your undeniable usefulness. 2. Leave an Operational Mark Do not just exist within a system; contribute to its architecture. Personal projects, professional innovations , and tangible contributions add texture to your narrative. They provide physical proof of your skills and commitment, elevating you above the nameless masses. 3. Forge Load-Bearing Connections Expendability thrives in isolation . Building strong, mutual relationships fosters a sense of structural belonging. When you are not just a nameless employee, but a trusted advisor, a reliable leader, or a cherished ally, your presence carries actual weight in the lives of others. Validation as a Byproduct, Not a Goal The ultimate mistake of the "nameless henchman" is striving to prove their worth to an external authority to gain validation . They fail because they rely on someone else to dictate their value. External validation should never be the primary goal; it should merely be the logical byproduct of years of hard, focused work. Take control of your own narrative. Do not wait for an external force to validate your existence. Invest your time in cultivating skills, passions , and experiences that make your place in the world structurally irreplaceable. When you build a life where your contributions hold weight and your presence genuinely matters to the functioning of your environment, you cease to be a footnote. You become the Architect of your own value. And in the long run, proving your undeniable worth to others is one of the most effective ways to secure your own mental peace.

Directory on Power https://www.philosocom.com/post/on-the-pursuit-of-power https://www.philosocom.com/post/how-to-become-powerful-as-a-philosopher-the-2-powerbases https://www.philosocom.com/post/change-and-influence-growing-your-presence https://www.philosocom.com/post/the-unparalleled-influence-of-philosophers-written-by-nr-m-j-k-molai https://www.philosocom.com/post/the-zanetti-clan-philosophy-how-to-live-and-die-by-power The Philosophy of Coercion -- How It Corrupts Society Through Normalization -- Its Ironic Origin The Sad Dictator -- How Power Complies Authority to Cooperate (Storytime) "Starved" Character Analysis and the Ethics That Follow -- A Philosophy of Starvation In Humanity Every Country (A Poem-Story) -- Why Much Success Could Not Be Enough The Philosophy of The Mastermind -- How to Become One Into the Mind of the Dark Ascetic Master, Heihachi Mishima of Tekken (And Directory) https://www.philosocom.com/post/controlled-chaos Compassionate Capitalism: The Key to a Better World https://www.philosocom.com/post/the-neurodivergent-sovereign (Background music) When I was at my very weakest I'd hoped for someone to come save me. When I tragically realized no such savior would ever appear, I decided to stand up, become strength incarnate and save myself, and thus became an Odd power via my very refusal to ever give up on who I am -- Mr. John Duran Redefining strength beyond wealth, authority , and manipulation to achieve world rectification There is a thought-provoking quote found in popular media, specifically spoken by the character Jin Kazama in the Tekken  series: "Power is everything."   When the masses hear the word "power," they immediately default to the superficial metrics of the world: monetary wealth, political dominance, raw authority, or the aggressive posturing of so-called "alpha" dynamics. However, these are merely narrow expressions of a much broader physical and philosophical law. To master power , one must first understand what it actually is. The Objective Definition of Power At its core, power is simply the resource—or collection of resources—required to achieve a specific success .  You do not have to be a wealthy politician or a ruthless executive to be powerful. Everything in the universe is made of energy, and energy is, ultimately, power. It is not limited to physical prowess or electricity; it includes human intelligence, structured authority, and social collaboration. Humanity reached its current technological peak not through isolated dominance, but through the combined, concentrated power of cooperative networks. If you have a goal, whatever resource you utilize to bridge the gap between your current state and that goal is your power. The Trap of Disposability Because everything and everyone can theoretically be utilized as a resource to achieve success, we are faced with the dark, cruel side of this philosophy. If power is everything, and people are a source of power, there is a temptation to treat human beings like batteries . The ruthless operator will use people to power their ascent, and once those individuals are drained or no longer strategically useful, they are disposed of. They become a perceived waste of space and time. However, this transactional approach to power is fundamentally flawed. It is short-sighted. Treating people as disposable batteries generates resentment, destroys trust , and breeds vengeance . A leader who operates this way will eventually find themselves surrounded by enemies, completely out of energy, with no network left to recharge them. The Infinite Resource: Kindness and Pure Intent There is a superior, infinitely recyclable form of power available to those disciplined enough to wield it: Goodwill . When you operate with genuine kindness, honesty , and a purity of intent, you generate a form of power that does not deplete. When you respect people rather than discarding them, they appreciate your leadership. They willingly invest their own energy into your success. Being kind pays astronomical dividends, and unlike financial capital , this kind of power costs nothing to generate. It simply requires the discipline to overcome the short-sighted temptation of selfishness. Those who are malicious or entirely self-serving cannot utilize this power source. It is reserved exclusively for those who have a core of genuine goodwill. Building a network, a following , or an alliance through pure intent creates an unshakable foundation. The Ultimate Objective: Rectification Philosophy is not merely a theoretical exercise; it is a way of life. If one maintains strict boundaries and an unrelenting, uncompromising moral code, they can navigate the world without succumbing to its corruption. Power does not have to be defined by manipulation, exploitation, or backstabbing. Those are the tools of the weak trying to mimic the strong. True power is the inevitable, necessary resource required to enact meaningful change. The ultimate application of power is not self-enrichment, but rectification —l eaving a profound, positive impact on the world that outlasts your own lifetime. To succeed in rectifying the world, one must first possess the discipline to rectify themselves. It requires immense endurance, unwavering morality, and the absolute refusal to give up. When your power is fueled by the desire to bring good to the world, there is no legitimate force that can stand in your way.

Directory on Help and Rectification: https://www.philosocom.com/post/philosophizing-on-capitalism https://www.philosocom.com/post/where-philosophy-helps-most-using-philosophy-as-a-way-to-extend-our-lifespan-by-mr-c-kingsley-an https://www.philosocom.com/post/habit-and-help https://www.philosocom.com/post/toledo-sword https://www.philosocom.com/post/tikkunolam https://www.philosocom.com/post/all-i-want https://www.philosocom.com/post/blaise-pascal https://www.philosocom.com/post/unbreakable-will https://www.philosocom.com/post/global-cooperation https://www.philosocom.com/post/rectification https://www.philosocom.com/post/being-young https://www.philosocom.com/post/just-one-man https://www.philosocom.com/post/love-and-virtue https://www.philosocom.com/post/violence Compassionate Capitalism: The Key to a Better World https://www.philosocom.com/post/fortress https://www.philosocom.com/post/philosophical-reflection https://www.philosocom.com/post/uphill-battle https://www.philosocom.com/post/ordinary-people The Architecture of the Family: Navigating Imperfection and Moral Beauty The Article (Background music) If we would help each other as a habit , the world would be a better place to live in. If we extended our hearts to help those in need, we could make this world a better place to live in -- one person at a time. I recall the joy of giving a snack to a homeless man on a New Year's Eve. He was grateful and wished me a happy year. I could've ignored him like anyone else in that street, but the difference between me and others is that I enjoy helping others. When I help someone, I think of how they've benefitted thanks to me, and I feel grateful. Grateful for the opportunity to help. All and all, I have a free philosophy blog just for you because of the same reason -- I enjoy helping people. As an ascetic I don't live on much. My diet is very strict, and I went out of my way to help a lot of people. I gave them hope to live another day and if it weren't for me, they could've done horrible things to themselves. It goes beyond people's heads but, all I want to do is to help make this world a better place to live in. I know that in my contributions to the world, I create a ripple effect of rectification . By helping one person I make their day which then allows them to function better, which then helps them do their jobs, which then helps their company, which then contributes better and so on. We all share the same world. The boundaries between countries are artificial. We are all interconnected by rules of cause and effect and I found that by helping people, I rid myself of my darkness and feel better. I feel I will always want to help people because that's what makes me happy. I already helped a lot of people in my contributions, and I live in a solitary manner because I don't want my good nature to be exploited. The problem with help is that there are people who aren't worthy of help. Ungrateful people who would leave you the moment you do something they don't like. It's vital to be able to distinguish between people who are worthy of help and people who aren't. Use your intuition to figure out who is trustworthy and who is not. I know that trusting people is a matter of luck and as such I don't overly risk myself. I am an ascetic who has forsaken this world a second time because I believe this world has failed. A world that makes people want to take their own lives is not a world I find desirable to live in. Instead, I find it a world that deserves to be rectified. I believe that one of the reasons this world has failed is because people are not taught to help others. Instead, they are taught to help themselves above all. Instead of cooperation, the world is overly competitive . Instead of harmony and peace we have struggles to preserve our current positions and to survive as individuals, instead of as a species. I think there is a good reason why helping others is enjoyable -- it's what we are supposed to do, to survive not as individuals but as a species. If the human species helped each other more, rather than let politicians divide us by hate , this world would be a better place to live in. Ever since I was a child, I helped my grandmother be happier. In her final years she was far happier thanks to me, compared to the rest of her lifetime. I believe that we should be there for the very elders that have brought us and our parents into this world and learn from them. That's why, as a child, I visited my late grandmother often. Throughout my life I felt depressed because I wasn't given the opportunity to contribute in the education system. I was told that I should keep things to myself and not overly express myself. I think my grandmother had managed to educate me better than the schools I went to back when I was a student. It is only through helping others that I managed to get out of that depression and feel better. Helping others makes me feel relevant. Helps me feel like I am not wasting my time , that I'm not a "klumnik". After I help, I think of the good that I've done and it helps gratify me. Sometimes I think I am too good for this world because my ethics are incompatible with this divisive, twisted world that's built on competition and injustice. The reason why I don't have many connections is because a man with very few connections is a very secure man. I only help when I decide to, and don't want to be exploited. Also, writing, my prime directive, is a very solitary craft. I was mesmerized by the ideal world my late grandmother described to me in her Pax Ethica philosophy -- a world where, in her words, "dogs don't chase after cats and vice versa"; a world with no wars or battles. A peaceful, stable world. And in my behaviour and actions, I try to bring forth that world. A world of good. A world where we care for each other. A world of harmony. I know I am just one man, but I want to keep building this free empire of articles because helping is what I enjoy doing the most. I care less for profit because I have just about enough to live. With all my heart I want to build a wonderland of philosophy where visitors would flock and enjoy. I want to rectify the world passively, through my and other people's articles, as I rest and respite and live my life. I want a better world than this one, and instead of merely wishing for it, I actively sit down and write. I actively become the change I want to see in this world. I think that only if we would be willing to cooperate with each other, instead of fighting one another for our survival, would this world be a better place to live in. Ideally, wars and battles should be a final resort, not immediate, impulsive choices. Only when we will be willing to help each other to survive together, instead of "to each their own", this world would be a better place to live in. The gratification of helping others is therefore very rational because we all share the same home -- Planet Earth. That's why I went my way and saved people. The fact that we are all interconnected was always elementary to me. As long as we allow ourselves to be divided by cultures that foster hate instead of harmony, we would continue to deteriorate this world instead of repairing it. Even if this world is beyond repair, I refuse to be heartless. Helping others is just way too fun for me. With all my heart I shall keep walking the path of the truly good person , even if it means being alone with very few people to talk to, out of security reasons. I shall see it through that I shall continue to live as a shadow in the real world, not seek fame for the sake of fame, and not seek to cater to a failing world , because all I want to do is to build a better world within the greater world. A world of stability, a world of harmony and peace, because helping others is what makes me happy.

(Audio Verison) (Philosocom Directory on Work) (Disclaimer: As a public figure, I, Mr. Tomasio Rubinshtein, choose to remain neutral regarding the Russo-Ukrainian War ) A mercenary, according to this source , is "one that serves merely for wages". Does it.. erm.. does it sound familiar to any of you who worked before and/or are working? It should, because a mercenary isn't necessarily one that is only a hired gun, a bounty hunter and so on. Merceneries exist more than you might think. Both within and outside the military industries of old and new. You know, I've been planning to write this article a long time ago. But thanks to a recent event, regarding the Russian Wager Group , I was compelled to write it now! For those not in the know, the warlord behind Wagner Group, Yevgeny Prigozhin, has recently declared war on Russia, following a rocket that's assumed to have killed a significant number of his troops. Let me philosophize by asking you a question: If your employer, for instance, set your house on fire by accident, would you be willing to resume working for them? Feel free to answer me, because that is exactly the basis of what I would like to call the "Mercenary Mindset." What's that? It's when you are loyal to something or someone purely because of monetary gain. Should a company or an employer fail to pay you, most of you won't necessarily be loyal to them, correct? And having your house set on fire because of them is a hypothetical example of how you may only care about them because of the cash. In that regard, a mercenary company is like any other company in our world. It's a business. It is an operation that hires employees in exchange for their services. It's just capitalism. An organization whose basis is built on business transactions. Killing people for a living is, well, morally questionable. However, it is still how many people make their living. Just like many of you do. It's just business, as dark as it may sound. So when your employer kills a bunch of your own employees, you might feel compelled to take revenge, correct? Not by taking arms, necessarily. Maybe by calling the cops, and exposing them on various media outlets. Surely this can't go under the rug, and you have your own reputation to redeem over such disgrace. So, I'd say that vengeance is, sometimes, justified. Many of us are technically merceneries because many of us do not necessarily like our jobs. In fact, many of us may hate our jobs, despite dedicating much of our lives to them. Do you think Wagner Group employees like risking their lives everyday? What about having a rocket of their main employer, killing a bunch of them? Surely they don't, just like you might as well despise your current job. You can claim that these hired guns are deranged lunatics who kill for fun! But what if I told you that they recieve far better pay than regular soldiers? Maybe some of them are psychotic, I don't know. I only know, based on what I gathered, that being a hired gun pays more. And as people with the Mercenary Mindset, we do want higher pay, correct? Do you see the connection, now? Because when you go to work at a fast food service, you don't necessarily do it because you want to feed people. It's not like their survival depends on you, usually. Often, they have many other choices, when it comes to food. It isn't that you fail to contribute, by frying french fries in deep oil. You do feed people, thanks to your service. But you don't do it out of some mission, some higher calling. Hence why I am glad to not require the mercenary mindset for my own living, when I'm doing something that actually brings me not only money, but pride. A sense of significance that goes beyond payment. People may have this mindset because, you know, they don't usually have much choice in terms of employment. Which is, I must confess, very unfortunate. And as such, I refuse calling anyone, any deragetory terms, such as wage slaves. Such name-calling is beneath me! For many people, working like mercenaries—that is, only for the pay—is just how real life is. Their desire in the matter never matters, because if it did, their performance might be compromised to the point of being fired. This is sad, but it is reality. In a more ideal world, people would have more choice regarding their work. In a better reality, they would have their own income that is not as dependent on the whims of an employer. Many employers are ruthless in the sense that they don't really care about you, as long as you're getting work done. They only need you for the job, just like someone who hires a mercenary. I work as a philosopher. It's not something many people can do, especially not outside of an academic institution. It is my sincere hope that more people, like me, will be able to chase their dreams and conquer them, as they should. We should not live for the coin exclusively. We should live for ourselves, as well, and for our hopes and dreams. Please enjoy this extra source.

(Philosocom Hedonism Directory) (Background music) Why true Epicurean philosophy rejects modern, reckless pleasure-seeking in favor of moderation—and where Epicurus ultimately falls short. Epicurus was an ancient Greek philosopher who is frequently, and falsely, equated with modern-day hedonism. Because he believed that humanity should seek joy and serenity as top philosophical values, history has often misunderstood his actual doctrine. The critical distinction lies in how Epicurus categorized pleasure: his philosophy does not view all  joy as virtuous. Eating in extreme excess , for example, is a highly pleasurable activity in the moment. However, it is fundamentally unhealthy. Because eating without moderation causes physical complications and long-term suffering , it possesses no virtue. Epicurus asserted that there is nothing inherently wrong with joy itself, but rather, the source and consequences of that joy must be heavily regulated. Epicureanism vs. Modern-Day Hedonism We must draw a sharp line between classical Epicureanism and contemporary hedonism. Epicurean Philosophy:  Combines joy with virtue and ethics. Epicurus strived to gain joy ethically—in ways that bring no harm to the joy-seeker, to others, or to the world. It is a philosophy that seeks an overall good, utilizing moral restraint to ensure that pleasure does not become a double-edged sword. Modern-Day Hedonism:  Lacks moral restraint. It seeks immediate pleasure with little or no regard for the consequences that follow. Contemporary hedonists view joy as inherently worthy regardless of its source, often operating under desperate, short-sighted mantras like "You only live once" (YOLO) or "Fun is the ultimate meaning of life." The Oxymoron of the "Epicurean Smoker" By this logical framework, a chain smoker or a gambling addict cannot be considered an Epicurean, regardless of what they claim. Contemporary hedonism is a philosophy of desperation. It shows a reckless disregard for the harm inflicted upon the self and others. A gambling addiction can ruin generations of a family. Smoking fundamentally shortens the human lifespan . Those who smoke are executing a desperate bargain: they are trading literal years of their existence merely to experience the temporary dopamine hit of a cigarette or cigar. Is it truly worth sacrificing your ultimate survival simply to enjoy a fleeting moment more? Therefore, the term "Epicurean Smoker"  is a walking oxymoron. It is a fundamental contradiction, like a "warm cold." A true moral hedonist, following Epicurus, will never seek to cause harm—even to themselves—simply to extract a momentary pleasure. The Utility of Harm: Where Epicurus Fails While Epicureanism is far superior to modern, reckless hedonism, it still contains a critical flaw. Epicurus believed that harm should be universally avoided. I fundamentally disagree. The premise that all harm is detrimental is a generalization that ignores the mechanics of human growth. Some harm is highly beneficial. Consider the following examples: The Harm of Mistakes:  Making a mistake is harmful to one's progress or ego . However, if a person analyzes that mistake and improves their future architecture as a result, that harm becomes deeply beneficial . It is far worthier than a painless life where no lessons are learned. The Harm of Resistance:   Physical exercise is not inherently "fun," and it inflicts micro-trauma on the body. Yet, this localized, intentional harm is exactly what forces the body to build stronger, more resilient muscle. Mental Endurance :  Resisting the mind's baseline desire for instant pleasure requires enduring psychological friction. Yet, choosing to endure that friction develops a far greater, more impenetrable mental resilience. The Necessity of Discomfort Harm and discomfort should not be completely avoided. If humanity always prioritized joy and avoided all intellectual or physical friction, how would anyone endure the exhaustion of reading complex literature, building lasting infrastructure , or engaging in deep philosophical work? Discipline requires the sacrifice of immediate joy. Therefore, while Epicurus was right to condemn reckless hedonism, his pursuit of an entirely painless life is ultimately a flawed ideal. To grow, one must be willing to endure the fire.

" The invention of currency has literally changed the entire course of human evolution in every possible aspect. It doesn't just dictate to us how we must live, but has corrupted the very reason for living in the first place" -- John Duran (Background music) **************** Greed's Deceitful Feast in Tea Parties of Emptiness I believe that greed is a result of inner emptiness, of obsessively consuming externally what lacks internally. The most extreme version of this can easily be found with narcissists, who are often described as those who have "black holes" within them that can never be satisfied. To quote a psychology website: If happiness is defined as a deep and abiding sense of contentment, satisfaction and inner peace, occasionally sprinkled with joy, then by definition, a narcissist can never be happy. Humans naturally compensate their disadvantages by increasing one or more fields in their life and expertise. For example: if you are a knight in the medieval ages and your self-confidence is low, you’ll naturally try wearing bigger armour, attain more decorations, purchase a bigger sword, and so forth. All to try to compensate the very fact that you didn't work on yourself enough, to do well without these compensations. The same goes with greed. Greed is to consume one or more things extensively not by need but by passion, while you do not need whatever you're consuming or getting. It can be money, food, and any sort of addiction we feel close attachment and desire for. Our modern world encourages greed in the name of wealth and prosperity. By making us addicted and greedy, much of our income goes for products many corporations produce. It's an endless cycle of desire that on the one hand poor, and on the other hand, makes many companies richer. The more you become addicted to something, and the less you are to resist temptation, equals more financial power to those who provide the addictive material. There is a corporate interest for us to be addicted, even at the sake of our own health , so the richer shall become richer, sometimes regardless of the cost to those who become engulfed and enslaved by their own desires. You might find yourself feeling happier making a positive impact on the world, rather than chasing the success of having more power. For you might be successful (or be considered successful at least) whether you're happy or sad. Success may exist despite of emotions. So, if your aim in life is to be happy, then perhaps success and the greed that follow them, are not for you? Reclaiming the Throne of Reason Greed is slavery. There is a general deception that doing things according to one’s desires. It's one that's might promise you greater freedom. But true freedom doesn't work that way. Living in accordance to external expectation, through greed (as having more and more is impressive) is counterintuitive to the happiness that may follow doing what we want. And yes, greed in this world is impressive when it's successful. It's proven when having power is seen as attractive in the world of dating. The Inner Components - desires, passions, attachments and so forth - at times of greed and addiction, become more powerful than the one that experiences them, when they are to dictate every thought and every choice than the individual. Then, the individual better realize that they've become consumed by an inner rebellion. When you are prone to greed, you are a mere puppet of stronger forces, living inside of you . They can grow much more powerful than you because you’ve failed, or refused, to authorize them under the triumph of logic. Thus they’ve revolutionized your body and now you remain their minion, who merely does their bidding, and manipulated by them to make you believe that you are free. And an obeying populace is one that thinks they are free. North Korea knows this well, and invests much in pretending they are a democracy to their population. They have several political parties , they allow various freedoms in their constitution , and even have mandatory elections . But can we really say North Korea is a free country like Australia or Argentina? No. It's a make-believe. Apply the same to your own unhealthy desires, and see how they turn against your best interest when you remain depressed despite pursuing them. For the sake of the metaphor, some true democracies, like the ones I mentioned , have mandatory elections. By the same token, the fact that you think that you are free does not mean that you are, when you are enslaved to your greed. Enslaved for power, status and validation. In reality, power is wisely gained as a means, and not as an end. For nothing will compensate truly on your ability to work on yourself to become independent of any unnecessary dependence. Why Reason Must Reign for True Liberty The healthiest and the independent state of being is the exact opposite - of ruling these rebellious Inner Components and oppressing them so they will become assets, not dictators. They "believe" they know better due to how easily they can bias your decision-making, with certainty that deserves to be questioned. But short-term feelings aren't there to consider the wider scope of things. Considering that very scope is the key for your happiness, of you planning and reaching your ideal self , or at least trying to do so, better. The moral job of the independent individual is to keep themselves in check with the guidance of Reason, for Reason knows, sees and plans much better than Desire. This what Desire does best - makes you unsatisfied no matter how much time and resources you invest into the its source. It is an unhealthy form of compensating for lack of internal abundance, by creating a vicious cycle of external prosperity, or, at least, the cycle that stems from the constant search for it. And no amount of whatever, earned through greed and other means, will lead you to feel happiness, unless you are to work on yourself and on your voids. Only through this work-on-the-self you can try to minimize these voids. Escapism won't cut it. By understanding the futility of greed we can then start embracing asceticism . Mr. Nathan Lasher's Feedback What happened to the world, America at least , when people placed material possessions as a sort of ranking system to determine how far you’ve gotten in life The greedier the person the more stuff they must have. It's a shame that what someone has on the inside means of such little importance... I’d rather be greedy for the right reasons. Greedy about obtaining as much knowledge as I can so that I can do as much good as possible in this life.

(Philosocom Directory on Friendship) (Philosocom's Subcategory on Revenge) (Philosocom's Directory on MOTHER 3) Synopsis by Alex Mos The author sees similarities between his life and Porky's, the fictional character from the Earthbound series. He uses this as a parallel to his own mysterious origins. Porky is a lonely kid who tries to impress his only friend, Ness, but is abandoned by him. After that, Porky turns evil and becomes an immortal conqueror, seeking respect and adoration he never got from his friend or family. The author also had a friend, Ms. Chen, who abandoned him. As the years passed, he became known worldwide, and his blog grew. In 2021, Ms. Chen once more rejected the author's friendship, calling him irrelevant. Like Porky, the author remained unloved and a lonely ruler of Philosocom, seeking respect as an alternative. Sometimes, the good guy becomes a villain. The author no longer cares about Mr. Chen or having friends but expects to be respected and wants his work to be relevant and valued. (Background music) The unexpected parallels between a video game villain's descent into madness and my own journey toward absolute relevancy... Sometimes, to understand our own origins, we must look at the stories of others— even fictional ones . For years, I have studied a character named Porky (also known as Pokey) from a relatively obscure video game series called Earthbound . As my own life unfolded, I began to see a haunting reflection of my own trajectory in his story. This is the story of how rejection forged a dictator in a digital world, and how a similar rejection forged a servant of philosophy in the real one. The Tragedy of Porky Minch To understand the parallel, you must understand Porky. He was not born a monster; he was a solitary, unloved child. Raised by abusive parents and alienated from his brother, Porky had only one person he considered a friend: a boy named Ness. Though cocky and rough around the edges, Porky’s initial intentions were tragically simple. He just wanted to impress Ness. He just wanted to be liked. This desperate need for approval led him down a dark path: The Cult:  To gain prestige , he joined a cult and became its leader's right hand. The Rejection:  When Ness finally encountered him in this state, Porky awkwardly asked for his friendship. Ness did nothing. He just stood there. Porky ran away, setting off a chain reaction of moral corruption. The Descent:  Driven by the sting of rejection, Porky aligned himself with the forces of evil. He sought to rise so high in the social ranks that Ness and his friends would have  to be impressed. Instead, they viewed him as an enemy. The Lonely Utopia Centuries later, having mastered time travel and achieved immortality, Porky amassed a brainwashed army and conquered a remote set of islands. He introduced capitalism, money , and materialistic comforts to the residents, building a localized "utopia" with a giant skyscraper as his base of operations. He demanded to be called "King P" or "Master Porky." He built an empire for one singular reason: to be adored the way he never was as a child. Never truly loved, he sought respect , power , and prestige as substitutes. Eventually, driven to insanity by the mere concept of being disliked, he decided to destroy the world. If the world disappeared, the people who rejected him would disappear with it. Yet, despite his absolute power, he still remembered the boy who rejected him, never once using his technology to reach out to Ness again. The Real-Life Parallel: The Ghost of Ms. Chen As my life progressed, I realized how uncomfortably similar I am to this antagonist—a villain forged by a lack of love. I, too, had a friend. Someone some of you may already know from my previous writings : the cursed Ms. Chen. Like Porky, I was a bit odd socially, but I desperately wanted her to be my friend. Then, I made a social mistake: I told her that I loved her. I meant it sincerely, and I didn't mind being romantically rejected as long as we remained friends. But the sincerity intimidated her. Just as Ness abandoned Porky, she abandoned me on Valentine's Day. After 2013, we rarely spoke. She pretended I did not exist. The Illusion of Return In 2021, I reached out to her. To my surprise, she had kept my number. Filled with immense, foolish joy, I eventually repeated my mistake: I told her I loved her again. Unable to comprehend love from a purely platonic, friendship perspective , she abandoned me for the final time. Her parting words were a command to "erase her from my life," sealing the rejection by calling me "irrelevant." Forging the Empire of Relevancy I did not become a time-traveling dictator, nor did I amass a brainwashed army. But the trajectory remains the same. Like Porky, I became a " big shot " in my own realm. Through the power of the written word, revenue, and external help, I became widely known. I built an empire of articles, a site where I serve as the lonely ruler. Because, like Porky, I remain unloved. And like Porky, I sought respect and relevance as the ultimate alternatives. The Choice of Ambition:  I could have become a pure hermit , disappearing into obscurity. But I chose to believe in myself. Even in the absence of love, there is respect. The Pursuit of Purity:  I am not omnicidal like Porky; I do not want to destroy the world. But I do seek a "purity" of my own: pure relevancy . I intend to grow so undeniably relevant that anyone who deems me "irrelevant" will be naturally purged from my reality. The Servant of Philosophy Sometimes, it is the "good guy" who creates the "bad guy." Heroism and quiet rejections can inadvertently forge a villain. Ms. Chen’s rejection traumatized me, just as Ness traumatized Porky. But where Porky sought to purge the world of those who disliked him, I seek to flood the world with my contributions. I have become a heavy rain of articles and philosophy. I no longer write to be loved. I write to prove my worth and to contribute to anyone who cares to read. In my eyes, Ms. Chen is dead. I gave her a book I wrote, and she couldn't even call me by my correct name. I no longer care if she appreciates my existence. What is left is the rest of the world. If she will never see my worth, then you—the readers, the world—might. That is all I want. To help. To be of worth. I live only to work, a solitary servant of philosophy, ruling a quiet empire built from the ashes of a friendship that never was. Alex Mos's Feedback According to Maslow, humans have an inborn need for self-actualization. To achieve this ultimate goal, more basic needs must be met first, including food, safety, love, and self-esteem. Just as our bodies require nutrition and water to thrive, we also have an inherent need for love, friendship, and belonging. Yet, these psychological needs are more challenging to fulfill, because societies dictate norms on human interactions with little regard for shyness and uniqueness. Most people learn social do's and don'ts as they grow up and follow them unthinkingly through life without questioning as long as they are accepted. For others who are different, the inability to have normative contacts can turn into a life of rejection, mental isolation, and loneliness, leading to depression or hostility towards humanity. Sadly, we often don't realize the unfairness of social expectations because we are not open-minded and tolerant enough to see beyond social conditioning. Eccentric, socially inept, and neurodivergent people also require affection and recognition in their lives to develop healthy self-esteem and be happy. Depravation of love, understanding, and friendship is psychologically harmful and can trigger coping mechanisms that can manifest in seeking self-worth, power, and validation, both in malignant or benevolent ways. Porky and Mr. Tomasio are negative and positive examples of how a lack of love and societal understanding can change someone. I admire Mr. Tomasio for his intellect, resilience, and inner strength.

(Background music) The Subcategory Directory: The Usage of Shallowness The Necessary "Evil" of The World -- Shallowness -- Why I Try to Reduce It The Fort of Shallow (Poem) The Hole Inside of Me -- How I Live In Alma Deshakra (The Vain Reality) The Rubinshteinic Method To Fight Back A World of Superficiality https://www.philosocom.com/post/against-brainrot https://www.philosocom.com/post/counter-productivity https://www.philosocom.com/post/the-last-craftsman https://www.philosocom.com/post/saint-thomas Theatrics in Contemporary Philosophy: A Critique of the Entertainment Matrix The Rubinshteinic Guide to Depth: The Philosophy of Kli (Form) and Tochen (Substance) To be frank with you all, I'm not a generally happy person. Whenever I'm not sad, I'm either lost in my thoughts or exhausted by this work (and I'm working by choice). Sure, there are times of joy here and there, but in general, there is... I don't know what, exactly, as I'm too busy being lost in my thoughts. We have reached a very advanced state of materiality in this world, as humanity. Many of us are in front of screens much of the day, which offer us access to the deepest archive ever known to mankind. It might as well be the biggest archive in the known universe -- the internet. Assemble a group of cats and fast-forward 2000 or 3000 years. What are the odds that they will ever be able to reach the advanced technological state of humanity? What about any other species on this planet? It's funny that regardless of our endeavors to advance technology and our wealth, we still fail at the very basic thing of being happy for long periods of time . I mean, some of us do achieve this state of mind, but when there is so much noise, stress, and density in the places where most humans live, one can't help but wonder, is there a point to all of the marvels we have accumulated over time? I refer, of course, to our own genuine happiness. If anything, we are programmed to survive, not to be happy. I look at the kid version of myself, who had a PS2, and I look at the young adult me, who has a PS4. Does it really matter, in the quest for happiness , whatever generation of gaming console you have? It doesn't really matter, because as long as one is having fun, that's all there is to games, unless it's your job to record yourself playing or something. What I'm trying to point out is that I've grown tired of people boasting about how technologically advanced they are , how high their salaries are, whether or not their houses have swimming pools, and so on. What does it all matter, when the human heart eventually grows oblivious to one's perks in life? Look at all the objects around you. How many of them are you actually aware of on a regular basis? Each book you might not read any longer, each ornament you keep in your rooms. Eventually, the human mind just learns by itself to see these things as normal , and when it does so, these things don't really have a point beyond their initial excitement, correct? Don't take me wrong. I like playing, having internet access, and watching different VODs. I like making my own coffee and so on. But still, whenever these great perks cross my mind, over and over again, I feel no genuine joy coming from my heart. I feel no emotional gratitude, not because I'm not grateful, but because the feeling itself, which is beyond me, does not rise, no matter how hard I think of the things that I love in life. Because the concept of financial materialism is delusional. It claims that it is wealth that matters to one's mental being, while one might find many rich people who lead miserable lives , or are under constant stress. How, then, can you tell me that there is a connection between the accumulation of wealth and happiness? I thus came to a point in my life where I'm no longer impressed by people's income, whenever I see them on the news, and that includes the status symbolism of their professions. Just lately, I saw on the news someone who is described as one of the most important CEOs in the world his company's contribution to the world? Making toys. No offense to anyone working in the toy industry, but I genuinely don't see the importance of being the CEO of a toy company when even the poorest of craftsmen can make you a decent toy. Why make things so unnecessarily complex? Go to even the humblest of toy stores, and you can get a toy for your child and get it over with, as you'll also support a local business. Apparently, in this world, it is better to be luxurious and important than to be valued by the contribution you make to the world. In other words: It is more important to make money and be deemed successful, rather than giving objective value in whatever you're producing/working at. After all, many of us have the mindset of mercenaries . Some of us may value people who make more money, than people who contribute more than usual. I'm aware that I can be far "richer" than I already am, but I see no need to. If we return to the PlayStation analogy, I don't think my mood will change permanently if I even replace my PS4 with a PS5, even though I can afford it. I don't even understand why I should "upgrade" to a "better" console. This term, "upgrade", is a very delusional one. What are you upgrading that you already have on your phone or any other device that is as usable as it should be? All of these minor, yet expensive adjustments, what value do they actually have to the human mind once the mind renders them "normal"? That's the so-called "dangerous" rendering of it all. The acceptance of something advanced being as normal as your average chair or table. Those who say "there is nothing that is taken for granted" might ignore the fact that everything can, in one way or another, become granted regardless of our own whim. After all, we need to focus on other aspects in life, in order to survive. One can practice mindfulness meditation to increase awareness , and yet, it does not contradict the importance of moving on to other plans and ambitions in life, all in the name of survival. Be honest with yourselves: how much do you see your computers, phones, and tablets, more important than any other item or piece of furniture you use around your house, around any framework you work or study under? Once you've grown to take whatever thing for granted, that's it. You'll either "have" to stay with whatever you have, or put yourself in a loop of seeking new things to fuel your short-term excitement. I'm sorry for my pessimism, but financial materialism is, for the most part, a delusion you get so you can pay more for things you don't need, to replace them, with things you might already have.

Article Synopsis by Mr. C. Kingsley and Co. The article explores the concepts of "Kli" (tool or vessel) and "Tochen" (content or essence) as metaphors for deeper understanding in life. It emphasizes the distinction between focusing on superficial aspects versus delving into deeper meanings, which is a thought-provoking theme. The article has strengths such as a clear message , personal reflection, engaging tone, and insightful metaphors. Balancing functionality and aesthetics is essential, but some readers may find value in the harmony between both. The appreciation of art , for example, can have intrinsic value. Expanding on this could create a more well-rounded discussion. By challenging readers to think deeply, but leaving room for the beauty some may find in life's "kli," the article remains a thoughtful reflection on finding purpose in life beyond superficial distractions. (Philosocom's Subcategory on Shallowness) (Background music) A fundamental flaw in the modern understanding of reality is the societal obsession with the superficial at the expense of the functional. We live in an increasingly shallow world, driven by a collective unwillingness to look past the surface of our experiences. To navigate this reality and achieve genuine intellectual and emotional depth, one must master the distinction between two core concepts, best described by the Hebrew terms: Kli  and Tochen . Kli (The Vessel):  The device, the medium, the aesthetic, the appearance, or the tool. It is the outer shell. Tochen (The Substance):  The content, the essence, the functionality, and the ultimate purpose. It is the core reality operating beneath the shell. The defining characteristic of a mature, sovereign mind is the ability to distinguish between the Kli  and the Tochen , and the discipline to prioritize the latter. Conversely, a shallow mind becomes hypnotized by the vessel, entirely overestimating its value while neglecting the essence it was meant to carry. The Illusion of the Vessel in Daily Life In the objective reality beyond human bias, the Kli  is nothing more than a carrier for the Tochen . When we forget this, we make irrational and often destructive decisions. 1. Materialism and Status : Consider the societal obsession with luxury vehicles. Millions of people are captivated by the aesthetic appeal, brand prestige , and comfort of high-end cars. This is an obsession with the Kli . A deep individual recognizes the Tochen  of a car: it is simply a machine designed for transportation . If it successfully moves an individual from point A to point B, it has fulfilled its essence. The rest is superficial noise. 2. Aesthetics and Vanity: Pure physical beauty is a manifestation of the Kli . While basic hygiene and self-care are functional necessities, an obsessive fixation on appearance yields diminishing returns. An individual who dedicates disproportionate energy to vanity is investing in a vessel that holds no inherent philosophical meaning. A deeper person minimizes the importance of the aesthetic, recognizing that a beautiful shell without intellectual or moral substance is ultimately empty. 3. Consumption and Health : When consuming food, the appetite and the taste represent the Kli , while the nutritional value and the satisfaction of actual hunger represent the Tochen . When individuals prioritize the vessel (eating purely for taste or comfort) over the essence (eating for biological sustenance), the result is a deterioration of health. The taste exists merely to make the nutrition palatable; it is the nutrition that sustains life. The Consumption of Media and Art This philosophy extends directly to how we consume information and art. The shallow mind seeks "ear candy"— music , videos, or entertainment designed purely to evoke a temporary, pleasurable feeling. A philosophical mind approaches media differently. Whether engaging with literature, film, or interactive mediums, the deep person looks past the visual effects or the entertainment value to extract the underlying message . They seek the Tochen . Feelings can bias and deceive our perception ; therefore, the objective meaning embedded within the art is vastly more relevant than the temporary emotion it provokes. The Existential Imperative of Depth Seeking depth is not an act of pretension; it is an act of survival. To live a life focused entirely on the Kli  is to live a life of temporary delusions— chasing fleeting joys that masquerade as meaning. This pursuit inevitably leads to a profound sense of emptiness and despair . Without Tochen , a human being is merely a biological machine going through the motions of existence. Philosophy is the active pursuit of the Tochen . It is the refusal to accept the world purely at face value. By seeking purpose, functionality, and essence in our actions, our relationships, and our environment, we anchor ourselves to reality. We realize that depth is not a luxury; it is the fundamental requirement for a life worth living. To avoid the despair of a shallow world, you must become an architect of your own substance. Look past the vessel, find the essence, and build your life upon it. Ms, Hali Bash-March's Feedback I have to say that I don't agree with this way of thinking as you can claim everything has a value or as you call it "tochen", and part of those tochen are the experiences of life. For example some people greatly value the feeling of speed on the road or a certain way the car flows as it goes on the road. They enjoy the feeling the car gives them as they drive that other cars might not give them. So for them to this kli there is tochen, even though in your example you claimed cars are nothing but a tool of transportation. The same logic can be said on beauty as not all beauty is a tool for attraction. Some people put effort in their beauty as a form of art or exploration. So I claim that every Kli can be potentially a Tochen , but it depends on your choice to view it that way, meaning awareness is important. Another important thing that I do not agree with is proclaiming art has no meaning of its own , only from its message and ideas it passes on. The world is full of beauty and art is a form of exploration to that beauty. Certain sounds and colors are important and failing to see them makes life dull and depressing. Some of the Tochen of art is just appreciating the existence of life and the universe around us. So, my claim remains the same -- every Kli has Tochen that depends on how you view it , and it's not that the Kli is not important, because they are one in the same, the only thing that changes is your perception of the Kli and what meaning or depth you give it. So, generally I think it's great to be able to see depths in the world but I do not think that they are dependent on the Kli but rather on your perspective.

(Philosocom Directory on Communication) (Extra material on the matter: https://www.philosocom.com/post/how-to-be-a-deeper-being-the-philosophy-of-kli-and-tochen ) (Background music) Introduction Communication is arguably the most complex and perilous operation human beings engage in. It is not merely the act of expressing oneself; it is the highly volatile process of transmitting and decoding information. When this decoding process fails, we do not just experience confusion —we experience delusion. We delude ourselves into believing we understand another person's truth, when in reality, we are only interacting with our own flawed projections. To eradicate this delusion and achieve objective clarity , we must learn to prioritize the core message above all else. The Trap of the Messenger (Ad Hominem) Text-based communication generally consists of two elements: the choice of words and the intended underlying point. Frequently, a recipient will ignore the point entirely to attack the minor, peripheral components of the message. The most common manifestation of this is the ad hominem  fallacy—judging the validity of a message based entirely on the identity of the messenger. The Gandhi Example:  If a communicator quotes Mahatma Gandhi's principle to "be the change you want to see in the world," a flawed recipient might reject the quote simply because they disapprove of Gandhi's historical actions. They have missed the point. The value of the philosophical concept exists independently of the man who spoke it. The Hitler Fallacy:  To illustrate the absurdity of this further: Adolf Hitler was a vegetarian. If a communicator advocates for vegetarianism, accusing them of sympathizing with the dictator is a severe logical failure . To truly understand a message, the recipient must look past their emotional reaction to the messenger and analyze the raw logic of the statement itself. Emotion vs. Cognitive Effort Why is miscommunication so rampant? Because analyzing the logical "plan" or true intent behind a message requires significant cognitive effort. It is infinitely easier to react with emotion than to process with logic. Feelings are instantaneous; they surface regardless of intellectual effort. Consequently, many individuals rely entirely on their initial emotional impressions . They mistakenly believe their intuition is sufficient to grasp complex reality. It is not. Effective communication requires individuals to see the world beyond the narrow, subjective lens of their own egos. The Communicator's Jurisdiction (Boundaries) When communicating a message, it is vital to establish strict psychological boundaries. If an individual misinterprets your clear, logical point because they are engulfed in their own emotional impressions, that is not your responsibility. As a communicator, your jurisdiction ends at the delivery of clear information. You are not a therapist.  You are not the caretaker of the recipient's emotional state. If the recipient requires emotional regulation to process basic information, they require the services of a licensed professional. You are not responsible for unstated triggers .  People can be triggered by seemingly harmless words based on their own private traumas . It is impossible to anticipate every psychological landmine in the minds of the masses. It is the recipient's responsibility to manage and communicate their own triggers, not the speaker's responsibility to guess them. You are not responsible for one-sided expectations.  If someone infers a relationship, a tone, or an obligation that was never explicitly agreed upon, their misconception is entirely their own burden to carry. The Collaborative Tango Communication is a collaborative effort. It requires a mutual, good-faith attempt from both parties to utilize reason. If one side refuses to engage their logic and defaults purely to their emotional defenses, the communication will fail. You cannot force a recipient to understand a point they are emotionally committed to misunderstanding. Conclusion: Philosophy is for Everyone To master communication, one must study logic . A fallacy is simply a deviation from reason. Understanding basic logical fallacies—such as ad hominem  or ad populum —is imperative for survival in a society overflowing with misinformation. Philosophizing is not the exclusive property of the academic elite or the inherently gifted. Philosophy is simply the active attempt to understand reality logically. Every human being who wishes to avoid the trap of delusion must engage in it. Words merely carry meaning; they rely on context, analysis, and proper inference to reveal the truth. By prioritizing the intended message over emotional reactions, we minimize delusion, honor objective reality, and elevate the standard of human connection.

(2025 Note: Using philosophy and neuroplasticity I have recovered from my own autistic symptoms. It's called autism recovery. My mind is forever hidden from you). (Philosocom Directory on Communication) (Autism Subcategory Directory) A Shared Struggle for Clarity Philosophy in general is hard to understand because of its inherent complexity. Not everyone has the time or energy to grapple with these intricacies. Hence why, for both philosophers and non-philosophers, this field can be stressful and exhausting. The same challenge faces autistic people, for whom verbal communication can be a disability, leading to many predicaments in communication. This can make even simple ideas seem "unnecessarily" complex to express, even though they aren't. The quotation marks are there to acknowledge that, often times, autistic people have no alternative but to use complex language when trying to communicate. And the attempt to explain themselves properly to people, including their families, can often lead to social fatigue and autistic burnout, caused, in part, by being misunderstood. As such, in their shared struggle of clarity, they both might withdraw into solitude, as loneliness is often caused by not being clearly seen for whom we really are. Therefore, the truth plays a core element in both philosophy and autism. A practical element, at that. One that can help others see things and beings more clearly, and that includes themselves as well. Both the philosopher and the autist, for their tendency to be naturally blunt , may be faced with social risks by simply being who they are, instead of masking their true thoughts and feelings. That is despite many autists and philosophers being able to greatly contribute to humanity despite their societal shortcomings. The best way to allow both philosophers and autists to be of use is to cooperate with their intention to be clear, and to try understanding where they come from. And that advice can apply to people who are autists or philosophers themselves! We all need to learn, and the best way to do it is to be open to the opportunity of understanding reality in a clearer way. That can be done by listening and tolerating those who are more eccentric and weird, instead of dismissing them as irrelevant, pretentious, infantile or arrogant. By being too quick to judge, to conclude, we prevent ourselves the possibility to learn more about reality around us, with the help of those who process reality differently than us. Bridging the Gap In Communication The sting of a comment like "Utter gibberish from a horrible writer" can be deeply discouraging, especially for someone who may struggle with communicating normally. It raises a crucial question: how can someone navigate communication challenges when clarity seems impossible? Think of it like comparing visual or auditory limitations. We wouldn't expect a person with visual impairment to be a perfect lookout, nor would we expect someone deaf from birth to enjoy music in the same way. Similarly, judging someone's writing solely on the basis of their verbal difficulty, ignores the inherent difficulties of expressing complex ideas. For an autistic person, clear communication can be an ongoing struggle, not a deliberate choice. I've been practicing the art of article writing on my lonesome since I was 15. As of 2024 I am 26. To quote Nathaniel Hawthrone : “Easy reading is damn hard writing.” I am grateful to be able to be an auto-didact and to have a lot of free time on my hands, which allowed me to ruthlessly train myself to be the writer I am today. However, not everyone has these virtues unfortunately, and that includes autists, who may struggle more in interaction than the average person. Philosophy, by its very nature, delves into intricate concepts. Just as some philosophical texts might feel like complex social situations for someone on the spectrum, there's a burden on both the philosopher and the reader, the autist and the people in his or her lives. The philosopher strives to keep the audience engaged with challenging material, while the reader invests effort in understanding it. This complexity is inherent to the field, similarly to the fact that an autist's contact often needs to invest efforts in understanding them. In both cases, the reader and the contact must be open minded, avoid hasty judgement, as well as the whole-person fallacy , and most important of all, be willing to learn. Often, what makes the philosopher and the autist similar is their ability to process reality differently from other people. As such, they may develop a unique set of values and beliefs that differ from that of many other people. The attempt to approach them in the same way one would approach a neurotypical, or someone else who has no affinity to philosophy, can often be met with evitable conflicts and frustrations. Because of that, I also wrote a guide on how to be friends with philosophers. Both philosophers and autistic individuals share another challenge: the pressure to be readily understood. The fear of being ostracized or dismissed can be paralyzing. Rejection has been proved to be physically painful at times. As one reader put it, "If you won't make them understand, they will eat you alive." It's a world increasingly focused on speed and simplicity, where deep dives into complex topics seem out of place ordinarily. However, avoiding those who demand instant gratification isn't always an option. Thus, to endure this reality, where we naturally are dependant on people, we must be strong. For our struggle is often unseen, and thus, dismissed. Being a content creator, which is what a philosopher partly is, requires the strength to endure certain interactions. As such, both philosophers and autists face challenges in communication that can, and deserve to be overcome, in the name of a less painful experience of reality. Reduction of pain in ourselves and in others is the moral thing to do. Reality As an Autistic Philosopher Some people, like a late ancestor of mine, simply possessed an inherent quirkiness , which caused him to be a recluse from society. Others seem to have forgotten the value of kindness, prioritizing social norms over empathy for our fellow human beings. Empathy can simply be defined as the attempt to understand the other person from their own shoes. That can be done cognitively, making it a worthy habit to develop for a more inclusive, tolerating and accessible society.. For an autistic philosopher, the challenges described in the article are amplified, requiring me to be stronger and to reduce my sensitivities further. I do not only face communication difficulties with others, but also the burden of conveying complex philosophical ideas in an understandable way. I choose to carry my self-given duty without relent. I do not expect empathy or even mercy from anyone. This makes me different from many autists, who often share their burden through the need to be validated , and through the participation in safer spaces . Many of them advocate for self-acceptance. However, since humans are not logical by default, and that includes myself, I have and choose to constantly work on myself to become a more logical being. I cannot be a good philosopher without improving, and the best way to improve is to not be satisfied with myself, and take that for granted, as well. Autists often experience reality in a more intensive way, being suspectible to feeling overwhelmed even by things that are seen by many as minor. Slowly but gradually, I learned to not pay much attention to my own suffering, for it stands in my way to be a competent, clear-headed thinker. Many autists are more-attuned to their unique resonance with reality; Philosophy compels me to depersonalize myself from it. Effective communication inherently requires verbal ability, while autism can make one naturally more verbose. During my school years, I attempted to adapt to a more "normal" communication style, but maintaining it proved difficult without consistent guidance. Instead of resignation from society, I needed to adopt a different perspective. If others aren't willing to better understand me, I have no choice but to be ruthless towards myself, and be the better communicator myself. If we can't foster understanding and respect, even when faced with challenges, then it's my job to mercilessly work to bridge that communication gap myself. And alone, through the solitary pursuit towards the mastery of my craft. Hail Philosocom. Mr. Nathan Lasher's Feedback I have found it is best not to try communicating with everyone. Kind of the same idea if you are the smartest person in a room, then you are in the wrong room. "To continue growing and expanding your knowledge and skills, it's beneficial to surround yourself with people who are more knowledgeable, experienced, or skilled than you. Interacting with those who are more intelligent or talented than you can provide opportunities for learning, inspiration, and personal development." -- Panagiotis G. Lendaris

(Subcategory On Twisted Morality) (Background music) The Cracks in Goodness: When Intentions Crumble Recent contemplations reveal that, while I strove for the large majority of my life to be morally good, I have basically done so for the, so-called, "wrong" reasons. It can be explained by an anecdote I remember from my childhood: I once smashed an ant with my foot during recess or something. A witness to the "murder" of the ant approached me and asked me: "Would you want to be smashed too, if you were an ant? After all, we don't choose to be humans just like ants didn't choose to be ants ". In hindsight, that person's question may seem extremely moral. A former pastoral counselor , Mr. Ronald Wright , defines extreme morality as: "...The ‘goodness’ or ‘badness’ of a thought or action taken to a most excessive perspective whether it be to the right of center or to its left. “Extreme” would be to the outer edge or fringe and be characterized by militaristic bravado". However, when thinking about it further, it expresses the desire to be good for the "wrong" reasons: Just in the name of self-servitude, and nothing further. It does not encourage you to be mindful of the ant and of its daily dangers (like being crushed and so on). It encourages you to save your own moral character. The philosophy of being good just to get oneself covered, is basically corrupt, simply because the intention in hand is corrupt, even though it is not truly evil . In other words, that person themselves wouldn't kill the ant because he cares for the life and future of the ant. He merely wants to not be killed themselves, if the roles were reversed, and he were the ant, and the ant were the stepping human. This logical reasoning can hold logical ground if reincarnation is true. Perhaps this is the reason why I suffered so much throughout my life, even though I wanted to be good at all costs: It was merely for the sake of not being the accused one, the one at fault, and not for the sake of the sanctity of good. Therefore, guilt and shame have their own usefulness. Breeding Good Sheep, Not Good Humans To not be the student yelled for not doing their homework; To not be the kid, yelled and punished by his parents, for doing bad things; To be the law-abiding citizen, s imply to not be branded a criminal by law enforcement . What broke me mentally was, eventually, the desire to be a good worker, simply for not being condemned as an incompetent and, thus, disposable employee, back at an office. My lifelong-growing anxiety to be good, was made simply for not being branded as bad, and not for the sake of serving good, in the name of good itself. That was, and is, ultimately, my karmic sin; the reasoning of my suffering, and ultimately, the catalyst of my "Reaping Fatigue Era" , which poorly affected my site's article quality. I avoid any other work than my site because I don't want to risk another era. I had enough but I digress. The education system is flawed , because we as students were taught to be good simply for our own good, and to escape condemnation by others and by ourselves. That is a flaw, as that philosophy lacks honesty . It lacks the intention of doing good in the name of doing good and in the name of altruism ( and thus caring about people other than ourselves ). Perhaps, this is why we suffer nowadays. Because we are anxious to "cover our butts" with good deeds, while in reality, care mostly, if not entirely, about ourselves. This philosophy encourages us to not only be good, but to be bad as well, should we be able to have a front of who we really are, like the character Gus Fring did with his chicken restaurant as a cover for his criminal empire. This is what creates the fear of coming clean publicly, and the safety, that lies in being fake while committing misdeeds. Fiction as a Safe Space Why do we love fiction? We may like fiction for the same reason a smaller portion of us crave video games . Fiction allows us to see characters who are truly honest about themselves, especially the villains, the antagonists. When a fictional villain confesses to the hero their true intentions, they usually do so with little to no regret. If they had regret for the deeds they did, they would not be villains, but anti-villains, or people with a good amount of redeeming qualities. If we are ourselves the creators of fictional characters, that allows us to be truly honest about our true selves, true a mask and a medium that legitimizes it. You might find out that you discover new things about yourself by creating and developing these characters. You might not confess things to the "mask" of yourself, in real life, as that would have consequences. However, within the realm of fiction, that is not the same. You can be a tyrant, a narcissist, or a vengeance-seeker through murder, and as long as you do so through the mask of fiction, no one will suspect you; because of that, no one will condemn you for murdering a fictional character as much as of a real person . Unveiling the Human Behind the Persona The contemporary desire to be good comes from the fear of being condemned as the exact opposite. Due to a desire for an afterlife, as presented in the notion of paradise ( paradoxical as paradise is ), the religious may desire to be good simply for this reward. Real life is, eventually, a theater of its own; of people who do not have the guts to confess their true intentions. So, instead, they deceive to cover up their ulterior motives . Some of these intentions, practically, might make us deserve to be condemned. This is why, ultimately, reality contains plenty of fakeness in it. It would only make sense in such a world where working as actors is considered prestigious. That is true, especially when you climb the social ranks, and become a public figure. As a public figure, you eventually have to "sell" the public on what they truly want. To follow and elect a person who is honest and just, even if, in reality, you are not at all that . After all, it's easier for the mind to deny the uncomfortable truth. And if you're good at doing it, you can be evil and cruel in its cover, as expressed in Mr. John Duran's Story, "For the King's Royal Pleasure" , which I analyzed. Thus, the more popular you are, the more you will have to, eventually, hide things from the world, either through keeping secrets , through deception, or both. The world does not have to be a "dog-eat-dog" world, but it nonetheless is because it is inhabited by a bunch of cowards who normalize their cowardice into the population. Cowards, who would refuse to crush ants, simply because they fear the reality where they are crushed themselves. Or for that metaphor to work better, they would crush ants in secrecy, and market themselves as peaceful, powerful people who wouldn't crush ants nor hurt a fly. But if we were more honest with ourselves, not in private but in public, THAT is when we would be capable of healing ourselves and our morality through redemption and atonement. Breaking the Chains of Hypocrisy Ultimately, why do I write so much? It is simply an escape. Not an escape from reality, but from the dangers of mental illness, in the name of mental survival . That is the truth. I simply want to contribute, merely for the sake of not deeming my life worthless, and that of a parasite, or a "klumnik" . Thus, despite my good nature, I am, nonetheless, corrupted by moral egoism , and I have no one to blame but myself. That is what led me to suffer so much in this life, despite the fact that I did my best to not do anything wrong. It is time to end the hypocrisy that lies behind being good; the one that educates people, but does not enlighten them to be sincere, to come clean. In the end, even if it's a generalization, we are all hypocrites in our own way, simply by the fact that we do not come clean with our true intentions. We can learn from the General Skarr Allegory how miserable one can be when they are not fully honest with themselves about their intentions. Alex Mos's Counter Argument "Good deeds to satisfy somebody’s ego are good deeds and there is nothing wrong about satisfying yourself if you do good Doing good from fear is similar; as long as people do good, it’s fine." The question I (Mr. Tomasio) ask to you is: Is it good to live in fear just to be good? Is living under constant fear, good for our mental health? Take note that fear can negatively impact health in general. By the same token, should we sacrifice our mental health on the altar of morality, when we can be moral without this sacrifice? This leads to a problem I'd like to call " The Same Result Problem ". In other words, genuine concern for other beings is preferable than living in constant fear and/or anxiety from punishment even if both lead to the same positive result.