(Directory on Nihilism: https://www.philosocom.com/post/the-irony-of-nihilism) Alex Mos's Synopsis A nihilist perceives existence as insignificant and, therefore, doesn't care about life or death. Finding one's meaning in life is crucial for justifying self-preservation. The conscious choice to stay alive is the mentally healthy and ethical choice. Our life's purpose should be solid and independent of external sources like romantic love, which is not always long-lasting. Find a source of meaning that resonates with your internal core instead, and it will stay with you for life. A death that could've been prevented, is a waste of human potential and a cause of suffering for relatives. To the author, writing philosophical articles gives him an existential life purpose and allows him to help others. *************************** "I am not well; I could have built the Pyramids with the effort it takes me to cling on to life and reason." -- Franz Kefka (Background music) The Moral Ground To Self-Preservation There's a good reason as to why I am not a nihilist. The nihilist sees everything and everyone as equally insignificant, and as a result, the same would be when it comes to premature death. All death, in the eyes of the true nihilist, is of the same value. Therefore, should the nihilist not care enough for death, I'd argue that they wouldn't mind departing from life himself or herself, either. The quest for meaning, and its attaining, is very crucial when it comes to escaping from death. Therefore! Meaning can be regarded not as only, a form of satisfaction, but also, as a means and justification for continuous survival. A continuous survival not only physically but mentally as well. Given that nihilism is the rejection of all meaning, nihilism is the rejection of all life as significant. That includes one's own. On the other hand, it's the non-nihilist, or the anti-nihilist, who attributes value to human life, including his or her own. Therefore, the conscious choice to survive, and do whatever it takes to endure, is not only the mentally-healthy decision to make, but also the ethical one. To live despite the struggle is to live by the value-giving code-of-conduct that is the refusal to die. That is the moral ground to avoid total despair. Other logical grounds exist as well. Importance as a Function Whenever a bad or unfortunate event happens to you, remember to have a strong and solid source of meaning at your side, one that isn't quick to disappear from your grasp. After all, it can save you from... the ultimate escape, the one I mentioned in the previous paragraph. Depend your meaning on love and you'll sure to suffer, as love hurts. Fail to prepare to it and its loss can break you from the inside. Live to work and you might find yourself empty inside once you're left with nothing to do on the long term. People might not always find a solid source for meaning. By "solid", I refer to a source that would not get away from you that easily. A romantic partner for example, can always leave the door, should they be willing enough to. Therefore, I wouldn't say that they are a solid source for meaning, when it comes to the functionality, of preserving your own life. When people say, "I can't live without you", such sayings degrade the value of a life, should the "you" be forever absent. Could you say that degrading the self's worth as conditional for a significant other is moral? Could there be a degradation of the self that is moral, when degrading oneself makes us weak and thus less willing to endure life (if certain conditions are met)? Hence why I prefer relying on mainly on myself, and not entirely or mostly on an external partner, for my quest for self-preservation. That's because the best way to love someone is to let them be the best version of themselves. What if "the best version of themselves" happen to be one that is supposed to break our hearts? That, then, would contradict sayings such as, "I can't live without you". In this case, your own life can be your downfall. And as established, valuing your own life is the ethical choice to make. Otherwise you would discard it like a true nihilist rejects their own life by default. And there is no morally-absent person than he or she who regards no value to anything or anyone whatsoever. Picking the Right Tool/s For Existential Endurance What would be a good source of meaning, that will allow you to better manage against life's struggles? I at least would choose something that is more internal. In other words, something that exists in what I call "The Self Beyond the External World". I chose my ability to write, to fit that role. Even if a rocket from a hostile country may strike my house and cause my apartment to be permanently destroyed, along with my valuables, no rocket can take away my ability to write! Do you see what I did there? I asked myself the opposite: What can truly take away a source of meaning, which I appropriate for self-preservation? The CLOSER such a source is, to my internal core, the harder it will be, to have it taken away from me, while being alive. I'd like to give a fictional example. The villain known as Professor Ratigan, might be a pompous, arrogant character, but I do admire the fact that he takes his mind in high regard. Why? Because no matter what would happen to him and to his criminal empire, as long as he was alive, he had his self-praised mind. When you value your mind in such regard, you might also wish to protect it desperately. And desperate protection of something within us is a good way to preserve ourselves as well. When having a bigger ego helps you value yourself enough to not die so easily than otherwise, wouldn't it be moral? Wouldn't it be more moral to discard your own life, when self-sacrifice is technically the murder of the self? And of course, there is moral reasoning to avoid murder as well. The Value Of a Life An other-wise preventable death is a waste of human potential that causes misery to those who have known you! Based on that logic, I see no reason to succumb to it. Thus, I'd protect my own life's significance, with "my teeth" as they say. What is the point of such endeavour, when there isn't a strong enough sense of significance, embedded in it? This is why, the act of philosophizing for me is also an act for survival. Due to such designation of the niche, there is no reason for me to ever give up on it, despite life's struggles. It is why I write for you as well, so you'll benefit too along the way. It has nothing to do with arrogance, and it has nothing to do with narcissism. It's simply my way of surviving, mentally, with my thoughts and feelings. Such survival, in my opinion, has every reason to be there. And likewise, I think you can learn from that, as well. Learn to strengthen the core of your existence, by giving it a reason that wouldn't collapse as easily. The Functional Value of Keep on Living No matter what would happen to you, you will always have yourself, when alive. I'm not sure of an afterlife, yes? But if you're with yourself, you can still do things, even if you suffer from constant fatigue, like me. Remember: In a better world, no one would have a reason to practically "escape" from life, when such reason, is nihilism. One could argue that an existential purpose, justifies life's struggle. Do you see now, why philosophy deserves to be relevant? It can save lives... Like it did, with my own. Perhaps we should judge and question our current view towards morality, using quotes such as the one contributed by Mr. John Duran: We create the false concepts of right and wrong, morality and immorality. The brutal truth is that some survive, and will do whatever it takes to do so, and those who do not, and refuse to break the rules of others. So who we are to judge either side?

In this world, is the destiny of mankind controlled by some transcendental entity or law? Is it like the hand of God hovering above? At least it is true that man has no control, even over his own will. -- Kentarou Miura My advice to others is to be headstrong as far as your emotions. Be the one that controls when you feel them. It is also my belief that you can talk someone out of a manic episode. Mind over matter might be the right expression here. -- Mr. Nathan Lasher Make yourself do unpleasant things, so as to gain the upper hand of your soul -- W. E. B. Du Bois (Background music) The Two Layers of Desire: Beyond the Feeling Today, I delve into the complex realm of desire, exploring not just its familiar emotional layer, but also its hidden, cognitive counterpart. Desire, as we all know, is a powerful force – a feeling, or hope, that drives our actions, propels us forward, and shapes our choices in the freedom they have. But is desire solely an emotional impulse, or is there more to it than meets the eye? The truth, I propose, is that desire is not simply a feeling; it is also a cognitive decision. We may experience desire as an emotion, a pull towards something we want, but the decision to pursue that desire, to truly embrace it, is a conscious choice. You can also choose not to pursue. This cognitive aspect of desire, often overlooked, holds immense potential for personal growth and self-mastery. Desire is also composed of our relationships with our feelings, whether or not we are aware of them. Who is to say we desire something inside of us that propels us to do something, against our own will? Who's to say we are fully united with our impulses by consent? Who's to say we agree with what we feel just because we feel it? As such, the human being is also a judge of their own emotion, and it is their role to either approve or disapprove of them. Hence why there is a great duality between our intentions and plans and between our feelings. As such, they are not always aligned with one another, nor have to be, in order for a desire to be made. Due to the irrational aspect existent in humans, people can be highly mixed within themselves, leading to inconsistency and internal conflict within our desires as well. Anchoring in Ambition Think of it this way: our feelings are like passing clouds, ever-changing and sometimes fleeting. But our decisions, once made, become the anchors that hold us steady amidst the emotional tide. By consciously deciding to pursue something, even when the feeling may not be immediately present, we transcend the limitations of our fluctuating emotions and unlock a deeper wellspring of potential within us, forged in discipline and determination. This has been a profound revelation for me on my own journey of self-exploration. Through the practice of asceticism, I have discovered the power of desiring without feeling. By setting goals and committing to them with unwavering determination, even when the immediate emotional pull may be weak, I have witnessed a remarkable growth within myself. The discipline of choosing intention over fleeting emotional desire, consciously directing my will towards a chosen path, has forged a strength and resilience I never knew possible. And it is one of the reasons we should be ruthless towards ourselves -- in the name of our ambitions. This is not to say that emotions are irrelevant. They are a vital part of the human experience, and they play a crucial role in shaping our desires. However, by recognizing the cognitive dimension of desire, by understanding it as a choice we can make, we gain a powerful tool for shaping our own lives. We can learn to desire beyond the limitations of our immediate feelings, to reach for goals that may not yet ignite our passions but hold the promise of long-term fulfillment and growth. Let us move beyond the simplistic notion of desire as a mere feeling. Let us embrace its intellectual complexity, with its power as a conscious choice. Let us choose desire, regardless of emotion, and watch our potential expand in its application. For we are more than our emotions, and they are merely part of us. Fueling Your Inner Power Generator Have you ever felt pulled in two directions: one driven by your immediate feelings, the other by a deeper set of aspirations, not necessarily aligned with one another in any way? This internal tug-of-war often hinges on how we perceive desire itself. Do we see it as a passive battery, draining with every whim, or as a powerful generator waiting to be fueled by our relentless tenacity? The prevailing view, unfortunately, leans towards the battery model. We are conditioned to believe that our choices are merely reflections of our fleeting emotions, like puppets dancing to the strings of momentary desire. This can be compared to the biblical High Priest's Breastplate, which was used to communicate with a higher power, using the glow of its gemstones. The gem's glow can be compared to the "glow" of our feelings -- absolutely short-term and not within our direct authority. This choice of perception, however, significantly diminishes our agency and limits our potential. Imagine being told, "You can only act when the battery is recharged." What a paralyzing thought, that we must be recharged by something or someone in order to operate in the world. It is said that writers need muse, but it is technically false when you can have the tenacity required to write regardless of muses, like a plumber can work regardless of an inspiration to do so. This is where cognitive behavioral therapy (CBT) offers a liberating perspective. Through this battery-versus-generator analogy, CBT teaches us to see desire as a dynamic force fueled by our own thoughts and decisions. Just like a generator, our desire can be sparked, nurtured, and amplified through conscious effort and our life philosophies. From Emotion's Puppet to Ambition's Architect Think of a fitness goal. Waiting for the elusive "feeling" of wanting to exercise can make your gym membership gather dust in abandonment. Instead, by making a cognitive decision to prioritize your health, regardless of your fluctuating feelings, you become an engineer of your own desire. With each intentional step on the treadmill, with lift of weight you feed the generator of your own hopes and dreams. Slowly, the "feeling" of wanting to exercise catches up, but now it's fueled by the momentum of your conscious choice. And in it, emotion can merely be a component, rather than a mastermind. This transformative shift from a passive container to an active designer of desire, holds the key to a life of a vast, relentless possibility. No longer bound to the whims of fleeting emotions, we unlock the power to chart our own course, rise above the lure of temporary satisfaction, and craft a life that resonates with our deepest aspirations. This shift in perspective is not a denial of emotions, but an evolution beyond their limitations, as we can't exactly deny the fact that they hinder us (as with the example of laziness). Emotions inform our desires, they add color and vibrancy to our ambitions, but they should not be the sole compass guiding our journey. Let us cast aside the limiting battery model, where desire flickers regardless of our own consent, that can exist regardless of what we feel. In its place, we embrace the boundless potential of an internal, supreme leader, fueled by the steady fire of conscious choice. Here, we become the architects of our own ambitions, carefully directing our will, brick by deliberate brick, to build a life that reflects our honest vision of what we want to be, and what life we want to live.

"From what source does Ignorance spring? Not from lack of knowledge, but lack of desire for it" -- Mr. John Duran "Intelligence itself is not stupid so again all it can mean is that someone has it and is choosing not to do anything with it" -- Mr. Nathan Lasher “No amount of evidence will ever persuade an idiot.” — Mark Twain (Philosocom's Subcategory on Manipulation) (Background music) Stupidity is quite the sensitive topic, because no one likes being called stupid, including people who are stupid. Vocabulary dot com defines stupidity as "The quality of being stupid. It’s the opposite of intelligence." It further explains that "Being stupid has to do with not understanding things, not learning from past experiences, and generally not using your brain, so stupidity refers to this quality. Saying that someone did something because of stupidity is an insult because it means the person really should’ve known better. Riding in a shopping cart tied to the back of a car and zinging around a parking lot would be the result of some serious stupidity." As usual lately, I will provide sources. And yes, the example that site gave is quite on-point. So, in terms of definition, we can agree that stupidity is just a poor quality of intelligence. With or without the potential to become more intelligent, the stupid person is dumb because they lack the intelligence to make wiser decisions and learn from their mistakes. Therefore, if we want to be wiser, we must also act more wisely, and in order to do that, we must improve our cognitive abilities. If we do not improve these abilities, not only will they remain unimproved, but they will also deteriorate with age. Hence the importance of stimulating our brains with intellectual content. I believe that reading philosophy can certainly help with this endeavor, making philosophy relevant even today. As does reading in general, of course. Of course, the point of improving our intellect is to avoid becoming stupid. Stupid mistakes can cost our own and our loved ones' lives, and it is one of the reasons we feel regret—so that we can avoid making these mistakes again. Fictional villainy, as well as real-life one, is defined by thinking in a competent manner. Stupidity may also be used as a criticism against democracy. It is a counterargument that claims that the "masses" are too dumb to choose what is wise for them when it comes to politics. It is a criticism that can be abused by power-hungry figures, to conceal their true nature and trick their voters with their manipulations. And since the masses might not be as wise as they should be, they might continue to make the same poor choices over and over again. And it tis through their incompetent choices that make democracies turn to kakistokracies. If the masses were smarter, they might choose candidates who are more suited to what they deserve. However, is it in the interest of the government for its citizenry to be smarter, when it can be used against its interest to stay in power? Therefore, it might be in the best interest of a democracy's current government to keep the education system poor and insufficient. Doing so can prevent the quality of intellect needed to have that government be elected out of power. If not replaced by elections, then by unwanted protests that disrupt work and public order. Intellect is something that can intimidate because it can give us the ability to have power over others by outsmarting them, and even remembering things they forgot about a long time ago. An unintelligent populace is, therefore, a less threathening one. Geniuses can be more solitary as a result. The education system is not necessarily there to make you a smarter being. It can be regarded as an institution whose point is to make you an obedient, submissive citizen. It is one that rewards you for obeying and punishes you for protesting orders and assignments. Such a system has the power to reduce the competency of the next democratic generations, as it punishes you for doing things a democracy allows you to do. From protest to non-conformist thought, to one's freedom of expression. It was only long after I graduated that I realized that I wasn't as smart as I was told, but I digress. A dumb person will continue to walk into walls when there are doors available. They may realize their mistakes, but since they are unwilling or incapable to reflect on their misdeeds, they will continue to walk into walls to get to the other side of the building. This is an analogy that is not as clear if we apply the same logic to reality. Try to look at things on a general scale and in the long term, like a mastermind would. Think with these two parameters in mind and you can greatly reduce the chances of walking into the same walls. Understand that you are not alone in an environment, and that other people should be estimated in accordance to their worth to your efforts. No, humans are not tools, but they can be either useful or harmful. Ignore this external potential, and you will run into another wall several times. Some people or organizations might have an interest in you remaining less-than-wise. That's how scammers make a living, after all. If they educate you on how they trick you, they basically give away their trade secret. In general, if you give away your trade secrets, you will be "shooting yourself in the foot", so to speak. Secrecy is key to survival against competitors and customers who remain ignorant of your valuable secrets. For instance, it would be dumb of a villain to tell their secret plan to the hero, because they might use it against them. Even if the hero is about to be defeated for good, giving away your advantage might not be wise, should reality subvert your expectations, and run away from your clutches. And as we know, people like you and I are not exactly prophets, are we? And I quote a sentence from the original evil overlord list: "When I've captured my adversary and he says, "Look, before you kill me, will you at least tell me what this is all about?" I'll say, "No." and shoot him. No, on second thought I'll shoot him then say "No." Why give information to an enemy? And yes, when you are being used, you can be seen as an enemy, not necessarily a trusted ally. Actually, it is quite dumb to feel offended when you are called stupid. I am only saying this because you can see it as an indication that more learning is required. The choice of giving in to our feelings of insult, is ours, and therefore, our fault of feeling deeply insulted. I'm sorry. Logically, looking at the potential and striving to have it is better than crying over an impractical feeling of insult. That's part of the rationale presented in the Universal Businessman theory of mine. This is not toxic positivity, it's just a better way to prioritize your reactions. Surely it's more productive to learn than to deepen the impact of feeling offended? One of the stupidest things you can do is to just settle with your stupidity, or with your current, poor quality of intelligence. Why? Because if you won't dedicate some time and energy to learn, you will remain with the same, lower quality of cognition. Stay with this lower quality, and you'll make the same mistakes again and again, and your ignorance will be abused by those with hidden agendas. And staying stupid is done by not desiring to be more knowledgeable. One of the reasons I'm a philosopher is because I am a student of reality. I'm not only doing this for extra material for articles. I'm also doing this to better myself as a person, given that knowledge deserves to be a virtue. And acting in accordance to the truth, allows us to make not only more-informed decisions, but also smarter ones. Knowledge deserves to be a virtue because knowledge can also be translated to power. It can give you expertise, it can improve your current performance, and it can even grant you an advantage over your competitors in whatever field of life you're invested in. It can even make you a more moral being, by understanding better how to show empathy and compassion to those who are in pain. Why, then, not get smarter, when this effort can clearly help you and others? The smarter you get, the less likely you'll get used without being aware of it. The reason is because your current stupidity can be someone else's asset. Keep it in mind and strive to improve your intellectual qualities whenever you can. And the only, potentially-universal obstacle in that path, is a lack of self-discipline.

(Philosocom's directory on Education) (Philosocom's Directory on Failure) (Background music) Article Introduction by A Kung Fu Master (Creative Exercise) The path of knowledge is a very difficult journey... Many stumble, some fall, but the true warrior rises, tempered by adversity. In this age of information overload, true education is not merely the acquisition of facts, but the cultivation of wisdom. The ancient masters understood the power of failure. They saw it not as a defeat, but merely a stepping stone on the path to greater virtue. Likewise, the modern scholar must embrace failure as a necessary part of the learning process. In this exploration of education and failure, we will delve into the heart of these timeless truths. We will examine the role of the educator, the expectations of the student, and the ultimate goal of human education: to live a life of meaning, wellbeing and purpose. The Article Itself An educated person is also regarded as a cultured person... not necessarily wise at times. -- Dr. S. K. Pachauri Failure should be our teacher, not our undertaker. Failure is delay, not defeat. It is a temporary detour, not a dead end. Failure is something we can avoid only by saying nothing, doing nothing, and being nothing. -- Denis Waitley The indoctrination is so deep that educated people think they're being objective. — Noam Chomsky The idea of normality has a very basic premise: that one should follow it if they wish to be socially acceptable and liked. Regardless of the activity that is considered normal, if you follow it, you will be liked by your peers and in general, even if that norm is immoral or at least negative in some way. The education system also has a basic, similar imperative: to teach its students to preserve, create, or destroy norms, depending on what those norms are. That is often done without the training of the critical thinking skills, necessary for students to question their authorities. That is because it is not normal nor socially acceptable to question those forced by states and government ministers to be your superiors. It provides feedback on how things should and should not be done. For most, it has 12 years to teach the next generation of citizens what is appropriate, what should be encouraged, and what should be condemned. Its role is simple: to shape the mind of the student in accordance with the local ideal, whatever that may be. The purpose of doing so is to engineer society per the desires of central or local authorities. However, what may be defined as the local ideal, might not necessarily be ideal or even accurate with reality itself. Meaning, the virtue of education could easily fail itself when what students learn will not help them be virtuous nor competent in their respective societies. For many, education has partially failed in fulfilling the functionality of helping them partake in the world beyond it... That is, at the very least when, it comes to basic human dignity in interactions with the world. It is through respect that we foster healthy, harmonious communities, necessary for our wellbeing. The archetype of the teacher is no longer the authority that dictates students what to do beyond doing homework and getting good grades. The world itself has drastically changed in terms of virtue, and barbaric behavior, under the excuse of liberty, has largely become the new norm across the world and cyberspace. The suffering of others matters not to many, in a world whose humanity is unaware of its gift of compassion. It seems that the education system has forgotten that it is there not only to provide people with knowledge but also with an example of how people should behave and interact with one another. as even teachers may fail applying rage in a way that helps them teach, instead of participating in mutual traumatization. Grades, are important in terms of evaluation, but as Socrates may say: Virtue is the nursing-mother of all human pleasures, who, in rendering them just, renders them also pure and permanent. The quality of being morally-good, or virtue, is the very thing that allows us to function with each other. Since we need to function with each other to survive, we need to be morally good in our conduct and to behave in ways that do not harm our respective physical and mental wellbeing. A person is also measured by their capacity for "humanity," of being able to act with respect and tolerance. When we fail to respect and tolerate each other, we fail in functioning as a society, leading to increased corruption and intellectual hermits who are best at helping others with their sage insight. Additionally, the problem with contemporary education is the fact that anything can be found and learned online. This further brings the decline of the pre-digital institutions of old. Because of that and many other reasons, the value of orthodoxy has decreased, along with its authorities, the teachers, that represent it. Other than basic human dignity, there is little opposition to the justification of "I can do and say whatever I want." This over-emphasis on freedom complicates reality by the fact that we never live in a vacuum and need to consider each other to the extent of our own wellbeing. Therefore, limiting our own freedom using conduct and virtue allows us greater wellbeing. Therefore, not only should we care for our emotions on the regular, but also for the emotions of others. Beforehand, there were the religious institutions whose authority was left unquestioned; there are still those nowadays but they're not as powerful in terms of complete fanaticism, which indicates their functional problems in the first place. These institutions served as the ultimate justification of civilized conduct: Be kind to another, Respect the authorities, and you will not be punished for your misconduct. Thus, the motive for such conduct was the fear of punishment, which nowadays has been solved by democracy and by the freedom of expression. Should this freedom be limited in the name of civilized conduct? Not at all, but it should indeed be preferable that personal freedoms will not be used for the severity of one's or others mental health, as that would only hinder our very own independence. And where does such responsibility for wellbeing lie, if not in the very education system that is there to teach us how to navigate in society? To teach them not only to be smart, but also civilized? To enjoy learning, but also to be nice? To teach history and math but also dignity and tolerance? As long as such things will not be taught, people will resume suffering unnecessarily by another's excuse of liberty. The only other way around it is to become tougher and compromise our own ability to enjoy a good life.

(Philosocom's Masculinity Directory) (For more on Dr. Eggman, click here) (Philosocom's Subcategory on Military and Combat) (Philosocom's Directory on Ego Management) Article Overview by Mr. J. Igwe and Co. The article on Dr. Eggman presents a unique perspective on the character, transforming him into a Nietzschean "Overman" symbolizing persistence, self-reliance, and confidence in one's vision. This perspective aligns with Nietzschean philosophy and could resonate with readers interested in philosophical interpretations of fictional characters. The article also explores the connection between resilience and self-worth, drawing on Nietzsche's concept of the Übermensch and exploring the burdens of the outcast genius. By contrasting Eggman with societal norms and figures like General Skarr, the article effectively showcases the resilience and focus admirable in Eggman. In conclusion, the article offers a fascinating reinterpretation of a classic character, engaging readers with philosophical analysis and encouragement to cultivate self-resilience. (Background music) You have these few moments unto the years, Use them as only you see fit -- not as you're told. So enjoy your personal gift. Of life, of time, if you only really knew. This I proclaim, the gift is YOU -- Mr. John Duran Always stick to what makes you weird, odd, strange, different. That's your source of power -- Robert Greene Introduction Dr. Eggman from the Sonic franchise is a very interesting character. Despite his constant failures to defeat his arch-nemesis. He very much reminds me of Nietzsche's Overman; a person who is "beyond" the societal conditions and limitations we "lesser" beings are ruled by. Despite his immense power over a global empire, he is a one-man-show, and only rarely he has faithful allies who are more than just nameless robots. He is a very masculine character. An evil, subverted version of a mensch. A man who wishes to bring to the world both progression and scientific advancement, but also tyranny and oppression to all living beings. He's a feminist (???), a power-hungry tyrant, who seems to channel his immense physical and mental energies to an eternal struggle for world domination -- and beyond. Personal Reflections This character is one that I am very amused by, despite him basically being a failure. It's not the fact that he has a so-called 300 IQ, and it's not the fact that his personality is appealing. (Side note: the real life example of the highest recorded IQ -- 210-250 -- is that of William James Sidis) . What makes him so inspirational for me, is his ability to serve a threat big enough to threaten the entirety of Sonic's world -- and beyond -- with only his own mechanical genius, and drastic schemes. Like that time he blew up the moon to hold the world hostage, in exchange for their freedom. Only rarely a man who has a doctorate in Evil has such immense power -- over armies, over battleships, over oversized space stations and other overstretched monstrosities, simply because he can; Can, with the mere power of intellect, which he often misuses of course. At times, with little else in addition. He is his own board of directors, his own advisors, and so on. He is the true, and only, brains behind his operations. His life is the personification of the fact that it is lonely at the top, with only his robot minions as either soldiers or bumbling assistants. As to how a single man can gather massive armies and facilities is really beyond me. Can truly a person of such ridiculous IQ level be able to create so much, with his own hands? With no human help, and without a support network? I examined him throughout the years in various forms of media, and I was astonished, being able to tackle many problems, besides his adversities, by his own power. No advisors, no therapy, no psychologists, and no friends. A mastermind of science who has no use for anyone's validation by his own recognition of genius. The Value of Faith In Oneself Using his arrogance, the Doctor has no use for the very societies he seeks to oppress. As such, using both an intentionally-inflated ego and genius, the scientist's self goes beyond the confines of society, and beyond the tyranny of external circumstances (except Sonic, his cohorts and robots competent enough to betray him, like Metal Sonic). Of course, he's not perfect at all. In fact, he won against the hero only rarely; very rarely. One could think how such powers aren't able to defeat a single enemy or a bunch of enemies, is beyond me. However, his relentless persistence, in the eyes of a ruthless genius, is one that sees such things as mere pests. As challenges. As something flattering. Maybe as something that feeds his narcissistic tendencies as well, found also in heroic, corrupted characters. Many in Eggman's stead would give up, seeing their plans foiled over and over again, seeing their frame-breaking inventions reduced to scrap in a matter of minutes or even seconds. And yet, something within him drives him so much, that he doesn't really see any reason to give up. Negative. If the Doctor ever gave up on something completely, is the very idea of giving up. Dr. Eggman's main source of motivation is nothing but himself, and his need to show the world what he's made of. To demonstrate his perceived worth not in the mindless praise of others, as much as to define and lead planets in his own image. His own image, his own vision for the world, embedded in his perceived glory... The glory of a rotten egg. Facing a Dictator You can see his facial emblem in anything he builds. In flags, in massive battleships, in fortresses and even in business ventures. You can see his egg-shaped body in his main robotic soldiers, the Egg Pawns, and other forces, like the massive, bulky Egg Hammers. Oblivious towards the world beyond the lens of his own megalomania, he would exploit areas with revolutionary industrialization, explore the stars to enslave aliens, and make sure you would join him, or suffer the consequences. Join him by desire, or otherwise... In his eyes, his revolutionary potential exceeds the universe itself. In his eyes, he simply needs to further and further hone that potential, until nothing stands in the way of his regime. A mere (subverted) ethics doctor, a mere human who often fails to protect himself by his own power, is truly a megalomaniac of the highest order. Perhaps that is the core thing that keeps him on the move, planning on the next plan, that has a high chance to fail (like the rest of his plans): His inflated faith in himself. Him. A rotten gift of humanity. The very faith that prevents him from doing any other career in life. His own will to power, the one whom, unlike villains like General Skarr, he refuses to deny! The Joys of a Mere Human's Ego His Egg Pawns armies, the Death Egg, and even his own emblem -- all portray him in one way or another, demonstrating not only his pride, but also his lack of remorse or regret. Starved from true satisfaction, he would do anything to get it! So utterly shameless of his crimes, oftentimes, his bases also have the Doctor-shaped moustaches appear in plain sight, as well. He is truly narcissism-incarnate, this Baron of badness with a face as symbolic as Heisenberg himself. Should he be humbler, and think of other things to pursue, perhaps we would have less Sonic games throughout the decades. Additionally, his relentlessness leaves a lot to think about, regarding the true vastness and hope of the human potential within each and every one of us. After all, Eggman is but a mere human. Without artifacts, he has no powers. The only power he truly has, beyond all the machinery, is the power of his mind. I admire this "monster" only because of his great motivation. His relentlessness is something that greatly compromises the depravity of his great evil, being a source of inspiration as "The Eggman". The rottenness, instead of resented by guilt and by shame, instead becomes something celebrated not only by the Doctor himself but also those who willingly followed him, like his charmed, two-timer fan, Dr. Starline. I do adore the concept of the Ego, the fact that one could be more self-reliant and thus stronger as one. Sure, some of Eggman's machines were doomed from the very beginning, but his defeats do not seem to inflict a single scar on his massive ego. Self-importance, therefore, can be admired for its functionality. (More on self-love and ego, here) A Role Model Eggman is sort of my role model. A role model merely for his resilience from harm and defeat, using his own mentality, allowing him to foster his own fabric of happiness despite his occasional failures. Such tenacity in the face of undefeatable adversaries, is supreme, and as such adversity can be seen as a medicine for our minds. We can in general learn from him that nothing ensures victory, but as long as we aspire to be victorious, we could at least say that we've tried our best, right? When it comes to victory, nothing ensures it. Thinking it is ensured is a fallacy. In our respective lives, we should understand how the odds are always against us, just like Eggman, each and every time he initiates his schemes. A competent leader, therefore, must be relentless in spirit, being able to endure impediment after impediment while returning to authority regardless. For Eggman, having such a massive IQ will never be enough for him! He will strive to be even better than his previous "best", even if the very world he conquered is taken away from him in the same game! Quite the desire-able trait in men, right? The Hidden Hardships of Uniqueness Societal outcasts, in fiction and in real life, may be regarded to either extremes: Shameful rejects or people of upstanding virtue. The overman from Nietzsche's was too intended to be an outcast, having the courage to act beyond what is regarded as human limitations. When you are "beyond" society, solitude is near-inevitable, leading to either praise or shaming, from both the careless and the most caring. Either way, the uniqueness of being upstanding will always be a double-edged sword. Melodrama can easily become a feature in your life even from other people, not necessarily from you. As a highly unique person, you will either be considered a great sage, or be left rejected as insane. Intended or otherwise, normalcy will never be an option for the ingenious and for the eccentric. It is for a reason, people like Eggman couldn't care less as to what others might think of them. It is for a reason he and even real-life geniuses wouldn't care that they are weirdos. The reason is simple: Normalcy is not a reality people like him, like real-life eccentrics, and like myself, can ever afford easily, without the slippery decline of our sanity. Curbing the ego is not something, therefore, that all people should afford, when ego is the very source of hope, imperative for one to survive in a world that would keep rejecting them. Unable to peacefully retire, Eggman is both a powerful tyrant, and a disabled man, not being able to truly do anything BUT attempt world domination and empire-building. He could never be able to afford working at Burger King without succumbing to melodramatic monologues about such mundane jobs compromising his vast potential. He is like an "objectively disabled" fish among men, unable to make a competent, peaceful social interaction. Yet, he is like some of us geniuses. Like us geniuses, and like yourselves, he is but a human being. A Hidden Reason For His Machinations So, while his execution of lofty plans might be very poor, at least he has the mindset... of a world-conquering god. Wouldn't you want at least a glimmer of that mindset? After all, it is the one that allegedly grants one immunity... from despair and depression. In extensive solitude, you will either become a depressed man or woman, or find yourself rising from the interpersonal ashes of your own insane clarity.

(Philosocom's Directory on Honesty and Truth) (Background music) Synopsis by Mr. Mandoela Svarl Why do we dismiss people, only their truth? The basis of philosophy is the pursuit of truth. It's an endless search for insights when the insight we want to seek threatens our comfort zone. Here comes the "paradox" (or the confusion between 2 things): On the one hand, why would we want to look for something that, in advance, would make us want to run away and hide? Feel pain, grief, and sorrow? But on the opposite side, there is the clarity and the truth that you want to know. People prefer to avoid the truth and run away from it to avoid anxiety and fear. And triggers that may interfere with peace of mind. That's why this world is so complex and false. Because there is no compatibility with the truth. When such difficulty goes down, you get people who avoid the layers of truth and make empty promises. Philosophical essence is a generalized insight into all layers of the population. We must understand that distractions or denial only make it harder for us to accept the other. Because there is no desire to understand what is behind everything. And it hurts us, too. And we also miss people who speak the truth. People you can trust. We must understand that the choice will help us know who is lying and who is telling the truth through an informed observation and through self-doubt. We must stop accusing others of superiority when they want to know the absolute truth that will put the puzzle together [and help others in the process]. ************************ “Above all, don't lie to yourself. The man who lies to himself and listens to his own lie comes to such a pass that he cannot distinguish the truth within him, or around him, and so loses all respect for himself and others.” — Fyodor Dostoevsky Why We Dismiss What Makes Us Uncomfortable There's a strange power in dreams. One night, amidst the landscapes of my subconscious, a realization fell upon me. Those who dismissed me as irrelevant aren't necessarily reflecting some inherent lack within me. Instead, they're could also reveal their own unwillingness to confront things and people that challenge their comfort. It's a choice, to overcome the fears and concerns which compel us to stay passive, or to even escape. They choose to see me as irrelevant because facing the truths I represent – brutal honesty, uncomfortable insight – is simply too unsettling. It's easier to escape than to grapple with these complexities, and few have a militant-enough mentality, capable and disciplined enough to overcome it. Think about it. Philosophers, the wanderers dedicated to the pursuit of wisdom, wouldn't spend their lives seeking truths if they shied away from discomfort. And they would seek it, together, or by their lonesome. What is the success of a journey that has not reached its intended conclusion? The traveler either fulfills their journey, or they fail in their trial. There is no other option, even if other things are attained along the way. It's like in a fight, you either beat your opponent or lose. The very act of seeking knowledge inherently involves confronting the unknown, the challenging, and sometimes, the unsettling. To be dependable people, we need to be able to fulfill the promises we make to others and to ourselves. Otherwise, how could others rely on us, and how could we rely on ourselves? When we make a promise, even to ourselves, we should try to fulfill it. Otherwise, what value do our promises hold? When we wish to seek wisdom, we must move on towards the target like professionals, and not like newcomers. Why We Seek What Might Hurt Philosophy, at its core, is a pursuit of truth. It's a relentless quest for understanding, even when that understanding threatens our comfort zone. Here's the "paradox": why would anyone seek something that could potentially make them want to run away and hide? Why would anyone seek a greater clarity which could cause them pain, sorrow, and grief? In the very act of seeking, the truth seeker overcomes not only their understanding, but themselves as well: To be able to be lambasted, one must prepare for a thicker skin. For one to be insulted, one must prepare to accept hardship. For one to overcome the need to depend on trigger warnings or avoid triggers entirely, one must be emotionally strong, like a butcher doing his or her work regularly. To accept certain truths, one must change himself in accordance. Otherwise, you'll be protected by denials. Philosophers and their students aren't after a warm blanket of comfortable truths: Looking only for comfortable truths will deter your philosophership role from its efficiency. Understanding several truths, regardless of their level of comfort or unease, will allow you to see the bigger image of reality, and impart it to those who wish to learn from you. As such, delve into the unknown, the challenging, and sometimes, the downright unsettling. It's a journey with discomfort as a potential travel companion. And they do it because they are honest with the promise they made: To seek the truth. If you are not honest with the promise you intend to keep, of what worth is your intent? What worth is an intent, an ambition, that cannot be enforced? Must we enable a culture of incompetence, one that relies on the mere whim of feelings? The answer is no: We should strive to be better than those we condemn, like politicians, many of whom are despised. If we want to be better than those who lie to get support, we should not do the same. We should foster the strength to carry out our genuine intentions. There is a consistent rise of anxiety in our world, particularly in the United States, with over 30% of U.S adults experiencing any kind of anxiety disorder. Increased psychological safety can help you and others cope better with anxiety. As it is "important for the well-being and productivity of people" Philosophers worldwide can fix their elitist, stereotypical image by being competent at what they do, overcome their emotions, and lead by example by ruthlessly and genuinely working on finding the truths they seek. This can create a ripple effect, leading others to do the same. Honesty can be linked to competency in the form of being a man or woman of your word. Therefore, honesty can be important in business as well. Genuine philosophers, for that reason, could be very valuable in the office. Dishonesty as such could be linked to pseudo-intellectuals, as we shouldn't rely too much on their word. Therefore, there are values more important than what we feel or want to feel. We should overcome our egos and consider the world around us, and develop the appropriate responsibility for the power we have or might have on others later on. The Challenge of Cognitive Dissonance While the pursuit of truth is admirable, it's natural to resist it when it threatens our dear-held beliefs. It's seen in how certain religious sects might treat philosophy. This psychological discomfort, known as cognitive dissonance, arises when our existing worldview clashes with new information. Resisting a conflicting idea is a defense mechanism, a way to shield ourselves from the pain of confronting that clash. We might instinctively seek escape routes – distractions or denial – to avoid the dissonance. The philosopher tries to overcome this conflict through its confrontation, not through its escape. He or she would face the dissonance like a hero may face an uncanny monster: With bravery. To be brave, you must resist your fears. You have the right to. To act despite fear. The philosopher can make a content empire out of that right. Whatever others think of him, and the risk that may follow, does not have to be his or her concern. A philosopher's worth can be measured by the ability to to face these unsettling truths head-on. Core beliefs, confidence, and our own sanity, at times, are to be put to the flame. See what it takes to endure: The initial reaction might be fear or a desire to run away. Confronting our limitations and challenging our assumptions could tempt us to regret leaving the comfort zone, as "Comfort zone is like a loop in which you are stuck as all your needs are fulfilled effortlessly." (Shrey Baghat, Quora). There are many ways to find the truth. Empiricists may claim that you need to experience life in order to truly understand it. To understand pain, you must know suffering. To know hunger, you must deny yourself food. To understand the pain of loneliness, you must be in isolation, depraved of human touch. If they are right, the quest for knowledge can be that harsh. Are you prepared for harshness? The discomfort of encountering unsettling truths is a necessary part of the philosophical journey: It's through struggle that we emerge stronger. Our understanding of ourselves and the world will less be built on shaky foundations of unexamined beliefs, but on a more solid base. One forged in the fires of intellectual honesty. "Accordingly, I believe intellectual honesty reflects one's commitment to pursue truth while resisting it's two most insidious enemies: propaganda and logical fallacies." --John G. Cottone (Psychology today). This process might not always be pleasant, but it ultimately leads to a deeper and more meaningful connection with truth and wisdom. If the prospect of facing harsh realities makes you want to run for the hills, it might mean you lack capacity for philosophical inquiry. However, it can also indicate that you need more time to prepare. Mindlessly kill your time, and you will rarely move anywhere. But if you persevere, you'll find yourself not only enriched with knowledge, but also better equipped to navigate the complexities and the disappointments of life. Points about Being a Philosopher A philosopher is merely someone who declares themselves devoted to truth-seeking. It's not necessarily something that puts them above anyone else in any social or formal hierarchy. By itself, there is nothing arrogant about this. It is hypocritical to not act on that declaration. Those who refuse challenging their perceived/"personal" truths are not worthy of being called philosophers. It is the difference between ideology and philosophy. The pursuit of truth can be a demanding endeavor. Both philosophers and their followers grapple with the challenge of prioritizing truth-seeking over the allure of comfort and an easy life. This internal conflict can be seen as the ultimate sacrifice, as it requires constant self-doubt towards our confidence. Doubt, against the temptation to settle for what's pleasant to believe to be true, versus what's actually true. It is then when the philosopher's love for the truth is challenged. Philosophy might not be relevant for you if you refuse to look both ways, and re-consider why someone might be correct as opposed to you. Philosophy is not only the love of wisdom, but also the determination to endure what it would entail: pessimism, sadness, condemnation by others, and anything else that could be deemed negative. Love requires commitment, not just emotion. And commitment is an honest tenacity. The elementary motive behind every philosopher, and behind every philosophy consumer -- to find the truth, and to be prepared to face any consequence, might come up with this attempt. The rest should be secondary. Mr. Nathan Lasher's Feedback This might go along with the newcomers fallacy but why is it important that a philosopher would philosophize everything? Can’t there be specialties within philosophy where people only deal with certain aspects of it? I don’t believe it is necessary for someone to philosophize everything. I think there can be a better life philosophy where people only apply things to their lives that do real good. Philosophizing everything appears as a know it all. Why would you want to philosophize stuff that isn’t related to you? Where I feel philosophy should be used is to make your life better. Why do I feel as though philosophy shouldn’t be considered a job but, rather, suggestions on how to improve your life? It should be applied as a characteristic you possess. Characteristics are things that people can work on. If a truth won’t reveal any ways to improve lives... then are they worth sharing? Just seems to me like you are meant to be a party pooper if you philosophize everything. Then, why not use it situationally? Learn and then, when your polymathy reveals a way it can be used, learn to apply it to your life or the lives of other people. Not all truths are things that people want to hear so it comes down to the timing bias where I believe you must make sure it is the right time to reveal the truth. You don’t want someone who is having a bad day to have an even worse one because you felt the need to tell them something else negative.

It is not enough to have a good mind; the main thing is to use it well -- René Descartes Wisdom is composed of two parts, which can be compared to the parts of a sword. A sword is composed of a hilt and a blade. The hilt is used to carry the blade and to point it in different directions. The blade cannot function properly without its hilt, or else the swordsman would damage their arm. The hilt guides the blade, and the blade obeys the orders of the hilt. Wisdom is similar, for it is composed of decision, which is the hilt, and knowledge, which is the blade. Indeed, knowledge is made by decisions, and decisions generate knowledge. Knowledge cannot act or be revealed by a conscious mind without decision. A wise individual is like a swordsman. They know how to channel their decisions in accordance with the nature of the issues they are confronted with. When the issue is swift and agile, the wise use their sword as protection until the right time to strike accurately. The strike of the sword symbolizes action. Thus, the wise person knows when to decide, what to decide, what not to decide, and when not to decide, and when to do either. When the issue is slow and yet dangerously heavy, the wise attempt to extract the full potential of the sword with a killing blow. And when the issue's strike reaches down upon them like a giant asteroid, they restrain their excited spirit and avoid the enemy's blow as quickly as they can. They are constantly aware of their surroundings, as well as the potential consequences of their next moves. They take a pause until the end of the blow's power, and then retaliate swiftly and powerfully as before, until the giant enemy is exhausted and surrenders. Even if you are a weak and fragile individual, with the right timing, patience, power, and accuracy, you may have the chance to gradually overcome a larger and much stronger foe until it is finally defeated. Customize your sword in a way that fits not only the environment you are facing, but also your own capabilities. Do not overestimate the world and do not overestimate yourself. The more accurate the sword is for both the handler and the opponent, the greater the chances of success will become. Success symbolizes the ability of your choices to go according to your plans, which is the wise thing to do when making choices. In general, defining wisdom can be measured by choices. The more our choices align with our ambitions, the wiser we can deem ourselves. Freedom of choice allows us to make wise choices as well as dumb choices. And as such, we are not entitled to a specific decision-making plan, other than the one we follow, impulsively or otherwise. It is therefore our choice to be wise or less-than-wise. As such I have my own, Rubinshteinic Decision-Making Plan. Mr. Nathan Lasher's Feedback A good swordsman has a good defense because a good swordsman is prepared for anything. Preparation is the best defense you can have. Don’t think defense as the opposite of offense alone. In anything in life you can prepare for any outcome, a great defense is one which has prepared for every offense possible. A good swordsman knows what attacks might come and can set up his defense by already anticipating them, meaning you are less likely to be taken by surprise. I believe wisdom is a part of experiential intelligence. Meaning, it is gained through both the emotional quotient and the intellectual quotient. One becomes truly wise by mastering their true potential for both.

(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 Directory on Failure) (For the directory on success, click here) (T. Siddika's Articles) (Background music) The more I trusted, the more I was defeated; the more I was defeated, the more I changed! -- Socrates "Great men are not those who never fall, but those who rise again stronger." — Francis Bacon Introduction Philosophy teaches us to question what we take for granted. Failure is one of those things we fear it, avoid it, or treat it as a stain on our worth. Yet, when seen with a philosophical eye, failure is not the enemy of success but its tutor. Each collapse of a plan reveals something about the nature of effort, truth, and time. The rhythm of life is not “once and done,” but “fail and fail, try again; try and try, success comes soon.” This article explores that rhythm not just as a technique for achievement, but as a way of thinking. Failure as a Teacher, Not a Verdict Socrates said that an unexamined life is never worth living. In the same spirit, the unexamined failure is wasted pain. Philosophy invites us to ask what, exactly, failed here; Was it my method, my timing, my understanding of the problem. To name failure precisely is to reclaim it as information. When we collapse all failure into “I am a failure,” we commit a category mistake. A failed step and a failed self are never singular or one. Thoughtful patience turns stumbling blocks into stepping stones. The Philosophy of “Again” What does it mean to “try again” Not mere repetition, but transformation. Heraclitus taught that you cannot step into the same river twice; the water has changed, and so have you. Likewise, each attempt carries new insights, new capacities, new contexts. To try “again” philosophically is to try differently—wiser, more measured, more attuned. This is not blind persistence but dialectic failure speaks, and the next attempt is the reply. Doubt, Courage, and the Will to Return Philosophy often lives in a tense atmosphere between doubt and conviction. Doubt prevents dogmatism; conviction prevents paralysis. Failure tests both. The courage required is not the loud, heroic leap but the quiet decision to return to the task after being humbled. Aristotle called courage a mean between cowardice and rashness. Returning after failure is exactly that mean neither giving up too soon nor clinging recklessly without learning. It is the courage to keep dialogue open with the problem itself. Time, Patience, and the Ripening of Success Philosophy teaches respect for time. Plato’s dialogues do not rush; they circle, test, refine. Truth arrives slowly because it ripens. Success, too, is a fruit of time. To demand it instantly is like demanding a tree bloom in winter. Patience here is not passive waiting, but an active alignment with reality’s pace. The Stoics reminded us that control lies not in outcomes but in the constancy of effort. To wait well is to work steadily, to keep sowing seeds while accepting that harvest comes in its own season. Ethical Dimensions of Persistence Why keep trying? Not only for personal gain. Perseverance carries an ethical weight. When others depend on us—students, colleagues, families—trying again honors them as much as it honors ourselves. A failed plan may hurt, but abandoning effort without thought can betray trust. To try responsibly is to balance self-respect with respect for others to communicate clearly, To adapt methods rather than repeat blindly, and to refuse shortcuts that succeed at the cost of integrity. Philosophy reminds us success without virtue is not true success at all. Luck, Readiness, and the Role of Fortune Philosophers from the ancients to the moderns have debated luck. Aristotle spoke of Tyche, fortune that shapes life beyond our control. Yet, fortune favors those prepared. Failures accumulate into skill, resilience, networks of support—the soil in which luck can take root. When success finally appears, others may call it chance. But the philosopher knows chance merely revealed what effort had already prepared. Luck is not mastery; it is multiplier. Without the groundwork of failure, it multiplies nothing. Community and the Shared Path of Learning Human beings are not solitary thinkers. Even the most solitary philosopher writes for a future reader, an imagined critic. Likewise, persistence is not endured alone. Companions in struggle help us distinguish between dead ends and difficult paths. Dialogue sharpens our efforts, just as Socratic questioning sharpened ideas through challenge. Failure shared becomes lighter; success shared becomes deeper. Philosophy always insists on its own that truth is dialogical, not monolithic. So, too, is the path to success. Final Thoughts — Summary of the Essay The philosophy of failure and persistence teaches this success is not the opposite of failure but its refinement. Every failed attempt contains a question, and every “again” is an answer—sometimes truer, sometimes humbler, always closer to what endures. To live philosophically is to see failure not as an ending but as part of the unfolding dialogue between effort, time, and truth. Fail, fail again, try and try—and success will not surprise you when it arrives. It will feel like the natural consequence of a patient mind, a courageous heart, and a life that never mistook one stumble for the whole journey.

(Background music) How can you expect peace and justice in a world ruled by psychopathic criminals? -- Sofo Archon If justice truly existed, prisons would be filled with politicians, not the poor. — Niccolo Machiavelli Introduction Justice can be simply defined as the state or condition where at least one person or entity receives what they deserve, whether that be punishment, condemnation, reward, or appropriate treatment. For the bare minimum of justice to be applied, at least one person must receive what they deserve for their actions or being. Because our world is imperfect and unjust, the implementation of justice is not something that can be found everywhere. Depending on one's luck, you may be rewarded for your actions or the opposite, even if you have done good overall in whatever role you fulfill in society. Additionally, it is not always in our hands. Therefore, the reception of justice depends on one's luck and the competence of the one serving justice. Even if we do not always have the power to serve justice, there are times when we do, to others. There is no need to be a judge in a court of law in order to be thankful for something good someone has done, punish a student for not doing their homework, and so on. Justice is slippery, as well as heavily demanded, whether rightfully or with a delusional sense of entitlement. Living in an Unjust World How does one live in an unjust world? In a world where people live and die by things that are not their fault, such as hunger, disease, and violence? Where people can easily be bullied by their peers or trolls, to the point of having suffering tendencies, while all their "sin" has been being slightly different from the norms? We should still remember, however, that even in a world where justice is far from being served, it does not mean we should despair and be miserable for our inferiority against those who are more fortunate than ourselves. As Epictetus said, there are things within and outside our control. Having vengeance or resentment for an event that is not likely to ever repeat itself again, will only damage you and your mentality.... Unless there are other benefits? I know, for sure, that I have benefits, of my own. A positive person must first of all learn how to live with things they can't do anything about and not let said things lead them to sorrow too much, as nothing other than living in the past will come when resenting about loss or any other kind of disservice. (Cope In an Unjust World) We learn to believe that there are certain things that we deserve to have. However, beyond human and civil rights in countries and people that actually care about them, we don't really deserve things, even if they are basic. We are not entitled to food, water, a stable income, health, praise, and so on. Even for the most basic of things, we usually have to prove to others and to ourselves that we should have what we either want or need. This world, for most, is a meritocracy! Justice as a Professional Philosopher This is why I, as a philosopher, am not entitled to be praised by anyone who reads my content. I do not deserve to be praised. For me, being a philosopher is like doing any other kind of job, even if the main priority is not monetary gain. If I did a poor job, I'll seek to rectify it. Simple as that. I live to work, and thus serve, and when you read my articles, you deserve to find what you're looking for, if not more. That is what I learned from the wisdom of the salaryman philosophy which I covered. Not only is the world unjust, but praise is not as imperative as air or a right. What is imperative, is philosophy itself. For saving my life from despair before, I am forever indebted to it. Not everyone will like the fruits of my work, some might even be angry, but all-in-all, praise should come from honesty, whether you are a philosopher, a clerk at a small company, or a cashier at a fast-food chain. You cannot, ultimately, force something beyond your control to happen, even if you believe that you deserve it to happen to you. You don't even deserve likes or followers on social media. You deserve to try to earn them if that is what you want, along with followers. More Insights on Justice Thus, if you wish for justice to occur, the sad reality is that it won't always happen to you, those you love, or those you hate. That depends on powers beyond your control and you might not have that power yourself. Money for example is power that can also be used for justice, as in the case of charity. As charity is based on funds and is towards a cause that is just. However, people might not have the funds to donate, and those who donate might not care at all, so they won't donate. We can do whatever we can, however, to make justice happen, but there is still no guarantee. Is the world getting more just/fair/equal over the years? Whatever the answer will be, total submission to the facts will not get you anywhere, even if there are still things beyond your control that you can't do anything about them. Because people won't necessarily care. Because apathy is deadly. Before we wrap this up, there is also another problem about justice: Not everyone would agree about the exact execution of it when it is served. What I mean is this: there is this belief that people who are atheist don't deserve to enter paradise but instead are destined to be in Hell. Regardless of whether these places exist or not, not everyone would agree that thinking differently from a lot of people would mean that they deserve eternal suffocation and torture. After all, perception on the same values we recognize, is subjective. This further complicates the execution of justice, because you can't always please everyone as the one who casts it. Justice, therefore, is more than receiving what you deserve, but dealing with the reception of those who are aware of said justice. You might think that forgiving a criminal is okay for being good at prison, but perhaps the victims of their crimes won't. Either way, if you want justice, you need power. And "power is everything". Without it, you will be cast aside to the shadows of society, lonely and forgotten. It is only through relevance where your unfair treatment by others can be rectified. It's only then when I can overcome my nemesis, which I did. The John Duran Bonus "How is it that I can understand EVERY aspect of humanity, but they/you won't/refuse to understand me?" -- John Duran Justice is about mutuality, about giving and receiving in a way that is fair and appropriate. Empathy, for example, is about understanding other people, and compassion is about participating in their suffering. However, mutuality cannot be created if there is unfairness, and thus mutuality is connected to justice. When you understand others, you are expected to be understood yourself. However, that might not be possible because others may lack the cognition necessary to understand you. Therefore, mutual understanding can be seen as justice, and justice also has an intellectual aspect. And yet, not all are intellects. Many few are, in fact, for we might have a decline in intellect. Intellect isn't necessarily a source for boasting exclusively. It's also about understanding the world around you, and if you lack the ability to do so, you won't be able to get much justice for those whose situation requires more understanding than otherwise. And those who are more misunderstood, are likelier to be lonely. Some people do not deserve to be lonely, as with the example of Eleanor Rigby in the Beatles song. But we do not always get what we deserve in life, do we? We deserve to be understood, but we won't always. Some of us might not be understood at all. And yet, we need to understand our surroundings in order to survive.

(Background music) "Those who seek to control others are the ones who most need to be controlled." — Plato Introduction In the terminal landscape of contemporary times, where society is defined by a frantic, high-frequency leakage of data and emotion, the most radical act an individual can perform is a manual override of the social instinct. For the individual who has recognized the flaws of society and chosen to build a private dimension of his own, self-restraint is not a form of repression or a symptom of shyness. It is a high-impact, deliberate engineering of the self. It is the tactical decision to remain a "ghost" in a world of screaming signals. As we navigate what many correctly identify as a global dystopia, the impulse to "reach out" is often marketed as a virtue. We are told that connection is a "Human Right" and that vulnerability is "Strength." However, through the lens of structural realism, these are often just marketing slogans for the energy-sucking society, designed to keep the individual’s energy circulating within a system that profits from their exhaustion. True strength, in its most refined form, is the internal discipline required to maintain a one-way mirror between the self and the void. 1. The Physics of the Social Leak Every social interaction is a transfer of energy. In the architecture of the mind, we can think of this energy as "Neural RAM." Every time an individual reaches out to people like a toxic family member, an old acquaintance, or the faceless crowd of the digital world, they are opening a port in their firewall. This port allows external "Noise" to enter the system, causing friction, heat, and eventually, a "System Crash." For a solitary individual, the desire to reach out is recognized as a biological reflex, a undeveloped remnant of our tribal past. In the wild, being alone meant death. In the Dystopia, however, being "connected" often means a different kind of death: the death of autonomy. Self-restraint is the "Manual Governance" that monitors these impulses and says, "This signal offers low commitment; access denied." By suppressing the urge to seek validation or alleviate loneliness through meaningless connection, the independent individual preserves their resources. they keep his full colours and true self for the entities that actually matter, like dear people who deserve to be cherished, while presenting a blank, impenetrable surface to everyone else. 2. The Citadel vs. The Prison There is a common misconception that isolation is a prison. This is the perspective of the slaves of the dystopia, or the individuals whose happiness is entirely tethered to external approval. To the slave, silence is a vacuum that must be filled with noise. To the sovereign individual, however, silence is a fortress. Self-restraint is the construction crew that builds the walls of this fortress. It is the strength to: Ignore toxic family: The family connections that demand obligation and cooperation based on shared blood alone, rather than shared values and loyalty. Bypass the "Dopamine Trap": The urge to post, comment, or argue with a world that might as well be beyond repair. Maintain one's life: The discipline to do the dishes, shave, and pay debts so that no external force has a legal or moral hook into the Citadel. When an individual says, "It is my own strength that prevents me from reaching out," they are acknowledging that the "Wall" is not a passive obstacle. It is an active, ongoing exertion of will, that keeps the peace and prevents unnecessary friction. It is the choice to be the landlord/landlady of one's own silence. 3. Responsibility in the Meaningless Joke One of the most profound realizations of the Sovereign mind is that life is an existential joke, a meaningless sequence of events in a cold, harsh world. To many, this realization leads to despair. They stop brushing their teeth, they stop paying their debts, and they surrender to the entropy of the Dystopia. The architect of one's own life, however, uses self-restraint to perform a voluntary turn. they recognize the meaninglessness, yet they choose to be a responsible to create meaning into their own lives. This is not necessarily because they believe in some higher moral law, but because Order and conscious discipline bring forth the meaning in an other-wise absurd universe. Responsibility is the weight that provides one's fortress with its structural integrity. Brushing one's teeth is an act of maintenance on one's body. Paying bills is an act of friction reduction. Protecting those who are dear to us is an act of purposeful engagement. Self-restraint ensures that these protocols are executed even when the wild urges within are tired, bored, nihilistic or just "looking for kicks". It is the ability to say, "The universe is a joke, but my own realm will be maintained anyway in the name of sanity." 4. The Article Craftsman and the Void The project of Philosocom or any form of intellectual preservation is a prime example of this restraint. In an age where fewer and fewer people read, and many people have devolved into short-form visual noise, the act of writing a 1,000-word article is an exercise of self-restraining discipline similar to that of preserving one's house/fortress. The article craftsman doesn't care who reads the work, because the work is purely there for practicing discipline, achieving self-actualization and contributing to whoever wants to read the craft. The work is a form of Rectification for Amusement. It is a puzzle, a renovation of the archive, and a gift to one's dear ones. Self-restraint allows the craftsman to create high-quality content without the corrupting temptation of seeking fame or influence. They release the signal into the void, then immediately retreats into the luxury of being left alone. 5. The Luxury of the "Great" State The ultimate result of this self-restraint is the transition the fatigue earned by being part in the dystopia, to the stability of feeling fine, if not great. In the world of contemporary times, feeling great can be seen as a rare and precious achievement. It means: The perimeter is secure. The internal chemistry is balanced. The dear ones get one's energies instead of those who don't deserve it. The "Dystopia" is being watched on a screen, not felt in the room; a detachment that breaks apart its influence. This state is only possible because they who have self-restraint, had the strength to not act. they didn't reach out to the toxic people. They didn't engage with the social chaos. they didn't crumble under the weight of the dystopia; They simply sat in their fortress, maintained their life and their legacy, and endured the potential loneliness that might have stemmed from their impulse-control. 6. Conclusion: The Sovereign Victory Modern humans may have ruined society, through conflict, the quest for profit, enshittification and competition, but they cannot ruin those who have successfully decoupled their sanity from the dystopia. Self-restraint is the ultimate "Anti-Dystopian" tool. It allows an individual to exist within a collapsing system without being an attached part of the collapse. As the sun sets on another day, the man of restraint is the only one who is truly free. He is free because he has no obligations to those he doesn't respect. He is free because he has mastered his own impulses. And he is free because he knows that the greatest power in the universe isn't the ability to scream until you are heard, it is the ability to stay silent until laying low from society allows you to act as you please un-interfered.

The Spark in a Dying World -- Theme of Renewed Vitality True rebellion doesn't require throwing bricks in the street; sometimes, it looks like a man sitting in a clean room, completely sober, refusing to participate in a corrupt economic game... This poem is the voice of the Innocent Rebel. The world is not over, only broken. There is work we have to do. -- Joseph Fasano (Background music) We are living, we are living, in a dying world. Dystopian world, dystopian world where you are on your own. I refuse to submit, hey hey hey! Even if doing what I like isn't profitable to admit, hey hey hey! If I could, if I could, only rectify this realm! To bring joy and wisdom and keep my innocence at the helm! You, are not, supposed to, follow your dreams. But to submit in defeat in cogs and in work teams! To such a world I rebel, hey hey hey! For the misery it causes it deserves to go to hell! I want, I want my truths freely to tell. In this world only few truly care about you, Reduced empathy for people whether you're single or in two. Profit has corrupted passion, hey hey hey! People sell their souls for trends and fashions, hey hey hey! If I could, if I could, only rectify the world! Destroy its alienation and depression that make people die before old! You, are not, supposed to, follow your dreams. But to submit in defeat in cogs and in work teams! To such a world I rebel, hey hey hey! For the misery it causes it deserves to go to hell! I want, I want my truths freely to tell. In this world you are only cared for what you have to offer, Few will care for the trials and tribulations that you have to suffer. Living for paycheck to paycheck, hey hey hey! Mental health is below one's neck, hey hey hey! It is futile, it is futile, to want to rectify! Yet it is my deepest honest truth that makes me not want to die! You, are not, supposed to, follow your dreams. But to submit in defeat in cogs and in work teams! To such a world I rebel, hey hey hey! For the misery it causes it deserves to go to hell! I want, I want my truths freely to tell.

"Capitalism: A corrupt system you literally buy into, and forever are subjugated by, from youth to death, sad." - John Duran The modern industrial system has successfully manufactured a state of perpetual scarcity by convincing a wealthy population that they never have enough. -- Marshall Sahlins (Philosocom's Subcategory on Shallowness) (Directory on The Environment) (Background music) Introduction The allure of "Gotta catch 'em all!" is a phrase synonymous with childhood wonder, the thrill of collecting, and the satisfaction of momentary achievement. However, when this once-innocent mantra is carried into the adult world, it morphs into a toxic doctrine of relentless financial materialism. It drives us toward an endless pursuit of acquisition, often at the direct expense of our psychological well-being and environmental stability. A life fueled by this mentality resembles a never-ending, unwinnable game. Mass industries act as the cunning architects of our dissatisfaction, constantly breeding new desires and "must-haves" to keep the population hooked on the cycle of consumption. We chase the latest technology, the trendiest aesthetics, and the most exotic experiences in a desperate attempt to fill an artificial void. The Mathematics of Dissatisfaction There is a dark, foundational truth lurking beneath the polished veneer of consumerism: industries thrive on human dissatisfaction. They understand that true, subjective contentment is the ultimate enemy to their profit margins. The economic equation they rely on is simple: Contentment = Reduced Spending Manufactured Desires = Increased Purchases Increased Purchases = Maximized Corporate Profits As the neurological cycle of consumerism illustrates, the system is designed to trigger a brief dopamine spike upon purchase, followed rapidly by a crash that demands the next acquisition. The tobacco industry would collapse if smokers found lasting satisfaction in a single cigarette. Digital media empires would crumble if audiences preferred genuine, quiet intimacy over constant algorithmic stimulation. To maintain this cycle, industries weave a seductive web of advertising and influencer culture. They promise validation, belonging, and joy—all readily available for a price. In reality, they are preying on human vulnerabilities, constantly reminding the public of what they supposedly lack. The Dire Consequences of the Chase This insidious cycle thrives on the misconception that fulfilling every manufactured desire leads to happiness. But like a predator chasing a mechanical lure, each conquest simply breeds new cravings. The consequences of this relentless pursuit of "more" are devastating: Crushing Feelings of Insufficiency: Because the finish line of "enough" is constantly moved by marketers, individuals are left feeling like perpetual failures, leading to widespread anxiety and diminished self-worth. Environmental Devastation: The insatiable appetite for endless acquisition fuels unsustainable, hyper-industrialized production, wreaking havoc on global resources simply to manufacture items destined for landfills. Deterioration of Human Connection: The mentality of endless desire pits individuals against one another in a superficial competition of status, severely hindering genuine relationships in a world defined by artificial merit. Escaping the Hedonic Treadmill The psychological concept of the "hedonic treadmill" proves that humans quickly return to a baseline level of happiness despite major positive or negative events or lifestyle changes. Acquiring more does not raise the baseline; it only speeds up the treadmill. The key to escaping this self-perpetuating cycle lies in the deliberate cultivation of contentment. This does not mean renouncing all desires or living in forced poverty, but rather actively devaluing the hold those desires have over your psychological baseline. Breaking free from the trap requires a strategic rewiring of one's priorities: Define Your Own "Enough": What truly brings you internal fulfillment? Disconnect from the societal narrative and reconnect with your own values. As philosopher Eckhart Tolle noted: “The primary cause of unhappiness is never the situation, but the thoughts about it.” Challenge the Impulse: Before acquiring something new, interrogate the desire. Is this a genuine necessity, or is it a craving installed by external pressures and clever marketing? Embrace Ascetic Minimalism: Recognize that less can truly yield more value. Decluttering physical and mental space allows you to prioritize enduring experiences over decaying possessions. Cultivate Tactical Gratitude: Shift your focus from the artificial voids created by industries to the concrete assets you already possess. A secure mind, a quiet space, and genuine human connections are resources no corporation can manufacture or sell. When we choose contentment on a wider scale, it becomes an act of rebellion. We disrupt the flow of toxic consumerism and reject the false promise of purchased happiness. Remember: true fulfillment is never found at the bottom of a shopping cart, but in the quiet, absolute satisfaction of living a life true to your own values.

Ceilings of Anonymity -- Theme of Renown (Philosocom's Subcategory on Revenge) (Philosocom's Subcategory Directory on Despair and Surrender) "No man is more unhappy than he who never faces adversity. For he is not permitted to prove himself." — Seneca (Background music) For, years, I was a shadow of this world, No external status to truly, to truly be proud as my own. But it all, has, changed, when my former guide arrived; He made me desire, desire to bloom and thrive! So if you think, you are able to stop me, Since I'm below the ceilings, of anonymity; My will is too powerful, For I have put this life under workaholic risk of philosophy. So if you think, you are able to stop me, Since I'm below the ceilings, of anonymity; It is time for you to think again! (Time to think again!) I was rejected, multiple times by a certain woman, Who really broke my heart, my heart very badly. But I care not, anymore, because I've something else to live for. To rectify the world, making me relevant, therefore! So if you think, you are able to stop me, Since I'm below the ceilings, of anonymity; My will is too powerful, For I have put this life under workaholic risk of philosophy. So if you think, you are able to stop me, Since I'm below the ceilings, of anonymity; It is time for you to think again! (Time to think again!) Serenity, is too hard a goal to achieve, When you have a great potential, a great potential to unleash! It is so difficult for me, to just stand down and be quiet. When I have a flower inside of me, that I wish its growth to accomplish! So if you think, you are able to stop me, Since I'm below the ceilings, of anonymity; My will is too powerful, For I have put this life under workaholic risk of philosophy. So if you think, you are able to stop me, Since I'm below the ceilings, of anonymity; It is time for you to think again! (Time to think again!) This isn't, over, like you might think it actually is, When there is a great, vengeance, screaming inside of me. It is not love, it is not what you might think, Miss. It is an adjective you have called me, it isn't so hard, can't you see? So if you think, you are able to stop me, Since I'm below the ceilings, of anonymity; My will is too powerful, For I have put this life under workaholic risk of philosophy. So if you think, you are able to stop me, Since I'm below the ceilings, of anonymity; It is time for you to think again! (Time to think again!) Can't you see, it is inescapable, For me to be, in a loop, of obsession that seems inevitable. That word lies, in my mind, refusing to abandon its stay. It makes me, desire, for the whole world to say: "Your obsessions, were undeniable, For you were below the ceilings, of anonymity. Your will was too powerful, Powerful enough to rectify general society. But was it all worth it, just because of a single woman, Who thought you were, irrelevant? It's too late to think again! It's too late to think again..."

(Background music) If we are in a place where we don't feel safe or loved we should change location, we deserve to be with someone who sees us and gives us the space to be ourselves, thereby giving us the opportunity to express ourselves from our deepest and truest place and even helps us connect better and love ourselves. -- Mickey Eilon Safety introduces you to versions of people that fear forces them to hide -- Kalen Dion Why intellectual growth, true philosophy, and the pursuit of wisdom require an environment free from the fear of humiliation. "Psychological safety" is defined as the absolute confidence that one will not be humiliated, rejected, or punished for speaking their mind, raising concerns, or making intellectual mistakes. While this concept is often applied to corporate or organizational environments, it is fundamentally imperative in philosophical circles. Psychological safety is the bedrock of intellectual evolution; without it, speakers cannot debate freely, and the continuous refinement of human thought grinds to a halt. If a society resorts to condemning individuals with personal attacks merely because they spoke honestly, how can that society expect to open its collective mind? We cannot learn if we punish new ideas simply because they challenge our current baseline. The Death of Discourse and the Cost of Judgment The fear of judgment is a heavy psychological burden, particularly for those who naturally struggle with self-confidence. The societal expectation to constantly create a "good impression" often clashes with the messy, experimental reality of exploring new thoughts. When public forums and digital squares become highly toxic—where participants prioritize "winning" arguments or destroying their opponents rather than understanding them—people naturally retreat. By stomping down on someone's confidence, we unintentionally censor the potential for intellectual growth. We silence not only the speaker but also the collective wisdom that society might have gained from their perspective. A private security force can protect a physical perimeter, but it cannot protect the mind. The only defense against the death of discourse is a cultural commitment to tolerance. The Philosopher: An Explorer, Not a Pastor To foster psychological safety, we must redefine the role of the philosopher. A philosopher must operate as an explorer, not a pastor. A pastor defends a static, unquestionable dogma. An explorer ventures into the unknown, fully aware that their current maps might be flawed. Aside from violently extreme ideologies that seek to cause physical harm, why shouldn't we tolerate the thoughts of others? Even if someone holds a belief we find entirely illogical—such as a firm belief in magic—we gain nothing by speaking awfully of them. The ultimate epistemological truth is this: We ourselves may be wrong. Other people, even those with whom we completely disagree, can enrich our understanding of the world. Condemning people simply for thinking differently is the equivalent of intellectual self-sabotage. How is one supposed to grow as a wisdom seeker if they depress other people's need to express themselves? Ideology as Water, Not Concrete Because human knowledge is inherently limited, ideology must be treated as a practical tool, not a sacred religion. This is why summarizing a comprehensive philosophy into a few static sentences is fundamentally flawed. True philosophy is not a concrete structure; it is like water. It must remain fluid, adapting as new insights and data abound. Being truly open-minded means being prepared to be proven wrong by anyone at any time—even by complete strangers. The Mutual Contract of Psychological Safety Psychological safety, however, is not a one-way street; it requires a mutual contract between the speaker and the listener. The Duty of the Listener: To create an environment where individuals feel free to express themselves without walking on eggshells, provided no disrespect is intended. The Duty of the Speaker: To cultivate internal resilience. An excessive sensitivity to opposing ideas stands in the way of better understanding reality. A true philosopher prefers the friction of reality over hiding in an echo chamber. Hiding completely from the world out of fear of offense only guarantees ignorance. By establishing this mutual safety, we can dismantle the pervasive, false stereotype of the "arrogant philosopher"—the misconception that those who philosophize think highly of themselves and pretend to know everything. A true philosopher does not claim to have a flawless estimation of existence. They merely use logic, insight, and observation to navigate reality as correctly as possible. And to do that, they need the world to feel safe enough to speak the truth. Mr. Nathan Lasher's Feedback Psychological safety [can also be regarded as] psychological confidence. I mean, I get where Mr. Tomasio is coming from, but it could probably use a better explanation. By safety, he is referring to the feeling of safeness. It is coming across as if safety means taking actions to prevent something. Finding a level of extroversion you feel comfortable with. The more you understand something the more safety you have talking about it. Intelligence is a measure of your ability to understand things. Why professions such as doctors require you to prove your level of understanding prior to treating a patient? Unfortunately, medicine limits its knowledge to the human condition. Imagine if every profession required you to have the same level of understanding that doctors do. I think this would lead to increases in human capital as well as lead to increases in psychological safety. After all shouldn’t you want to know everything about what you have decided to do with your life? [I'm] Not saying to go learn all about medicine. I am referring to your understanding about the level of education that they have received. That kind of dedication and determination is how you should approach everything in your life. How much psychological safety do businesses require to undertake large ventures in hopes of a return? The product failing is always a possibility. How much safety must one have to take on risk?

(Philosocom's Directory on Bias) (Philosocom's Subcategory on Health) I'm not impressed by money, possessions, fame or prestige. I'm impressed by honesty, courage, kindness and generosity -- Sofo Archon (Background music) Rethinking Importance and Luxury in Job Choices Although some may equate value with luxury in the realm of professional pursuits, it's crucial to remember that importance and luxury don't always reside in the same job position. A job deemed vital to society may lack the financial rewards or societal prestige associated with glamorous professions, and conversely, a luxurious job isn't inherently more significant than one considered "lesser." This distinction becomes even more subtle when we acknowledge the subjective nature of luxury, fluctuating across eras and cultures. It is why by the way it was quite hard for me to pen an article about the 5 most unproductive jobs in the world. Ironically, some of them had to do with content creation. When contemplating one's career path, it's essential to delve deeper than mere financial gain, for it is not the only element of a job. Do you aspire to contribute meaningfully to the world, regardless of external applause? Or perhaps fulfilling societal needs and the quiet satisfaction of knowing you're essential, is what drives your choices? Ultimately, the choice between striving for impactful work and prioritizing recognition and comfort lies within you. Revaluing the Bedrock of Society Ironically, the jobs deemed fundamental to human existence often occupy the lower rungs of the perceived social ladder. Consider the farmer, the backbone of any civilization before the industrial revolution. Without their tireless efforts, even the loftiest figures face the specter of hunger, over the hedonism of appetite. As Napoleon Bonaparte observed: "An army marches on its stomach". This highlights the undeniable importance of seemingly unglamorous professions like farming. While the farmer may not earn prestige in society, the knowledge that they directly sustain their community offers a deeper satisfaction than mere material accumulation. Perhaps that knowledge can be realized more, through mindfulness. This same principle applies to any profession directly addressing basic human needs like water, shelter, and security. Yet, these very roles, essential for societal functioning, often evoke less public admiration than professions draped in the glitz of luxury. This biased perception, fueled by the allure of prestige and comfort, blinds us to the inherent value of these unsung heroes. The same heroes which retain the very infrastructure of our collective lives. And yet it is actors who are adored far more, for pretending to be people they are not, encouraging escapism as a way to handle our problems, and protect ourselves from them in submission. Let us move beyond the superficial allure of luxury and reevaluate the true worth of professions. Whether you dedicate yourself to the quiet dignity of providing the vital necessities of life, or aim to create a change in the world, remember that significance and fulfillment transcend financial or societal rewards. Choose your path with a clear understanding of your own desires, valuing both the impact you strive to make and the personal satisfaction you seek. For it is in this alignment that you will find true professional fulfillment. And with this knowledge of yourself you can have a greater freedom in deciding what you want to become in ways that might suit you as realistically as possible. Rethinking Value in a Society of Spectacle In events like the Eurovision competition, a spectacle of song and stagecraft, once again ignited a debate that transcends mere entertainment. While singers dedicate months to training and crafting their performances for fleeting moments in the spotlight, the unsung heroes who fuel society's engines often toil in obscurity, their contributions undervalued and underappreciated, and there they may be easily deemed irrelevant despite their contribution. This obvious contrast exposes a fundamental question: In our world of dazzling distractions, how do we truly measure value? It's easy to get swept up in the glamour of the public performances. The captivating melodies, the electrifying choreography, the excitement expressed in a herd-mentality fashion – it's a potent cocktail of entertainment that captivates millions for two dazzling nights. Yet, compared to the quiet dedication of the baker who kneads bread every dawn or the sanitation worker who keeps our streets clean, mere entertainment's impact pales in comparison. The song may resonate with a nation's cultural spirit, and music has its own deeper virtue. However, in an age of overflowing content, its fleeting existence seems small next to the basic necessities that sustain us. Why even waste money on going to concerts when you can listen to music in your own home? That is known as the same result problem. This irony – the inverse relationship between societal impact and societal reward – lies at the heart of our "luxury bias." We crave recognition, prestige, the intoxicating allure of fame and fortune. This yearning blinds us to the true worth of those who quietly keep the world spinning, the farmers who nourish our bodies, the technicians who maintain the intricate web of technology, the teachers who shape future generations. It's not that entertainment lacks value. In its own way, it provides solace, sparks joy, and offers a shared cultural experience. But it is important to recognize its limitations. Actors, singers these "giants" of entertainment industries, while enriching our lives, are just entertainers. Beyond their ability to convey fiction of whatever depth and create an unnecessary dependence on comfort, they often command exorbitant rewards for their fleeting contributions. This skewed perception begins in childhood. The question "What do you want to be when you grow up?" becomes a potent marker of societal aspirations. The aspiring football player gains applause and admiration, while the dream of becoming a farmer or a sanitation worker is met with muted expectations, despite the fact that the farmer provides food and the worker prevents much suffering caused by disease. We internalize this hierarchy of value, prioritizing the glamorous and desirable over the essential and unglamorous. It is no surprise that such a priority has hallmarked a new age of work where content creation is far more common, and even admired, than far more essential positions in society. We devolved into narcissistic cultures that focus on the self far more than what that self can offer others. Then, many of us would whine of loneliness in an age where it is far more common to put the ego first and morality below, if at all. But is it truly more important to kick a ball into a net than to ensure the food security of a nation? Is the existential inquiry of a philosopher less valuable than the adrenaline rush of a sporting victory? These are questions we must confront, challenging the narratives that elevate the dazzling spectacle over the quiet toil that sustains us. This is not a call to dismiss the arts or the pursuit of dreams, but rather a plea for a more balanced perspective. Despite serving food for the hungry or allowing cleaner environments from ill and disease, many of us would become forgotten, deemed irrelevant, and can mainly retain back our worth in society through whatever means of validation. I used to do so myself until I realized that I prefer to be useful to others than to myself. Older Philosocom visitors may remember the days where I was more personal, and some critics even called me a narcissist. I felt bad for it, I admit. However, today I am more mysterious because I realized that my work matters more than myself. And power is there as a means for greater efficiency, not for a theoretical hole that cannot be fulfilled. Ultimately, a society that values the essential worker as highly as the entertainer, that celebrates the quiet hero alongside the dazzling star, is a society that truly thrives. It can do so to itself by motivating people to resume being in these jobs and understanding their essential worth within them, whether or not they will be replaced by A.I. It is a society that recognizes the interconnectedness of its members, where every contribution, however humble, is valued for its role in the symphony of human existence. We really should criticize the competitive mindset. Seeking True Value in a World of Distractions My journey with this website stems from a youthful dream of combating the necessary evil of shallowness. It was originally a yearning to create more value that would resonate with the world. Yet, as I matured, a profound question arose: In an age of digital spectacle, where movies, video games, and countless forms of electronic media bombard us with artistic brilliance, what truly constitutes valuable contribution? While the transformative power of art remains undeniable, I've come to realize that its impact often resides within the realm of appreciation, a fleeting brush with the aesthetic rather than a fundamental pillar of societal well-being. A captivating painting may evoke awe for a moment, but does it truly contribute to the edifice of human existence in the same way as a farmer who nourishes the nation or a sanitation worker who safeguards public health? It is not to say that artists, athletes, or entertainers lack worth. Their contributions to the tapestry of human experience are vital, offering solace, joy, and a shared sense of wonder. But their value should not overshadow the immense, often unseen contributions of those who ensure the very functioning of our world. The choice of profession remains a personal one, guided by individual aspirations and priorities. As a society, we should strive for a more balanced perspective on value. Let us acknowledge the inherent worth in every honest endeavor, regardless of its visibility or acclaim. We must distinguish the acclaim from the true functionality of positions in our communities and organizations. As such, we should respect everyone merely for being able to contribute to society, and/or doing what it takes to survive and not remain a klumnik/deadbeat. Valuing the essential alongside the entertaining, the unseen alongside the spectacular, we build a society that thrives not on transient applause, but on the solid foundation of mutual respect and appreciation for the diverse contributions that make our world a richer, more meaningful place. And any contribution is better than no contribution at all. Even if it is merely for the sake of survival, which is essential as of itself. As by helping each other, we can also help ourselves, justifying moral egotism alongside altruism. Perhaps it is the end, the product, that matters, than the morality that leads to its production. Or in other words, the work being done or the service being made, than whatever we may think or feel about it individually or collectively (AKA post-truth).

True wisdom begins when you admit how much you still don't know -- Aristotle From a logical standpoint, we are always ignorant. This is because in a state where a person is not ignorant at all, that person would know everything. Knowing everything is the only state where no ignorance exists whatsoever. Therefore, we are always ignorant, simply because it is impossible for us to know everything, no matter how we try. We can try to learn everything possible in the limited lifespan we have, but that will only make us less ignorant, not non-ignorant. This is because there are some things we may never know, due to our limited lifespan and the vastness of the universe. A good example of ignorance is belief. Belief is always a product of ignorance, because belief is an attempt to be convinced about something you are not sure of, that exists. That’s what separates belief from knowledge. When you know something, you have no ignorance about the existence of it, because you know that it exists. Belief, on the other hand, is always based on an assumption that you think is likely to be true, not necessarily true beyond your thinking. Philosophy isn't about belief; it is about knowledge. Your opinions matter less in philosophy compared to truths that contain the necessary components to be truths or at least possible truths. Philosophizing is the attempt to be more knowledgeable, and thus, less ignorant. A philosopher can't know everything because no one is capable of omniscience. Therefore, philosophizing always begins with accepting the fact that we are ignorant. Otherwise, we wouldn't have a reason to philosophize in the first place. Hence why there are some things in our life which we may never be able to know for sure, and thus we either believe that they exist or that they don’t. The most popular example of this is the origin of existence - Universal Ignorance theory. This is why the belief in one or more gods is a belief, and not something that even the most zealous believer knows for sure. Since religion is based on faith and not on knowledge, religion is less about the truth and more about belief, while philosophy is the exact opposite: More about the truth, less about belief. I myself choose to be agnostic because I am aware of my ignorance. The only way to “combat” this inevitable ignorance is to optimally reduce it, but even if you are to be as less ignorant as you can, you will never be perfectly non-ignorant. Do not expect anyone to always predict the results of their actions. Mesothelioma, an aggressive type of lung cancer, was caused to many victims because people didn't know, yet the severe implications of asbestos usage. Many people were, are and will be, what is called in Hebrew, "wise afterwards", or only wiser beings after the damage has already been done, and not before it. That is the dangerous aspect of relying on assumptions too much, rather than on the truth. If people knew the truth before, or cared about the truth strong enough, more than settle on assumptions, many people, for that matter, wouldn't have that lung cancer as result of asbestos usage. Never deem assumption as superior to the facts. Due to the option of optimality, ignorance should be reduced even if it can never be reduced entirely. While we cannot be completely knowledgeable, we can be as less ignorant as realistically possible. As the cliché goes, "Knowledge is power," and indeed you may not know when your attained knowledge may help you in the future. To avoid unnecessary harm and regret to both us and others, we must make sure that we have all the knowledge available to us, before making an act. Acting on intuition is insufficient. Being as less ignorant as possible does not have to be a product of vanity when it can bring much good to the world. Knowing as much as possible, and using that knowledge for good, can prevent us from doing trauma to both us and others. Therefore, being very knowledgeable has its own share of morality. "Hell is paved with good intentions" only because we do not know the full extent of our intentions. Relying on the goodness of intention to do something, isn't good enough, when it can bring much harm to those around us. This is why I refuse to be innocent, and why I refuse to do things based on innocence. We must understand the nature of our actions, before making our actions. That way we can also reduce the naturality of trauma.

(For the directory on success, click here) (Background music) “Be unshakable in your conviction that you have all the potentialities of great success.” — Paramahansa Yogananda ****************** The main insight as to how I became a successful writer, without going into the personal aspect of myself, can be summarized in one sentence that every dream-seeker should remember regularly: No one is going to care unless you give them a reason to care! In school, I learned a very important lesson: To sit and suffer while someone else is talking and screaming. That is how you become successful in a world run by dictatorships. It was a dumb lesson to learn, since this world is mostly run by democracies and by private enterprises. However, it is important if you wish to fade into the shadows, be remembered by as little people as possible, and let someone else have all the success, attention, and appreciation that the world has to offer. And it can generously offer it to anyone brave enough to exceed beyond the limiting dogmas often taught by socialization to keep people in line. Hence the virtue of excessiveness. Give society a good reason to care by preparing yourself to experience undesired results, such as insults, mockery, and even racism at times. Once you are strong enough to accept their inevitable possibility in every endeavor, your chances of success will increase significantly. The product you provide to the world should not only be suggested, but encouraged, in a non-forceful manner. Make them believe they have a good reason to pause their lives and dedicate themselves to the consumption of your product. Create within them the desire to be benefited from what you have to offer and be mature enough to accept that some people may be displeased, since pleasing everyone is not always possible. Therefore, you should make the world care about you and your product. If you do not have the willpower to do so, and face disappointments and even the possibility of pain, just as unjust. You might as well remain the same school student who suffers someone else's yells in the silence of the unconfident. But should you, when you are prone to suffer as all humans do, each to their own degree? While you're at it at being alive, at least you can do something useful with this pain, and conquer your true ambitions. Humanity might not understand or even care for your pain (even though it cares for its own). However, the best thing you can do to mentally survive in such a reality is to become successful, for the honor of accomplishment is better than no honor nor true love, which is rare. It is lonely at the top, but at least you'll be remembered for something. It's better than to suffer in silence. Fail to make your consumers care, and you'll be left whining in isolation about who you could've became, AKA the ideal self, but failed. And the burden of demonstrating them what you're truly capable of lies on your shoulders alone as the bare necessity. And my success is expressed by proving my worth to my worldwide readers after I decided to become relentlessly altruistic. And the moral way to become successful is to never underestimate the external world and what you can give to it, and the potential of making it, wanting to be given your content/product. Customer/consumer is king for a reason. And without ruthless work towards success, the odds would mostly be against you, in a world driven by competition for limited resources/assets. And the best way to succeed is expressed when the ideal self correlates with collective demand for your product/service. Recognize your ideal self, work towards it, find a niche that correlates with it, and prove your worth to your clients. "How I Became Successful" shares my journey of overcoming challenges, learning key strategies, and achieving my goals.

Enemy Weaknesses (Philosocom's Subcategory Directory on Freedom) (Directory on Weakness) The lust for power is not rooted in strength but in weakness -- Erich Fromm (Inspired theme) It is no wonder that we live so unhappily... In many flawed democracies. We are not fit, for greater freedom, emotionally. So we oppress others to reduce insecurities. True strength, comes from the ability, To persevere, regardless of what we feel, Because: No powerbase, is a substitute, To fill the void, created by weakness, (By weakness!). To solve problems, aim for their root, You'll then need far less. The self then won't oblige to oppress! The desire to exploit suffering, for joy, To reduce another to mere toy, Can be avoided, if for true freedom, we'd care: One that encourages authenticity's dare. Theatres, are easily torn apart, When the actors begin to fight for the legitimacy, Of their hearts. No mockery, is an excuse, To ruin health, under exploitative rule, (A flawed rule!), True democracy allows one to rebel against such authority.. Inner strength allows greater liberty! .... Of course it is not a crime to be oneself... And not a mask designed to appease, People who, for honesty, are too weak. Hence why one must seek, The power within, To let others be, The self they wish to see externally. That can allow, A more free humanity... You'll excuse your inner weakness until then! For no powerbase, is a substitute, To fill the void, created by weakness, (By weakness!). To solve problems, aim for their root, You'll then need far less. The self then won't oblige to oppress!

(Philosocom's Subcategory Directory on Freedom) "Freedom isn't about having the choices, but the will to make those choices in the first place" -- John Duran “There is no such thing as freedom of choice unless there is freedom to refuse.” — David Hume The Essence of Liberalism: Respecting Individual Choices In an honest liberal society, individuals respect, or at least tolerate, the choices made by others, regardless of their identity. While they may protest and voice their counterarguments, they recognize that as long as the choice-maker has the right to act independently, their opinion does not grant them the authority to interfere in matters that do not concern them. This distinction marks the essence of a liberal society from one that disregards individual liberty. A truly liberal society embraces the principle of "live and let live," recognizing that even if an individual's choice appears foolish, illogical, or absurd, it remains their prerogative. The problem comes when your care of that other person, overlaps their right for their freedom of choice, for the freedom of being who they are or want to be. Therefore, no matter how much you care for that other person, allowing them to be themselves is how a truly liberal society works. And to be able to do that we need to overcome our internal blockades that prevent us from making courageous choices, as well as preventing other people from doing the same. As long as we consider sensitivity to be entirely a virtue, and not a freedom-limiting weakness, we will resume limiting others, as well as ourselves, from making certain choices, all because we care. Thus, caring can be a liability as well as apathy. It all depends on balance. How Caring Too Much Hinders Freedom of Choice And caring too much is how we begin to meddle in the paths of others, while acting not in accordance to the reality that exists beyond our mind, but in accordance with the reality we want to manifest. One of the problems with the law of attraction, for that matter, is that some realities cannot logically manifest, no matter how much we'll want them to be actualized, either by thought or by deed. By the same token, standing in the path of others, because you dislike the choices they make... if they aren't exactly evil or malicious in nature, you essentially oppose their right to execute their freedom of choice. But that freedom is not yours. It's theirs. And it is a freedom, because it's a freedom from YOU. And as long as we will intervene where it is illegitimate to do so, we will only cause ourselves suffering, as well as to others. And to respect individual choices, we best be mentally strong to endure the possibility of allowing those who care about, to make the choices they want to make. Freedom is based on courage, on the ability to act despite of fear. When we create and nurture generations of cowards, we threaten our own democracies in the name of sensitivity. And I quote American author Carrie Jones: "The secret of happiness is freedom, the secret of freedom is courage." When sensitivity is normalized and becomes part of behavior regulation (Like in PC culture), it is also normalized to not allow others to live and let live, which is essential in any liberal democracy. And even if one's democracy isn't exactly liberal -- if no law has been broken, if no promise has been breached, and no deal was broken unjustly -- why should you meddle with the choices of others? So what if you're a parent, for instance? Once your child becomes an adult, you have far less legal control over them. Their choices are theirs to make, and as such they are to be held accountable for them, not you. Thus, when we do not see oversensitivity as a problem, we also don't see it as a problem, to limit others in the name of our own sensitivities. But how can we be happy when neither side is free from the existential angst, that is fearing our vulnerabilities? How can we be happy, and thus freer, if we fear being hurt? Being sensitive means being more vulnerable. If we fear the pain that comes along with it, we'll fear life itself. And we'll fear living and letting others living per their choices. How can you provide a safe space for people to be themselves, if you're too fearful of them executing their freedoms, regardless of your wishes? Wisdom from Mistakes: The Road to Self-Determination (AKA Control Over Your Life) Mistakes, no matter how grave, do not negate an individual's right to self-determination, or their right to lead their life how they wish to. The path to greater wisdom may, in fact, be paved with such errors, provided the individual learns from them and takes steps to avoid repeating them. And whether or not he or she chooses to learn from them, that's their own prerogative, as well! In other words, true liberty allows people to be wise as well as stupid, under the condition no illegitimate meddling would be made. What's "illegitimate meddling"? It's any intervention in other people's life that opposes the following exceptions: * Law-breaking against a country that helps its citizens (to survive, for example, you might want to steal food while the state will not provide the means for you to get food. You, after all, need to survive like everyone else. If someone you know failed to get employment, and cannot buy food, you might want them to get food, even if it's through theft). * An adult person's right for self-determination. Your child is subordinate to you greatly only when they're not an adult. Once they are an adult they're entitled to any rights you yourself have, and as such are needed to be treated as an equal. In other words, your adult son or daughter are entitled to the same opportunities as yourself. * Severe mental handicap (compared to a mental handicap/disability that isn't as severe) Feel free to let me know if you have any more criteria for illegitimate meddling. I might consider editing it, and I can also give you credit, thus immortalizing your name on Philosocom under my succession plan. Anyways, I don't mind making mistakes if it means I will become wiser afterward. I may sometimes make mistakes on purpose so I would learn from them, better. I believe it may be better to risk making mistakes and potentially gaining wisdom than to avoid risks altogether and never gain wisdom. And at times it's better to dare than to do nothing. And to be free, one needs to dare. There are exceptions to one's independence. If someone is not an adult and is required by law to attend school and/or military service, then they do not have a free choice in the matter. This is because the law should apply to everyone, even if it is far from perfect. In other words, if someone wants to buy alcohol and they are an adult, then they have every right to do so, even if they might become alcoholics. They have every right to do so because liberty dictates that one can make mistakes, even if they may deeply regret them, like ending up in jail. In summary, people don't always practice their own freedom of choice, nor necessarily enable others to do so as well. When we normalize our fears and add them to our social behavior, we become weak and limited, for we are afraid to do things we are allowed to do, and disallow others to do things they want to do. How can we expect to exercise our freedom of choice when we normalize cowardice, and the fear of being emotionally hurt? Hail Philosocom.

(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 Overview by Mr. C. Kingsley and Co. Queries On the Influence of Religion as Manipulation" by Mr. M. Svartgold is a comprehensive exploration of the multifaceted role religion plays in society. The author invites readers to engage in critical thinking about the nature, purpose, and potential pitfalls of religious beliefs and institutions. The article covers a wide spectrum of topics related to religion, from theological inquiries about God's nature and the purpose of biblical narratives to sociological questions about religious practices and their impact on modern society. The article emphasizes the importance of questioning and critical analysis of religious beliefs, fostering an environment where readers are encouraged to reflect on their own beliefs and the societal structures surrounding them. The inclusion of Mr. Roland Leblanc's commentary adds depth to the discussion, offering alternative viewpoints and interpretations, illustrating the diversity of thought within religious discourse. The article is well-organized, with clear sections that guide the reader through various themes. Mr. Svartgold's approach to tackling sensitive and complex issues surrounding religion is commendable, encouraging open dialogue and self-examination. By addressing both theological and practical concerns, the article serves as a catalyst for meaningful conversations about the role of religion in the modern world. The respectful disclaimer at the beginning underscores the importance of diverse narratives, highlighting the platform's commitment to varied perspectives. In conclusion, "Queries On the Influence of Religion as Manipulation" is a thought-provoking piece that successfully opens the floor for critical examination of religion's role in shaping individual lives and societal structures. (Philosocom's Subcategory On Religion) (Philosocom's Svartgold/Svarl Articles) (Philosocom's Subcategory on Manipulation) Those who can make you believe absurdities, can make you commit atrocities -- Voltaire (Background music) ******************************** Part I: The Article Itself Introduction and Query I have many questions about religion that I have not been able to answer. Nevertheless, I'll try not only asking but giving my thoughts on some of them, as well. Please enjoy. How does God appear to people in this new age? Does God's nature change over time? Why did God allow Job to suffer? Does God help everyone equally? Is it common for believers to marry at a young age? Why does God seem to have different standards for adultery for men and women? What was Adam and Eve's purpose in the Garden of Eden? Why did God punish Adam and Eve? Is God's mercy truly unconditional? Why do religious communities often ostracize those who leave the religion? Is the expectation of virginity still relevant in today's society? Why do many religions require that spouses be of the same faith? Is luck a manifestation of God's will? What is the role of religious leaders? Why do religions continue to evolve? What is the significance of religious holidays? Why is it important to celebrate religious holidays? How do religious and secular values interact? How do secular people understand religious holidays? What are the challenges of interfaith marriage? What are the causes of religious conflict? What is the role of peace in religion? The Role of Religion in Manipulation Religion can be used as a tool for manipulation in many ways. For example, it can be used to justify violence, control people's behavior, and justify discrimination. It can also be used to exploit people financially. One way that religion can be used to manipulate people is by appealing to their emotions. For example, religious leaders may use fear, guilt, or love to control their followers. They may also use promises of eternal reward or punishment to manipulate people's behavior. Such an example being the concept of an afterlife, whether true or not. Another way that religion can be used to manipulate people is by controlling the information that they have access to. For example, religious leaders may discourage their followers from questioning religious teachings or reading non-religious sources of information. That can be regarded as an expression of fanaticism. This can make it difficult for people to think critically about their beliefs and make informed decisions. That's especially true when one is deceived by ulterior motives. Religion can also be used to exploit people financially. For example, religious leaders may ask their followers to donate money to the church or other religious organizations. They may also sell religious items, such as books, CDs, or clothing. In some cases, religious leaders may use their influence to pressure people into making financial contributions that they cannot afford. And of course, there is no "shortage" of scams in our world. The manipulation of religion is a serious problem that can have harmful consequences. It is important to be aware of the ways that religion can be used to manipulate people so that we can protect ourselves from being exploited. The role of religious leaders Religious leaders play an important role in society. They provide guidance and support to their followers, and they help to preserve and transmit religious traditions. They also often serve as moral leaders, and they can use their influence to promote social justice and peace. However, they can also abuse their power, under the guise of sacred-ness and benevolence. The significance of religious holidays Religious holidays are important because they provide opportunities for people to come together and celebrate their faith. They can also be a time for reflection and introspection, and they can help to strengthen people's connection to their community. The challenges of interfaith marriage Interfaith marriage can be challenging, but it can also be rewarding. Couples who marry across religious lines need to be willing to compromise and respect each other's beliefs. They also need to be prepared to deal with the challenges that may arise from different cultural expectations. The causes of religious conflict Religious conflict can be caused by a variety of factors, including differences in religious beliefs, political disagreements, and economic disparities. It can also be exacerbated by the actions of religious leaders who promote intolerance and violence. It is important to not submit to the authority fallacy when it comes to leadership. The role of peace in religion Peace is an important value in many religions. Religious teachings often emphasize the importance of love, compassion, and forgiveness. These values can be a powerful force for promoting peace in the world. The Torah and the Bible In the Torah, we see Abraham sacrificing his only son, Isaac. Why did God ask Abraham to do this? What is the definition of "good" in the sense of God? Is it a divine miracle? There were many, many people who were sacrificed by God and did not get on the ark. Why is it so important to rest without doing anything at all? These are of course questions regarding these specific texts. The paradox of Self-Defense On the one hand, they say not to murder in many sects of major religions. On the other hand, to defend myself who rises up to kill you, should you kill him...? Who said they wanted to kill me? In which situations self-defense is mandatory and in which it is. The importance of children It is in every religion said. Children are a joy. But children are also an economic expense. And if there is no financial help with the children, what is expected? Conclusion These are just some of the many questions that I have about religion. I believe that it is important to question our beliefs, and to think critically about the role of religion in our lives. I hope that this article has sparked some thought and discussion about these important issues. Thank you for reading and for Mr. Tomasio Rubinshtein for taking care of this article. Part II: Article Commentary by Mr. Roland Leblanc We're here to learn how to connect with "all there is" by first connecting with ourselves. We shouldn't impose our ideas on others. Religion has different meanings depending on who you ask. The world's problem is people trying to control others instead of focusing on their own purpose. We are all problem solvers, and the best approach is self-reflection and learning from mistakes. We can also tap into our intuition for wisdom and become "new-born beings" by aligning our inner and outer worlds. Honestly, but incompletely, here's what I think about these questions: God's nature: It's a life-giving force with many names, maybe even unknowable. We can experience this force within ourselves, a kind of inner world that's the real God. It's better not to get hung up on names until we truly understand. God changing: Probably not. God exists beyond time and space, so change wouldn't apply. Job's suffering: The story of Job is about everyone's journey of self-discovery. We all have something to learn, even the good guys. It's not punishment, but a chance to grow. I've noticed online that some people are more focused on their inner world than the outer world. I believe the ideal is a balance between a strong rational mind and a developing intuition. This way, our actions can be guided by our inner wisdom. God's fairness: We get help based on our choices. The proverb "Help yourself, and heaven will help you" applies. We need to know ourselves first, then our intuition can guide us on our unique purpose. It's up to us to make things happen, not some outside force exclusively. Double standards: We need to dig deeper into the scriptures. Maybe the stories are about our inner and outer worlds, and prioritizing one over the other creates problems? We need both reason and intuition to solve life's issues, after all. Adam & Eve: They represent the planned but unachieved creation, like a project we haven't finished. Their story is about learning to relate to us, others, and to all there is. God's punishment: Not punishment, but a chance to complete our creation process by learning on Earth. We have free will, so it can be our will to turn such adversity into an opportunity and not keep it as a curse. Unconditional Mercy: It depends on us choosing to discover ourselves and our purpose. We enable God's mercy by seeking self-knowledge and therefore learning about the deeper reason we came to this world. Leaving religion: This happens because people don't understand the Oneness of all things. If they did, they'd see God's free choice for everyone. Oneness isn't about quantity but managing our duality and solving problems. We can't do this without understanding interconnectivity, ourselves and free will. Virginity: It's a personal choice, respect the decision. Just leave this choice to the one concerned. Same faith marriage: Easier, but if we work on ourselves first, we can handle different beliefs more effectively, along with solving the problems that may arise as a result! Luck: We make our own luck, I believe! Religious leaders: They should motivate people on their spiritual journeys, not for power over others. Unfortunately, today, some leaders are motivated by power rather than helping others. This is a problem when people try to force their beliefs on others. It's important to avoid this behavior. Religion evolving: Everything is changing, including religions. However, because of strict beliefs and a misunderstanding of the idea that we're all on a journey of self-discovery, religions struggle to accept our free will. This freedom is crucial to God and everything that exists. Religious holidays: Maybe created to compete with the pagan feasts of old, but for me, every day is a holiday for being alive! Religious vs. secular values: Church and state are separate, allowing freedom of belief or non-belief. Secular view of holidays: As a non-practicing Christian, I see it as a privilege to be free from church control. Religious conflict: Misunderstanding reality beyond the physical world. People believe without checking their intuition. Religious conflict is about dogmas and misunderstandings, not uniting people. Verify truth within yourself before following a group. Peace in religion: Peace comes from within, not religion itself. Everything starts from within! Religion is emotional, so criticize it carefully. Importance of questions: Questions are more important than answers because they lead to new insights. Certainty can hinder spiritual progress, and many religious people cling to their beliefs without considering other viewpoints. The reason for so much suffering and manipulation is that we're here to improve our relationship with everything. This starts with improving our relationship with ourselves. While working on ourselves, we shouldn't force our beliefs on others. The word 'religion' has different meanings, but often refers to uniting, binding, or togetherness. The problem today is that people try to force their beliefs on others while neglecting their own purpose. As Karl Popper's book title said: 'All Life Is Problem Solving.' We're constantly dealing with challenges that force us to change or ignore the problem. The best approach is to be objective and learn from our mistakes. There are many ways to improve our lives, including reflecting on the past to avoid future mistakes. We can also seek help from our intuition, which is our inner wisdom. When our intuition and reason work together, we become something more. This is the purpose of our existence: to align our inner world with the external world.

(Philosocom's Subcategory on Manipulation) (Background music) Article Synopsis by Mr. C. Kingsley and Co. The article delves into the theme of deception, the hidden motives of individuals and organizations, and how they influence public perception and reality. It discusses contemporary issues such as deepfake technology, trolling, and corporate media influence, making it relatable to readers familiar with these phenomena. The article emphasizes critical thinking, encouraging readers to question the information they consume and develop a more informed and discerning public. The article also provides a balanced tone of caution and empowerment, emphasizing staying rational, avoiding paranoia, and practicing critical thinking. The author shares personal experiences and insights into rhetoric and honesty, adding depth and authenticity to the discussion. In conclusion, the article is a thought-provoking exploration of the hidden motives that shape our perception of reality, drawing attention to pressing issues in today's society while encouraging readers to approach information with skepticism and critical thinking. Introductiory Poem By Mr. John Duran --- Here We Walk: Walking among you is an evil you'll never see. Smiling, smirking, shaking hands your friend I seem to be. Let's joke, let's have a laugh playing my part well is key. We exist side by side nodding and smiling seemingly free, Mutually content to remain ignorant to life's insolidity. Who am I, but the darker side of you, but looking like me. I am the judge, the jury, the executioner plain as can be. Morality is a joke and a perfect tool, a lie of justice easily seen. Do your good work, as I do my evil deeds, You cannot see mine, but I can see yours easily. I seek your innocence, to watch it fade away tragically. Your tears for me are complete ecstacy. Don't look behind you, unless you are ready to truly see, Evil in the flesh, strolling behind you oh-so-casually The Lurker in the Flesh, a nightmare approaching in utmost evil glee. Perhaps your kindly neighbor watching you so seemingly carefree. We bide our time, waiting a bit too patiently, Opportunity will surely knock back, eventually. The Monster always wins this I see, And the monster's name is society. Part I: How Reality Remains Partially Hidden For many reasons, we do not see reality as it is. If we do not uncover these reasons, we will remain blind to reality. This is because things are not always as they seem. We may be deceived by our own eyes, and we are often deceived by people with ulterior motives. Our perception of reality is distorted by people with ulterior motives. For example, megacorporations, such as Disney, partially own the History Channel. They also own many other companies that you may not be aware of. These corporations have a vested interest in shaping public opinion in a way that benefits them. It is one of the reasons honest journalism may be compromised compared to philosophy. Another way that our perception of reality is distorted is through trolling. Trolling is the act of insulting and harassing others online. It is often used to change public opinion or to sow discord. There are even professional trolls who are paid to do this work. Finally, deepfake technology is being developed that can be used to create fake videos and audio recordings. These deepfakes can be used to deceive people into believing things that are not true using their own eyes and ears. Today, more than ever, our senses might deserve to be put under constant self-doubt. Part II: How to Overcome Correct Information's Obscuration In light of these threats to our perception of reality, it is important to be critical of the information that we consume. We should not simply believe everything that we see or hear without being aware to our many biases. We should question the sources of information and be aware of the potential for bias. We should also be aware of the ways that our emotions can be manipulated, and thus their credibility can be subpar as information sources. By being critical consumers of information, we can help to protect ourselves from being deceived. We can also help to create a more informed and engaged public, should we teach each other critical thinking and/or preach the truth, strong-minded enough to resist corruption. You may say that being rational is boring and that studying logic is boring, resorting to a certain fallacy. However, in order to avoid deception, we should be more rational. Anyone and anything can trick us, including ourselves. Do not forget this. Do not trust anyone or anything without applying it wisely. If you don't apply wisdom, you will mistake delusion for knowledge. This is why Socrates is important: because he admitted his ignorance. And from ignorance, philosophy begins. Basically, the attempt to understand reality. Reasons Information is Obscured: Regarding Compromised Contemporary Privacy And as I joked before, there is no need to be so sensitive, because for many, it is just business. Business, like with philosophy, is best done with little to no attachment. Specifically, it's the business of deceiving you while being undercover. For who? For the right price, anyone can be hired for anything. Mercenaries are not only extra security or bounty hunters. With the mindset of a mercenary, anyone would do anything for some cash. And the thing is, billions of people might as well have that mindset. The mindset of not caring about moral depravity as long as money is gained. Why do you think some of us do not like being exposed? The lower we remain below the radar, the less things can be traced back to us. Shell corporations are such an example. They are companies that exist only on paper and may be used legally or illegally. Criminals may use it for tax evasion, money laundering, and so on. People deceive for many reasons, dear readers. They may conceal their true intentions, make you the butt of their jokes, or influence public opinion by being biased and twisting the facts. Part III: Consequences of a Deception-Based World Because of deception, people might become paranoid, even when they shouldn't. Because their loyalty has been betrayed before, they remain suspicious of others, so they won't be double-crossed again. You can even see this in the world of love and relationships. The truth is not always interesting because certain people have no desire to be honest. A better world could be one where people are more honest. However, people have their own priorities, and being able to have one's priorities straight is part of being mature. We may be more honest with ourselves, but it might not always be a good idea. It depends on our lives. I am not telling you that you should be paranoid due to how dishonest anyone could be. Do not let anxiety cloud your rationality. Seek to calm yourself peacefully instead of succumbing to such paralyzing emotion. Rather, I am telling you not to believe everything you see and to put things into greater consideration. Don't give up on doing it, so easily. Personal Reflections I am no longer a naive man because naivety quickly deceives, and can easily be used to shoot ourselves in the foot. In high school, I participated in a national public speaking contest and reached the finals in Jerusalem. I'm afraid that rhetoric is a great way to manipulate others. It could be the reason as to why it is considered as opposing the world of philosophy by some. The reason I deliver good public speeches is because I studied rhetoric in school, both privately and in class. Thanks to a certain teacher, I now know how easy it is to alter people's perceptions. However, studying and discovering logical fallacies, convinced me I should focus more on logic and research. It is more reasonable than appealing to your emotions or to one's authority. Honesty has been an obstacle in my path for many years. The former love of my life rejected me because of it, and I have no desire for her to come back. Honesty also made people insult me, and so on. I also lost at least one ally because of this. You can tell from this that people may seek to hear what they want to hear as the truth. That is rather than the truth itself. Being as honest as a philosopher is, is a social risk. Conclusion: To Tear Apart The Shadow Wall As you can see, the intricate themes woven from John Duran's poem, from my external research and from my personal reflections, paints a a grim portrait. A portrait of a backwards, morally depraved world, that attempts to come off as noble, yet it is one that is easily cloaked in the shadows of deception. From the sinister emotions from the American sage's poem to the true power of societal influences, a consistent theme emerges: That reality is often obscured, and truth is a scarce commodity. It is merely something many believe to have plenty of, due to their own lack of intellectual humility. The essay delved into the mechanics of deception, exposing how corporations, trolls, and technological advancements manipulate our perception of reality for their own selfish gains, as we unluckily choose to put our trust in them. The development of critical thinking and skepticism as essential tools to navigate this complex landscape, becomes therefore imperative. The author's personal journey reveals the challenges of maintaining honesty in a world built on carefully-devised strategems to make sure we are kept loyal and submissive. The enduring power of truth-seeking, even in the face of adversity, is the one capable of setting ourselves free from such elaborate schemes. Ultimately, we should urge ourselves for a collective effort to dismantle the shadowy veils of deception, to foster a culture of critical inquiry, and to prioritize honesty and transparency. The path forward remains uncertain, yet the rewards of a world grounded in truth are immeasurable, more than you might think they are. Bonus Part: An Attempt At Keeping Promise As I come to understand reality better, I really see no reason to play the victim, even if it's within my own eyes exclusively. I don't have any desire to conceal or pretend. The fact I am solitary by choice does not necessitate me to deceive or to set boundaries for a lot of people, and it is one of the reasons I practice voluntary isolation. However, I'm afraid I can't keep a promise to forever stay clear of it. After all, people may also lie unconsciously by denying reality without realizing it. As such, they may lie unconscionably to themselves, as well. Furthermore, since we don't have absolute memory, we could betray people's trust without us even realizing it by ourselves. Absolute memory can be regarded as panmnesia, a fictional superpower. I do promise, however, that I will try to be far less biased from now on, and will keep utilizing my apprentices for the sake of bias reduction across Philosocom content. With information research, I promise to try to look at the general picture. I no longer seek a reason to glorify a small part of it while minimizing the rest in an issue. I've made my mistakes. I now seek redemption. Here are some external sources for you. Thanks for reading. https://www.insider.com/companies-disney-owns https://www.mcsweeneys.net/articles/the-perks-of-being-a-professional-protester https://www.merriam-webster.com/dictionary/deepfake https://www.mooneyesq.com/blog/2022/05/has-fabricated-evidence-been-used-against-you/ https://www.eatthis.com/dangerous-side-effects-eating-too-much-pizza/

The Directory: How We Are Deceived By Many Ulterior Motives Queries On the Influence of Religion as Manipulation (By Mr. M. Svartgold) Love-Bombing -- The Manipulation of Love -- Understanding the Rationale of Love Bombers And Ways to Surpass It My Philosophy on Acting -- An Open Secret -- How It's Anti-Philosophical Trying to Understand a Narcissist's Rationale (Captain Quark Character Analysis) My Philosophy on Masking -- Why It Might be Dishonest The Tiger's Mask (Poem) Why the First of April Is Controversial (Intermission) On Physical Cover-ups Journalism Versus Philosophy -- How Philosophers Can Surpass other Media Creators https://www.philosocom.com/post/stupidity-as-someone-else-s-resource-why-it-s-important-to-be-smarter The Rubinshteinic Realization of the Kindergarten https://www.philosocom.com/post/how-to-use-logic-to-read-the-room-ratigan-s-song-analysis-the-great-mouse-detective https://www.philosocom.com/post/hidden-gem) Article Synopsis By Mr. O. C. Isaac The article "On Scams and the Paranormal (And Philosocom's Subcategory On Manipulation)" is a comprehensive exploration of skepticism, manipulation, and the nature of belief. It blends philosophical musings with personal reflections, focusing on profound philosophical themes such as truth, belief, and deception. Mr. Tomasio's personal anecdotes about scams and manipulation create an engaging narrative that humanizes the philosophical discussions. The article challenges readers to question their beliefs, particularly in the paranormal, religion, and even science. By exploring the limitations of rationality and the dangers of blind faith, the philosopher encourages a healthy skepticism that is both philosophical and practical. The article is divided into distinct parts, each addressing different aspects of the topic. The article integrates external sources, such as historical practices like chain letters and quotes from various thinkers, to broaden the scope of the discussion. In conclusion, the article is thought-provoking and intellectually rich, encouraging readers to critically examine their beliefs and the potential for manipulation in various aspects of life. (Background music) Part I: The Perils of the Unexamined Belief Many people believe in at least one paranormal entity, and divinity could also be included in that category. Whether divinity exists or not, ideologies serve a functional role, and I'm trying to do whatever I can so I won't fall victim to scamming, more common than ever in this contemporary world. I refuse to fall victim to beliefs whose verification is so immensely difficult in both logic and evidence -- the components of truth. Scammers and fraudsters are expected to exploit new technology and emotions around major events yet to come to trick and scare people. But scammers will always have the same goal—to get your personal information or money. Learning about these latest developments will hopefully help you stay one step ahead. -- Loius DeNicola Isolation and the Pursuit of Truth For ethical purposes, I choose to isolate myself from this world, also so I won't have to be manipulated, nor resort to manipulate myself. After all, in societies that seek to hear "the truth" they want to hear, can we really expect everyone to embrace and be grateful towards our honesty? Can we really expect the truth to be a social value, when many of us lack the mental strength for to pursue it relentlessly? When we actively use PC culture and cancel culture to diminish its expression, are we really prepared for a thing we desire, but seek to protect ourselves from hearing it? I never liked manipulating despite the fact I mastered it in order to survive in the ruthless reality of my country's special education system. I have no desire to keep these ways. I prefer redeeming myself instead. It is only through the development of our moral reasoning, and the cultivation of a greater character, that we can not only embrace the quest for truth, but also be strong enough to be vulnerable, and not lie and scam so much! That especially goes for those who are dear to us. Scamming has always been around. Some may claim that fraud has existed for over twenty centuries. Unfortunately, it's quite simple to con at least one person. All you have to do is convince them of something that isn't true and then use that convincing to distract them from your true intentions. Can we really trust our critical thinking skills when we do not improve them? Reality is seen not only through the eyes or heart but also through our intellect. When we lack the ability and methods to understand good enough, can we really say our vision is in line with reality? It takes much more than a stable mental health to understand reality. It requires training and self-discipline. The stronger we are, the less truths we'll resort to denying! Part II: Reflections: The Price of Misplaced Trust I've been scammed before in life, especially as a child. Parents and caretakers must always, always protect their children from strangers.. When they're just kids, of course. One of the most common forms of scams I remember were email messages that told you that if you didn't forward them to a certain number of people, bad luck would befall you. These scamming methods also goes a long way back in human history: Chain letters have their roots in ancient folklore, and are tied to a range of old cultural superstitions and hoaxes. Historically, in both pre- and post-internet times, chain letters have touched on topics relating to luck, protection, religion, charity, humour and scam-like money-generating initiatives. And while many older examples have been lost to the tides of time, folklorist, archivist and mathematician Daniel VanArsdale’s digital archive “Chain Letter Evolution” chronicles over 900 chain letters, stretching all the way back to 55 AD. They’re cultural ephemera, and their pertinence in the minds of recipients is illustrated simply by how much the chain ends up being shared. -- Taraneh Azar In retrospect, I'd consider certain stones that would bring you luck to be a scam too. There is even a guide online telling you how to use gemstone superstitions to your advantage to better seal your deals as a merchant. I suppose that when you're a kid, you're easier to manipulate. You can find this in corporations and in market research firms. Many of them far more interested in your parents' money than in your wellbeing. And yet, even children themselves would manipulate just for kicks. Once in elementary school, I was told by a bunch of bullies that entering a certain structure would be fun. Once I got out, a teacher stood by and scolded me. That was the scam I remember most. She didn't scold them. She scolded me. The Path to Vigilance Once I became solitary, there were fewer people to take advantage of my naivety. Realizing its folly, I killed off my former self accordingly. Those who embrace the paranormal, whatever form it may take, must remain vigilant against exploitation. Belief, much like scientific inquiry, requires trust. Yet, excessive trust can be a double-edged sword, leaving one vulnerable to deception. Concepts like luck, curses, fortune, and even vitality have been manipulated to extract money, power, or simply amusement. History is replete with examples of this, from military dictators consulting fortune tellers, to the pervasive practice of trusting the unknown instead of preparing for it... I believe that life always presents us with what we need the most in a certain moment, and our role is to maintain the inner state that allows us to see and follow. - Justyna Cyrankiewicz Must we succumb "to life's" given data, when we can investigate regardless, and when we can overcome adversity by our own power? The human psyche often seeks external validation. Whether through fortune-telling, coffee reading, or other such arcane arts, we look for signs and confirmations of our beliefs. This reliance on external validation can cloud judgment and make us susceptible to those who would exploit our trust. Part III: Science, Skepticism, and Over-Confidence In Labels “Whenever a theory appears to you as the only possible one, take this as a sign that you have neither understood the theory nor the problem which it was intended to solve.” -- Karl Popper There is a certain mistake about science that spiritualists have noted. Science isn't necessarily something that is always 100% certain, because even scientific observation could be wrong at the time. As a result, things that were once thought to be true using this method were proven to be false. In fact, being wrong is part of the scientific method. I am a scientist. I am often wrong, and that’s okay.... vigilance against errors is the key ingredient to making advances in science. -- Paulina Kuo "Ether" energy, for example, is something that remains in theory, and thus, within the territory of belief, not within fact. Therefore, calling something "scientific", therefore factual, ignores theoretical science. Additionally, much "science" is pseudoscience. It's incorrect to believe that science cannot be doubted. After all, science is something that develops through research and finding things from the past to be incorrect. Once the science of our age determines that something is correct, perhaps the science of the future will gather enough evidence to deduce that it is not. This uncertainty is inherent in the scientific method, as it is in other fields of human endeavor. That includes philosophy. The Limits of Rationality Because of the uncertainty of existence, it is difficult for the rational mind to believe in anything without skepticism. Rationality is thus limited by time. Anything that is sold or offered could be proven false in some way, if there is enough evidence, even if only theoretical, to support that claim. Then, enough blindly accepting concepts and methods as your lords and saviours. Try looking both ways instead. Part IV: Stupid and Proud It is a rational belief that humans are not as reliable as one might think, given incompetence. This is not because all humans are untrustworthy, but because of the "party poopers" who tarnish humanity's image as trustworthy: The scammers who can sometimes escape retribution, and the people who trick others without even realizing it because they have been tricked themselves by an incorrect belief. Accuse them of this and they're likely to argue back instead of understanding where you're coming from. Why learn information when your ego got hurt? The Dependence Without Knowledge To believe in anything paranormal is to significantly increase your susceptibility to deception, unintended or otherwise. This is because, when you have to rely on a middleman who arguably knows better than you, you are technically putting yourself in a position to be deceived. When only a shaman, fortune teller, or prophet can "communicate" with a higher plane of existence, the only way to question them is through logic, not by reaching that "higher plane" yourself. Unless it is possible to do it without these gatekeepers? It is the same dependence on technicians, plumbers, and construction workers, only in these cases you have a better idea of the efficiency of their work. You do not have to wait for something arbitrary to happen; their work is seen in the material layer, making it easier to determine whether their services were reliable or not. Even so, unfortunately, not all service providers are dependable. We should conduct honest exchanges.... Source: https://sonic.fandom.com/wiki/Dr._Robotnik%27s_%22Or_Else%22_Protection_Service Final Words: The Perils of Open-Mindedness The better option is to believe in what we can know and better examine. The earthly/natural plane, is the best plane you can rely on when it comes to awareness and evidence. Some may even go further and declare that there is nothing beyond the physical plane, nothing metaphysical, but as with the example of science given before, that too could be a form of deception (what if abstract theories and concepts exist?) Hence the problematic nature of keeping an open mind -- the notion of uncertainty in just about everything and everyone: your friends, your parents, and even yourself. After all, the deceivers themselves could be deceived as well, without malicious intent! It is necessary for the rational thinker to keep an open mind, and doing so could be regarded as a necessary "evil". Expand! If one desires a greater freedom from deception, extending one's lifespan to witness significant advancements in human knowledge presents the optimal strategy. Given sufficient time, humanity could theoretically approach truths previously concealed from our ancestors. However, this ideal is constrained by the practicalities and stagnation of human life. Yet, a longer lifespan could thus facilitate greater personal growth and knowledge acquisition. This is one reason for my pursuit of longevity: not merely for health, but for a more time that can be invested for a deeper understanding of existence.

(Background music) (Philosocom Directory on Fear) The Rubinshteinic Commentary on Fear "It is not death that a man should fear, but rather he should fear never beginning to live." — Marcus Aurelius Courage doesn't mean you don't get afraid. Courage means you don't let fear stop you -- Bethany Hamilton Fear is a paralyzer. Fear is a form of anxiety. Fear exists to protect you from harm. Sometimes, there is nothing to fear but fear itself. In other times, the factor of fear is obvious. Furthermore, the opposite of fear is love. Fear is the opposite of love because love is what binds us together; fear is what makes us apart. The power of love can make peace and rectify the world. The power of fear makes us suspicious and distrustful of other people, thus setting us away from each other. In the 20's of the 21st century, we live in a very unstable world, marked by political instability, wars and uncertainty. This fear we might feel fuels our survival instinct, to be cautious, to be careful, to make sure not to make mistakes that could harm us in the long run. Fear leads people to be more protective, thus less vulnerable. The power of love requires us to be vulnerable, to be open enough to one another for the sake of trust and harmony. The conventional world isn't harmonious. It is marked by competition and by the relentless need to survive another day irrespective of justice. For the sake of sanity, the larger world is worthy of forsaking. Nowadays, there is either a lot of safety in groups or alone. When you live as a shadow, you live without causing noise. Without making sudden moves. Living as a shadow is a form of protection from fear factors. Bravery is the ability to act in spite of fear, whereas cowardice is when fear paralyzes you completely. I often fear the world, but I still dare to write with my name visible. I dare to write about personal stuff. I dare because I care about a more rectified world, I am carving through Philosocom. There is a great absence of love in our world. Love leads to cooperation. Love is healthy. Love can reduce stress. Fear creates stress, and we live in stressful times. When the world is a fearful place to live in, we either have the choice to abstain from it or to live in it despite the fear we may feel. I choose a mixture of it. I choose to be largely alone, while writing. Because despite of it all, I still want to contribute. I dare contribute. I have a need to contribute, what to do? I have a need to heartfully give away my articles for free. I have a need to have a heart. I have a need to help through my site, under my own terms. Contributing calms me. Contributing makes me feel better, so I do what helps me feel better. I am not afraid to do what makes me feel better. I dare to act despite of fear, and write in a platform of my own making. Because all I want is to be a good person that helps people. In this world, we are supposed to mainly care for ourselves. I don't have the heartlessness to care just for myself. I dare care from this world from the safety of my solitude. Solitude, then, becomes a way of victorious life, and not defeatism. This world concerns me despite my self-imposed exile from it. I keep on Philosocom because I too live in this world, I too am part of this world, despite the fact that I live as a shadow, recovering from saving people by helping them believe in themselves. I want a better world. I don't want to live my life where I am paralyzed by fear. I want to overcome fear and be myself, shamelessly contributing to this world which has forsaken my dead master. At the age of 10, I dared saving my late master from herself by being there for her during her harakiri act. I grew up to be a strong, brave man who lives alone, who wants to live in the shadows of society, while living a comfortable, stable life. I don't want to save people anymore. I want to live normal and write as a lone article craftsman, having very few contacts around me on my journey. This is what I have chosen for myself because this world is unstable. I enjoy playing it safe. Under love I don't want to take heroic risks anymore. I want to care for myself and for my loved one. I will always want a better world than this one. I want a world where people are not afraid to speak up their truths. I act according to the very change I want to see in this world, and I want to do so for as long as I can. I don't want to be succumbed by fear. I want to speak up without retaliation. I want a better world, where there is harmony and love, not disharmony and paralyzing fear. I want to keep inspiring. I want to serve as a beacon of hope, to those who want to write too. My resistance is only through writing. I to be violent. Like Ghandi, I support nonviolence. My heart tells me that this is the right thing to do. To rectify the world through Philosocom. Fearlessly, shamelessly, bravely. This world needs more love and less fear. More courage to be vulnerable, and less succumbing fear. Vulnerability is how closure is made. Vulnerability is how we can trust each other more. Trust reduces stress, trust makes us feel safer. And in a world marked by instability, safety is what we need most. To feel safe with each other, to not be too afraid. This is a world marked by cowardice. We cannot love each other if we are afraid of opening ourselves up to each other. This world needs more love, and less fear.

(Philosocom's Directory on Competency) Article Synopsis by Mr. O. C. Isaac The article "Philosophy, Society, and Sapience: How to Develop the Cornerstones of Human Progress" is a compelling advocacy for the integration of philosophy into everyday life. It highlights the importance of critical thinking, ethical leadership, and personal growth through philosophical inquiry. The article uses powerful metaphors and imagery to illustrate its impact on various aspects of life, such as leadership, governance, military strategy, and personal development. The article encourages intellectual growth by promoting empathy, and intellectual curiosity. Mr. Tomasio's use of engaging language and imagery keeps the reader engaged, appealing to both logic and emotions. In conclusion, the article is a passionate and thought-provoking defense of the value of philosophy in contemporary life. The call to action is powerful, encouraging readers to embrace philosophy as a tool not just for intellectual development but for societal betterment. ************************** Our species needs, and deserves, a citizenry with minds wide awake and a basic understanding of how the world works. -- Carl Segan (Background music) I hereby rectify this article before you from its inferior version in the name of improving not only it nor only Philosocom, but yourselves as well. For I seek to advocate a cause that, though often overlooked, is essential to the strength and prosperity of our respective communities, families and different organizations. Once more I seek to press the value of philosophy in rectifying the broken and the flawed, and in turning mere carbon, heat and pressure into outstanding diamonds. The volcano that can erupt the three components of Philosophy, Society and Sapience, is their integration and their prolonged tao-like harmony. Many dismiss philosophy as a mere academic pursuit, a luxury for those with idle minds, but less worse than the misused genius of criminal masterminds. However, it merely reveals to us how uncritical our thinking really is, as philosophy is the very thing necessary to develop critical thinking, necessary to understand this world beyond the basic, educational study, and memorization of learning material. Let us not be fooled by our undeveloped superficiality, when our perception can be further developed, and our vision towards this world, can be increased under the peaceful planning of sharper intellects, and under the reinforced inner light of our hearts, for better lives, better relationships and better collectives of any kind. Philosophers under this pragmatic context should be seen as swordsmiths, as the farmers that can nurture the seeds of our intellectual and moral development, imperative for a world where complaining is overshadowed by the more-positive, ambitious action of improving. It is the art, the swordplay, and the engagement of the critical thinker's military-grade sword. A swift and precise sword, the more-refined cognitive tool of our mind can allow us to question assumptions, challenge dogma, and seek truth. Not merely to muse and to dream, but to solve, to apply, to teach and to learn. To defeat problems and to help our dear ones in their respective struggles. An old, rusty sword will fail, slashing the chains, and would excessively slash and hurt the very beings we seek to liberate from their sorrowful prison of the mind. Think of philosophy as a liberator from a prisoner's cell. The tool of revolutionaries and of ambitious masterminds, honed through reason, logic and an iron will. With it, we can cut through the fog of ignorance and stigma, illuminating the path to a more just and enlightened society. Without the liberating utility of the philosophical sword, meant not to murder but to rescue, society gradually fell into delusions of their own submissive nature. As it neglected the cultivation of its minds, it became susceptible to misused-rhetoric, and sees philosophers as the ones who are misusing their hearts and mind for a "niche, esoteric subject". As a result, we have become complacent, content to reluctantly accept the status quo without question, but with excessive, counter-productive complaint. The powerful mind became a source of distraction, and our mentality grew immoral and ill per the result of a negativity bias we often lack the tenacity and hope to overcome. Instead of resorting to harmony we quickly find reason to succumb to hatred and rejection. Vulnerability turned in the lens of many, from the key to more honest connections into a sign of pathetic weakness. Coercive control and small-scale oppression replaced reason and a desire to embrace interconnectivity. The desire for peace has resorted to shame and grudge-holding and the natural evil of revenge. You see this as something very negative, yet you fail to see the fact that hardship is the cornerstone of opportunity. To reach a better world than this one, one must use sapience to apply the understanding of the long, exerting roads before us. Roads that lead to success, yet are paved with the scorching-hot stones of failures. Such stones are so hot we might feel very much compelled to not take these roads in the first place, as we stay stagnant, and as the corrupt, eroding trends of this morally-underdeveloped world, crumble buildings and institutions from within. This laziness and this over-prioritization of hedonism and personal satisfaction is a dangerous trend. A trend as dangerous as the very deteriorating corruption that allows the destruction of human integrity, unnecessarily leading to the collapse and alienation of communities and individuals we have grown to cherish, appreciate and love. If the human gift to rectify flaws is to remain a dominant force in the world, then we must rekindle our thirst for knowledge and understanding. We must embrace philosophy as a vital component of our education and our daily lives. Education must not only exist in the halls of backstabbing, overpriced academic institutions. Rather, it is best to become an accepted, normalized way of life, as we nurture the superior trend of exchanging ideas and finding practical ways of applying them, while reducing the delusional need for excessive conflict with the very people who share the same interest, and the same tenacity as we do. By studying philosophy, and by living it as part of our daily lives, we can: Sharpen our critical thinking skills: Learn to identify fallacies and biases in arguments. Cultivate intellectual curiosity: Ask probing questions and seek answers beyond the obvious. Develop empathy and understanding: Appreciate diverse perspectives and challenge our own preconceptions. Strengthen our moral compass: Make informed decisions based on ethical principles. In a world filled with uncertainty and tiring complexity, philosophy turns darkened men and women into beacons of light, who transform from mere, underappreciated lecturers into esteemed, altruistic sages. The illuminating light pointing the path forward, the antidote to intellectual stagnation, and the mental deterioration, that threatens to engulf us and compel us to misuse our minds to sabotage this world for selfish, tribal, industrial and political gain. The practical applications of philosophy in our daily lives, deserve to be a granted as the light of a sunny day and as the silence of the late night: Leadership: Platonic-based philosopher-kings, steeped in wisdom and virtue, can inspire and guide his followers towards a better future. Military Strategy: Learners of Sun Tzu's "The Art of War" can provide philosophical principles that can inform our understanding of human nature and the dynamics of conflict, leading to more effective military conduct. Strategies applicable more in just the military, but in any form of collective exchange. Governance: Good governance requires a deep understanding of justice, equality, and the common good, all of which are central to moral philosophical inquiry. Politicians, for their own interest, should lower their desire to deceive their own followers, and instead focus on asking themselves the true needs and desires of their populace. Then, to ensure loyalty, and thus their preservation in their high chairs, strive to cater in a way that ensures not only prosperity, but survival in an uncertain, ever-changing world. Personal Development: Philosophy can help us to live more meaningful and fulfilling lives by cultivating virtues such as courage, wisdom, and temperance. It is through our development that we can open ourselves to more opportunities in life, necessary to rid ourselves of loneliness and depression, and instead inspire us and our dear ones, with hope, contentment, and peace of mind. Therefore, philosophy unjustly operates with insufficient power, when it is seen as reserved for the intellectual elites of each respective collective. Given that it is a tool that is available to everyone, from the most admired of emperors to the most rejected of the homeless, social status and official education can be seen as even more irrelevant for the success of our hopes and dreams. Even our dear pets can benefit from philosophy, when we apply virtue into our conduct with them, and witness as they become more cheerful. Medicine and technological advancements in human biology deserve to retain their place. However, the power of our hearts, compassion and gratitude, are just as valued for the rectification of the human body and mind from their excessive ill. Consider the following examples: A soldier who understands the principles of justice is less likely to commit atrocities in the heat of battle. A more honorable conduct in warfare is key to restore countries from the flaws lambasted by the international community, necessary for its prosperity, diplomatic standing, and international cooperation. A citizen who can critically evaluate political rhetoric is less susceptible to intentional manipulation and propaganda. The better we develop our critical thinking, the less power we can liberate ourselves from, directed towards those who use rhetoric not to inspire but to intentionally destroy. A dear friend who had wronged us. Did he really wronged us, or did our impressions fail us, as we saw them as truth with an uncompromising confirmation bias and hubris? To forgive others more easily, one can simply forgive themselves for their own wrongdoings, without being devastated by excessively-intense guilt and shame. A parent who is familiar with philosophical concepts of child-rasing is better equipped to raise well-adjusted children. Philosophy should therefore be applied to the world of parents and children. In conclusion, philosophy is not a luxury but a necessity for world rectification. Its overexerting experience means that to philosophize, we must first work on ourselves. It is not a mere katana but rather a great-sword forged from the distant days of Toledo and its glorious legacy of ingenious craftsmen of swords. It is the foundation upon which strong and prosperous empires are not only built, but developed and preserved as well. Let us therefore embrace philosophy with the same enthusiasm and dedication that we bring to any of our pursuits. The joys which addict us should be replaced with the joys of altruism and lifelong learning. Let us become thinkers, not merely consumers. Let us become planners, not just ruminators. Let us not only resort to theory but to execution. Let us use the power of our minds to build a better future for ourselves and for generations to come!! The John Duran Bonus

(Background music) (Corruption Directory) Article Synopsis by Mr. C. Kingsley and Co. The article "4 Notes On Corruption -- Examining the Corrosive Trends of This World" provides a comprehensive and insightful exploration of corruption, combining philosophical insights with real-world analysis. It uses cultural references to make the topic more relatable, while also demonstrating an interdisciplinary approach by connecting corruption to education, legal perspectives, technology, and cultural influences. The article engages with moral and ethical questions, exploring the relationship between punishment, rehabilitation, and education, and the subjective prioritization of values in different cultures. Technology's role in both combating and potentially exacerbating corruption is insightful, emphasizing the importance of ethical conduct in technological use. In conclusion, the article offers an intellectual and thought-provoking exploration of corruption, combining philosophical insights with real-world analysis. Overall, it is a strong and engaging reflection on one of the most pressing issues of our time. ******************** We hang the petty thieves and appoint the great ones to public office. -- Aesop Introduction I've compiled a series of notes based on questions I've received long ago. I have drawn from my understanding of the topic and personal reflections. In this discourse, we'll delve into the multifaceted nature of this societal scourge, examining its causes, consequences, and potential solutions. With me, we'll examine the interplay between punishment, education, societal impact, cultural understanding, and the role of technology in combating corruption. Feel free to explore the original article for a more in-depth analysis. The article is known as: The Rubinshteinic Theory of Corruption -- How to Reduce Corruption. Thanks and enjoy. 1. Punishment and Education The Ore-Dukes are resistant to the tithes. It's what moved my father against you. If they'll rebel, they'll- Be pacified by a wise monarch and her wise friends. -- Queen Trios' protest to Darth Vader To effectively deter corruption, it is essential to impose strict punishments on those who violate the law. It is important to not just punish, however, but also rehabilitate, so criminals would know that the State can not only be an enemy, but also a friend, depending on their choices. This includes imprisonment, fines, and other methods related to the fostering of regret. However, during this punishment period, fostering a culture of integrity through education is crucial for their redemption. Without these two elements synthesized, it would be unnecessarily harder for criminals to change for the greater good. The need for moral instruction, compels schools and other institutions alike to emphasize social harmony, ethical behavior, and the importance of transparency and accountability. To further highlight its importance, it should be taught that they are important for other fields of human activity as well, such as in health and even in the world of romantic love. As George Orwell said in his book, “1984”, “Ignorance is strength”, and indeed, without awareness of corruption, we as citizens can accidentally give more power to corrupt figures of authority by underestimating the severity of corruption. 2. Corruption's Impact on Society The Empire is expanding considerable resources to support your rule... It would be troublesome to replace you. The... war minister was my sister. She is dead, along with the rest of my family. I must fulfill all the Royalty's roles. I must be here, or no one will respect me. -- Queen Trios protesting yet again for her people to Darth Vader. Corruption undermines the ability to trust each other, diminishes the credibility of democratic institutions, and stagnates economic development. Numerous examples throughout history demonstrate the devastating consequences of corrupt leadership. 3. Cultural and Legal Perspectives "Creating your own empire within the Empire? Securing finances by open robbery from Imperial treasures? Covering up the crime by slaughtering those who would expose you? […] Most impressive, Vader. You let your anger and pride guide you to the darkest places. That is our way, Lord Vader. All you did in the shadows is most pleasing to me. You are everything I could have hoped for." -- Emperor Palpatine's response to his apprentice's secret private army. Cultural norms and legal frameworks play a significant role in shaping shared perceptions and responses to corruption. While cultural differences can influence attitudes towards corruption, strong legal systems and a unified cooperation are essential for combating it effectively. Without the functionally-proper attitude and without an effective anti-corruption efforts, countries as well as organizations can be destroyed not only from the outside but also from within themselves. Such is the double-edged sword of people's revolutionary potential. It has a high possibility for the betterment of lives, as well as the subversion of this agenda, intentionally or otherwise. This is why different moralities are dictated by the sovereignty of those prestigious enough to be considered serious authorities. This also applies not only to morality in general but also to rights. Such are the dangers of poor critical thinking. According to that logic, a crime made in North Korea would not likely be considered a crime in any other country. For example, listening to K-Pop music can be illegal in North Korea due to their high-priority of preserving the integrity of their own culture against what they perceive as the "corrupting influence of the Western World". That is how corruption is seen from the lens of isolationism: Other, foreign people are bad for they are not like us (or, socially-engineered tribal bias). Some other collectives, such as the uncontacted Sentinelese tribe, might feel the same towards the external world. Even I share such sentiments, but I digress. The main similarity between North Korea, the Sentinelese and unwilling/partisan factions, stems from a right called "the right to remain uncontacted", or, "the right to be left alone". And indeed, the external world can be seen as too corrupt to make people, individuals and groups alike, desire to be involved in it to very diminished extents. Without a demonstrated and examined loyalty to a moral code, the external world might not be able to save such groups from their own internal corruption. In the absence of contra-globalist influence, the severity of a punishment is also more subjective than one might think. Punishment, as well, depends on the subjective prioritization of values, which is one of the ways people mature. As such, as long as the crime is made in NK, the violator has no choice but to carry the consequence of their grave mistake. The mature prioritization of collective values compels the violator to submit to a regime he is too weak to overcome. It's the sadness of realism. Every local culture is different in both its nature and the level of intervention in the individual's life. This is why the role of culture is more significant than one might think, and it goes beyond the mere consumption of local fictional media. With the ever-growing influence of technology and its virtual realm, long gone are the days when locality had a significant influence on the individual. Most people, nowadays spend their time in disconnection from their neighbors and generally from the people in their local vicinity... Let's explore how even technology can lead to societal deterioration. 4. The Role of Technology "Peace? There was a time I believed in that. So much so, my colleague Mina Bonteri and I put forth a treaty with Separatists and Republic senators alike to end the war. Your Supreme Chancellor rejected it. I realized then, peace was never an option." -- Tawni Ames, Loyalist to a late galactic droid army Technology can be a double-edged sword in the fight against corruption. Within technological realms, it is imperative to develop the habit of looking both ways. Otherwise, we would be blinded by either pro-tradition philosophies, or the novelty fallacy. A balanced approach is crucial here. While the innovative mindset in technological advancements facilitate transparency and accountability, it can also be exploited for depraved, ulterior purposes. It is crucial to harness technology's potential for good while implementing safeguards to prevent its misuse. Otherwise, it can be normalized to cause a great deal of suffering on this world, including assuring mutual destruction of entire countries. This can be done under the "justification" of rhetoric, which appeals to biases and emotions, therefore reducing protests to dangerous plans. Isolating oneself from society through technology, as peaceful as it can be, means you're alone in the virtual world. This can make you susceptible to foreign influence which could make yourself more of a problem than you might desire to be. With the rise of fake news and AI technology, it can be quite easy to turn an entire populace against itself, as the manipulator is far, far away, whose true self is veiled in secrecy. As such, technology merely increases our influence in this world. Our choice of ethical conduct with it, is largely ours. Perhaps, larger than we think. Conclusions Addressing corruption requires a multifaceted approach involving strict enforcement of laws, ethical education, international cooperation, and the effective use of technology. By working together, individuals, organizations, and governments can create a more just and equitable society. However, without effective communication between each other, our ability to do so, despite such a common interest, would only shoot ourselves in the foot. Corruption, a societal illness, can have devastating consequences for both individuals and communities. While the allure of power found in material wealth may initially seem tempting, the long-term ramifications of corrupt behavior are far-reaching and often disastrous. This is why long-term thinking must be applied here. Historical evidence abounds with examples of nations crippled by corruption. From the fall of empires to the collapse of state economies for personal gain, the destructive power of corruption is undeniable. As such, corruption is something that is greatly capable of influencing all walks of human life within societies, businesses and even between groups of friends, diminishing the value of friendship. Corruption is something that anyone is capable of, undermining the rule of law from both within and outside society. This shows us how interconnected everything truly is. When government officials prioritize personal gain over public service, citizens lose faith in the democratic process and become disillusioned with their leaders. This can lead to social unrest, protests, and even violence. Ultimately, corruption can hurt the corrupt the most. Their reputation is tarnished, and their dear ones may suffer as well. It is also how they tarnish not only themselves but also their legacies. Furthermore, corruption can create a culture of fear and intimidation, where individuals are afraid to speak out against wrongdoing, despite freedom of speech. Thus, corruption is not only anti-democracy, but anti-humanity.