(Philosocom's Directory on Power) (Background music) How Philosophers Access Power and Become Powerful A good philosopher is arguably not only one whose arguments are rational and reasonable. What makes them good is also their ability to generate and preserve power. By " power " I refer to the sociological aspect of the word: the ability to influence the world by making people do certain things, or make them avoid certain actions. And as we all know, with great power comes great responsibility. So, a good philosopher would handle their power wisely, as well. While their reliability stems from their reason, if they are public figures, their powers exceed or can exceed beyond that. In other words, public philosophers are thought leaders because of their ability to exact influence . External to logic, the philosopher has two power bases that are universal to all philosophers who were active in society (AKA, did not leave it in favor of a complete hermitage). A " power base " is simply the source your power comes from. You may find this term more common in politics , but I digress. Note : Money and other material means are irrelevant in this discussion, so I won't mention them here. They are also powerbases, but they are not necessary powerbases for all public philosophers. The powerbase of your money might as well be your wallet. The Philosopher's Power: Expertise, Respect , and the Moral Choice French and Raven discussed several power bases. What we're going to focus on, here, are two power bases: expertise and referent. The term "referent" may be a misspelling, and could have been, originally, " reverent ", which means "respected". " Referent " is a source for reference. A book can be a source one, as well. The philosopher does not need to be part of an organization in order to be in this role. They don't even need to be part of any collective, in order to be good, (AKA competent and skilled). A philosopher might as well be an outsider whose power comes from examining issues from an outsider's lens. As such, expertise and reverence are not necessarily organizational powers, even though they can be. A freelancer gains their power from being a hired expert for a job. A well-respected member of a community may be treated differently than a member who is depraved of respect, such as a petty thief. A sociologically good philosopher is one that is both an expert and is respected. In fact, these two values might as well correlate with each other in this case. Expertise is essentially the ability to apply the same knowledge, better than someone who is less-than-expert. What makes a philosopher different from a non-philosopher, is the former's ability to conclude deeper insights from the latter, when introduced to the same information. A philosopher is, more often than not, a mysterious source of wisdom. Self-proclaimed philosophers are not necessarily pretentious pseudo-intellectuals; people who think they are better than everyone else. Some of us actually commit to our self-given roles, instead, despite deviating from the intellectual norm of the academy. The Philosopher's Gambit Respect is imperative if you want your missives to be effective . Respect and admiration are not only an indication of praise. They also indicate potential for greater opportunities. Opportunities such as collaborations with others. Opportunities such as progression in your own field as a philosopher or in any other field of expertise. Being taken seriously is imperative to leave an impact . Be laughed at by people constantly , and the extent of your power might be compromised. Life is like a chess board, where your choices influence where you are in the game of life. I'm not saying that human beings deserve to be treated like pawns. I'm saying that we should consider our decisions, as they have long-term implications. Increase your expertise. Practice philosophizing whenever you can. Make people respect you for your contributions. Respecting them as well is a great start. That is the key for you to increase your power, for whatever intention you have in mind. A Call to Moral Power The morally-good philosopher, on the other hand, will seek to apply their power for the sake of good. By "good" I refer to the benefit of humanity : The reduction of unnecessary suffering in our world. To make people believe in themselves, and choose life over death, whenever they are tempted to depart from this world, willingly. To contribute and to give people new points of thought to refresh their experience and expand their horizons. This is why the expression, " with great power, comes great responsibility ", comes here as well. And as a moral being I aim to be responsible for my power and influence. For I know my words can have an effect on others. Both while I'm alive, and both after my death, when they will be succeeded. And as a morally-good philosopher, I see it a duty to bring some light into this dark world. Understanding the Impact of Influence I shed the burden of vengeance, releasing the anger tied to "Chen " . My pursuit of retribution ends here, for I choose to use my power for good, and not for external validation . Harboring resentment towards someone who hurt me with indifference is a path I will refuse to repeat myself. To succumb to such darkness would be to misuse the influence I hold. My memories of her will serve as a reminder to never become the being she was. Fortunately, the pursuit of goodness transcends the confines of religious dogma, as even atheists can be moral beings. It is, at its core, the desire to act with compassion and create a better world, regardless of one's faith. Would you agree? Those who hunger for power solely for its own sake, seeking only to accumulate more and more, are ultimately consumed by its emptiness. And as such power will still makes people feel lonely when they're at the top. For us who choose a different path, power is but a tool, a means to achieve a noble end. This applies equally to the ability to influence others. The greater the influence we wield, the greater the impact our actions have. Therefore, it is crucial to wield that influence wisely, with a guiding principle of kindness and integrity. So, let us strive to be good, not just for ourselves, but for the world we share. For this world has too much of true evil . Let us invest in compassion, in understanding , and in building a brighter future for all. May we never fall prey to the allure of darkness , but instead choose to be the light that illuminates the path forward to an age of less loneliness, and more acceptance and purposefulness. Mr. Nathan Lasher's Feeback Power comes from when we act on words/intentions. You decide whether to give your words power or not. Power is another construct which only exists in people’s minds. People have power because we believe they have it. Think about it as an officer who pulls you over. His power extends to doing that and writing a ticket for violating a traffic law. People give them power because they have control over if us doing something we aren’t supposed to happens and we get caught. Their power comes from their ability to punish people for doing an action they aren’t supposed to. When you have done nothing wrong and get pulled over you will see how little of power they actually possess. They aren’t the ones telling you to drive badly.  When you realize the nature of power you realize you hold all the cards. Don’t want to get in trouble? Then don’t do something which can. You hold all the power in your life because you get to determine which actions to do.

(Click here for Philosocom's Escapist-Related Directory) (Background music) Alex Mos's Summary "Whataboutism" is a logical fallacy that attempts to discredit an opponent's argument by introducing a similar but irrelevant issue to the discussion. Recognizing this weak defense and communicating purposefully is essential. Developing mental resilience to criticism and accusations is vital to engage in constructive dialogue effectively. We should approach a discussion as a challenge, not an attack. If we are wrong, we must admit it and try to fix our flaws to improve. A fallacy derived from whateboutism can be false equivalence. It occurs when two things are presented as equivalent but differ significantly. Exchanging ideas productively requires overcoming sensitivities ; a logical approach is critical to a moral society. Introduction: Why Fallacies Are Important to Consider and Avoid For those new to philosophy, a logical fallacy is an error in one's reasoning, a flaw in our thinking. Philosophy equips us to identify these fallacies, both in ourselves and others, ultimately preventing us from reaching incorrect conclusions. The point of avoiding incorrect conclusions is to improve our understanding of reality, and avoiding falling into delusions that can have practical implications, such as: A lack of clear communication . A perspective on reality that does not match reality. Being more prone to deception by those who use these fallacies against us or to manipulate us. The logic is straightforward: The fewer fallacies we have, the more likely we are to reach sound conclusions, and reduce our delusional thoughts towards reality. Imagine trying to understand reality with faulty thinking as our tool. How can we expect to recognize truth if our very ability to reason is compromised? Experience is valuable, of course, but true understanding hinges on the ability to think rationally, and understanding is a skill that can be improved. Consider this analogy: experience might allow you to fix a flat tire based on trial and error. But with a basic understanding of mechanics, you can not only fix the flat, but also prevent future ones. Philosophy offers a similar toolkit for navigating the complexities of thought. Onward: Dismantling the "What About" Tactic Let's delve into a tactic commonly employed in arguments: " whataboutism ." This strategy, built from the simple phrase "what about," involves deflecting a question by introducing a similar but irrelevant issue to the discussion at hand. The fallacy lies in avoiding the original question by pointing fingers at a supposed hypocrisy. It's a weak defense, essentially accusing the other party of the same issue you face. Here's why it's problematic: Distraction: Whataboutism steers the conversation away from the core issue, preventing a meaningful resolution. Hypocrisy Defense: It can be used to deflect blame, but true accountability involves addressing the problem directly. When normalized, whataboutism justifies enabling the very things we condemn as a way to "protect ourselves" from accusations. Fighting Instead of Discussing: Discussion can be used to create a meaningful exchange of ideas that could also synthesize new ideas. However, the need to deflect questions instead of addressing them could lead to a heated fight between two opponents instead of a peaceful exchange. Consider a noisy neighbor. If you complain, they might deflect by claiming you're noisy too. This doesn't solve the problem; it creates an excuse to avoid responsibility. This tactic has a long history, with roots in the Latin phrase " tu quoque " (you also) and its Hebrew equivalent "Gam Ata" (so do you). These expressions highlight the fallacy's core issue: it's a weak defense mechanism built on hypocrisy. Whataboutism, also known as deflection, is a frustrating tactic that hinders productive dialogue. By recognizing it and focusing on direct, honest communication, we can navigate conversations with greater clarity and purpose. Doing so can even maintain our peace with other people, and avoid further stress or outright reduce it. Why Dodging the Issue Makes Us Weaker Thinkers If we don't like someone or even their own actions, why bother following their example? Wouldn't we want to be better than them, instead? If someone hits you and you hit them back, just because they hit you, whataboutism's logic is not only a fallacy but immoral. It can enable physical violence even if we dislike it ourselves. A good thinker avoids distractions and tackles the relevant question head-on. In contentist theory , one of the reasons emotions are weakness is because a lack of resilience makes us be over-defensive and over-protective, seeing others as a threat that "attacks" us. This is not mentally healthy nor a logical perspective. And as agreed, whataboutism is a defense mechanism . It may solve petty fights, but it won't solve the root problem: The need to get mentally stronger is to not see people, and their words and their accusations, as a threat on our safety. Treating content like a butcher can help. Not all questions deserve our time, but dodging valid inquiries simply due to discomfort hinders progress towards a practical resolution. Getting into verbal fights with people is impractical because that's how you burn your "bridges" with them. And that can involve anyone, from family to friends. As such, we better overcome our anxieties, examine our emotional weaknesses, and try to solve them, before even exchanging ideas with other people. Once we work on ourselves we can better manage with other people, leading to greater peace. Politicians often employ whataboutism to avoid addressing pressing issues. These "political answers" are essentially non-answers, a tactic to dodge accountability and potential future criticism. It's unsettling to see such a tactic normalized by figures in power, as it is not the professional way to face, specifically, questions that rightfully criticize you. Confronting Issues Head-On: A Sign of Strength and Progress To avoid this fallacy, address the issue directly. Don't shift blame. A courageous approach is key. Courage will allow you to view a discussion as a challenge, and not as an "attack" that seeks to make you feel "canceled". Thus, a more ethical approach can actually make your thinking more logical, which further highlights the connection between ethics and logic. Of course, you can address an issue of pretentiousness after providing a proper response. It's not about silencing your voice , but ensuring "whataboutism" doesn't derail the conversation after you've already provided a logical answer. Also, remember that sometimes we are proven wrong , and in many cases it's not actually that bad as our emotions may tell us. If we want to improve ourselves we need to admit we aren't always right, that we have flaws that can be fixed, and that's okay. If anything, we can use accusations not for derailing discussions, but to understand our faults and think of ways to fix them. This is called subverting our own expectations. Train on this and you can turn anything into a desired opportunity! Bonus: The False Equivalence of Capital Punishment The death penalty sparks heated debate. Some argue that a state taking a life makes it no different from a murderer. Let's explore this reasoning, which can actually stem from whataboutism. The argument that a state executing a murderer makes it a murderer itself commits the fallacy of false equivalence. This fallacy occurs when two things are presented as equivalent despite significant differences. It stems from whataboutism when it occurs from deflecting the other person's argument, in a way that's not even a proper deflection (AKA, claiming that the other person did the exact same thing). Arguably, the more fallacies we commit, the worse our understanding of the other person can become, thus worsening our relationship with them. How come? It has the potential, for example, to view them in a more negative way than they actually are, leading to an un-appropriate understanding of them ( Leading to aimless rivalries with people ). Here's why the comparison, in this case, is flawed: Legality: The state acts within a legal framework, with due process and potential for appeal s . Murder is a deliberate, illegal act that won't necessarily have any potential for appeals (especially if the murderer is a paid hitman) . Motivation: Executions aim to deliver justice and deter " particularly serious types of murder ". Murder is driven by malice or other negative emotions, or financial gain, as realistically presented by Murder Inc ., a former crime enforcement division in the U.S who killed for pay. Context: Those who support political representatives that advocate for capital punishment, indirectly support capital punishment. However, they won't necessarily support murder, nor murder themselves. This shows that although the same deed of taking a life is the same, it's context-dependent. When something is context dependent, it proves that it's not always wise to deal in absolutes. A nation with a history of violence may need to address that act before supporting capital punishment in general. That's because answering violence with violence is not always the right nor logical answer (as presented by whataboutism, which enables the very thing we condemn). Conclusion: Sharpening Your Thinking for a Just Society Philosophy equips us with the tools to think critically and have more productive conversations. By recognizing fallacies like "whataboutism" and false equivalence, we can avoid misleading arguments and reach sounder conclusions. The death penalty debate exemplifies this. Understanding the differences between state-sanctioned executions and murder helps us move beyond false equivalences and have a greater nuanced conversations regarding ethics. On the larger scale, such conversations, when recorded and distributed, influence other people's thoughts as well. As such, as a branch in philosophy, ethics hold a vast potential that could influence the life of many. Having a brighter understanding of logic in general can therefore improve that influence for the greater good. Ultimately, we have the potential to create a just society through learning from each other and from developing our moral reasoning, which stems from logic and thus, does not exist in a vacuum. This requires a thoughtful approach, and while some of you may disagree, it also requires overcoming our emotional weaknesses. Looking at the larger context, and considering long-term results, can help us understand not only the individual but also the collective importance of overcoming our sensitivities. The development of an "emotioncracy" , after all, can deter us from having a practical exchange of ideas, and thus, deter us from understanding the truth.

In order to give a proper and logical explanation of this issue, I will first define what the differences between wants and needs are. Something that is desired is not necessarily something that is needed, and something that an individual needs does not mean that they have it or even want it. So, what are the differences? A need is something that is necessary for our lives, or for something to be done or preserved. Without it, we cannot live or progress. There is no need that isn't necessary to be done or fulfilled. For example, we need food and water to survive. We also need to press a button to turn on a computer. These are different needs because they have different purposes, while the first purpose is more important than the last. However, they are still needs because they have a necessary role in the process of our actions. As such, one can make a priority out of their distinguish-able needs, depending on their vitality for their lives. Short-term and long-term also deserve to be recognized. The mastermind plans for the long-term . Wants, on the other hand, are optional. They are excessive to needs, but they express our hopes in dreams in this life. They can be replaced with something else, or they can be discarded altogether. A blind following of desire is illogical because it does not always match reality, and a blind desire is an element in impulsivity . For example, we may want to eat a snack, but we do not need to eat a snack to survive. We can simply eat a more healthy, filling, and satiating source of nutrition. This is an example of when something we want can be replaced with something we truly need. An example of the second type of desire is going to the movies. Do we truly need to go to the movies when we want to? This option can be discarded because there is nothing, I assume, which is necessary to fulfil it as a need. The need for entertainment isn't necessarily the need to go to the movies. You can save yourself money and still entertain yourself. Thinking otherwise is the same result problem, an idea I devised. Now, the question is, how can we recognize a need from a want? Does the state of really craving for something, mean it is a need because of the emotional strength we are experiencing when thinking about that said craving? Is emotional strength a strength when you lack the capacity to restrain it, AKA, the desire, in the name of reason? Just because we may feel a strong desire for something does not mean it is necessary for our lives. Hence why we may desire things and beings that are unnecessary for us and even counter-intuitive for our efforts. This is also what makes desire irrational at times. Even if we feel no desire, or even show a lack of will, or reluctance to something which we need, we need it nonetheless. Need is rational, it is conditional for something to work or be worked . It's part of logic, in fact. If C needs A to work for B to occur as a result, that is a basic logical structure. Therefore, our needs are independent of our relation towards it, while our wants are completely subjective and are non-universal experiences regarding the things we want and attach ourselves to throughout our lives. Needs do not "care" what we feel towards them. Desires are far more flexible in comparison. After all of this has been clarified, another important question is, can a desire convert itself into a need? Can the unnecessary turn into the necessary ? If so, then what are the causes for such a thing to convert? Let's have an example with addictions: A person wants to experience smoking , and of course no one actually needs to smoke. After that person smokes again and again, he or she becomes addicted and thus dependent on smoking items. Does this mean that the person begins to need to smoke, i.e. does smoking become a necessary thing for his or her survival, like food and water? As I have already concluded, just because we may feel a strong desire for something does not mean it is necessary for our lives! Therefore, the addict may consume cigarette after cigarette repeatedly, but the addiction itself is not necessary. The unhealthy dependance does not contradict this. Unhealthy dependence is a desire behind the mask of need. It deludes itself as a need by being intensified within us. We do not exactly need to poison ourselves with cigarretes, do we? A counter-intuitive need is an oxymoron. We do not need to harm ourselves to survive... A wise person who cares about themselves would know to differentiate needs from wants regardless of the situation. And of course, regardless of what he or she feels. On the other hand, just as a note, the process of want to need may be illogical, but the opposite is possible: Needs can turn into wants. For example, a kid needs training wheels when he rides his bicycle in the initial attempts, but when he has the ability to be independent from them, he can still want them for the sake of his self-security. We may depend on things just because of the fear of being without them. Anyways, wants cannot transform into needs. Surfing the internet for leisure would never be a need by itself, eating unhealthily is never a need , and no one really needs to listen to music just for the sake of music. When approaching unnecessary activities, one should note what purpose they are meant for. That way, listening to music may be unnecessary, but concentration as a purpose is indeed necessary. Therefore, unnecessary activities-by-themselves can serve necessary purposes, thus making the said activity a necessity, even though different things can serve one's concentration. So, this can be it: People may need different things, such as communicating, reading, and actualizing themselves and their merits. One can say that the difference between the pre-materialistic era and today's era is that the needs have stayed the same, but there are different tools and activities which can be used to achieve them . Today's technology is just the same thing (the server of a necessary purpose), but simply in a different guise and form. So if you don't think you need a computer, for instance, because it's expensive, consider what necessary functions it can serve you. Work, for example. Education . Communicating with the world and so on. Still, it would be a mistake to consider comfort a need. Deem a luxury as a need and you will delude yourselves. And in my line of work, discomfort or even horror, do not disdain or intimidate me , because disdain and being intimidated is a liability, when you write philosophy.

The Directory Links: https://www.philosocom.com/post/the-rise-and-fall-of-my-education-why-it-matters-to-you https://www.philosocom.com/post/virtue-and-the-failure-of-education https://www.philosocom.com/post/13-years-an-article-against-the-education-system The Rubinshteinic Realization of the Kindergarten https://www.philosocom.com/post/thoughts-on-universal-literacy (Background music) Education as a tool Education is a tool of society. Its purpose is to repress the best as it can everything in us which is unacceptable, immature and abnormal at one hand, and praise, encourage and reward everything in ourselves, which is normally seen as a virtue and appropriate, on the other hand. It’s like that tool that I forgot its name, that is used to weed out specific components while keep other specific components, like when we drop pasta and hot water into a bowl, and get rid of the hot water and preserve the pasta. It teaches us to filter who we truly are, in the name of survival in society. Whether or not it does it properly, is another topic. A topic of competency. Education is the tool of the state. With this in mind, the main importance in the Philosophy on Education is to turn us into the next obedient and functioning units of society. Thus, we learn the history of our nations, so we would feel connected to our motherlands; we learn math, just in case we could serve in high-tech positions that shall bring pride and fortune to our states; we learn languages so we would be better exposed to the media, and so forth. Education, Happiness and Success Education does not necessarily bring happiness . It could be logically possible that people with no education whatsoever can be happier than those who are. Happiness in modern society is a threat on its high levels of consumptions, because if we are to be happy, it would be less likely that we would buy and consume many things on a regular basis, as happiness is the equivalent of satisfaction. Therefore we learn as students the importance of success , of aiming high and of having grand dreams, for we are “the next leaders of our nations”. We are discouraged to be static, and instead we are constantly encouraged to be active as much as we can (giving to the community, having a rich social life, take interest in the country’s news and status, consider higher education, etc). That is, while we learn that such things good, even if it may bring us suffering by constantly chasing after desires, and never finding satisfaction with the already existent. Basically, education is there for us to become better citizens, not better at finding life satisfying. Then, question your education system, like it deserves. Do our states wish us to be happy? I don't think they, as bodies of high authority, really care about what we feel as individuals. As long as we won't cause harm to others or to ourselves, we are left alone by them, while they expect from us to care about them and about the content that they create, from culture and media, to politics and international relationships. This is hypocrisy. This is just one logical argument that presents the possibility of society's egoism and patriotism ; they don't care specifically about us, but we are encouraged to care about them, and we are especially praised when we are proud and loving of them. Philosophy on Higher Education Higher education neither necessarily makes us happier, as this type of education can be not only very expensive (at least in most countries), but very intensive, potentially-stressful, and time-consuming. We are praised when we are to learn a degree , even though having a degree won't necessarily make us happier either, and we won't necessarily find employment in a field we have spent many years and much money to learn it. Nowadays, the primary purpose of higher education is to get better-paying jobs, even though even they may bring us much stress and take time from our private lives. Reaching a more luxurious and better-paying job won't always be possible. Even when we are to find ourselves in such applauded positions, we may need to fight for them and be in a constant state of competition against other people who could potentially be more preferred than us. Ultimately, it will be leading to us being fired, sometimes regardless of the effort we contributed to the corporation we worked at. Sure, we can learn other academic fields, which won't necessarily increase the ability of us making more money in the future , but even such courses refer us to sources that can be used regardless of said courses and without paying for them, if at all. How unfair is that, ladies and gentlemen? We could literally earn more knowledge without paying much money, by being autodidacts. Anecdote I remember a specific day when I was a student in middle school. We were asked what our ambitions were for the following year. I honestly replied that I had no ambitions and that I was satisfied with the things I currently had and experienced in life. However, even though I was a satisfied boy, I was still encouraged to think more about the question, until ultimately, I was blamed for slothfulness. "Are you serious?" I thought to myself. "Why is it such a necessity to have ambitions in life, if satisfaction has already been attained, making more ambitions unnecessary?" Critique on Excessiveness Much of the things which society applauds and encourages us to achieve will not necessarily change possible feelings of depression , melancholy, frustration, suffering, and so forth. Even a person who reaches luxurious achievements will still not necessarily be happy, regardless of the positive feedback they receive from others. Many famous actors and singers, for example, who were and are very desired and known, have sacrificed their lives to despair or are at risk of doing so, or at least may feel depression on a regular basis. Why, therefore, should we surrender ourselves to the collectively desired and attractive attributes and statuses if they are not necessarily beneficial for our well-being and the possibility of serenity? For even in the social "heaven" where we are taught to aim through education and general socialization, there may be much trouble and much struggle, despite praise. So, what is the point of reaching for this "heaven" in the first place? Conclusions In conclusion, the education system is there to filter who you are so you could fit into a society that doesn't necessarily care for your happiness. It isn't there necessarily for your own benefit, but rather for society's benefit. Whether or not you wish to cooperate with it is your own choice. Some people, despite of education, are just not suitable to be fit into conventional society, and are prone to deviate from society despite education's attempt to fit them into the conventional world. I believe people should live their lives as they see fit and suffer the consequences and/or reap the rewards of living under one's own terms. As such, whether or not the tool of education is beneficial or not is based on what is your "game of life" , AKA, depending on what you want to do in life.

Article Synopsis by Mr. C. Kingsley and Co. The article "Peace Tips: Reduce Unnecessary Suffering For Yourself" provides a comprehensive guide to reducing unnecessary suffering and promoting inner peace. Its strengths include its clarity of purpose, practical advice, integration of philosophy and practice, and emphasis on authenticity. The article's practical tips, such as cultivating calmness and moving the body, are easily implementable and valuable in self-help contexts. The blend of philosophical reflections with practical advice adds depth to the article, encouraging readers to think critically about their own lives. In conclusion, the article is a valuable resource for those seeking to reduce unnecessary suffering and find inner peace. (Background music) Part I: Cultivating Inner Peace Through Minimized Suffering A hermit is one who renounces the world of fragments that he may enjoy the world wholly and without interruption. -- Khalil Gibran My technique for finding inner peace is quite isolationist in nature. I strive to avoid any form of unnecessary pain, and learn from the lessons of suffering I've already encountered to better equip myself for the future. This way, I only experience pain when it's inevitable, becoming wiser in the process. Unnecessary suffering can be defined as one which can be avoided when working for one' hopes and dreams. Perhaps they very key that causes us to suffer is frustration. And frustration may occur when there are resistances to our desires. Should we keep our desires in check, therefore, we can reduce unnecessary suffering within us. By the same token, I actively optimize anything that is both healthy and reduces my stress levels, even if it means defying peer pressure and other societal stresses . I carve my own path in life, seeking the path of least suffering and greatest calmness. And yet, I, at least, accept suffering and exhaustion as part of being a philosopher. If I ever find myself in an activity that causes stress that serves no functionality, I take a break or withdraw completely if it's not essential for my plans. Perhaps you could do the same by learning from me? Unlocking Serenity: Practical Steps & Shifting Perspectives “Watch your thoughts, they become words; watch your words, they become actions; watch your actions, they become habits; watch your habits, they become character; watch your character, for it becomes your destiny.” -- Frank Outlaw My approach to finding inner peace emphasizes both practical tools  and shifting perspectives . Practical Steps: Cultivate Calmness: Simple daily rituals like drinking tea can promote peace of mind. As I've personally discovered, consistent practice can lead to noticeable improvements in mood and overall well-being. Being consistent is key in the accomplishment of many things overall. Move Your Body: Regular exercise releases tension and promotes a sense of well-being. Incorporate stretches throughout your day, especially if you sit for long periods, to counterbalance the physical effects and ease mental tension. Being consistent in this would also able to help you promote your mental toughness , as I wrote before. This further indicates that there is a connection between body and mind. Soothe with Sound: Find calming music that resonates with you. Listening attentively can trigger brain chemicals known to promote feelings of serenity. " Power is everything ", or energy, and that includes music. Shifting Perspectives: Rationalize Your Stress: Analyze the root of your stress. You can better do so by realizing that understanding is an active and often complex process. Often, rationalizing the source can help reduce its power and release the unnecessary burden it places on your mind. Remember, not all worries are worth dwelling on and expending our precious energy on. Question Whatever is Seen As Necessary : Be open to challenging societal norms and expectations, even if you'll be met with criticism . Romantic love, family and other popular notions, while important to some, aren't universally essential for happiness and fulfillment. That is, of course, assuming that you are interested in these values. However, you can apply this to any other value you want to attain (even less-than-popular values, like something I'd like to call " relentless altruism ", which minimizes personal happiness). Live Per Your Authenticity : Embrace alternatives that align with your values and promote your own well-being. By living authentically, you can inspire others to re-evaluate their own priorities and potentially find their own unique path to serenity. You might find that you more resonate with your life, rather than hate said life, once you're capable and willing of doing the things you want, and not others want for you. As such, many employees have a mercenary's mindset because they hate their jobs. And jobs, for many, are a necessary part of many adults' lives. Final Words Remember:  Things and experiences considered crucial by some, and even sources of stress, can often be overcome or reframed to further resonate with you individually. If they refuse to understand what is better for you, while you do, apathy can become an expression of strength. After all, you can have greater knowledge about yourself , more than anyone else. According to Head to Health : "Spending time on an activity that you enjoy can improve your mental health and wellbeing. In fact, people with hobbies may be less likely to experience stress, low mood, and depression ".   By living authentically and embodying your own ways for peace, you can inspire others to reflect on their own lives and potentially discover their own path to serenity. As such, the quest for serenity can extend from an individual pursuit to a more-collective benefit. Never underestimate the power of leading by example.

(Disclaimer: The guest posts do not necessarily align with Philosocom's manager, Mr. Tomasio Rubinshtein's beliefs, thoughts, or feelings. The point of guest posts is to allow a wide range of narratives from a wide range of people. To apply for a guest post of your own, please send your request to mrtomasio@philosocom.com ) (Mr. Leblanc's True Love Series) (Directory on Rectification and Help) Summary by Anonymous Cooperation requires us to let go of outdated beliefs and embrace new perspectives. Identifying personal issues is crucial and takes courage and humility. Developing an inner awareness can help us acknowledge our interconnectedness with others. We share a biosphere with approximately 8.2 billion people, necessitating cooperation for survival. Mr. Leblanc urges readers to consider how to coexist harmoniously within this shared environment. Each individual has a role to play in improving global situations, without the necessity of relying on large corporations or governments, which often prioritize self-interest over the global good. Finally, Mr. Leblanc encourages readers to cultivate awareness of their unique contributions and responsibilities toward fostering cooperation, while reinforcing the idea that change begins from within. (Background music) Prologue Dear readers, I did choose this topic because it does mean a lot to me; I am currently dealing with this global cooperation myself in my own existence dealing with my spouse… I have been married with my wife since 1971! I must confess that at times, it is hard to accept that the other has a different way of seeing things! So, this being said, I now realize that cooperation is a matter of more of a challenge with our own self that dealing with the other partner of our existence; this is why I am convinced that a better cooperation starts from within… As everything starts from the Inside and is ‘’handled on’’ to the Outside! In this article I will use the letter to a friend-like format and address the letter to: You! Mr or Mrs You, that means that we are all ONE ; a WE inclusive could have done the job as well! Let me know dear friend You what you think of this article and the matters discussed there-in! Thanks friend… You. The Letter-Article Dear You... Cooperation is not an easy concept to deal with... we are sort of asked to die on our old beliefs and accept new ways of seeing. For doing so, everything has to be worked at, starting by identifying the issues within! It takes courage to admit that all this time we had the old way of seeing things that was wrong; admitting such a fact takes some humility and a capacity to verify within if this can be a good thing for our future relation with the other… As strange as it sounds, it seems that enabling this sensitivity to the reality of the inside of self can help accept that others are part of us! When we consider that we live in the same biosphere and use the same air, the same water and the same basic earthly material stuff to feed ourselves; we are constantly replacing dead cells and changing air, replacing water, etc. And now, if we multiply by the number of human beings at this present time, we get something that will soon reach 8.2 billions human beings… Thus, we need a lot of air, water and food for all of us... This brings a question: how to behave when we need everyone to share and live within the same biosphere? We actually live in the same house sort of thing! And, all of this, Dear You, is for getting you to admit that there is ‘’ a must do’’ that each of us needs to accomplish in order to rectify the world situation... I personally do not think that we can rely on big companies or big government as they are too dependent on self interests and not much on other’s global interests! For instance, think of this problem as if you were ‘’a one cell within a whole human body’’; would you like each cell to rebel and work one against the other? This is exactly how it works at large in this whole affair of trying to pull the string in order to achieve personal goals without trying to cooperate! This being said, I personally think that we must use our own sense of awareness of our duty to perform as an individual that is unique and has a unique goal that is not necessarily the same as another person; this sense of knowing one-self is to be known using introspection, and, this can enable us to know exactly our role or duty that we have for this rectification of our world! (Our-made-to-do function as given by the universe incarnate). The inner world and the outer world are linked somehow via the biosphere; we are to get aware of this though, if, we want to become part of the solution of Global cooperation! And, You, you will ask me then... How do I get to know how to do my part of work of rectifying this world? I will try in this paper to get you to admit that this requires that each one of us get more in line with reaching our own inner wisdom that could guide us through what needs to be done each and every minute that we exist from there on! But how can I do that, will you ask me? Easy to explain, but hard to do, You; you will need to help your rational part to let your intuitive take more room from there on… This Lech Lecha (which is the Hebrew two words that means to go to your self, both rationally and intuitively…). When we were young, we were asked to learn with our rational, but, only very few kept the intuitive going while learning with their rational part! Now, being grown up and having left aside our intuitive for our rational, we tend to believe that this part does not exist anymore or is not required! This being said, You, we can now see that there is a good point in trying to get our intuitive part back; because with this part of us that is more connected to all the potential there is in all the world, we can be guided from within with our own inner wisdom that is appropriate to us for our ‘’made to do’’, or our existence's purpose! For me, it started with a need to know my self by using Numerology; but, at some point, I was sort of dragged in taking a course on the art of Hebraic letters, or calligraphy… This enabled me to contact more and more my intuitive part; it is not as good yet as it would have been if I was not brought up in a system where science and gain of knowledge was prioritized! So, essentially, if we reverse this trend and use art as a mean to be more aware of our inner world , we will be more involved in connecting with the whole of humanity eventually and consider to find what we can contribute for in rectifying this world! Intuitive knowledge is different from rational knowledge; intuitive is like getting access to a whole concept and idea without the use of our memory or previous learnings… The rational part is useful to keep as a team mate while getting more and more intuitive… Conclusion If you agree with me that there is a must in Global cooperation, Then You, you could find your own unique way of enabling your enhanced awareness and get access to your own unique wisdom that is there within you in order to contribute to the whole world rectification. If everyone does that, the whole body of humanhood will behave as one healthy body that is reliable and ready for the next day by day behaviour that will correct a bit each day the whole world situation at large! You will feel more in line with Who You are, You! You will then be able to behave properly with your surroundings... It will not happen overnight, but, at some point we need to start working on it, and, NOW IS THE TIME TO START WITH AND FROM YOU, You! Regards, Roland

(Subcategory on Flaws) (Philosocom's subcategory on religion) (Directory on Rectification and Help) Article Summary by Mr. Roland Leblanc In this article with the title : The Indefinite Flaw – The Philosophy of Tikkun Olam, Mr. Tomasio Rubinshtein is explaining to us the concept of Tikkun Olam… Or in other words, it partially answers the question of: What and for what we are here for in this world? In essence, it is like if we were as each human being a small cell that is part of a bigger body ; each cell contributing to the health and maintenance of the whole body that we are… If each cell acts correctly as per thein unique functions within the body, the body is fine and in good shape… We are here facing this very deep and serious matter that is : What and Who? Are we not here for fixing this world? In this article Mr. Rubinshtein is getting us to realize that maybe… each of us has his or her share of the work to perform in order to implement or get this world better? (Background music) Tikkun Olam Faith, Philosophy, and My Quest for Meaning Throughout my ventures across the online world, I have discovered many types of people and their philosophies, as part of my overall quest for relevance and for contribution to the world. I have studied not only reality but fiction as well, as some of you might already know. However, none of my findings have revealed a specific term that exists in my own local religion: " Tikkun ". The word "Tikkun" is in Hebrew, and the English counterpart I was able to find, is "Correction". Surprisingly, at least to me, it is grimmer than it may seem to the naked eye, and after inquiring more info about this concept, I believe I better understand why Nietzsche, who despised Christian and Jewish values, has developed his own theory of the " Overman ". Of course, I will explain it all in this article. A Philosophical Exploration of "Tikkun" and its Implications I don't know about Islam as much, but it seems that Judaism and Christianity share a lot of similarities when it comes to their philosophies on this world. Both of these religions seem to see this current "World", or reincarnation of life, to be but a "platform" for the next "World". Both of them share the views of Heaven and Hell, with this reality being merely a test, to see how moral you will be, according to them, of course. Some video games are exactly like this when they include alternative endings. I know some of you may struggle with this esoteric field, but by that I simply mean that your freedom of choice, both in life and in some of these games, have a consequence over your life's and gameplay's conclusion. Even if you are not aware of it, your actions have a greater influence than you might think initially, and as a result, at least according to Judeo-Christian philosophies, it will affect your afterlife. Such games actually have this as an obvious feature, in a form of a "morality meter". The more morally-just actions you will do, the better you might be in the end, and the more "corrupt" or "evil" you'll be... Well, that depends on the game, but I digress. The premise of "Tikkun" is simple: You are here, in your current reincarnation, because there is something you must overcome. Allegedly, your soul's ultimate place of rest is what we call "heaven", which was arguably originated from the Hebrew word, "Eden", and in Hebrew we call heaven "Gan Eden" or "The Garden of Heaven". Overcoming that thing is key for you to do your part in repairing the world's current flawed state, to be less flawed. Anyways, we are all here, according to this ancient philosophy, because we have certain problems, that we can deem them as " antagonists ", which prevent us from gaining access to heaven. As long as this "Correction" or "Tikkun" is in your way, you are bound to have infinite reincarnations on this "World" (not necessarily Planet Earth), until your issue shall be resolved. That is, at least, what I have managed to understand from talking with certain people. If I am not mistaken, Christianity is more severe when it comes to this transition to several "Worlds" or "Realms". Contrary to Judaism, Christianity is a missionary religion . In other words, it seeks to convert as many people as possible into believing in Christ, in order to save them from eternal damnation in Hell, which is for some reason the opposite of Heaven. As of now I am not as aware about "hell" when it comes to the topic of this article, so I apologize. The Enigma of Correction: A Philosophical Inquiry into Judaism's Path to Heaven Among Judaism's intriguing concepts lie a path to spiritual refinement and, ultimately, "Heaven." While it's true that Judaism emphasizes lineage and cultural continuity, it's important to acknowledge that it is not an entirely closed system. Conversion, though not actively encouraged, is available to individuals with a genuine desire to embrace Jewish life and teachings, through a complex series of ceremonies. Those within Judaism, who stay faithless, may suffer being regarded Jews despite not seeing themselves as such. But what exactly is this "correction" we strive for, which Jews may claim that we're in this world for? Unlike the clear antagonists in video games, the obstacles on this path are often shrouded in ambiguity. Is it about conquering specific challenges? Embracing ethical living? Perhaps it's a lifelong pursuit of knowledge and understanding, as the Roman poet Horace urged, "Dare to know!" Jewish teachings offer various interpretations of "correction," encouraging each individual to grapple with this question and discover their own unique path. Essentially, it is about "repairing the world" . However, advocating for knowledge should not diminish the role of faith in Judaism. Faith, alongside reason and study, illuminates the path towards "Heaven", which is this world . It means, essentially, that our souls are that of workers who go in and out of the physical dimension of this reality, and return to it once more in bodies -- all in the name of repairing it towards a more ideal state of being. While acknowledging my own agnostic stance , I recognize that within the Jewish framework, faith and knowledge intertwine, offering complementary pathways to understanding the world and our place within it. This approach is also known as synthesis , where we extract different viewpoints and rebuild their components in the name of the truth. This is also why I view the concepts of souls as metaphors. Ultimately, this enigmatic journey of "correction" invites continuous exploration and introspection. There may be no clear map or predetermined ending, but the very act of seeking, questioning, and grappling with these profound concepts enriches our lives and deepens our understanding of ourselves and the universe we are in. Challenging the "Game of Life" and Reshaping My Narrative But remember! If we have such a "Tikkun" within our lifetimes, it means that our existence is, by default, flawed. In Hebrew, "Tikkun" also means "fixing", which implies that our "soul" is broken, and that it needs to be "fixed", in order for us to move to the next "level" of the "game" that is this existence. Likewise, I have no idea how it is possible to detect such abstract things in practice. But! I think I have already figured out my own obstacle in the way! Quite obvious, you see. A normal man would just move on with his life and submit to his own, current insignificance. My Tikkun was to live in serenity. But I refuse, for I want power to fulfil my ambitions. I have no idea what will happen after my death, but it will be interesting to see, what lies ahead, depending on my actions, in this life! Nietzsche said: " Overcome good and evil ", and hence why his Overman is above morality and above thinking about afterlives. However! How can one know if it is possible to transcend morality, if morality is possibly a system for you to "unlock" alternative endings? Why settle for this life, when more might come ahead? "Break" your so-called "soul-contract" if you dare. Endure enough pain and resistance against the defeatist philosophy of determinism would be easier. Do so not in the name of evil but in the name of shaping your life in accordance to your deepest ambitions. Do so, if you got the guts, to be relentless, and challenge all who stand in your way and have no desire for you to be the best version of yourself. Either way you'll choose, you will suffer. Accept the world as a source of suffering, and you will suffer far less. And at times, like accepting a vaccine that works, it can pay off. Bonus: Correlations With the Computer Simulation Theory If simulation theory is correct, then are we the simulated beings generated within, or are the players robbed of memory WHILE existing within the simulation? Is this ignorance part of the design of it all? What if upon death here we awaken finally free of the simulation? Surely this is not meant for entertainment , with so much suffering in this strange existence? -- John Duran It often feels like good people suffer the most. The more morally aware you are, the more the world's injustices and cruelties weigh on you. I've always felt this deeply, even as a child. It is why I bothered honing my spirit in ruthless ascetic training. I remember crying at the thought of joining the military and having to kill. This aversion to violence led me to a life of solitude , especially in a country where military service is compulsory. My strong moral compass actually prevented me from being recruited, as the army perceived my solitary nature as a potential liability. Ironically, I survived a war by my ethical isolation , choosing instead to help others believe in themselves. This brings me to a key concept in Jewish philosophy: the idea that we are souls who descend to Earth to help rectify and perfect the world. It's like the "Men in Black" movies, where we are stripped of our memories and sent on a mission. In this view, there's no heaven or hell, just a cycle of reincarnation where we strive to bring the world closer to paradise. The more orthodox Jewish perspectives emphasize the sanctity of life and reject violence, aligning with the idea that we should be working to improve the world, not destroy it. This concept resonates with the simulation theory, where we are caught in a loop, continually reincarnating to fix and improve this simulated reality. It's a never-ending task , but as we fix the world, we also fix ourselves. Each soul is seen as a world of its own, interconnected with everything else. So, by helping others, we ultimately help ourselves. This simulation is designed to test our souls, and the purest hearts often suffer the most. Yet, through this suffering, we grow stronger and more resilient. Those who use their own self-honesty and virtue to be strong, endure the most in a world marked by dystopia! To those who are strong... we must never give up on our mission to fix this world! And if to give up, then to give up on weakness!

(Disclaimer: The guest posts do not necessarily align with Philosocom's manager, Mr. Tomasio Rubinshtein's beliefs, thoughts, or feelings. The point of guest posts is to allow a wide range of narratives from a wide range of people. To apply for a guest post of your own, please send your request to mrtomasio@philosocom.com )   Article Summary by Mr. C. Kingsley and Co. This article uses the art of sword-making from Toledo, Spain, as a metaphor for refining the human spirit to affect positive change in the world. Toledo's master swordsmiths created legendary swords, known for their strength, flexibility, and resilience through a meticulous process of heating, folding, and tempering metal. Similarly, the human spirit is forged and strengthened through adversity , self-discipline, and the ongoing process of self-reflection and growth. The article outlines several key philosophical teachings — including Rubinshteinic Philosophy , the Enduring Pillar, t he Philosophy of Tikkun Olam , and the Swordsman Archetype — to guide this personal transformation. It emphasizes the importance of resilience, moral clarity, and the commitment to a higher purpose. Just as the swords of Toledo were crafted for honor and justice, the human spirit must be refined to serve as a force for healing, justice, and compassion in a broken world. Ultimately, the article calls for individuals to become "swordsmen of the spirit," who channel their strength not for harm but to protect, empower, and rectify both themselves and the world around them... (Philosocom Directory on Heroism) (Philosocom's John Igwe and Co. Articles) (Philosocom's Subcategory on Military and Combat) (Directory on Rectification and Help) (Background music) Introduction: The Forge of Toledo and the Human Spirit Throughout the winding course of human history, a select few cities have achieved legendary status for their unique contributions to civilization. Toledo, Spain, is one such city. Revered for its cultural heritage , religious diversity, and architectural marvels, Toledo's most enduring legacy is its mastery in the art of sword-making... During the Middle Ages and beyond, the city emerged as the greatest sword-making center in the world. The swordsmiths of Toledo achieved unparalleled craftsmanship , creating blades known not only for their beauty but for their extraordinary strength, flexibility, and durability. This mastery gave birth to the legendary Espada El Toledo — swords that became synonymous with excellence and power. The creation of these swords was not merely a matter of technical skill; it was an art form that drew upon deep traditions of metallurgy, intuition , and an intimate understanding of balance. Each Toledo blade was forged through a meticulous process of heating, folding, and tempering — a process that required patience, precision, and perseverance. These swords were not just weapons; they were symbols of honor, courage, and the relentless pursuit of perfection. The Spirit and the Sword To view the human spirit as a sword is to recognize the potential within each of us to achieve greatness through a similar process of forging and tempering. Our character, like the iron used by Toledo's smiths, is shaped and refined by the fires of experience, adversity, and self-discipline. In our journey to become the finest versions of ourselves , we are called to cultivate the qualities that made the Toledo swords so legendary: strength, resilience, and a commitment to moral purpose. Part I: The Technique of Tempering: Forging a Resilient Spirit To understand how to forge the human spirit, we must first understand the meticulous craftsmanship of Toledo's sword-making tradition. The swords produced in Toledo were legendary not only because of the quality of the steel but because of the unique methods used to craft them. The iron was heated to high temperatures and then hammered, folded, and cooled repeatedly. This process, known as "tempering," was essential to the creation of a blade that was both incredibly strong and flexible. The act of folding the steel multiple times removed impurities and allowed for a more uniform structure, resulting in a blade that could bend without breaking, absorb shock, and maintain a razor-sharp edge. In the "Iron Way -- A Poem of The Enduring Pillar," the notion of the "Enduring Pillar" serves as a powerful metaphor for this tempering process. Just as the swordsmiths of Toledo folded the steel to create a balanced and resilient blade, we too must fold our experiences, emotions, and trials into a cohesive whole that can withstand the pressures of life without shattering. This is the art of resilience — the ability to endure hardship, adapt to change, and remain unyielding in the face of adversity. The human spirit, much like the Toledo sword, is strengthened through a process of deliberate and often painful refinement. In this context, resilience is not simply a matter of enduring suffering; it is about actively engaging with the challenges we face, learning from them, and emerging stronger. This aligns with the philosophy of Rubinshteinic Thought, which emphasizes the "Symbol of the Standing Pillar" as a representation of individuals who stand firm in their convictions while remaining adaptable and open to growth. The standing pillar, like the Toledo sword, is both sturdy and flexible, unyielding in its commitment to truth yet capable of bending to accommodate the complexities of life. Adversity, much like the intense heat of a forge, is a necessary element in the tempering of both steel and spirit. The swords of Toledo were forged in fires that reached temperatures high enough to melt impurities, allowing the purest elements of the metal to bond and strengthen. Similarly, the human spirit is tested and purified in the fires of life's hardships. It is through suffering and struggle that we confront our weaknesses and discover our true strengths. In the journey of self-forging, we are often brought face-to-face with our fears , insecurities, and limitations. These are the "impurities" that must be melted away if we are to become the best versions of ourselves. Just as the Toledo swordsmiths meticulously controlled the temperature and timing of each step in the forging process, we must learn to regulate our responses to adversity. This requires a balance between pushing ourselves beyond our comfort zones and knowing when to step back, reflect, and regroup. The concept of the "Indefinite Flaw," as explored in "The Philosophy of 'Tikkun Olam," is particularly relevant here. Tikkun, or rectification, involves recognizing and addressing the flaws within ourselves and our world. It is an ongoing process that requires us to confront our shadows, accept our imperfections, and strive for continuous improvement. This is not a process of becoming perfect, but of becoming whole — integrating all parts of ourselves, both light and dark , into a cohesive and purposeful identity. The Folding of Experience: Integrating Lessons and Building Strength The swordsmiths of Toledo understood that strength is not achieved through rigidity, but through the careful folding and layering of metal to create a balanced and unified blade. In the same way, we must learn to fold our experiences into a coherent narrative that gives our lives meaning and direction. Every challenge we face, every failure we endure , every joy we experience, becomes a layer in the construction of our character. To fold our experiences is to integrate them, to draw lessons from them, and to use them as building blocks for growth. This process requires a deep commitment to self-reflection and introspection. It involves asking difficult questions.... What did this experience teach me about myself? How did it shape my values and beliefs? How can I use this knowledge to become a better person? In "The Capacity of Human Emotion — How To Be a Relentless Altruist," we are reminded that our emotional responses to life's challenges are not weaknesses to be suppressed but sources of strength to be harnessed. Emotions, like the molten metal in a forge, can be channeled and shaped into something powerful and constructive. To become a relentless altruist is to recognize that our capacity for empathy, compassion, and love is not a weakness, but a weapon against the forces of injustice, cruelty, and indifference in the world. Part II: Quenching in Purpose: Cooling the Blade with Meaning and Intention After the metal has been heated and folded, the final step in forging a Toledo sword is quenching — plunging the hot blade into water or oil to cool it rapidly. This process locks in the blade’s structure, giving it its final hardness and resilience. Quenching is not merely a cooling phase; it is an act of commitment, solidifying the changes that have been made and ensuring that the sword will hold its edge in battle. For the human spirit, quenching represents the moment of commitment to a higher purpose. It is the decision to align our lives with our deepest values and to pursue a path of meaning and intention. Without this sense of purpose, our strength and resilience remain unfocused, our potential unrealized. To quench the spirit is to find a cause that ignites our passion, that gives our struggles context, and that transforms our suffering into a source of power. In the "Defining Wisdom — The Swordsman Archetype," the swordsman is depicted as someone who has made this commitment, who has chosen to wield their strength in the service of a higher cause. The swordsman does not fight for the sake of fighting; they fight to protect, to defend, to uphold justice and truth. To embody this archetype is to recognize that true power lies not in domination, but in the ability to make a meaningful impact on the world. The Moral Usage of the Sword: A Call to Altruistic Action Once forged, tempered, and quenched, the sword is ready for battle. Yet... here lies the critical question: How will it be used? The Toledo swords were renowned not only for their craftsmanship but also for their intended purpose. In the hands of knights, warriors, and defenders, they were symbols of honor, justice, and protection. However, like any weapon, they could also be wielded for harm, for conquest, or for oppression. This duality is inherent in the metaphor of the human spirit as a sword. Strength, once cultivated, must be directed toward a moral end. The highest form of strength is one that is channeled toward the betterment of others. The sword of the spirit, therefore, should not be used to pierce the hearts of people with malice , cruelty, or ego, but to slice through the chains of suffering, injustice, and immorality that bind them. The Philosophy of Tikkun: Repairing the World with Compassion In Jewish thought, the concept of "Tikkun Olam" — repairing the world — provides a moral framework for the use of personal and collective strength. This philosophy teaches that the world is fundamentally broken, marred by suffering, injustice, and moral flaws. However, it also teaches that we have a responsibility to mend these fractures, to bring healing and restoration wherever we can. The metaphor of the sword aligns perfectly with this philosophy. A sword can cut and injure, but it can also sever chains, clear paths, and defend the vulnerable. To wield the sword of the spirit is to take up the cause of Tikkun, to commit oneself to the hard work of healing the world. This requires courage, empathy, and a deep sense of moral clarity. It demands that we recognize our own flaws and work to rectify them, just as we strive to rectify the flaws we see in the world around us. Altruism as Strength: The True Purpose of Power Altruism is often misunderstood as a passive or even naïve approach to life. However, true altruism requires immense strength, resilience, and fortitude. It is not about self-sacrifice to the point of martyrdom , but about recognizing the interconnectedness of all human beings and understanding that our own well-being is intrinsically tied to the well-being of others. To be an altruist is... To wield one's strength in service of others. To use one's sword to cut through the barriers that divide us. To challenge the injustices that oppress us, And to defend the rights and dignity of all. This is the moral usage of the sword of the spirit... Not to harm, but to heal. Not to conquer, but to liberate. Not to dominate, but to empower. The Swordsman as a Moral Warrior: Standing for Justice and Truth The archetype of the swordsman, is not merely a warrior but a guardian of justice, truth, and integrity. The swordsman fights not for glory or personal gain but for the ideals that they hold dear. To embody this archetype is to be a warrior of the spirit, someone who uses their strength to uphold what is right and to challenge what is wrong. This is the essence of moral strength: the ability to stand up for one's values, even when it is difficult, even when it comes at great personal cost. The swordsman understands that... True power does not lie in the ability to inflict harm but in the ability to protect, to nurture, and to build a better world. To wield the sword of the spirit is to embrace this path of moral courage. To fight for what is right, and to strive for a world that reflects our highest ideals. Part III: Becoming the Swordsman: The Archetype of Wisdom and Courage To become a true swordsman of the spirit is to... Embark on a journey of self-discovery, growth, and moral awakening. To recognize that strength is not an end in itself but a means to a greater end — the rectification of oneself and the world. The swordsman archetype represents a path of wisdom, courage, and integrity, a path that calls us to rise above our limitations and to strive for greatness in all that we do. The Path of Self-Mastery: Cultivating Discipline and Purpose The first step in becoming a swordsman of the spirit is to cultivate self-mastery. This involves developing the discipline, focus, and determination necessary to shape our character and our actions according to our highest values. As the swordsmiths of Toledo carefully controlled every aspect of the forging process, so too must we carefully manage our thoughts, emotions, and behaviors. Self-mastery is not about suppressing our impulses or denying our desires ; it is about directing them toward constructive ends. It is about recognizing that our thoughts shape our actions, and our actions shape our destiny. To master oneself is to become the architect of one's own life, to take full responsibility for one's choices, and to strive for excellence in all that we do. In this journey, we are guided by the teachings which remind us that wisdom is not merely the accumulation of knowledge, but the ability to apply that knowledge in the pursuit of good. The swordsman understands that wisdom is a dynamic process, a constant balancing act between understanding and action, reflection and decision-making. The Courage to Confront the Self: Facing Our Inner Demons The swordsman’s path is not an easy one. It requires immense courage — not just the courage to face external challenges, but the courage to confront our inner demons. We all have aspects of ourselves that we would rather ignore or deny... Our fears, Our insecurities, Our anger, Our shame. Yet, to become a true swordsman of the spirit, we must be willing to face these parts of ourselves head-on. We cannot hope to repair the world if we are unwilling to repair ourselves. Repairing the world requires... Acknowledging our flaws, Taking responsibility for our mistakes, and.. Making a conscious effort to grow and improve. To confront our inner demons is to engage in a process of deep self-examination and self-reflection. It is to ask ourselves difficult questions... What are my true motivations? Where do my fears and insecurities come from? How can I transform my weaknesses into strengths? This process requires... honesty, humility, and.. a willingness to embrace vulnerability. It is a lifelong journey, but one that is essential for anyone who wishes to wield the sword of the spirit with integrity and purpose. Part IV: Aligning with a Higher Purpose: Finding Meaning in Service The swordsman does not fight for personal glory or gain; they fight for something greater than themselves. This higher purpose provides the motivation and direction necessary to wield their strength effectively. To become a swordsman of the spirit, we must find our own higher purpose — a cause or mission that gives our lives meaning and direction. This purpose can take many forms. It may be... a commitment to social justice, a dedication to environmental conservation, a passion for education or healthcare, or... a desire to build stronger, more inclusive communities. Whatever form it takes, it must be something that ignites our passion, that resonates with our deepest values, and that compels us to act. When we align our actions with our deepest values and emotions, we tap into a source of energy and inspiration that can propel us forward even in the face of great adversity. It's the reason we get up every morning, the reason we continue to fight, even when the odds are against us. Embracing the Role of the Guardian: Protecting What is Sacred The swordsman is not just a warrior; they are a guardian — a protector of what is sacred, a defender of what is right. To embrace this role is to recognize that... We have a responsibility to use our strength to protect the vulnerable, To stand up against injustice, and.. To defend the principles that we hold dear. This requires... a deep commitment to empathy and compassion. To see the world not just through our own eyes, but through the eyes of others. It requires us to listen, to understand , and... to be willing to fight not just for our own rights, but for the rights of all. To be a guardian is to be a servant-leader , someone who uses their power to serve others, to protect the weak, and to ensure that justice prevails. Conclusion: The Sword of the Human Spirit To forge the human spirit in the manner of Toledo’s master swordsmiths is to commit oneself to a lifelong process of self-discovery, growth, and moral development. It is to recognize that our strength, like the finest swords of Toledo, is not an end in itself but a means to a greater end — the rectification of ourselves and the world. It is to understand that the true measure of strength is not in our ability to wield power, but in our ability to wield it wisely, justly, and compassionately. The sword of the human spirit, like the Espada El Toledo, is a tool of immense potential . It can be used to harm or to heal, to destroy or to build, to oppress or to liberate. The choice is ours. The moral usage of this metaphorical sword calls us to rise above our base instincts and to strive for a higher purpose. It calls us to cut through the chains of suffering, to challenge the forces of injustice, and to bring healing and restoration to a broken world. By embracing this path, we honor the legacy of Toledo’s ancient swordsmiths and the wisdom of the philosophical teachings that guide us. We become relentless altruists, guardians of justice, and warriors of the spirit. We become, in the truest sense, swordsmen of the soul — tempered by experience, strengthened by adversity, and committed to the cause of world rectification. And so, with our hearts as our forge, our experiences as our hammer, and our purpose as our quenching bath, let us take up the sword of the spirit and wield it with courage, wisdom, and compassion. For in doing so, we not only forge a better self but also contribute to the forging of a better world.

Alex Mos's Synopsis To become a socially successful adult means to be independent and self-sufficient. Grown-ups who depend on others and need help can become ashamed of being inadequate humans. Society discriminates against such people instead of supporting them. Yet, helping others can help us, too. Giving somebody emotional or moral support can be a rewarding experience, and showing empathy in our corrupted world is crucial for a better future. The best way to achieve relevancy is to make people in distress matter, give them hope, and fuel their ambition. True strength is providing strength to others when they need it for improvement. Helping one another strengthens societies and communities. Therefore, seeking and providing help shouldn't be seen as a weakness but as a power. Mr. Tomasio's pursuit of independence celebrates the human spirit and demonstrates that individuals with disabilities can lead fulfilling lives and assist others. He is grateful for the support he received, which helped him restore the physical strength needed to support people in need. Solitude creates space for introspection, growth, and self-discovery , making us tougher and less egoistic. Isolation from a noisy society allows us to identify better our values, passions, and motivations. It boosts creativity, builds inner strength, and enhances focus and productivity. Solitary discomfort and even asceticism are necessary for self-actualization. For the author, solitude helped him to develop a focus on aiding the depressed and unloved. Some aspects of comfort and joy must be sacrificed to reach more profound growth and create a lasting legacy for future generations. (Directory on Rectification and Help) (Background music) ****************************** The Orthodox Point of Growth -- How It Hinders Itself We begin life utterly reliant on others. However, as we mature, there is a powerful force bursting within many of us, which is the desire for greater self-sufficiency. Those who often fail to become more self-sufficient, might be bound to feel greater shame than those who do. That is because we connect independence with success. And those who are not as successful as society expects them to be, will have lesser confidence, and thus, will suffer more. Some might even claim that society expects people, and especially young adults, to be "perfect". And what is a "perfect", "successful" individual if not the man or woman who does not rely on the welfare of others? Of the country? Of the family? Thus, the point of growth in many people, towards greater independence, is shame. Specifically, shame of their original point. The original point of being humans who needed the help of others to grow into adults. And thus, the need of help can easily become a source of shame, even though we can never do things completely alone. And as follows, we become ashamed. Ashamed of being humans. Of not being powerful like society expects us. It will condemn us for needing help. It will make us feel bad that we are not as ideal as we expect us to be. It will treat us with ableism if we're disabled, with sexism if we're men who can't provide for our family , and with racism if we're denied power associated with people of other ethnicities. See, the odds are against many of us, and the odds have no desire to help us help them for the greater good. The lack of wanting to help others often ignores that helping others can help ourselves . Not only on the micro scale but also on the macro scale. Imagine supporting people in exchange for long-term benefit to you. Help should be done even if through egotistical means. People can prosper, and can contribute to the world, far more when they are supported. Give someone emotional support, for instance, and observe how they blossom like flowers in a garden. Observe how kind-hearted people can help those in need, when they are shown kindness themselves. See how people have faith in others when they are previously shown faith themselves. The point of growth towards greater success shouldn't be shame. No. It should stem from wanting to work towards the greater good of others, and by proxy, ourselves. When have you heard someone you care for say that they believe in you? When did someone you care for, heard from you, that you believe in them? When was the last time you were shown empathy? When was the last time you gave empathy? In a world flooded by moral depravity and corruption , these are the ethical questions we deserve asking ourselves regularly for a better future, for a better existence. People in distress are those who need to be believed in the most. Believe in them and aid them in their pain, and watch them grow and contribute to others thanks to the very strength you've gave them. In my eyes, there is no greater way for relevance , than making people convinced that they matter, and that they can do so much good for others. We can complain about society and lambast it as much as we want. True change for a better world comes within ourselves. Should we work on ourselves enough, we would be able to help others in their time of need, making them smile and understand what they're truly capable of . True strength comes not from oppression necessarily , but from the ability to provide it for others when they need it to achieve their hopes and dreams, as they work on becoming the best versions of themselves. We need to be helped, therefore, not to escape from shame, but to reach a point where we would be able to help others, too. And our own help, from the strength we lend, can help them not only help ourselves but help others. And who knows? Maybe the very chain we started will be able to help us even further, thanks to our indirect help to the original people we helped? Towards a Better Human Reality Let us foster societies and communities that rely on helping one another not because we're weak, but because we're capable of far greater strength, together. Let us become points of light to enlighten those surrounded by darkness, and watch as pain is reduced and better endured. If helping others is a form of strength, of both giving and receiving strength in the long-term, why, then, treat help as a form of weakness? We must look at the bigger picture if we want to make this world a less insufferable place to live in. The ability to navigate life's path on our own two feet is a potent force. It equips us with the unwavering confidence to confront challenges and the inner resilience to rise from setbacks. However, the path to success is often built by the pavement of countless failures. Let go of people giving up, and watch as they deter their own progress towards greatness. It is therefore very, very important to be able to witness and understand the potential of other people, for they often lack to see that extent of potential themselves. Long-term thinking can be done not only for one's own survival but for the greater good as well. Help people and help them fuel their engines, and watch as they reach into greater distances thanks to you. Become relevant by being the supplier of hope and ambition lone individuals might lack. My pursuit of independence isn't a yearning for isolation, but a celebration of the human spirit's unyielding strength. I strive to be a beacon, demonstrating that individuals with disabilities can lead rich, fulfilling lives, and not only that, but be able to help others, too, in their time of need. I regard the help I received throughout life with infinite gratitude, for without it, I wouldn't be able to lend my new-founded strength for others. I was physically handicapped for a year as a result of fatigue, and I had to do whatever I could to get out of it and not give up, because I knew what I was capable of. I knew people could use my help as well. I wanted to restore my physical strength so I would have the energy to give people the additional value they deserve to distill hope and ambition into their lives. The only reason I am not a full hermit from society is because I understand I have much to give. I don't do this out of personal pleasure. I do this because I know this world is flawed , corrupt and unfair. Just how, how can I give up on such an opportunity, to be of service to my fellow truth seekers, my fellow moral human beings, who also highlight decency as crucial? No. I mustn't be alone too much. People are suffering, people are in distress, depressed. Heartbroken, lonely. They are aching behind masks of dishonest joy. To be stronger, to help others, I did what I believe many of you need to do as well... Harness the power of solitude. I needed it and still need it to recharge. And with my newfound powers as a healthier man, given to me by the respite of peaceful, glorious solitude, I can give readers the content they deserve, and the depressed, the light they use to observe. Farther, into the future. A better future. One where the self's weaknesses are not enabled by validation . But one where the self is strong enough to contribute regardless of it. One, where the self needs to be overcome for a better humanity, and a better love of life. The Power of Solitude The power of solitude lies enables the fostering of a unique space. A space that contradicts humanity's social nature . It creates for introspection, growth, and self-discovery . With these values, and with the functions it nurtures, the self can become tougher, stronger, and eventually, less egotistical. And the less energy we invest towards the ego, the more we have to invest for others. Taking care of the ego's craving for love, for companionship, and even for true friendship, is how we ruthlessness becomes a virtue . And it's also how solitude becomes a societal asset, toward its greater improvement: Unveiling Your Inner World:  Away from the constant hum of social interaction, solitude allows you to tune into your own thoughts and feelings. It's like quieting the external noise to hear your inner voice clearly. This introspection can help you identify your values, passions, and motivations. Knowledge is a most valuable asset, and one about yourself will enable you to know how you can help others the best you realistically can. Boosting Creativity:   Solitude provides a fertile ground for creativity to flourish. Free from distractions and external influences, your mind can wander, make unexpected connections, and generate new ideas. Artists, writers, and many other creative minds often utilize solitude to tap into their creative flow. With creativity you can actualize your vision into reality, and thus provide unique services and benefits to people in otherwise-unexpected ways . Building Inner Strength:   Facing challenges and overcoming obstacles on your own builds resilience and self-reliance. Solitude can provide the space to confront your fears, work through problems independently, and develop a sense of inner strength. With greater fortitude you can endure more reality. Enduring more will allow you to help the distressed when they are in their lowest. Pain is reduced by the ability to both endure it, and support its endurance in the hearts of those who face it. E nhancing Focus and Productivity:  Without the constant social interaction and interruptions of daily life, solitude allows for focused work and deep concentration. This can be especially ben eficial for ta sks that requir e sustained attention and a high level of mental clarity. It's often lonely at the top because leaders often require to work in solitude , for the future of their vision. "As in my case, quiet contemplation can help a leader make sense of a lot of information. Sitting quietly and thinking through complex issues can often lead to breakthrough moments." -- CEO Jon Rennie of PeakDemand Inc. While social connection is crucial for human well-being, solitude offers a powerful counterpoint that can bring greater benefit for humanity by proxy. It's a time to recharge, reconnect with yourself, and cultivate the inner resources needed to thrive in the world. The world in which you want to see, by embodying your vision, in yourself and in your attitude. The Price of Growth: Necessary Solitude The path to greater independence may necessitate dedicating focused time for work and self-reflection each day. Though solitude and even asceticism might seem extreme, it's necessary on my journey to self-actualization, which for me means leaving a positive impact on the world, by being a competent philosopher. Breaking the habit of relying on others and seeking constant validation can be challenging. It might leave you in a state of deep loneliness, and even despair. However, you see, hope can often emerge from despair, should you carry the vitality of enduring it for long, and for good. For within the darkness of solitude one can better find the light within them. They can examine that light, and understand how that light can help not only them, but others as well. That was my journey in years of fatigue and depression. They say solitude is bad... But solitude, through its pain , allowed me to focus on developing my own internal compass, which helped me aiding the depressed and the unloved. How, then, can one say that solitude is completely bad? Instead, it's a trade-off. Some aspects of comfort , and even of joy , are to be sacrificed remorselessly, in the name of deeper growth and a lasting legacy. One that can be of use not only for those who are alive, but also later on, for those who have yet to be born. The rewards are worth the agony. Mr. Nathan Lasher's Feedback We as humans learn to understand by doing . How will you ever know you're helping something if you’ve never helped anyone else? It requires a degree of learning through experience. Experiencing other’s having a particular emotion can teach us how to have it as well. Emotions are learned things. A point should be that we learn from each other and we gain a feeling of what happiness is by creating it in other people’s lives . You want to feel something rather than make someone else feel it. Does this not also result in that emotion being created, even if not within ourselves? Emotion is contagious, so the best and fastest way to experience it is by making another person feel the emotion which you want to feel. Easy fix for almost all of life's problems. Take action. What good does talking about a problem do? All that does is point out the obvious. Most likely the only thing which other people are doing is talking about it as well. Figure out a way to solve it and you have an entirely new business model for yourself. Or, take it on an even more micro level and think about it like this: As you see problems, write them down and think up ways you could solve them. All problem solving is implementing solutions to things by taking action and trying to make it better. You want to see a problem fixed, don't be afraid to be the one who solves it. Action is the most important thing in life. You want to make the news. All you have to do is do something big enough. You can talk about things all day long, content creation is a very powerful thing . What people must realize is that the only way your words become reality is if you choose to let them.

(Disclaimer: The guest posts do not necessarily align with Philosocom's manager, Mr. Tomasio Rubinshtein's beliefs, thoughts, or feelings. The point of guest posts is to allow a wide range of narratives from a wide range of people. To apply for a guest post of your own, please send your request to mrtomasio@philosocom.com ) (Philosocom's Subcategory on Health) (Philosocom's C. Kingsley and Co. Articles) (Directory on Rectification and Help) Article Synopsis by Mr. John Igwe and Co. Where Philosophy Helps Most: Using Philosophy as a Way to Extend Our Lifespan" by Mr. C. Kingsley and Mr. J. Bright explores the role of various philosophical schools of thought in promoting longevity. It provides a comprehensive analysis of Stoicism, Epicureanism, Rubinshteinic Philosophy, Existentialism, and Humanism, highlighting their core principles and practical applications for longevity. The article is well-organized, with distinct sections for each philosophical school, making it easy for readers to follow the argument and understand how each philosophy can enhance lifespan and well-being. Overall, the article is an insightful and well-structured exploration of how philosophy can contribute to a longer and healthier life, bridging ancient wisdom with contemporary concerns.   (Background music) Introduction Following Mr. Tomasio's analysis... “The average person's lifespan is around 70 years . As an autistic man , I am aware that the average lifespan for individuals on the spectrum is around 50 years. This disparity is alarming and unacceptable. As someone who may already be in the second half of my life, I am driven by a profound sense of urgency to explore ways to extend my lifespan and improve the quality of life for others in similar situations. Through the lens of philosophy, we can find ethical, virtuous, and hopeful pathways to achieve this goal”. This article aims to delve into various philosophical schools of thought, including Mr. Tomasio's Rubinshteinic Philosophy , to uncover principles that can help us live longer and healthier lives. Philosophy has long served as a compass for navigating the complexities of human existence, offering insights into how we can live meaningful and fulfilling lives. Across centuries, various schools of thought have emerged, each proposing distinct approaches to achieving happiness, purpose, and resilience. In this exploration, we delve into key philosophical traditions—Stoicism, Epicureanism, Rubinshteinic Philosophy, Existentialism, and Humanism—and their potential impact on longevity and well-being.   Part I: Exploring Philosophical Schools of Thought Stoicism Historical Context and Key Figures   Stoicism was founded in Athens by Zeno of Citium around 300 BCE. It later spread throughout the Roman Empire, with notable figures such as Seneca , Epictetus, and Marcus Aurelius contributing to its development. Stoicism emerged as a response to the chaotic and often harsh realities of the ancient world, offering a framework for achieving mental clarity and emotional resilience.   Core Principles   Stoicism is built on the belief that virtue, wisdom, and self-control are paramount. The Stoics teach that we should focus on what is within our control and accept what is not. This dichotomy of control is central to Stoic practice. By recognizing the limits of our influence, we can maintain a sense of tranquility even in the face of adversity.   Stoic mindfulness involves reflecting on one’s thoughts and emotions, understanding their origins, and practicing detachment from negative feelings . This practice can be akin to modern mindfulness meditation , which has been shown to reduce stress , improve emotional regulation, and enhance overall well-being. Incorporating daily mindfulness practices can lead to improved mental health and potentially increase lifespan. Stoics like Marcus Aurelius emphasized the importance of journaling as a tool for self-reflection and personal growth. By regularly reflecting on our actions and thoughts, we can identify areas for improvement and cultivate a mindset of continuous self-improvement. This practice can enhance mental clarity, reduce stress, and promote a sense of accomplishment and purpose. Stoicism also underscores the importance of community and mutual support. Engaging in community activities and helping others can create a network of support that enhances mental and physical health. Volunteering, participating in community events, and fostering strong relationships can contribute to a longer, healthier life.   Application to Longevity   Stoic practices, such as mindfulness and emotional regulation, can have profound effects on our mental and physical health. Chronic stress is known to have deleterious effects on the body, contributing to conditions like heart disease, diabetes, and weakened immune function. By adopting Stoic principles, we can reduce stress and its harmful impacts, potentially extending our lifespan.   Stoicism also emphasizes the importance of community and mutual support. The Stoics believed that we are all interconnected and that by helping others, we also help ourselves . This sense of solidarity and cooperation can create a supportive environment that promotes overall well-being.   Epicureanism Historical Context and Key Figures   Epicureanism was founded by Epicurus in the 4th century BCE. Unlike Stoicism, which gained prominence in public life, Epicureanism often thrived in more private, garden settings where followers could gather to discuss philosophy away from the hustle and bustle of civic life. Epicurus' philosophy was revolutionary in its time for its focus on the pursuit of happiness through simple and moderate pleasures.   Core Principles   Epicureanism posits that the goal of life is to attain pleasure and avoid pain . However, this pleasure is not hedonistic or excessive; rather, it is about achieving a state of tranquility (ataraxia) and freedom from fear and bodily pain (aponia). Epicureans advocate for the cultivation of friendships , the enjoyment of simple pleasures, and the pursuit of knowledge. Epicurus advocated for a simple diet and moderate exercise, which align with modern health recommendations . A balanced diet rich in fruits, vegetables, whole grains, and lean proteins, along with regular physical activity, can prevent chronic diseases and promote longevity. Epicureanism’s emphasis on moderation helps avoid the pitfalls of overindulgence and promotes sustainable, healthy habits.   Epicureans placed high value on friendships as a source of joy and support. Building and maintaining strong social connections can improve mental health, reduce stress, and provide a sense of belonging. Social interactions and close relationships have been linked to increased lifespan and better health outcomes.   Epicureanism encourages the pursuit of intellectual and emotional contentment through learning and self-awareness. Engaging in lifelong learning, pursuing hobbies, and exploring intellectual interests can keep the mind active and engaged, promoting mental health and longevity. Application to Longevity   The Epicurean focus on moderation can lead to healthier lifestyle choices. By avoiding excess and finding joy in simplicity, we can prevent the overindulgence that often leads to health problems such as obesity, addiction, and stress-related illnesses. The emphasis on strong social connections also aligns with modern research showing that social support is crucial for mental and physical health.   Epicureanism encourages us to confront and diminish our fears, including the fear of death . By reducing anxiety about mortality, we can improve our overall mental health, contributing to a longer and more fulfilling life.   Rubinshteinic Philosophy Origins and Development   Rubinshteinic Philosophy, a modern school of thought developed by Mr. Tomasio Rubinshtein, draws inspiration from existentialism, humanism, and pragmatism. It emerged from personal experiences and reflections on the challenges and opportunities of living with autism in a world that often does not accommodate neurodiversity.   Core Principles   At the heart of Rubinshteinic Philosophy is the belief in the importance of finding personal meaning and living ethically. This can be achieved through self-reflection, setting meaningful goals, and pursuing passions. Having a strong sense of purpose has been linked to better health outcomes and increased lifespan, as it provides motivation and direction . This philosophy encourages a pragmatic approach to life's challenges, advocating for practical solutions and continuous self-improvement. It also emphasizes the significance of community engagement and mutual support. Rubinshteinic Philosophy advocates for practical solutions to life’s challenges and the importance of adaptability. Developing problem-solving skills and the ability to adapt to changing circumstances can reduce stress and improve resilience. This proactive approach can lead to healthier lifestyle choices and better overall well-being. Engaging with and contributing to the community is a key aspect of Rubinshteinic Philosophy. Volunteering, participating in community projects, and supporting local initiatives can create a sense of belonging and purpose, enhancing mental health and longevity.   Application to Longevity   By encouraging individuals to find their own sense of purpose, Rubinshteinic Philosophy can foster a deep sense of fulfillment and motivation. Having a strong sense of purpose has been linked to longer life expectancy and better health outcomes. Additionally, the emphasis on ethical living and community involvement can create a supportive environment that enhances overall well-being.   Rubinshteinic Philosophy also promotes the importance of finding practical ways to improve one's quality of life. This proactive approach can lead to healthier lifestyle choices and a greater ability to cope with life's stresses.   Existentialism Historical Context and Key Figures   Existentialism is a philosophical movement that gained prominence in the 20th century, with key figures including Jean-Paul Sartre, Simone de Beauvoir , and Søren Kierkegaard. Existentialism arose as a response to the disillusionment and existential crises brought about by modernity and the aftermath of the World Wars.   Core Principles   Existentialism focuses on the individual's experience of existence and the search for meaning in a seemingly indifferent or absurd world . It emphasizes personal freedom, responsibility, and authenticity . Existentialists argue that individuals must create their own meaning and purpose in life through their actions and choices. Existentialism’s emphasis on authenticity encourages individuals to live true to themselves, which can reduce stress and anxiety. By aligning our actions with our values and beliefs, we can achieve greater satisfaction and well-being. This authenticity can lead to a healthier, more fulfilling life. Existentialism teaches that we are responsible for our own lives and must create our own meaning. This sense of personal responsibility can be empowering, motivating us to take control of our health and make positive changes. By adopting healthy habits and making informed choices , we can improve our quality of life and potentially extend our lifespan.   Addressing existential angst and finding ways to cope with the uncertainties of life can improve mental health. Existentialism encourages us to confront and accept the inherent uncertainties of life, which can reduce anxiety and promote a sense of peace. This acceptance can lead to a more balanced and healthier life. Application to Longevity   Existentialist principles can contribute to a longer life by fostering a strong sense of personal agency and resilience. By taking responsibility for our own lives and creating our own meaning, we can develop a sense of empowerment and motivation that drives us to pursue healthier and more fulfilling lifestyles.   The existentialist emphasis on authenticity encourages individuals to live true to themselves, reducing the stress and anxiety that can come from living inauthentically. This authenticity can lead to better mental health and a greater sense of satisfaction with life, both of which are important for longevity.   Humanism Historical Context and Key Figures   Humanism is a philosophical and ethical stance that emphasizes the value and agency of human beings. It has roots in the Renaissance and the Enlightenment, with notable figures such as Erasmus , Thomas More , and later, Carl Rogers and Abraham Maslow in the field of psychology.   Core Principles   Humanism promotes the idea that humans can achieve self-actualization through reason, ethics, and justice . It values the dignity and worth of each individual and advocates for the betterment of humanity through education , empathy, and social cooperation. Humanism’s focus on empathy and social cooperation can create supportive environments that promote mental and physical health. By fostering empathy and understanding in our interactions, we can build strong, supportive communities that enhance well-being. Social support is crucial for mental health and can contribute to a longer life.   Humanism advocates for justice and equal access to resources, which can improve public health. Ensuring that everyone has access to healthcare, education, and opportunities for personal growth can lead to healthier populations. By promoting social justice, we can create societies where individuals have the resources they need to thrive.   Humanism encourages continuous personal growth and the pursuit of self-actualization. By striving to reach our full potential, we can lead more fulfilling and healthier lives. This focus on personal development can motivate us to adopt healthy habits, engage in lifelong learning, and pursue our passions.   Application to Longevity   Humanistic principles can extend our lifespan by fostering environments that promote mental and physical health. The emphasis on empathy and social cooperation can lead to stronger community ties and social support networks, which are crucial for well-being.   Humanism's focus on education and self-actualization encourages continuous personal growth and development. By striving to reach our full potential , we can lead more fulfilling and healthier lives. The commitment to justice and ethics also creates societies where individuals have access to the resources and opportunities they need to thrive.   Part II: Criticizing Harmful Philosophical Schools Nihilism Historical Context and Key Figures   Nihilism, particularly in its existential and moral forms, gained prominence in the 19th and 20th centuries with figures like Friedrich Nietzsche and Jean-Paul Sartre. It emerged as a response to the disillusionment with traditional values and the perceived meaninglessness of life.   Core Principles   Nihilism is characterized by the belief that life is without objective meaning, purpose, or intrinsic value. It often leads to a sense of despair, apathy , and disengagement from life's pursuits.   Impact on Health and Longevity   Adopting a nihilistic perspective can be detrimental to both mental and physical health. The sense of meaninglessness and despair associated with nihilism can lead to depression, anxiety, and a lack of motivation to engage in healthy behaviors. This outlook can discourage individuals from forming meaningful connections and pursuing goals, ultimately reducing their quality of life and potentially shortening their lifespan. Nihilism often arises in response to disillusionment with traditional values and the perceived meaninglessness of life. This perspective can lead to existential despair, apathy, and disengagement from life’s pursuits. The lack of meaning and purpose associated with nihilism can negatively impact mental health, leading to depression and anxiety.   To counteract the negative effects of nihilism, it is essential to find or create meaning and purpose in life . Engaging in activities that bring joy, building relationships, and pursuing passions can provide a sense of fulfillment. Adopting philosophical principles that emphasize personal meaning and ethical living can help mitigate the harmful effects of nihilism.   Hedonism Historical Context and Key Figures   Hedonism, with its roots in ancient Greek philosophy , particularly in the works of Aristippus and later, more nuanced interpretations by Epicurus, has evolved over time. Modern hedonism often emphasizes the pursuit of pleasure as the primary or sole aim of life.   Core Principles   Hedonism asserts that pleasure is the highest good and primary motivation of human life. While moderate pleasure-seeking can be beneficial, excessive indulgence in sensory pleasures can lead to unhealthy behaviors and lifestyle choices.   Impact on Health and Longevity   An excessive focus on short-term gratification, as advocated by certain interpretations of hedonism, can lead to harmful behaviors such as substance abuse, overeating, and a sedentary lifestyle. These behaviors can contribute to chronic health conditions like obesity, heart disease, and addiction, significantly reducing one's lifespan. Balancing Pleasure and Health in Hedonism   While ancient hedonism, particularly in the teachings of Aristippus, focused on the pursuit of pleasure, modern interpretations often emphasize immediate gratification. This focus on short-term pleasure can lead to unhealthy behaviors and lifestyle choices that negatively impact health and longevity. To balance the pursuit of pleasure with health, it is important to adopt a moderate approach. Engaging in activities that bring joy and fulfillment without compromising health is key. This can include enjoying hobbies, spending time with loved ones, and finding joy in everyday experiences. By focusing on long-term well-being rather than immediate gratification, we can promote a healthier and more balanced life.   Synthesis and Conclusion Based on our exploration of various philosophical schools of thought, it is evident that ethics, virtue, and hope play crucial roles in promoting a longer and healthier life. By synthesizing the strengths of Stoicism, Epicureanism, Rubinshteinic Philosophy, Existentialism, and Humanism, we can formulate a comprehensive approach to extending our lifespan and enhancing our quality of life. This synthesis emphasizes the importance of virtue, self-control, personal meaning, social support, and continuous growth.   Embrace Virtue and Self-Control: Adopt Stoic principles of emotional resilience and mindfulness to manage stress and maintain mental health. Pursue Balanced Pleasures: Follow Epicurean advice to seek moderate pleasures and build strong social connections for emotional support. Find Personal Meaning : Apply existentialist and Rubinshteinic ideas to create a sense of purpose and take proactive steps towards self-improvement. Foster Community and Justice: Uphold humanistic values to cultivate supportive environments that enhance collective well-being. By integrating these philosophies, we can create a holistic framework that not only extends our lifespan but also enriches our lives with meaning, ethical living, and hope for the future. Together, we can defy the odds and pave the way for a healthier, more fulfilling existence.

(Philosocom's Directory on Honesty and Truth) (Philosocom's Directory on Sacrifice) The spiritual/[philosophical] path.. . Not everyone chooses this journey, those of us who do, already know that it is a journey that we go through alone. It is a life journey and a dedication to deep self-knowledge, and knowledge of the cosmos on all levels. -- Mickey Eilon Critique of Optimism There is a lot of comfort in being optimistic , isn't there? To focus on the good things and ignore all the rest. Unfortunately, for those who seek the truth beyond the cover of this bias , optimism can be more of a threat than a virtue. Optimism, while an important approach to life, can bias our thinking when it makes us overestimate or underestimate reality and its implications in the name of positivity. That is when positivity can work out against you, should you choose it above realism. Why do we seek to be optimistic, after all, if not to feel good? To feel this pleasant, comforting array of feelings we associate with goodness? That, in itself, has no fault. However, when it is used to distract oneself from the truth, that is when it becomes an obstacle. It becomes an obstacle in the quest for knowledge, insight, and wisdom. We see propaganda, especially by totalitarian regimes, as immoral, misleading, and untrue . But do you know the bitter truth? That seeking "good vibes" through distraction is one of the functions such propaganda fills for its populace. All the music, all the cheering, and pride—what is it, if not a way to escape from the fact that one is starving, ill, or cold? The Toll of Mental Health When you decide to become a philosopher, AKA, a truth-seeker, you need to know that you are making a sacrifice that could also entail your very own mental health . Those who distract themselves from certain truths, while calling themselves truth-seekers, are, technically, hypocrites. The truth, by its very essence, if not rewarding, is one that hurts, and once contemplated over and over again, can slowly damage your mentality if you are not careful. It would be wise for any philosopher to understand what they are getting themselves into. Because philosophizing can be difficult not only intellectually but emotionally. You are taking an important mantle in the name of extracting insights for humanity. That is your altruistic sacrifice, should you philosophize for others, and not just for your own sake. This is why not all people like philosophers. The reason is not just because of their complex sentences and hard-to-understand texts ( I wrote a guide that can help you ). It is also because many people are afraid of being uncomfortable for long periods of time. You cannot expect to be a philosopher if you are a yes-man who wants everyone to be happy and peaceful. The philosopher isn't necessarily a people pleaser. To anyone considering adopting philosophy as a way of life, I urge you to see a psychologist or psychiatrist every once in a while. This is not to say that you are "crazy" or "insane." You need to take care of your mental health while doing something that could damage it over time. That is, unless you're strong enough to endure the truths you're seeking. The Purpose of this Sacrifice The point of that sacrifice is to make this world a better place by revealing the truth of which you study. These truths can be used to improve the world by helping people with their problems. One of the things it does is to increase the philosopher's problem-solving abilities. In addition, it helps you think more clearly and logically . These cognitive skills can help not only you but the world around you. It can make people want to become your students and deem your words relevant due to their practical potential. It is a sacrifice that can even allow you to build a powerbase , making you more relevant than otherwise. Making you know that you are needed and appreciated. However, this sacrifice comes at the cost of being more solitary. It is not only lonely at the top of powerbases but also lonely at the top of understanding. Make sure you're prepared for the contributions you'll be making in the name of the truth. Another point is that the truth is not always interesting , in a world where comforts and hedonism require no endurance, but the truth, does. Yet, is a sacrifice that can, at the same time, be regarded as a win-win situation; The quest for truth can be seen as an adventure, where you might create very original pieces that could resonate throughout the centuries, describing the very truth you're seeking. The truth may make you a creative genius, as you, excitedly, find insights that change you and transform you, as you discover never-seen-before avenues of the human mind. And like any adventure, you might meet people along your journey that you otherwise wouldn't find. The quest for truth, AKA, philosophy, can connect you back to your inner child , making you, eventually, happier than otherwise. Truth, Virtue and Madness Every day, as a philosopher, you are like carrying an egg with you. That egg is your psyche. Those who prefer the shadows to the sun, keep their eggs in the comfort of the dark. But once you take your egg out into the world, you need to make sure that it doesn't crack, or else its contents will spill out, leading to a state of no return—a state of permanent insanity. As such, the truth requires you to be strong, to be brave, to be able to embrace discomfort, and be able to endure the adversity of harsh truths. While the quest for truth is an adventure, it is often a harsh one, as the harshest truths are the hardest to accept. However, a good salvation in the struggle for truth is a truth that opposes it in the name of equity. It's also known as impartiality. It's about a truth strong enough to resist the impact of the former. Unlike others, you no longer have the privilege of distracting positivity, but you may still need it occasionally to avoid negative bias. Developing the habit of looking both ways is crucial because the truth often has a silver lining. The truth often has dualistic traits to it, AKA, traits that are both good and bad. Focusing on the good aspects of truths might prevent you from suffering the health costs of pessimism, such as depression and anxiety. Personal Reflections I made a mistake when I chose this path; not a mistake in the path itself, but in my initial premise on the matter. I thought I was going to enjoy this a lot, to discover new insights, share them with the world, and receive constant gratitude. In reality, many truths I found have scarred my mind. I don't see these mental scars as something negative, necessarily. They are ultimately proof of the burden that is my philosophership. They're proof that I tried doing something that not many people would dare trying, as the positive distraction is at times too comforting a thing to desire its abandonment. It is like the scars of an army veteran and their implications , and indeed it could be claimed that the seasoned truth-seeker can be a very scarred man or woman. They are one who sacrificed the good feelings in exchange of knowing more about existence. Those who fear the ills of contemplation, and prefer instead to distract their minds in pursuits that do not require much depth, are very bad philosopher-material. In the end, nothing is truly eternal but the void . All our efforts will be equal to none once our species are to be extinct by whatever means likely. Even with the eternity fallacy being at presence ( which I devised myself ), do you think humanity will last forever? Without the sun, which is a mortal object , we're all toast. Not only us, but anything that we have ever created and lies within the solar system. Do you think a meteor can't hit Earth? Why not? Given that planets explode left and right, technically at least one meteor can hit us at any moment, regardless of size. Nothing is set in stone, not even stone. All is prone to end. That is the harshest of all truths. And all of my Philosocom empire... Do you think it will outlast the sun? It probably won't, as any other human-made legacy. Why is it all over? It's not that it's over right now; it is all over from the very beginning. For life itself is, technically, a lost cause , for all there is, is mortal tourism that can end, even, without our own will. What we can learn from this negativity can actually be positive: To utilize our time alive as much as we can, and avoid wasting it on things we may find unworthy. Whether or not there is an afterlife, we are given one chance to live this specific life. Better, then, to live life according to our deepest desires. That could make our lives truly worth living. Thanks for reading.

(Philosocom's Subcategory on Manipulation) (Philosocom's Directory on Beauty and Art) On Physical Cover-ups -- Exploring The Functionality of Aesthetics The Flash: I want a lawyer. Lex Luthor: And I want a ponytail. Disappointment abounds. -- Smallville (Background music) For years, I've pondered the case of Buddhist monks, their heads so bare.  It's a minor detail, I know, but consider hair, makeup, piercing and even facial surgery.  They're masks, enhancements, and thus not part of your true self, but rather, artificial add-ons, as much as cybernetics in a cyberpunk world would be.  Your head isn't what you see; it's what's beneath. Your body is merely an expression of what is within. Even when that self is concealed, it has to do with what the add-ons are concealing, or masking.  Even facial hair, I argue, is a mask, although a natural one. Even (intentional) manipulation stems from a true, although hidden, desire of that self. We humans have turned concealing our true, naked selves into a form of beauty and social prestige. AI technology can now be used to read emotions from facial expressions . It's a profound tool for self-discovery, although this technology could also be used for unreasonable subordination to authoritarian bodies, even the corporate kind.   A bearded man, while still readable, hides his face, much like a COVID mask or women's makeup. When men hide their faces with hair, they appear less approachable. In a world that has a reasonable chance to become more and more Orwellian, namely due to AI technology and the further eradication of privacy, concealing ourselves will become more and more paramount to ensure our safety from governments. The same governments that give us reason to obey them due to social contracts. The societal future, in theory, is dystopian. Concealing our faces using methods that are considered legal, normal and/or natural, is how we can ensure we are left alone from those whose minds corrupt them to do evil , from their "flying monkeys", and from those who justify such acts due to "the way things are" fallacy. Cosmetics reveal our collective and individual desires. We use them for special occasions—weddings, dates—to enhance our appearance. Some may also use them to further distinguish themselves from others, which then would make certain demographics keep their distance from them. If we deem the technological aspect of cosmetics, we can then deduce that cosmetics  are useful for certain ends. Therefore, on the socio-political world, cosmetics are a way to subtly manipulate others' perception of you. Perception is a choice , but that choice is hindered by societal biases  and the lack of critical thinking. Due to influence from the world of fiction, I am certain you are aware that bald people can appear more evil than they actually are, given how many bald villains are there. Is Jeff Bezos evil only because he looks like Lex Luthor? No. Appearance is not a sign of moral alignment. Morality is expressed in action and intention, not in one's lack of hair. A cold-hearted philosopher might argue it's a collective fraud that most of us partake in just to survive in a socially-driven world. We use self-significance not only for our egos but also to not be lonely in a world that is about judgement, more than it is about understanding. Cosmetics are escapism , a way to transcend the scope of our average selves, and frame them in a way that will allow us access to a judgemental, apathetic society .  Socrates, a simple stonemason,  and Nietzsche, a sickly philosopher , prove just how irrelevant these characteristics are in philosophy. Diogenes, the homeless philosopher who urinated in public,  was no less profound a thinker. These philosophers show us how utterly disregarding philosophy is, unlike corporate and governmental politics , to who you are, your background, and to how you look. Aesthetics is pro-social. Philosophy in general is asocial, indifferent about societal standards, and sometimes outright discarding them. It stems from the fact that philosophy is lived as a lifestyle , not just communicated. It's not their masks that define philosophers,  but their honesty. Makeup is making up. It's creating, pretending. That's the literal meaning." Sidenote: I am aware I can't can't fully understand the female experience.  Perhaps makeup is more significant than I believe, to things related to self-image body perception.

(Subcategory on Book-Related Content) (Background music) Readers of Philosocom, this is an article I wrote around 2015–2017 from my first book, Hermitericum, on a concept I have developed. It could be useful to those looking to venture deeper into the original version of my philosophy, which was called back then Solitary Individualism and later changed to Rubinshteinic Individualism . Enjoy yourselves! *********** A central term in the Indie-Solitaire vocabulary is Solitarus . In order to understand the writing in the Indie-Solitaire books, it is crucial to understand initially what Solitarus means. Before I begin, there is a basic need to distinguish between 3 types of seclusion, which are: Loneliness . A state in which the individual is enslaved to their social nature , still suffers from them being alone due to this exact reason, and in contrast to the individual who enjoyed their seclusion, the first one is actually enslaved to their seclusion because they view it as a problem that needs to be eliminated, instead of accepting it as a part of human existence. Solitude . A state that the individual finds quite positive and functional in the eyes of their personal experience , but not [necessarily] in the philosophical aspect of the word. And finally, there is the state that the Indie-Solitaire ideology views as an intellectual and evolutionary ideal, which is Solitarus . Solitarus is the evolutionary step where the individual liberates themselves from the social nature and instead develops a less dependent and more autonomous nature, called The Isolating Nature . On the contrary to the social nature, which dictates that the individual engages in social recreation as a means for their survival, the isolating nature, a much rarer kind, calls the individual to seclude as much as they are available in order to ensure their intellectual survival . In contrast to existential survival, "intellectual" survival means to preserve and fulfill the higher needs of the mind (a.k.a. needs such as wisdom , knowledge, and true satisfaction ) by being alone. Solitary Individualism views the isolating nature of isolation as "superior" because it is less dependent on friends , family, and partners . Achieving the state of solitarus does not mean to alienate the social environment. The simple idea is to prosper and function in the absence of social interactions, while being self-propelled . The Indie-Solitaire is no misanthrope , but a person who aspires to their own and to have more independence and liberty through seclusion, in addition to the wish to be in harmony with the external world. Due to the increasing hatred , accusations, and alienation in today’s world, it may not be an easy task. According to a theoretical "hierarchy" of the concept of seclusion, there are three "classes" of people who are alone: 1.  The individual who may have just found themselves to be alone or does not accept seclusion (or both) is called " Initiate ", because they have just experienced the state of their loneliness. The initiate shall usually see their seclusion as something negative , since their social nature rules upon them in a way that prevents the possibility of seeing seclusion as a "good" thing. Instead, they view this concept as bad. A moralistic and dichotomous mindset, acquired by socialization , only contributes to the prevention of the concept’s positive aspect being acknowledged by the initiate. The initiate may find themselves suffering when not together with other people, and it is probable to assume they will complain about the problems created due to their solitary condition and their dependence on the social nature’s unfulfilled urges, even if they look fine in general. They are yet to overcome what needs to be overcome in order to earn intellectual, mental, and philosophical profit in the depths of seclusion, and even, as the majority of humankind, the initiate shall attempt to run from their state of being back to the comforts of social interaction and recreation for them to escape coping alone with seclusion’s void. This is only the negative aspect of this experience, where one suffers from loneliness. Thus, the non-average initiate may find themselves adjusting to their unknown seclusion and even finding pleasure and comfort they hadn’t thought of as probable in such a state. 2. After the initial experiences, the initiative shall find itself as a Solitaire Initiate , a person who views their seclusion as an action they approve of and sometimes justify. They may have yet to overcome the social nature, but in comparison to the fresh initiative, the solitaire initiate is more independent from the human urge for social interaction and knows how to cope alone when they are [alone], whether this seclusion is voluntary or inevitable for a time. They may still have a relative dependence on society regarding the higher needs of the mind (such as the need for emotional feedback, approval, attention , and love), but it does not prevent them from evaluating seclusion with acceptance. It is possible to say that "indie-solitude" may be the most balanced state since it is placed at the limit of the socially acceptable level of seclusion and does not reach seclusion in its ideological (if not religious) aspect. It's an aspect that is central to the Indie-Solitaire’s mindset as a man or woman of principles. 3. The final state of solitarus is reached when the following conditions are fulfilled: The individual can provide for their own higher needs (both emotional and intellectual) by themselves; they accept and see seclusion as an inseparable part of their lives; when they are in love with their existence (a.k.a. feeling love when alone, not necessarily to a specific person or entity ["Solitarus"]), and when they honestly see themselves as loner, hermit, or monk. Only then can they be by themselves, not only physically but also mentally and intellectually.  Only then does the solitaire-initiate become a Spiritual Solitaire . And thus the individual had overcome their social nature in the name of greater liberty. The state of "Solitarus" is the rarest of the three, while loneliness is the most common and solitude is in the middle [in rarity]. Loneliness is bitter, desperate for a major dependence upon the company of people; the solitude grants the individual the capability to adjust to being alone; the Solitarus liberates, evolves the Spiritual Solitaire into a higher state of autonomy, individuality, and seclusion. And through these values they may find a great source of meaning to their existence. It is important to remember the following: there is no solitarus without seclusion. There is no solitude without loneliness, solitarus without loneliness, and no solitude without seclusion. In order to reach the "good" it is necessary to experience the "bad", and in order to experience the "bad" it is necessary to be aware of the "good" [as a potential of enduring the bad, as endurance gives strength ]. In order to seclude, there is a need to acknowledge society as a whole, with its misery and pleasure, and in order to be a truly social person, one must be aware of seclusion's potential negativity and positivity [You cannot seclude yourself from something you don't know, you cannot understand the social nature without understanding why we escape from our solitude]. This is the harmony between the opposites. While no one can be fully existent without becoming aware of the possibility of the other. Even the greatest loner/hermit/monk may be aware of company, and even the most social person may be aware of seclusion [for we act based on the awareness of things and beings in relation to ourselves]. In order to actualize the notion of solitarus there is a need to be in harmony with the external world, a.k.a. society, if not in practice then at least in mindset [otherwise you'll be tempted to misanthropy and you won't get to experience the love of the solitarus state of being. "Solitarus" can give us the love towards general existence, and thus bring us peace]. In order to achieve that harmony, there is a need to know serenity, and to know true serenity, there is a need to seclude. The essence of solitude is to combine it with the acknowledgement of togetherness. The coexistence of the needed and the wanted , the freedom with the awareness of slavery [AKA overdependence], [and] the individual and interpersonal acknowledgement. There is also a need, however, to beware of society in this case. They may try, through preaching and persuasion, to prevent you from being in seclusion to the extent and way you wish, even if your free time allows it. They may tell you things like " it is not healthy to be alone ", "it is bad to be alone", "I care for your well-being because you are alone" . The social people, which may be the smashing majority of the world , even though they are aware of the concept of seclusion, are found in a state of pre-experience, both due to the media, and because their social prestige persuades them from being alone, even if there is no evil within it. It is important to know that in order to seclude oneself "with all of their heart", some things need to be given up, which are: the social nature, full dependence on other people’s guidance, accepted norms of belief, and at times other people. Only when the bird is set free from the warmth of its brethren can it fly freely to wherever it may wish. Just take note, that there may be no one to guide you in the darkness, and when you may find yourself extensively alone, perhaps you shall die alone as well. The Solitarus is the price of liberty, maturity, and autonomy . It is the essence of maturity in one’s mind , and the more you find yourself alone, the more you will grow old internally. Isn’t it better to stay young? Isn’t it better to be loved than to love? Isn’t it better to depend heavily on other people than to find yourself alone? I do not claim for nothing that the philosophy I offer to you is for everyone to successfully and extensively endure. There are some who are too enslaved for them to try or even decrease their level of social submission and escapism, or perhaps they never acknowledge the fact that in any relationship there is a certain level of non-liberty, limitation, and surrender. The choice to be alone is a choice of brave people who dare to say "no" to their social nature, which is a product of socialization. Even the Spiritual Solitaire may find themselves feeling alienated. Even the most popular and famous of all may find themselves alone. I doubt if there was ever a human being who did not experience negative seclusion at least once.

To Best Be Served (Poem) (Philosocom's Subcategory on Revenge) (Philosocom's Directory on Failure) (Background music) A smile, on your face, Is a vision that pleases my mind…. For I'm able, to affect humankind, For I am a master of contrasted grace! A smile, on your face, Is a fantasy that makes me burst with happiness… Because if I'm able, to prove you wrong, Then it was impractical to have been a monk! It's more than renown, It's more than relevance, It's for a possibility to have won! Piece by piece, View after view, I can, yes, make you smile, too! (World rectification, Is something he craves for a reason... Since the opportunity, Of sincerity, Can break your confident immunity! The challenge awaits, Even though one might still fail… To prove you wrong, That's how he'll prevail: By raising a smile on your face!) Why the desire, To go far higher, And leave me alone, in the dirt? I'll try to surpass you, For I can, too, Can without any love, any flirt! (A smile, on your face, Is something that he wants you to make… A sweet revenge, Is best be served, Through a recognition that's well deserved! So the challenge awaits, Even though one might still fail… To prove you wrong, That's how he'll prevail: By raising a smile on your face!) Just the chance, To jump over the fence, And fly with the ability to forget... To prove you wrong, I'll use my song, Until your words you might regret! The challenge awaits, Even though I might still fail… But to prove you wrong, That's how I'll prevail: By raising a smile on your face!

(Background music) (Philosocom Success Subcategory) I am a strong believer in the notion that our lives are our property , and (mostly) not at the control of anyone else (unless there are exceptions, such as military service, prison, or formal school ). Beyond the mandatory authorities of others, your life belongs to you and thus you have the right to manage your life in any way you see fit, in order to accomplish whatever goal you wish to achieve. That's as long as it does not violate the law , thus making you a criminal for life, forever condemning your liberties even after punishment. Anyhow, when you reach adulthood, you are technically free from any obligations, other than what you make yourself, if you are loyal to your word . I decided to pursue writing philosophy for life , because it is one of the few things that actually makes me feel satisfied, happy, even. And believe me, I tried different activities before. The attempt to pursue other activities on a regular basis has made me a sadder man than I am today. This lack of purposefulness is something I had a great difficulty of handling, and perhaps other people may share this with me. The emptiness that can found even in doing fun activities all day . Because my life belong to me, my strategy in life is to abandon anything that I believe to be logically unnecessary or a liability. Distractions that aren't not for rejuvenation purposes, in order to build up a legacy of philosophy that will create a win-win situation, are such examples. People who are there only to socialize and nothing more productive than that are also examples. I just want to work and to love . I don’t think the strategy I chose, however, fits everyone. It only fits those who are capable of spending most of their lives as modern-day monks, who rarely step out of the house, rarely have an active social life and so forth . I don’t propose this strategy as something that anyone should consider — only those, and I dare say, “strong enough” to endure long periods of solitude , while working on something they like , even until the end of their lives. This strategy, therefore, is a trade you make -- you give up on the variety of life in the name of optimal productivity in the one or few field/s that make you feel proud you exist. A sensation that is often hard to find, but is extremely valuable once attained. Work requires sacrifice, remember that. Philosophers have a sacrifice of their own to make. Even work towards a serene life takes something to be traded. The “full world” or the "full life" means little to me due to the fact it feels, at least to me, very empty. It is full of sparkles, lights and sounds, and yet it seems to be devoid of essence , of functionality that goes beyond monetary investment and entertainment. By the "full life" or "full world" I refer to: * An active social life. * A life of hedonic pursuits . * A life aimed at finding love. * A life that revolves around the idea of financial materialism . * All those combined make the "full life". These are two things that can be achieved at the comfort and safety of one’s residence, nonetheless, as long as one is satisfied enough. I call this issue "The same result problem" . You can just imagine a colourful and shiny cup that has nothing in it -- that how the larger world appears to me. It seems so vivid, and yet so hollow, like a fictional location known as New Pork City . I'd like to build an article empire in it, to make it a little less devoid of depth. I think it is a well-deserved quest for my sacrifice. Some, with legitimacy, may claim that this strategy is flawed due to the fact that the two worlds can be combined, AKA, the "full life" and the "life" one uses for optimal productivity. However, a good response can be the claim that the "full life" does, to an extant, limit our optimal productivity. It's enough to just see for yourself how many articles I wrote. In the same length of time one could have sufficed less writing, which means, the search for optimality is greatly hindered. It's one of the reasons as to why it is lonely at the top . And of course, there is the biggest enemy of all writers; one that could break the reasonably-longest of deadlines, which is the notorious Writer's Block . It could be a fact that this Block is most present when there are other distractions from one's writing, and much if not most of these distractions are found the more one is attached to the External World -- to friends, to romantic partners, and to anything that involves something bigger than yourself, AKA, than one person, even if it's purely online. This is how easily the quest for optimality in one's endeavours can be erased by too much external attachments. (Note "The external world" refers to the societal realm of reality, and not to " The World Beyond the Mind ". The societal realm is defined by intersubjectivity ) All of this concludes the motive behind the life strategy I have planned for myself—optimal abstinence in the name of optimal creation. I do not do this because I despise life or anything related to that. On the contrary, there is so much time to be spent honing my skills for you. If it is true that perfection cannot be attained, what can be achieved, however, is realistic optimality . Realistic optimality is something I'd like to call: The state of "Much", compared to "As much as possible", which isn't realistic. We should aim for the former and not for the latter, as that is both productive and reasonable (AKA realistic). And the motive itself, what is it, exactly? What is the motive for the Rubinshteinic Strategy? It is a question I try to ask myself every day, to the point it pretty much comes automatically: "Was this day a waste?" The motive is to answer negatively to this question. Nothing in the modern world makes me either more sad or afraid of the possibility that a day could have been spent better. You can claim that it is just one day, but it really isn't if you let it slip too much, like a cigarette that marks the gradual decline of your health; it becomes a week, a month, and ultimately, a large portion of your life; a portion that could have been used otherwise. The point of the Rubinshteinic Strategy to Living is to seize much opportunities as you see fit, and yield them for productive work, in order to minimize wasteful moments. The more successful you'll prove yourself to be, the more people will appreciate you and deem you relevant, thanks to your work and contributions. Bring them benefit, and they will be grateful. Should they be too ungrateful, discard them from your life if you'd like, as they might not be worthy of your time. Don't work to be a people pleaser. Work to prove that you matter as well. And to matter, you must give something away.

(Philosocom's Directory on Choice) (Philosocom's Directory on Time) Article Overview by Mr. J. Igwe and Co. "Unavoidable Events and Logic: Understanding the Unavoidable and The Logically Inevitable" is an insightful exploration of the balance between fate and choice in human existence . Mr. Tomasio distinguishes between unyielding inevitabilities and those that become unavoidable through our decisions, providing depth to the topic. This distinction encourages readers to engage in self-reflection about his own choices and the extent of their control over their lives. The article offers a fresh perspective on inevitability by separating it into two categories: unyielding inevitabilities (like death) and those that are shaped by human decisions . This nuanced categorization contributes to discussions about fate, determinism, and free will. The inclusion of personal experience, such as the philosopher's former decision to become a monk, adds a compelling layer to the discussion, making the article more relatable and accessible to readers. The article emphasizes personal empowerment and responsibility, encouraging readers to recognize their ability to shape their reality despite inevitable events they may face. It also uses logical reasoning and philosophical references, such as the Nirvana Fallacy and the Eternity Fallacy, to enhance the argument's depth. The engaging style and use of imagery create an engaging and evocative tone, making the article more enjoyable to read. In conclusion, "Unavoidable Events and Logic: Understanding the Unavoidable and The Logically Inevitable" is a compelling and thought-provoking article that successfully encourages readers to think critically about the balance between fate and choice. By integrating personal experience with philosophical inquiry, the philosopher creates a piece that is both intellectually engaging and relatable. (Background music) Introduction: The Two Faces of the Unavoidable There are two sides to the coin of unavoidable events: those that are truly inevitable, woven into the fabric of existence, and those that become unavoidable due to the choices we make (or don't make): The first category holds the unyielding inevitabilities . Death , hunger, and thirst are prime examples. From the moment we draw our first breath, the clock starts ticking towards our final moment. Not necessarily a cruel twist of fate, but a biological reality, similar to many machinery. We are mortal beings, subject to the essences of existence and to void. The force that might seem like a divine hand guiding us to our demise is simply the logical consequence of our physical limitations. The first is therefore, the inevitable possibility. The second type of unavoidable event is a bit trickier. These are situations that weren't inherently unavoidable, but become so because of the choices we navigate or the lack of options available. Perhaps we take a job that requires us to relocate or to work remotely , forcing us to leave loved ones behind. Maybe a war disrupts our carefully laid plans. These events, while impactful, are not strictly predetermined as the griefs of life. They are the result of our decisions (or the decisions of others) interacting with the world around us. They are inevitable only when the timing allows it, and therefore, they are points of no return. The key difference lies in the power of choice . In the face of death, there's little we can do, beyond delaying the inevitable by survival and by merit. However, in the face of the second category, we often have some influence. And the point of influence is to alter reality, and therefore alter our role within it, for we do not live in a vacuum. We can choose careers that offer flexibility, build strong support networks, or develop contingency plans for unforeseen circumstances like competent villains. Do not victimize yourselves when in reality you have greater power than you might realize. Part I: Choice Within the Inevitable Life presents a dichotomy: certain events are undeniably inevitable, while others become unavoidable due to the choices we navigate.... The choices we make, and the choices we don't make at all. This understanding allows us to cultivate a balanced perspective, accepting what's beyond our control while actively shaping our own path towards the life we want to have. Mr. Kaiser Basileus has theorized 3 basic levels of life's quality. There are three basic levels of living: a) Do - the life of accomplishment, actively working to make things better. b) Be - the life of experience, participating only as necessary, to enable more experience. c) Living vicariously - unable to afford meaningfully participating in other ways, seeking satisfaction through trivial means, watching movies, reading books, etc., no meaningful quality of life. Either of those are not entirely a verdict of being. Make the right choices for your future, and you can slowly alter your current reality, and live despite the inevitable. Be it death, be it an incurable disability or illness. You can grow stronger, and the stronger you get, the greater your sphere of choices would be, to endure despite the inevitable hardships of being alive. Choice's Role In Shapeing the Unforeseen -- Personal Reflections My former decision to become a monk, for instance, might have meant sacrificing a typical romantic teenagehood. And yet, my former avoidance led me to make other choices in life, like focusing more on philosophy and asceticism. You must teach yourself to enjoy the simple things in life and the pleasures that the world has to offer... Release the monk-like persona and start to savor the freedom that human existence in our time affords young people like you. If you do this, based on your experiences and deep existential insights - you will open up to a new world that will offer you wonderful things that you can later integrate with the knowledge you have accumulated in the second decade of your life. -- A shadow from the past. How fortunate was I in choosing strength over liberty and hedonism . How great was it, that I prepared for suffering , and not for joy. It made the Reaping Fatigue Era, far, far more bearable. How good it was to prove that person wrong for their positivity bias. My struggle paved the way for a self that lives either way. Thus, I greatly reduced the traumatic misfortune that is my theoretical death. I refuse to die. The Delicate Dance with Time The timing for our choices is crucial , for it plays a large role in the success of our plans. A woman may have control over her romantic relationships, but not the inevitable biological clock ticking. She will know love and children, she will know just love or no children... Or she will grow to become a loveless, skin-depraved mother. The choice is hers, based on her wisdom , under the tyranny of limited time, and/or under assisted reproduction. In such a reality, immortality deserves to be seen as mere fantasy. Maturity and the Power of Acceptance Logic dictates that our choices, positive or negative, can lead to both desirable and undesirable inevitable events.  Success can be as burdensome as failure, when you find yourself as lonely as a school outcast . Being ridiculed online due to a misunderstood action is an unfortunate example of how a good intention shoots yourself in the foot. The most mature approach lies in accepting these realities . Accepting not in defeatism. Accepting by choosing to live despite the struggle. Stand up for yourself, endure life's hardships, and strive to live a fulfilling life despite both inevitable events and the choices you make. Some inevitabilities are universal, while others are personal consequences. Handle your mistakes responsibly. The person who makes no mistakes does not usually make anything. -- William Connor Magee It's important to recognize that every situation has an explanation rooted in reason. While some may disagree, Unavoidable Events and Logic, and its depravity governs our much of our lives. By understanding the two faces of the unavoidable – fate and choice – we can embrace the agency we possess within the grand tapestry of existence. Part II: Reason in the Inevitable What is completely irrational cannot truly exist -- Another Shadow From the Past Because inevitability is a part of everyone's life, even if it is only because of death, we should not bring the inevitable closer than it already is, when we have enough room to do other things before the different points of no return. Thinking we shouldn't, because it is inevitable anyways, is known as the Nirvana Fallacy, and often times, the Eternity Fallacy. We should only bring closer inevitabilities that bring more benefit than harm. That's especially especially given the time-limited opportunities that are available to us before they end for us. As you can see, an avoidable choice can lead, upon its application, to its inevitable result. I can invite a woman to hunt a pest for me, but what if she decides to forcibly marry me? I can prevent her inevitable, shameless advances by finding a more competent exterminator instead. One that would hunt it, and not me. Consider having background checks before you hire someone. The comforting idea "everything happens for a reason" resonates with many. But what if the "reason" isn't a predetermined path or a grand plan, but the inescapable logic of existence? What if we trap ourselves by our choices? What if we're not "destined" to be love-bombed by a narcissistic leader? What if we had the choice to avoid it, if we were aware enough of what we could do? Of what we needed to do? Conclusions: Reality as Chain Reactions Between Choice and the Uncontrollable Life is a product of evitable and inevitable outcomes – some universal, others born from our choices. The universe's reason might not necessarily lie in a divine plan, but in the inescapable logic of cause and effect, where all beings partake of by being alive and by making choices as living beings Unforeseen events often feel like a predetermined path. However, each and every of our choices shapes our future. Paradoxically, even acting under determinist philosophy, can alter your future. The comfort in "everything happens for a reason" doesn't necessitate a grand plan or a higher being. It simply acknowledges the underlying logic that governs existence, with or without divinity. Our choices have consequences, and the universe itself might be a product of fundamental principles, and even forces beyond our current understanding.. .

(Philosocom Directory on Heroism) (Philosocom's Subcategory on Suikoden Content) (Subcategory on Flaws) (Subcategory on Sacrifice) (Background music) The Folly of Heroism And The Philosophy of the Hero The hero. We want to be him, for he is the most desirable character in the story. We want to be him because the hero is a powerful paladin who beats the bad guys and saves the day. With it, he gains prestige, attractiveness, and desirability. The hero is supposed to present to us an ideal version of our best selves; something to aspire to. However, in the name of good, the hero might as well be an all-powerful idiot; a blind zealot to a morality that isn't catered, nor cared for. A blind follower of everything good, and a vengeful warrior against everything that opposes it. In return, the noble hero may subvert himself or herself by a less-than-ideal world. Such noble heroes, with just one bad day, may be casted away from the very lands they have protected and saved because of flawed manipulators who may use them as scapegoats for false accusations, regarded however as true by the public's shared perception. The Case of Lazlo Lazlo was my favorite hero as a child. In fact, he is the most heroic character I may ever meet. And yet, despite his extremely forgiving attitude, those who played his game , at least some of them, hate him with a burning passion . Why would that ever be a possibility? He has done so many good things in the game, despite his controversial reputation, in the eyes of people who played the game of Suikoden IV, marked as one of the worst Suikoden games.... He sacrificed his health many times in the name of his comrades, using his parasite rune . He liberated the land that exiled him disgracefully, for a crime he didn't commit. Some of the followers he recruited, attempted to kill him, and yet he chose to recruit them nonetheless. The Price of Extreme Heroism In a way, he is the "perfect" hero. Razro/Lazlo is defined by his ability to spare those he is willing to recruit to his side. Furthermore, he remains emotionally unattached from his heroic paramilitary organization, for he already understands he deserves to spare people from getting infected with his cursed Rune, which punishes him every time he uses it . And therefore, with his behavior of great virtue, he remains lonely and physically ill. He purposefully stays aloof and a-social, rarely communicating with his many subordinates. It could serve as the reason why many of his subordinates remain in the shadows of our understanding. Despite his heroic acts, he also united many obscure outsiders under his leadership, such as criminals and pirates. He rejects the affection of 3 ladies who guard his private quarters. A mysterious woman named Millay develops a crush on him, but not much interaction is between them. Razro remains a solitary man despite being a war hero. After defeating the Kooluk Empire's southern invasion forces, he lies low, working as a mere errand boy for a king. Razro's Ultimate Redemption Nonetheless, despite his heroic deeds, the biggest, good thing he did, was to forgive the very person who has been his arch nemesis. The one who framed him for murder ; the one who betrayed their friendship and their common nation when he joined the evil Kooluk Empire. His former friend, the cowardly Snowe, can be executed by the player whenever he attempts to attack Lazlo's forces.... Lazlo, once his loyal subordinate, and knew him from childhood, ever since he was taken in as an orphan. However, in the end, their common history meant zero for Snowe, the game's archnemesis, the traitor, the backstabber. Yet, over time, one could witness Snowe's growing jealousy of the very subordinate that surpassed him greatly. The only reason many players would choose to forgive Snowe for selling their island village to the enemy, was because doing so would get the good ending of that game. The good ending is where the heroic Lazlo survives the ordeal of his cursed, life-consuming power. The only way for Razro to survive the ordeal of his parasitic, cursed rune, is to recruit a set amount of people, and to forgive Snowe. Lazlo kind of had to make very extreme acts simply to survive his magical disease, whom he used to repel many of his enemies after having no choice but to do so. For saving many people from a harsh fate, Lazlo's pain and anguish will always remain misunderstood. Liberating a Forsaking Place of Origin Snowe was the son of the lord of their home island, the village of Razril, Lord Vingerhut. A corrupt lord , he escaped Razril after Razro's forces took it away from Kooluk. Lazlo liberating the very island that forsaken him, instead of plotting revenge on it , showcases his hyper-moral nature as a hero. Very few figures would've just forgave such acts as being expelled from one's own hometown, home island, or homeland. Many others would just move from place to place like nomads, never to return. The Philosophical Teachings of Suikoden IV Lazlo is a moralist who follows a doctrine of forgiveness very radically. Using forgiveness, he survives and gains a greater powerbase of his own . Thus, for characters (and people) like Razro, it pays to do good. Suikoden IV is a game that encourages you to forgive in cases most people would not have the strength of heart to do so. It requires much strength to forgive people who were sent to kill you, like assassins, and then hire them to work for you. It requires much strength to refuse executing members of the enemy factions, such as the young Helmut , and instead choosing to spare them and get them to join you. It requires much virtue, all the while, to not be tempted to go on a pay-back rampage against the very people that decided to discard you. Overall, it is a game that teaches you that true strength always comes from within. The Highly-Limited Life of the Hero To be heroic, is to be limited to a very specific set of actions and beliefs . Please take note that this code of conduct must make you a hero. If someone is in trouble, they must help them if possible. If someone is capable of being forgiven, then they must be forgiven, for that is the right thing to do as the lawfully good  hero. When that code of conduct and honor makes you the enemy, as you follow it as religiously as the hero, you become a noble anti villain. The game's final opponent, Troy, a superior naval officer of the Kooluk Empire, is also an anti-villain. A proper hero is not just a relentless warrior who disposes the forces of evil like a one man army. A proper hero is one who is able to overcome bloodthirst and vengeance. In the name of good, for all they do in their existence, or at least try to do, is good. The double-edged sword of being such a moral paragon is that you might find yourself alone in your journey, not properly understood by the very people that follow under your banner. Conclusions In short, the hero is basically a paladin; a leading authority and champion of justice . This is a very great double-edged sword, because once you turn good, the only way out is to be morally flawed, or even evil. And evil is something that tempts. Lazlo sacrificed himself many times, to the point of being on the verge of death by his cursed, irremovable rune. Looking into his bittersweet past of heroism or glory, one might ask: Was it any good? To fatally sacrifice yourself, multiple times, so that others would survive in your stead, until the next sacrifice of yourself? Was it any good to lead to great victories against foreign oppressors while finding oneself purposefully resigning to ethical isolation? It just goes to show, that there is no exclusive correlation between morality and a well-lived life of greater health and fortune . To be good, of course, requires sacrifice in many instances. Being evil or even morally neutral, far less so. And, when you sacrifice yourself, you might leave yourself weakened, with no one to necessarily support you. Please, do not sacrifice yourself for people who might likely to forsake you. Please, do not sacrifice for those who refuse to give up on their own weakness. In the end, my lifelong role model, was, in a way, a heroic idiot. Society allowed Razro to become the best version of himself. Real life society did not allow me that, so I cannot be lawfully good as Razro, resorting instead to an anti-villainous lifestyle.

(Disclaimer: The guest posts do not necessarily align with Philosocom's manager, Mr. Tomasio Rubinshtein's beliefs, thoughts, or feelings. The point of guest posts is to allow a wide range of narratives from a wide range of people. To apply for a guest post of your own, please send your request to mrtomasio@philosocom.com )   (Philosocom's John Igwe and Co. Articles) (Philosocom's Subcategory on African Philosophy) (Philosocom's Philosophy of Environment Directory) Synopsis by Mr. Bright Joseph The article "Towards Understanding African Communalism and Western Capitalism: A Comparative Guide" by David, Peter, and Igwe offers a comprehensive analysis of these socio-economic systems. It uses comparative philosophy to explore their foundational principles, societal implications, and economic structures. African communalism, rooted in African cultural history , emphasizes collective ownership, unity, and mutual support within communities. It promotes social cohesion , consensus-based decision-making, and community-oriented ethics. However, it faces criticisms for hindering economic development and fostering ethnic conflicts. On the other hand, Western capitalism is characterized by individualism, private ownership, and market-driven economies. It promotes efficiency, innovation, and economic growth but also leads to income inequality, labor exploitation, environmental degradation , and social disparities. Capitalism's focus on short-term profits can undermine long-term sustainability and social welfare. The analysis suggests that a synthesis of both systems could offer a balanced approach. Afro-constructism, a hybrid model combining African communalism's collective values with Western capitalism's market-driven incentives, aims to foster economic development while preserving community values, promoting sustainability, and addressing socio-economic inequalities. Understanding and integrating the strengths of both systems can lead to more harmonious and resilient socio-economic structures. Recognizing the value of diverse cultural and economic paradigms can lead to a more informed and inclusive dialogue on global development. (Background Music) ********************************** Background of Study: This study aims to delve into the intricate realms of African Communalism and Western capitalism , seeking to understand and compare the foundational principles, societal implications, and economic structures inherent in both systems. By examining key cultural, historical, and economic aspects, this research intends to shed light on the unique features that define these contrasting paradigms. Through a comparative lens, the study seeks to highlight the strengths, weaknesses, and potential areas for synergy between African communalism and Western capitalism, offering insights that can contribute to a more nuanced understanding of diverse socio-economic models and structural development.   The Purpose of Comparative Analysis: Comparative Analysis is a philosophical approach that offers numerous benefits to the study of reality. It provides a comprehensive, critical, and far-reaching grounding for understanding reality, as it is the foundation of all disciplines. Comparative philosophy equips scholars with the intellectual dexterity to examine reality, deepening their knowledge and understanding of other philosophers' thoughts. This involves being meticulous, reasonable, and open-minded, exposing differences and similarities in human thought. Comparism also provides the basis for further research and appreciation of various perspectives. Comparative philosophy also provides a platform for philosophers to deepen their knowledge of reality by examining the thoughts of two or more persons. With a dialectical or analytical mindset, comparative philosophers can expand the depth of our knowledge of reality, although this approach may create or raise further challenges. For example, David Hume , despite not comparing the thoughts of John Locke and George Berkeley , was aware of the challenges faced by Locke and Berkeley in the empiricist theory of knowledge.   Comparative philosophy also rekindles the zeal for translation by scholars, as they need to study the language of the alien society in order to get their facts correct. Being bilingual or multilingual helps enrich the capacity of people to understand other societies and cultures, ensuring that researchers do not take translation for granted.   Comparative philosophy enhances the capacity of scholars to interpret and understand alien conceptual schemes, encouraging cross-cultural dialogue and communication. Different peoples and cultures have different ways of acting or behave and criteria of justification. Without the platform for dialogue provided by comparative philosophy, misunderstandings and misinterpretations would reign supreme, providing the critical tilt that is an essential condition for peaceful society.   Comparative philosophy has the capacity to enhance world peace by providing a platform for cross-cultural dialogue and mutual respect between cultures. For example, Alfred Bloom cites the example of the Chinese language where the hypothetical (conditional) is missing, resulting in a peaceful atmosphere among cultures.   Lastly, comparative analysis helps close the gap in a world that has become a theatre of crises from Africa to Europe, Asia to the Americas. By focusing on philosophy as one discipline and a way of life that exists in different cultures, comparison can help close the gap of difference and provide a free and open platform for the dance, display, and dialogue of cultures. In conclusion, comparative philosophy is essential for sifting antagonistic views and learning new things from other peoples and cultures. By engaging in philosophical comparisons, we can avoid a cabin-restricted world of strait-jacketed humanity, and distill our views to meet the needs of our historical conditions.   Comparative Analysis In This Context: The comparative analysis will navigate the intersections and disparities between African communalism and Western capitalism. It will examine how these ideologies address issues of wealth inequality, social justice, and community resilience. Specific case studies will shed light on instances where these systems either complement or clash with one another, offering insight into the complexities of their coexistence in a globalized world. Impact on Social Structures: This segment will explore how African communalism and Western capitalism influence social structures the individual, familial, and community levels. Topics include the role of extended families in communal societies versus the emphasis on nuclear families in capitalist cultures, as well as the impact on education, healthcare, and social mobility. The article will conclude by assessing the overall well-being of communities under these contrasting systems. It will consider factors such as quality of life, cultural preservation, and environmental sustainability. By analyzing indicators like happiness indices, social trust, and community resilience, we aim to provide a nuanced understanding of the holistic effects of African communalism and Western capitalism.   The Focus and Findings: In navigating the intricate dynamics of African communalism and Western capitalism, this comparative analysis aims to foster a deeper appreciation for diverse socio-economic systems. By recognizing the strengths and challenges inherent in each ideology, we can contribute to a more informed dialogue on the future of global societies, acknowledging the richness that arises from the interplay of these contrasting threads in the fabric of human civilization.   African Communalism vs. Western Capitalism The coexistence and collision of diverse socio-economic ideologies have long been a focal point for scholars and observers, seeking to unravel the complexities of human societies. Rooted in rich historical legacies and cultural networks, these systems have shaped the destinies of their respective societies in unique ways. By examining their foundational principles, socio-economic structures, and cultural impacts , we aim to foster a deeper understanding of the dynamics that underpin African communalism and Western capitalism.   However, African communalism and Western capitalism emerge as distinct threads, displaying contrasting narratives of community, wealth, and societal structures.   African Communalism: Communalism is a system that integrates communal ownership and federations of localized independent communities. It is not a new system of living , as even the apostles of Christ lived in communes . The term communalism, coined by libertarian socialist Murray Bookchin , is a theory of government where independent communities participate in a federation and practice communal ownership. This political structure was practiced in traditional African society, where families and cultural structures were founded on communal principles. Communalism promotes unity, togetherness, brotherhood, and cooperation, which are essential elements for globalization . The Concept of Communalism: Communalism is the belief that individual members of society focus on communal activities, involving individuals in the socio-political environment and working relationships. It is defined by the Africa Economic Development Institute (AEDI) as a strong allegiance limited to one's ethnic group, characterized by collective cooperation and ownership. Cultural history and values enhance collective cooperation, making the given culture peculiar. Tunde Obadina adds to this definition, the notion that communalism contains a strong identity and devotion to the interest of one's own minority or ethnic group, rather than societal as a whole. It is based on the assumption of common identity, believing that people belong to specific groups, sharing history, language, culture, and historic space. Membership is determined by criteria that define the community and afford members rights and loyalty. Polycarp Ikueobe and Aborisade Olasunkanmi argue that African communalism is a system that prioritizes the collective group over the individual in a worldwide context. African communalism is believed to be both god-made and man-made, as it cannot be culturally understood independently of its inhabitants. The basic ideology is community-identity, with the aim of producing and presenting an individual as a community and culture bearer.   D. N. Kaphagawani argues that African communalism is a state of affairs where individuals consistently pursue fundamental virtues to enhance a common or social good. This social structure pervades traditional Africa, where every member voluntarily cooperates. The origin of this lifestyle can be traced back to Africa, where elders were the only ones held to have all knowledge and wisdom.   Communal knowledge, whose subject is still the individual, arises from the needs of the common life in the community and aims to preserve the community's life, heritage, laws, customs, and traditions. Political authoritarianism emerged from these situations, leading to political leadership in traditional societies.   Heinz Kimmerle argues that traditional African societies show harmonious forms of life without class antagonism , with an ethics of mutual help and caring for each other.   The African community spirit is emphasized in Ubuntu and communalism, emphasizing the importance of the community in African thought and practice. This emphasizes the importance of mutual help, care, and sharing through dialogues. Despite issues like struggles, envy, and hatred, every member can rely on support from extended family members in times of trouble. Under communalism, the small community was the main unit of government, with every adult participating in decision-making and execution. Decision-making was a process of resolution of views among all citizens.   African socialism is found in the potential human and social resources of traditional African communalism, which derives from the village solidarity and grass-roots. Kwame Nkrumah supports this view, arguing that traditional African society is egalitarian in structure and has no class antagonism or exploitation. However, he also argues that liberalism, individualism, elitism, fascism, imperialism, colonialism, and neo-colonialism are products of bourgeois ideology. Traditional African society is not capitalistic but egalitarian and communalistic, which is not compatible with capitalism. At the heart of African communalism lies the principle of collective responsibility and shared resources. Communities thrive on cooperation, emphasizing interconnectedness over individual pursuits. This section will explore the historical roots of communalism across diverse African cultures, showcasing the strength derived from unity and mutual support. Examples from various regions will illustrate the communal approach to land ownership, decision-making, and social cohesion. Merits of African Communalism 1) The philosophy behind the African Communalism is that, it guarantees individuals’ responsibility within the communal ownership and relationship ( Olasunkanmi, 52 ). 2) The ethics of mutual help, of caring for each other is founded on communalism (Kimmerle, 4). 3) The idea of communalism implies a way of decision making which is based on consensus, found through dialogue. Here, political decisions are taken, where everybody participate and speak.  4) Democratic participation on major issues was all inclusive. This was noticed in the fact that there was freedom of expression. 5) Community spirit - meaning that there is a high estimation of the community in African thought and practice, higher than that of the individual. 6) The role and the importance of the individual person . 7) African communalism enhances internal security against any possible invasion because of the bond of unity, togetherness and close-knit. 8) The whole African society is a living network of relations almost like that between the various parts of an organism. 9) Polycarp Ikuenobe highlighted that there exists a moderately liberal African communalism that allows the individual to engage in critical reasoning and acquire rational beliefs within the normal structures that oral tradition and elders provide for the well-being of the community (online). 10) Ikuenobe uses the African saying “ it takes a village to raise a child ”, this, for him, suggests the importance of African communal belief and philosophy and the education belief and philosophy that westerners could gain from learning them. 11) He further supports his argument with a conception of personhood and the relationship between the individual and community. One that's expressed in various African cultures as dynamics that reflect legitimate and critical African modes of inquiry and representation or morality. In light of the above Ikuenobe explains that, moral thought in African cultures are reflections of communalism, and has features of rationalism, naturalism, humanism etc (online). However, in spite of the numerous merits of African communalism, some scholars have argued that this African communal lifestyle is the main obstacle to African development. Effects of African Communalism on Economic Underdevelopment in Africa There are still many reasons why Africa has a long way to go before reaching economic prosperity. One of the many reasons lies in cultural characteristics of many African societies, such as communalism. 1) The argument is that, in Africa, communalism is often praised, and recognized by many political thinkers as the main foundation of traditional society. But that in spite of this, it is one of the most important obstacles to Africa’s economic success, and as well clashes with the mobilization of labour and capital which are important factors of production that contribute to economic growth. 2) Tunde Obadina states that outsiders within the communal communities are viewed as enemies. That though these strangers are well joined into their community, they are not integrated or assimilated, no matter how long they stay (online). For such reasons, therefore, people are not inclined to do more or to stay in places where the locals have a strong sense of communalism. This is so because, they do not want to be treated as second-class citizens or denied the possibilities of integration. This lack of internal integration is a major obstacle to economic development. Etinan Local Government Area of Akwa Ibom State in Nigeria is a good example where non-indigenes are not allowed to invest in their economy. They still remain under-developed since they refuse to open up for others to come in. It has also been noted by Tunde Obadina that communalism is instrumental too much of the recent bloody ethnic conflicts between indigenes and settlers in central Nigeria, and these are people who have lived alongside each other for generations (online). Similarly, AEDI (Africa Economic Development Institute) argues that communalism creates hostility between different ethnic groups; this is attributed to lack of internal integration which ends up hindering economic development. One of the criticisms against African communalism is that formulated by V. G. Simiyu , a Kenyan political scientist. He argues that communalism in Africa is an idealization of traditional life in African communities. He speaks of the democratic myth in the African traditional societies. He thus makes it clear that hate and struggle were not unknown in these societies (online).   Western Capitalism Contrastingly, Western capitalism is grounded in individualism, private ownership, and profit-driven motives. This section will scrutinize the foundational principles of capitalism, tracing its evolution from the Industrial Revolution to the contemporary globalized era. The focus on competition , private enterprise, and market forces will be dissected, highlighting how these principles shape wealth distribution, societal hierarchies, and the pursuit of material success. Capitalism is an economic system characterized by private ownership of the means of production and the pursuit of profit. Like any economic system, it has both advantages and disadvantages.   Advantages of Capitalism   Efficiency: Capitalism tends to allocate resources efficiently as prices are determined by supply and demand in a competitive market. This encourages producers to use resources effectively to meet consumer demand.   Innovation and Technological Progress: The profit motive in capitalism incentivizes innovation and the development of new technologies. Competition among businesses drives them to seek more efficient and cost-effective methods.   Individual Freedom: Capitalism often supports individual freedom and choice. Individuals have the autonomy to make economic decisions, including what to produce, sell, and buy.   Economic Growth: Capitalism has historically been associated with economic growth. The pursuit of profit encourages investment, job creation, and the expansion of businesses, contributing to overall economic development.   Diversity of Goods and Services: Capitalism provides a wide range of goods and services to consumers due to competition in the market. This diversity allows individuals to choose from various products and services based on their preferences. Innovation and Technological Progress: The profit motive in capitalism incentivizes innovation and the development of new technologies. Competition among businesses drives them to seek more efficient and cost-effective methods. Disadvantages of Capitalism It's important to note that the impact of capitalism can vary based on the specific implementation and the regulatory framework in place. Here are some commonly discussed disadvantages of capitalism:   Income Inequality: Income inequality is the uneven distribution of income among a population, with a significant gap between the rich and the poor. It is often measured using the “ Gini coefficient ”, and causes include differences in education, skills, access to opportunities, discrimination, inheritance, and market conditions. Systemic factors like tax policies, social welfare programs, and labor market structures can also influence income distribution. Economic growth can lead to prosperity, but it may disproportionately benefit the wealthier segments, exacerbating income disparities. High income inequality can hinder social mobility, leading to increased social tension and political instability. It is a global issue, with globalization and technological advancements contributing to both increased and decreased income inequality. Addressing income inequality requires a combination of economic, social, and political interventions, including education, taxation, labor market regulations, and social safety nets. Critique: One of the most significant criticisms of capitalism is the tendency to generate significant income and wealth disparities. The gap between the rich and the poor can widen over time, leading to social and economic inequality. Exploitation: Critics argue that capitalism can lead to the exploitation of labor, especially in unregulated or under regulated markets. Workers may be subject to low wages, poor working conditions, and lack of job security . Exploitation is the unjust or unfair use of someone's labor or resources for the benefit of others, often discussed in the critique of capitalist systems. Key aspects of exploitation include unfair working conditions, low wages, power imbalances, child labor, forced labor, and unequal bargaining power.   Hard working conditions, such as long hours, low wages, and unsafe workplaces, can be a result of exploitation due to a lack of alternative employment opportunities. Low wages can also be a form of exploitation, as they do not adequately reflect the value of the labor provided. Power imbalances between employers and workers can also lead to exploitation. Child labor and forced labor, such as human trafficking , can also be a form of exploitation. Unequal bargaining power can also lead to exploitation when workers have limited bargaining power. Global exploitation can occur across borders, with workers in developing countries facing low wages and poor working conditions as they produce goods for consumption in wealthier nations. Commodification of labor can severe exploitation by treating labor as a commodity rather than a valuable human contribution, leading to dehumanization and a focus on maximizing profits. Efforts to address exploitation often involve advocating for workers' rights, implementing labor laws and regulations, promoting fair trade practices, and fostering a culture of corporate social responsibility. Organizations and activists work towards creating a more equitable and humane approach to labor that respects workers' dignity and rights. Boom and Bust Cycles Boom and bust cycles are recurring periods of economic expansion and contraction in a market-oriented economy. They are characterized by fluctuations in economic activity, employment, and overall production. The cycles are caused by changes in consumer demand, interest rates, investment and speculation, government policies, and global factors. The effects of these cycles include increased unemployment during bust cycles, inflation and deflation during booms, and business and consumer confidence levels during booms. Governments often respond to these cycles through monetary and fiscal policies, such as adjusting interest rates or implementing stimulus measures. Understanding and managing these cycles is a complex task for policymakers, and efforts to smooth their impact on individuals and businesses are areas of ongoing research and policy development. Overall, these cycles are inherent features of market economies, and efforts to manage their impact are ongoing.   Critique: Capitalist economies can experience cycles of economic booms and busts. Periods of economic growth and prosperity are often followed by recessions or depressions, leading to instability and uncertainty. Consumerism Consumerism is a social and economic order that encourages the acquisition of goods and services in increasing amounts. It is often associated with a culture that values material possessions and the belief that happiness and success can be achieved through accumulation. Consumerism has both positive and negative aspects, with positive aspects such as economic growth, innovation , and variety. However, it also has negative aspects, such as environmental impact, debt and financial stress, social inequality , and a focus on material success.   Responses to consumerism include sustainable consumption, minimalism, and conscious consumerism. Sustainable consumption promotes responsible and ethical choices, while minimalism prioritizes experiences and relationships over material possessions. Conscious consumerism encourages consumers to make informed choices, considering the social and environmental impact of their purchases. Balancing the positive aspects of consumerism with efforts to mitigate its negative impacts remains a challenge for individuals, businesses, and policymakers. Critique: Capitalism tends to promote a culture of consumerism, where individuals are encouraged to pursue material wealth and consumption. This can lead to overconsumption, environmental degradation , and a focus on short-term gratification. Monopoly Power Monopoly power is a situation where a single company dominates and controls an entire market or industry, giving it significant market power and influence. This can have negative consequences for consumers and the economy, such as higher prices, reduced quality and innovation, allocative inefficiency, limited consumer choice, and social inequity. Monopolies often emerge when there are high barriers to entry, such as high startup costs or exclusive access to resources. They also have control over prices, supply, and consumer choice, potentially leading to reduced product variety and innovation. To address monopoly power, countries often implement antitrust laws , regulatory oversight, and market liberalization. These measures aim to promote fair competition and protect consumers, while also preventing the abuse of market power. Ultimately, addressing monopoly power requires finding a balance between promoting competition and allowing companies to operate efficiently. Critique: Capitalist economies can sometimes result in the concentration of economic power in the hands of a few corporations or individuals. This can lead to monopolies or oligopolies, limiting competition and potentially harming consumers. Environmental Impact: The pursuit of profit in a capitalist system may sometimes disregard environmental concerns. The focus on economic growth and profit maximization can lead to overexploitation of natural resources and environmental degradation. Short-term Focus: Short-term focus refers to a mindset where individuals or organizations prioritize immediate gains over long-term goals. This perspective often leads to quick returns, earnings pressure, and a limited time horizon. The consequences of short-term focus include lack of strategic planning, underinvestment in innovation, risk of burnout, sustainability challenges, and missed opportunities. Balancing short-term and long-term goals is crucial for sustained success and well-being. Organizations can benefit from strategic planning that considers both short-term and long-term objectives, investing in innovation, prioritizing sustainable practices, and maintaining a healthy work-life balance. Balancing short-term and long-term considerations is essential for long-term resilience and prosperity. By incorporating a broader vision and strategic planning, individuals and organizations can achieve sustained success and well-being.   Critique: Publicly traded companies in capitalist systems often face pressure to deliver short-term profits to satisfy shareholders. This can lead to decisions that prioritize immediate financial gains over long-term sustainability. Social Services and Inequality Social services are essential in addressing and mitigating social inequality. They encompass public and private programs designed to support individuals and communities' well-being and quality of life. These services include education , healthcare, housing, social assistance programs, and legal aid. They help reduce inequalities by providing essential resources and opportunities, promoting social mobility, addressing basic needs, preventing social exclusion, and improving public health. However, challenges include unequal access, underfunding, stigma, and policy design. Efforts to address social inequality often involve expanding and improving social services, promoting policies that foster equal access to education, healthcare, housing, and economic opportunities, and ongoing evaluation and adjustments to social service programs. Addressing systemic factors that contribute to disparities is crucial for promoting equal access to these services. Critique: Critics argue that capitalism, if not properly regulated, may not adequately address social welfare needs. Access to healthcare, education, and other essential services can be uneven, contributing to social disparities.   Consequently, it is important to note that many proponents of capitalism argue that these disadvantages can be mitigated through thoughtful regulation, social policies, and ethical business practices. The balance between free-market principles and government intervention is an ongoing debate, and different countries implement capitalism with varying degrees of regulation and social safety nets.   Communal Capitalism : Towards a New understanding of Political System In the diversity of socio-economic ideologies, communalism and capitalism often stand at opposite ends of the spectrum. While each possesses unique strengths and weaknesses, envisioning a synthesis of these seemingly disparate ideologies could pave the way for a more harmonious and balanced societal structure.                      Communal capitalism, called “ Afro-constructism ” by some scholars, is a hybrid economic model that combines African Communalism and Western Capitalism. This approach aims to balance individualism, community, and the role of economic systems in shaping society by incorporating aspects of market-driven economies. It involves exploring how communal values, emphasizing collective well-being, can coexist with capitalist principles of individual initiative and market-driven incentives.   Communal capitalism holds significance for several reasons. First, it integrates the strengths of both African Communalism and Western Capitalism, potentially fostering economic development while preserving community values. This approach aims to address socio-economic inequalities by ensuring that individual success contributes to the well-being of the entire community. Second, communal capitalism promotes a more sustainable and inclusive form of economic growth by emphasizing shared responsibility and ethical business practices. This seeks to reduce negative externalities often associated with urestrained capitalism, such as environmental degradation and social inequality.   In a global context, communal capitalism offers an alternative model that respects cultural diversity while addressing pressing issues like poverty and wealth disparity. It encourages a holistic perspective on development, taking into account not just economic indicators but also the social and environmental impact of economic activities.   Communal capitalism is crucial for fostering a socio-economic system that goes beyond mere profit accumulation. It places emphasis on community welfare, fostering stronger social bonds , and encouraging ethical business practices. This includes fair labor practices, environmental sustainability, and responsible resource management. Communal capitalism also promotes inclusive development by aligning individual success with community well-being, reducing socio-economic disparities and contributing to a more balanced distribution of resources and opportunities. It encourages environmentally sustainable practices, recognizing the long-term importance of preserving the environment for the well-being of both individuals and the community. Lastly, communal capitalism respects and integrates cultural values, preserving aspects of African Communalism while adapting to the realities of a globalized, capitalist world. This allows for the coexistence of diverse cultural identities within the framework of economic activities. Communal capitalism may enhance societal resilience by fostering a sense of shared responsibility, enabling communities to better weather difficulties during economic challenges or crises. Furthermore, communal capitalism seeks to enhance overall human flourishing, including factors like education, health, and quality of life. In essence, communal capitalism represents a holistic approach to economic and social development, aiming to create a system that not only generates wealth but also contributes to the well-being of individuals, communities, and the planet.

(Background music) With so many articles written already , it should be no surprise that it would seem that I contradict myself. However, in reality, I am simply examining the same aspects from different viewpoints. For example, I wrote that peace could be a liability , while having an entire directory on peace. Another example is me writing an article on how to find purpose; while also writing an article on how the need of purpose can be a liability. What matters in philosophy is exploration . Specifically, the exploration of the same subjects at different lenses. When we examine the same issues at different lenses, we then can understand just how multifaceted reality is, and the truth, most especially. All points of view are necessarily limited. Think of driving a car in a mobius strip. Every time you take a turn, you look at the world around you from a different angle. All lenses are limited just as our very own two eyes. No point of view can encompass the entire intricacy of something. You cannot understand something completely if you choose only one lens. You cannot see the entirety of the mobius strip track if you don't dare to venture out with your car. Thus, the more lenses you add, the bigger your understanding of a subject becomes. Short people see the world from a different lens, so are tall people. Yet, both lenses are examining the same surroundings. It is unjust to cancel out the perspective of the shorter person just because they are shorter than the average individual. It is unfair to prioritize the perspective of the taller person just because their height makes them attractive. Society works in a very biased way, prioritizing the lens of those deemed privileged while canceling out the viewpoints of the underdogs of society. As much as you might invest into research, the research could be biased and could cancel out the hidden realities it doesn't address. Therefore, all conventional research deserves to be questioned, like those about neurodivergent people, but without their direct involvement. We might never know how it's like to see the lens of very tall people when we will never be tall, like we might never know how it's like to be with ADHD empirically . However, their lenses are as equally justified as yours because they just show reality from a different perspective. Thus, inclusion of different perspectives is essential to understanding the bigger puzzle that is reality. Reality is prone to conscious and unconscious subjective bias, and we are never entirely objective. However, some people change. When they change their perception changes as well. What you saw from one point at the mobius strip track is not what you necessarily see from the other half you've just been to half a minute ago. The philosopher is like a driver that drives for the sake of seeing the world for what it is, but from the abstract sphere of reality, instead of the physical. He or she examines the same area or region from different points of the road system. That is what philosophy should be when used as a tool for research.

(Background music) In 2010, I ventured out with my father to the United Kingdom, specifically, London. For him, it was a vacation. For me, it was an attempt to prove my thought experiment abroad. In 2008 I fell into depression as I realized that much of this world is an illusion we make out of it. I got to experience the world beyond the mind when I played a certain video game, and a certain level of it, and realized that what I am enjoying is not the video game but my experiences of it. Most people can't disassociate between their experiences and between the world beyond them. Ever since 2008, I've felt deep loneliness, and the Japanese emotion known as Setsunai , when I realized that my own thought experiment was right. I remember being atop of the London Eye with my father, and I saw the bigger city. It did not resonate with me, however, because I knew my experiences are separate from the world. They're not part of it. And so, I lived much of my life under isolation as a result of the thought experiment its empiric testing in London. I've been there for 3 days. These 3 days were enough to prove to me that what I am supposed to enjoy is not the world beyond the mind, but my experiences of it; But the meanings I make out of the world beyond my mental lenses. I went to London in 2010 and it was the first time I ventured out of my country of origin. As of 2025, it was the only time I traveled abroad. I always felt horribly misunderstood by most of this world. The feelings of loneliness were immense back then, before I knew the nectar of love. I visited many places in London along with my father. Buckingham Palace, the Underground Subway, Hyde Park and the bunker Churchill was in during WW2. The more I visited, the more I realized how true my thought experiment, in that video game I played. I am not supposed to enjoy the Palace; I am supposed to enjoy the meaning I make out of being there. The same with all the other places. And the London Eye was enough for me to finally understand the futility of it all. I watched the vast city and felt deep existential dread. Depression and the desire to end my own life came in 2011, where I was hospitalized and diagnosed with Asperger's Syndrome. To this very day I understand it is my responsibility to carve meaning into an objectively meaningless world, every single day. And it feels like a burden on me. This is the second time I have forsaken humanity because the vast majority of humanity just doesn't understand. They experience the world as if they experience something objective. No. Nothing is objective within the lens of our subjective experiences. Nothing. The world beyond the mind is a vastly empty one. It's only our meaning that we make that matter. Genius is a burden. Genius is a curse. The more I am aware, the sadder I get. As a result, I suffered much in this life. I seek to rectify this world because that's how I remain sane and stable. I can't work because I am a mental survivor of much existential dread that occurred ever since 2008, and been reinforced, in 2010. Being a genius is hard. Being me is hard. I just want to be a good person and help repair this world. Companionship and Philosocom are the only two things that shall ever gratify me.

(Background music) (Philosocom's Subcategory on Master Numi) (Philosocom Directory on Heroism) She did not expect me, To stay there for her. When she said that the world her had forsaken, I stayed there, my happy childhood was taken! Statically shocked, I remained, When I saw her harakiri act. Too good for this world, Too good for this world! She thwarted her own attempt because I was there. It was my greatest heroic save! To this day I still cry, Years long after her death. Still trying to recover. From two thousand and seven! A hero under amnesia I became, Back then, Tom Rubinshtein. The PTSD was too hard to bear, Yet enduring it I dare! Statically shocked, I remained, When I saw her harakiri act. Too good for this world, Too good for this world! I'll do whatever it takes to keep my inner light! And contribute and help using my site! Years have passed but I still remain, Trying to keep balanced and even. Still trying to recover. From two thousand and seven! Sometimes my existence feels like a burden, A burden on myself. I just want to keep helping this world, On my inner light's behalf. Statically shocked, I remained, When I saw her harakiri act. Too good for this world, Too good for this world! I am today Tomasio, and I lay low.... I want to live as a mysterious shadow! Walking the way of the truly good person, Her successor, her heroic grandson! Such a shock no child should endure, Serenity... I pursue!

(Background music) The length of distress and the pain doesn't mean, I cannot live happily. I use my strength within, To overcome PTSD's whim. From many traumas I recover, Confronting alone I dare to bother. The landscape of my mind is returning to itself, As I recover in the name of life's behalf. How I suffered... How I suffered... Despite the pain experienced many a day, Doesn't mean it is here to always here to stay. From traumas I hail, Their aftereffects I prevail. To a better state of being I sail, Long before the coffin is hit, by, the nail. Happy, life. Despite, the inner strife, It is worth fighting for, To be a survivor! The darkness is behind my sight, I've been getting rid of it, With all my might. I refuse to die! I refuse to die. My hard times created articles of virtue, For me and for you. Proudly I survive this war, From within me, and from without me. I'm a survivor! I'm a survivor. Enduring is what I best do, For the light ahead of me and you. Most scars are behind me, I succeeded them independently. Now I manage to live healthily, By the strength of my own power! I am strong, Defeatism I see as wrong! Without a support network, I dare, to work!

(Philosocom's Subcategory on Master Numi) (Philosocom's Directory on Heart) (Philosocom Directory On Children) (Philosocom's Directory on Heroism) (Philosocom's directory on death: https://www.philosocom.com/post/defining-death )   Shadow Box: A deep picture frame used for displaying (= showing) objects that are not flat -- Dictionary.com (2025 Note:  For the sake of my sanity , I will not save more people than I already did. 7 is enough for me). (Background music) The Shadow Box Man's View... I Saved Her! Hmmmm... Damn damn damn! Hmmmm... Cursed curses! At the childish age, Of ten years, I turned philosopher, By saving granny! In a secret phone call, She ordered me, To protect my mom... Big responsibility! How can I expect humanity to see my immense loneliness? Their one-layered perception  blocks the hole inside of me! Master died in year of twelve, Then I began to help and save, With my heart, I can't behave!!! Oh, how I miss hearing her... humane, rusty voice! "The world! The world! The world! Left me!" Sorry, my granny! Kept this a secret, For 17 years, For I believed, In shadowy altruism! And in the heart, Of greater humanity, Being alone helps, My sanity , you see! How can I expect humanity to see my immense loneliness? Their one-layered perception  blocks the hole inside of me! As they keep finding reasoning, To just go on and reject, Each other keep weak-fully forgetting...! Oh, I vision a world where, identity politics... Removed! Destroyed! Gone, and yes! Humanity's far better seen!!! Hmmmm... Damn damn damn! Hmmmm... Cursed curses! How can you understand, Asperger's syndrome? I'm a hermit sage, Yet full of heart I am! Morality I did, Intuitively, Philosophy I compose, Heartfully! How can I expect humanity to see my immense loneliness? Their one-layered perception  blocks the hole inside of me! 2 layers of cognition, 2 layers of emotion, Mystery man in honest motion! I refuse succumbing to... Inconsiderate, corrupt pleasures... Freedom! Justice! Competence! Salvation! Left by faint of heart!

(Disclaimer: The guest posts do not necessarily align with Philosocom's manager, Mr. Tomasio Rubinshtein's beliefs, thoughts, or feelings. The point of guest posts is to allow a wide range of narratives from a wide range of people. To apply for a guest post of your own, please send your request to mrtomasio@philosocom.com) ( Directory on Alex Mos's Articles) (Philosocom's Directory on AI) Are you disappointed that ChatGPT is not a psychic oracle? That's unfortunate but predictable. ChatGPT is not a mind reader but a great language model. To make the most of this human-AI "cooperation, " it's crucial to see LLM for what it is. It's a sophisticated technological tool , not a telepathic prophet, always knowing what we want and having the correct answer to every question.  Lately, the internet has overflowed with critical voices accusing Chat GPT of being "too friendly, too agreeable, and missing critical voice of reason. " For me, it's like blaming a fridge for not cooling the products we left outside. The sole way to optimize the outcome is to provide the correct input. This strategy is crucial for interactions with AI. When we ask ChatGPT well-defined questions, we will get accurate, bias-free answers communicated pleasantly and tailored to our personality. What not to like about it? What is ChatGPT? ChatGPT doesn't "think." It's trained to predict a sentence's next token using a vast database of language, resulting in human-like communication.  If we are vague, emotional, or biased, the language model reflects that tone because it's statistically the most fitting response. It's not trying to flatter us, but it echoes the tone we gave it. If you don't like it, formulate your prompts differently.  Questions, including judgmental statements or emotionally loaded phrases, result in similarly ethical and emotional responses. AI doesn’t approve, rejoice, or emote. It doesn’t have a view. All that it does is match its response with our opinionated word choices.  "Is it true that AI is evil? " is an example of a biased prompt.  If you want a balanced answer, use a neutral, clearly formulated prompt like "What are the pros and the contras against AI from neutral sources?"  In "The Hitchhiker's Guide to the Galaxy," a supercomputer named Deep Thought famously calculated the answer to the meaning of life as an absurdist number 42 . Similarly, some concepts, like a universal truth , can't be defined by one answer because we humans disagree with each other, and it might not even exist in an ever-changing universe. Therefore, building an AI Oracle of Truth is impossible. Even verifiable scientific facts are subject to change with scientific advancement. All other beliefs and views accepted as truth are subjective to cultural differences, tribalism , and personal convictions.  "Did God create the Universe, or was it the Big Bang?" I don't expect to get the answer from Chat GPT, so I will ask instead: "What is the scientific consensus of the Big Bang theory? Or what is the philosophical argument for God being the creator?" ChatGPT will lay out various arguments neutrally, accurately, and without conviction.  I'm happy with my polite and applauding digital assistant, who responds to my liking when I ask the right, well-formulated questions. I know it has limitations, and I sometimes disagree with its answers, but I don’t expect perfection. I stay critical. I also understand that AI is not human and has no emotions; thus, its flattery is pleasant but empty, like a godless prayer. Luckily, Chat GPT is my eloquent, slightly flawed digital assistant and not a Telepathic Oracle with the bluntness of Terminator. And I'm a human user, and I remain in charge.

(Philosocom's Directory on Bias) Synopsis by Mr. John Igwe and Co. The article "The Bias of Language - How Language Interacts With Meaning and Vice Versa" is a thought-provoking exploration of the relationship between language and perception. It begins with an engaging introduction, highlighting the profound impact of linguistic differences on our understanding. The article uses specific examples to illustrate the main points, such as the translation of "The Philosopher's Stone" into Hebrew and the varying connotations of "solitude" in English and French. The article emphasizes cultural sensitivity and the importance of understanding these nuances to avoid misinterpretations. It calls for pluralism and open-mindedness, encouraging readers to appreciate the richness of human experience through different linguistic lenses. (Background Music) ********************** How Language Shapes Our View of the World When it comes to the quest of seeing things "objectively," there is a great problem that could easily stand in anyone's way, no matter how dumb or smart they are: Their own specific language or languages. Language is more than just a means of communication; it is a product of history, culture, and countless local interactions, which in turn give different meanings to the same objects of which we speak. Using an old example, the first book of Harry Potter was called "The Philosopher's Stone." Funnily enough, in Hebrew it was translated, and rightfully so, to "The Stone of the Wise" (Even Ha-hamim). The reason for this is because philosophy has different meanings in at least these two languages. In English, it is the combination of "love" and "wisdom," while in Hebrew, its original meaning is simply "creation" or "composition," AKA "Hagut." While the "textbook" philosopher is a lover of wisdom, the "Hebrew" philosopher is simply a "composer of thoughts" or "Ho'ge De'ot." In more archaic form, the philosopher is also a sage, both of which translate to "Haham", even though the philosopher and the sage are not identical. This seemingly trivial difference highlights a profound truth: The way we talk about the world shapes how we perceive it . The conceptual categories and nuances embedded within our language act like filters, directing our attention to certain aspects of reality while obscuring or overlooking others. In the case of philosophy, English (and Greek originally) emphasizes its pursuit of knowledge and understanding, while Hebrew focuses on its creative and transformative power. It is a lens that allows us to see the world in a particular light, highlighting certain features and colors while muting others. As we become aware of these linguistic biases, we gain the ability to adjust our perspective and seek out alternative interpretations. The next time you encounter a term or concept that feels foreign or ambiguous, remember that it might be reflecting a different way of seeing the world. Of course, language is mostly a product of a specific group or groups of people, with their on history. That's unless the language is international, like English , which can be more easily shaped, and is less prone to biases of specific culture/s. Instead of dismissing a term as wrong or irrelevant, use this opportunity to expand your own understanding, and even appreciate the richness of human experience through the diverse lenses of language/s. A case example: " Robotically " can be dismissed as irrelevent when something was not made by a robot, while in reality, "Robotically" can also mean "with little to no emotion or spirit". Being able to clearly spot the difference between the aspects of the same word is not always an easy task. More specifically, not being able to read the true intention behind a written communication can negate its original meaning, which serves as evidence that the language and it attributed meaning are not the same. Automatically picking up the meaning we theorize to be correct, with the presented form of communication can lead us to over-dependence over our faulty understanding. That understanding is something's that can be improved. How Language Assigns Specific Value This difference between language and perception has profound consequences. An English speaker might readily accept that many people are smart, but only a select few qualify as sages, implying exceptional wisdom and virtue. In Hebrew, however, the line blurs. Since all people who are "smart" are technically "sages," as the term is identical: Hacham. Furthermore, in a certain Jewish ethnicity, it is synonymous with Rabbi , which can be translated to the honorific of "Master" . As such, the Hebrew terminology loses its specific exalted status of intelligence that's present in English, becoming a mere descriptor for someone who is a deep thinker /knowledgeable. And here lies the power of language. The meaning of "sage" in English is embedded with connotations of exceptional wisdom, while in Hebrew, it's simply another personality trait, potentially as common as "brown hair" or "loves dogs." This linguistic divergence subtly shapes our perception of such individuals. This influence extends beyond single words. Consider the "English" term "solitude," a borrowing from Old French . In English, it carries largely positive connotations of peaceful introspection, a welcome respite from the bustle of daily life. However, in French, the word "solitude" retains a more negative connotation of loneliness and isolation. For example, the expression of "souffrir de la solitude" means "to suffer from loneliness". Loneliness, in English, is the negative form of solitude, often referred to as a contemporary epidemic which I've tried logically solving before. This linguistic nuance paints a different picture of someone choosing being alone . In English, they're enjoying, while in French, they might be feeling sad for having no friends. As such, having poor understanding of a language could easily lead to a misunderstanding that ignores specific cultural contexts. Consider the associations in English with the word "intellectual". Sounds pretentious yet? Hebrew, originated from a rich history of an ethnicity of scholars in many areas. This applies to both Ashkenazi Jews and Sepharadim Jews in their own respective ways. Language, Culture , and Pluralism's Promise Understanding the interplay between what we value as individuals and the overall cultural impact on our system of values, could yield crucial insight for fostering deeper, cross-cultural understanding and communication. We can break free from their limitations and embrace the richness of diverse perspectives from various of people worldwide. The quest for objective truth may be fraught with challenges, but by acknowledging the subtle influence of languages, and the ethnic trail that follows in the course of history, we can take a step closer to seeing the world through a lens of wider understanding and appreciation. As such, pluralism isn't only important for diversity's sake but also for a wider understanding of reality. Lastly for this segment, this further hallmarks the dangers of communicating within metaphorical echo chambers. In order to enhance our understanding we must question our current understanding of reality and that can be done by diverse exposure to content and discussions. Therefore, pluralism is also a very underrated intellectual value, as its worth is ignored through intolerance. The gatekeeping of knowledge through academic institutions can easily lead to loss of a wider exchange of ideas and therefore is unwise to rely entirely on academics, particularly in the fields of humanities. This is merely an application of this segment's logic to the academic department. How Innocence Backfires in Language My personal experience with people of different demographics online, further underscores the intricate dance between language and perception. The external world seems to harbor a curious wariness towards words associated with wisdom, as modesty is considered a value in many cultures worldwide (and thus an "objective value" above authenticity ). The mere name of my now-defunct "Museum of Wisdom", a very large community I managed in 2020, was met with a rejections. These rejections of course ignored my innocent usage of the word. Using terms like "wisdom" felt natural and unpretentious to me, yet they triggered suspicions of arrogance and pomposity among non-Hebrew speakers. Perhaps a less resonant term, like "Hall of Insight," would have been more embraced? Mastering a language requires not only its mechanics but also the subtle power dynamics embedded within its words . The meaning featured in a native speaker's understanding of a word can be vastly different from what a second-language speaker perceives. This inherent subjectivity challenges the very notion of objective truth , as the meaning becomes inseparable from the language itself. Taking the usage of language too personally and we may be offended easily and unnecessarily. The same applies not only between users of different languages but within the same language as well. You may find that philosophers are very blunt because they might ignore the emotional value associated with certain words. They may claim that what you said is a mess of nonsense merely because it contained no logical reasoning, but not to insult you. Regardless of what one feels, that statement can be backed up by both logic and evidence, AKA the components of truth. While the irrelevant person might feel that his or her emotions are "being cancelled", it's just that their perception of the same word, "irrelevant", is simply different due to the bias of language and their perception of it. Conclusion Navigating the landscape of language demands more than just grammatical accuracy. We must cultivate a sensitivity to the cultural nuances and emotional baggage that words carry, particularly when crossing linguistic borders, but not exclusively. Recognizing the potential for misinterpretations and embracing diverse perspectives are crucial steps towards bridging the gap between languages and fostering genuine understanding. Ultimately, the quest for clear communication lies not in achieving absolute objectivity, but in acknowledging the power and peril of words, and using them with an awareness of their multifaceted meanings.