(Disclaimer: The guest posts do not necessarily align with Philosocom's manager, Mr. Tomasio Rubinshtein's beliefs, thoughts, or feelings. The point of guest posts is to allow a wide range of narratives from a wide range of people. To apply for a guest post of your own, please send your request to mrtomasio@philosocom.com ) (Directory on Alex Mos's Articles) Story Synopsis by Mr. Chris Kingsley and Co. "The Road to Paradise - A Quest for the Meaning of Life" by Alex Mos is a thought-provoking exploration of life's meaning, blending reality with fantasy. The narrative structure invites readers to connect personally with the author's experiences and thoughts, offering a relatable framework to explore their existential dilemmas. Mos effectively weaves philosophical questions into her narrative, raising important themes such as the nature of purpose, the concept of paradise , and the existential limits of human knowledge. This resonates with classic philosophical inquiries about the meaning of life, making the article intellectually engaging. The candid discussion of depression, loneliness, and the void left by achieving worldly success adds a layer of emotional depth, allowing empathy and reflecting a universal human experience of seeking purpose beyond material achievements. The creative use of a robot philosopher from childhood , named Trurl, adds a fantastical element to the narrative, creating a unique, almost dream-like atmosphere that enhances the philosophical exploration. Overall, "The Road to Paradise - A Quest for the Meaning of Life" is a thought-provoking exploration of life's meaning, framed through a personal and imaginative lens, engaging readers by addressing universal themes of existential crisis and the search for purpose.   (Background music) What is left of the meaning of life after you experienced the pleasures of youth, loved, suffered, and reached your professional goals? Did I already succeed as a human being, and it's how I will return to my cosmic origin? While Mother Earth will recycle my biological body indifferently, did I earn the privilege of my life's energy rising to the heavenly stars?  " HELLO, I'm lost on this lonely planet. Is there anybody out there who can show me the way out? "  After thirty-five years of being a society-pleasing adult , my existence crumbled from the heights of personal success to suffering nihilism. When I finally reached my professional goals, the hard-earned comforts of life gradually stopped making sense, and ultimately, I lost the joy of being alive in a maze of purposelessness and depression.  In my fantasy, I stood alone in the desert, looking at the hazy end of the deserted highway at sunset when the enormous, red sun was almost touching the Earth.  "Hello, is there anybody out there?" I yelled the Pink Floyd song out loud , feeling profoundly lonely. I felt the urge to walk to the grand finale of my life —THE END.  Suddenly, a familiar voice woke me up from my contemplations: "Hello, Gladia, I'm here."  I looked around and saw a tall humanoid approaching. My mouth fell open. He was Trurl, the robot, my imaginary childhood friend, with a funny round head and wearing the toga of a Greek philosopher. "Trurl! You look exactly as I remember you," I uttered in amazement. We parted decades ago when I grew up from a daydreaming kid to an ambitious young adult. "Yes, Gladia, it's me. You changed."  "Yes, I got old. Can you hold my hand and walk with me to the END of the horizon?" I asked the robot, which I once loved as my best friend.  "No, I didn't mean you aged. The END can wait, so let's sit and talk like in old times. I brought something for you." We sat down on the warm asphalt in the middle of the road in the twilight of the setting night illuminated by the full moon above us. "What do you have for me?" I asked with curiosity. "A one-way ticket to paradise," he answered, showing me a small coupon with                  ONE-WAY TICKET               GLADIA'S PARADISE I was on it. " I don't believe in an Abrahamic paradise , and you are my imaginary robot and not an angel," I signed, slightly disappointed yet grateful for his cheerful company.  "I'm not a supreme being, indeed." He answered. Just accept the ticket and wonder about everything like you used to". " I grew old . I stopped dreaming and wondering about Things because it's what children do , and an adult is not supposed to think like a child. "Embrace your child within, but think as a wise adult . You need strength to rediscover yourself, curiosity to learn, and courage to embark on a new journey. Accept the challenge ; this ticket will bring you to Paradise, even though I'm only a fantastic robot philosopher."   Not knowing how to respond, I remained silent, and he asked another question: "If you are determined to get the road's END, what do you expect from death?"  I smiled, remembering how I imagined myself as an eternal traveler. "I would like to be a single quantum in the darkness of the cosmos, moving with the speed of light from one galaxy to another." "Why a light particle?" he asked.  "I want to experience the universal grandiosity, behold the wonders of the Universe, and travel to the edge of Everything. Do you think it's possible?" "I don't know if it's possible, but I wonder how you will know when you reach the border of Everything." "I'm not sure," I answered, ashamed of my illogical formulation.  "If you don't know how to determine Everything's edge, it's a good start, as no human knows or will ever know Everything. You still have so much to learn and discover before the END. Are you not curious to raise the endless veil of mystery? Accept the ticket and go, my dear friend. Your new journey begins here and ends with the Universe when your quest for existential answers is completed."  "What is the fabric of the Paradise you refer to? Are you supposed to be my philosophical guardian robot? " I chuckled, looking at Trurl's grotesque round head and long sectional limbs.  "I don't know about being your guardian, but I'm in the right place at the right time, right? The Paradise I refer to is not created by God or a deity but is distilled from your deepest thoughts and desires. You are the only one who knows the nature of your Paradise. What do you see when you look deep inside yourself?"   The silence fell between us.  "I'm in twilight, lacking the courage to live and love . Nothing I have achieved has made me truly happy. Days and nights are lonely like this desert, and no oasis can quench my thirst for meaning because the purpose is nowhere to be found." I whispered, and Trurl looked at me with his electronic bulging eyes.  "You are still the curious, happy, and ambitious small girl I loved so much. Societal conditioning molded you to their expectations and stamped hard on your unpractical dreams, but you still have a choice," Trurl said with conviction.  "Learn about yourself, and your Paradise will be reflected in your soul. If you are dark inside, your Paradise will be as murky as your guilty pleasures. Examine yourself patiently and courageously. Then, accept what you can't or don't want to change and modify what you can and wish to alter. When you're done, look again at your consciousness, and then you will know the fabric of your Paradise." "Trurl, what if I don't want to encounter my soul and find my purposeful Paradise? Is death final?"  "Death is the final frontier of what we consider to be alive and human. If you want to believe in an afterlife , believe what suits you best with all your heart, as this will be your ultimate journey with no scientific evidence of conscious continuation. Find your Paradise on Earth when you can choose and fulfill your quest." "Why is the ticket one-way? Is there a point of return?"  "There are no second chances, as human life can only advance in time. Every life's choice is final, and you will never return to any point in your past."  He was right. I looked at my hands and saw grains of time slipping through my fingers like golden desert sand. I couldn't stop the flow, but still, much time was left. I was determined to find myself, my purpose, and love again.   "Thank you, my old friend, for your gift," I said, putting the coupon in my pocket. Clouds of melancholy dispersed in the night sky, and the fantastic arm of the galaxy appeared, lighting the empty highway.  Tomorrow is the new day, my first day in Paradise.

(Disclaimer: The guest posts do not necessarily align with Philosocom's manager, Mr. Tomasio Rubinshtein's beliefs, thoughts, or feelings. The point of guest posts is to allow a wide range of narratives from a wide range of people. To apply for a guest post of your own, please send your request to mrtomasio@philosocom.com ) (Directory on Alex Mos's Articles) (Philosocom's Directory on Happiness) Article Synopsis by Mr. C. Kingsley and Co. The Fabric of Happiness is an insightful article that explores happiness through the lens of philosophy and positive psychology. Mos incorporates ideas from various thinkers, such as Aristotle, Laozi, Bertrand Russell, and Nietzsche, connecting their timeless wisdom to the modern-day concept of happiness. The article highlights different dimensions of happiness, from Aristotle's focus on personal agency to Nietzsche's vision of power and self-overcoming. The integration of Martin Seligman's positive psychology and the PERMA model is a key strength, providing actionable guidelines for readers interested in applying theory to practice. The article avoids oversimplifying happiness, acknowledging that it is not a constant state of bliss but rather a baseline state of well-being supported by positive mental practices, self-awareness, and resilience . The connection between genetics, personal choice, and life circumstances offers a more nuanced view that resonates with scientific research. In conclusion, The Fabric of Happiness is an insightful article that combines philosophical wisdom with modern psychology to provide a comprehensive discussion on happiness. (Background music) The Article's Main Question Why do some people seem happier than others under the same circumstances? Is Happiness innate or a skill to be learned? If so, what should we know and do to live a good life? I will answer these questions by combining timeless quotes from prominent philosophers with positive psychology , a relatively new school of thought concerning eudaimonia or human flourishing.  Part I: The One-Sentence-Happiness of Aristotle, Laozi , Bernard Russell, and Friedrich Nietzsche  Through the ages, philosophers have been fascinated with the concept of Happiness and have provided many different theories and guidelines for achieving it. I chose the following four quotes to illustrate the various ideas. "Happiness depends upon ourselves,"  wrote Aristotle, a Greek philosopher, believing that Happiness comes from within and is independent of external factors.  "If you are depressed , you are living in the past. If you are anxious, you are living in the future. If you are at peace, you are living in the present,"   were the words of Laozi, a Chinese thinker, describing Happiness as the art of paying full attention to activities in the present moment.   Bernard Russell, a British mathematician, scientist, and philosopher, believed Happiness could be found in surrendering to love. He wrote:  " Of all forms of caution, caution in love is perhaps the most fatal to true happiness,"  The German philosopher Nietzsche sought Happiness in liberating power:  " Happiness is the feeling that power increases— that resistance is being overcome." Quotes on Happiness Explained Aristotle's idea that Happiness comes from within was correct, because our mindset and choices are critical factors for a good life. External pleasures, societal successes, and comforts are pleasant additions, but don't make us happy . Instead, they can contribute to the addictive Hedonist treadmill of novelty, which makes us crave the next shot of "feel-good hormones." A long-lasting state of Happiness results from persistent mental practice, a healthy lifestyle , and disciplined dedication to both throughout life.  People are not born equal, and some will struggle more than others. Those born into prosperity, health, Love, safety, and democratic freedom grow up in surroundings favorable for cultivating habits that lead to Happiness and Maslow's self-actualization. In countries and depraved communities of oppression, brutality, and poverty , fewer people will ever experience Happiness because most of them live to survive only.  The importance of Russell's True Love and Nietzsche's Power are two distinct ideas about achieving Happiness and self-actualization.  True Love , intimacy, and mental connectivity are natural human flourishing conditions for tranquility and mental stability. On the other hand, Nietzsche's vision of the powerful Ubermensch embodies self-actualization through victory over weakness and the slave mind.  These are not paradoxical ideas but complementary ones, like the opposing sides of Ying and Yang, which form a circle of existence, a balance. Similarly, Happiness is a balance in life, an ability to bring the opposite emotions to the baseline of serenity, Love, self-respect, and inner power.  Laozi's quote addresses the significance of living in the present because depression and anxiety are two monstrous antagonists of the good life.  Mental health problems may be hereditary and are challenging to treat. Those who want to overcome their demons and live in a peaceful present require inner strength and determination to change how they think. Medicines may be the best and only option in some cases, but even though self-awareness, meditation, and relaxation techniques are crucial. Maintaining a healthy lifestyle, a structured, disciplined life, and having loving and supportive relationships are vital for a good life.  The present moment is the only time we have physical power over our lives because we can make a difference. The past can teach us from experience , but we can't change anything about it, and therefore, staying mentally in the past will not bring back anything we lost or improve the current situation. Staying in the past too long can be depressing due to our inability to act. Also, some significant memories can be biased because we view them with emotional subjectivity.   The future is the most uncertain factor in human existence because we can only assume what happens next with a greater or lesser probability of occurrence. This lack of control and the factor of the unknown bring anxiety. Anxiety has a vital warning function for survival but is a hindrance in the context of the ongoing uncertainty of the future. Being anxious does not alter the future or help us get desirable results. Instead, we should plan strategically and prepare with faith that we will achieve the best outcome. Failure is a part of life, but if we fail because of circumstances outside our control, we will have no reason to blame ourselves for negligence in the future. Part II: The Psychology and Physiology of Happiness  How does Happiness feel, regardless of the reasons leading to this prolonged mental state of satisfaction?  To be happy means living in inner peace with mindfulness, meaning, and purpose. It means balancing momentary pleasures and realizing longer-term goals with emotional tranquility and persistent determination. It means acknowledging and controlling positive and negative emotions within. It means recognizing life in its reality of wholeness and not as irregular, fragmented pieces of ups and downs. These seemingly disjointed events and emotions may be overwhelming when experienced, but lose significance when viewed in the big picture of existence. Once we understand life's totality , our sensitivity to details will decrease, and they will bother us far less or not. Happiness is a state of mind in which our mood and emotions stay at a "neutral baseline" level for a prolonged time, resulting in a feeling of comfortable, joyful tranquility. According to studies, we are born with a genetically determined "happiness set point," meaning that we return to our specific baseline after any emotional peak of triumph or a low of despair. This theory explains why the expectation of the long-lasting blissful effect after the "next fabulous life change" is disappointing, and the intense pleasure fades quickly.  Genes greatly influence the happiness baseline: researchers suggest that fifty percent is attributed to genetics , forty percent depends on personal choices , and only 10 percent is related to life circumstances.  Some people are born with more optimism than others, making their lives more pleasurable; however, they still need intelligence, wisdom, and good luck in favorable circumstances to live happy lives.  Others whose baseline of Happiness is more pessimistic might theoretically be more inclined to philosophy and have a greater psychological need to pursue passions.  The study implies that practicing compassion and engaging in philanthropic activities can reset one's inborn baseline of Happiness, resulting in increased fulfillment due to a higher self-esteem or a deeper sense of purpose.  Martin Seligman's Positive Psychology In 1998, psychologist Martin Seligman launched a new field of psychology to improve quality of life by researching Happiness and well-being rather than focusing on mental disease and negativity . Positive psychology practitioners believe that positive and negative aspects of life are equally genuine. A good life does not mean the absence of suffering but the presence of well-being and purpose. To achieve that, we need to understand better what allows us to flourish.   Seliman's theory of Happiness describes five elements of a good life, known as PERMA model: Positive Emotions (P) are emotions that include peace, gratitude, curiosity, inspiration, Love, pleasure, and hope.  Engagement (E) is when we engage in a task, concentrating intensely on the present and losing our sense of self and time.  Positive Relationships (R) are good relationships with others that benefit physical and mental health. Meaning (M) puts life in the perspective of a reality bigger than us. It may be a religion , a cause, or a feeling of belonging.  Accomplishment/Achievement (A) means mastering a skill, achieving a goal, or working towards it.  Psychologists believe the PERMA guidelines can improve long-term well-being when practiced persistently.  Conclusion: The Endnote on Happiness Living a happy life is not without difficulties but with positive inner strengths that help us overcome them, find peace, and flourish. It's a life with a purpose greater than ourselves, empowering and making every day worth living. It's not excitement or ecstasy but a cheerful, laid-back celebration of ourselves as conscious beings in a vast Universe, knowing that our tiny human lives are meaningful because they count and contribute to a better world.

(Disclaimer: The guest posts do not necessarily align with Philosocom's manager, Mr. Tomasio Rubinshtein's beliefs, thoughts, or feelings. The point of guest posts is to allow a wide range of narratives from a wide range of people. To apply for a guest post of your own, please send your request to mrtomasio@philosocom.com ) (Directory on Alex Mos's Articles) I Believe In A World Beyond Alex Mos's Poem Feedback by Mr. Roland Leblanc (Background music) I believe  Death can be the most enlightening moment of life as one can watch the summary of their present existence from a spectator’s perspective.  I believe  Every fantasy can materialize before a dreamer as it exists in one of the universes of all possibilities. I believe  When pain disappears, the sufferer will enter the Garden of Eden, where dragonflies zoom gently above crystalline waters of inner peace , and the snake teaches wisdom.  I believe  God and Satan are one entity, a sage talking in confusing riddles. They represent knowledge and the cosmic balance between good and evil. I believe  There is no defined beginning or End , as there is no time . All happens now and forever, with every possible outcome.  I believe  We create our reality and can change it anytime, but every choice has its price; the bigger the dream, the higher the sacrifice.  I believe  A tree with the fruit of understanding is on Earth. Every bite of the fruit quenches the seeker’s thirst for the last question, making them deliriously hungry for the next one. The defined circle of knowing transforms into an infinity of agonizing enigmas. I believe A home is a person, not a place. Two entangled minds create a vast home when they dare to open the doors of their loving hearts and invite the other to come in and want them to stay there forever. I believe  Home is a boundless universe of shared and individual dreams and passions, held together by unconditional love and trust. I believe  Miracles can happen when the mind accepts its possibility; a wish comes true when one is ready to receive it, is willing, and can afford the consequences. Feedback by Mr. Roland Leblanc Having read this article multiple times, I found the poem resonates deeply with my own years-long exploration of self through Hebrew letters. It aligns with my understanding that the journey of self-discovery is fundamentally about agreeing to turn inward. Alex Mos's reflection has struck a profound chord, prompting us to contemplate our readiness to uncover our identities and purposes (AKA, on our worlds beyond this world). This process of introspection can illuminate our existential meaning. I thoroughly enjoyed the poem, as its concise yet insightful affirmations resonated with a part of me that readily agrees with them.

(Background theme) (Several sources: Why Vulnerability in Relationships Is So Important (verywellmind.com) Why Vulnerability Will Change Your Life: The Power of Being Yourself (betterup.com) Having a Strong Character Comes with These 7 Drawbacks - Learning Mind (learning-mind.com) ) Deep inside, I know what I lust, And despite circumstance, I'll do what I indeed must. I want a heartful intruder, To break my fortress. To swing her weapon and, Break my fortress. I built it in honor for it, To be broken. Walls raised tall and high just, To be broken! [pause] A glorious battle, Of destruction! Of what I built inside, Be pushed aside! Turrets smashed, For they will be unmatched, By a love so strong, It breaks my walls! We are too fortified, To even love! Too afraid, We might not even hug! For due to evil we're too traumatized, So we build fortresses, Just to suffer inside! Claim you love, Yet you avoid hug. Your words are empty, When your fortress feels necessary. I want a heartful intruder, To break my fortress. To swing her weapon and, Break my fortress. I built it in honor for it, To be broken. Walls raised tall and high just, To be broken. [pause] We are imprisoned in Our own fortresses. Love will be granted as token, When they are broken. Fortresses are built because, The heart's too broken. Even the strongest of fortresses, Will crumble in importance. So I will lure, The smartest of foes, And see if they can oppose, What's under their nose! My abnormality... In favor of greater humanity... It's all part of, My master plan! To test if I can be loved, For the man I am! Behind the philosopher's mask... Beyond the Philosocom Task!

(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) He Weeps For Us (The Directory on John Duran) (Background music) There was once lived a man, unlike others in society, Through wisdom and compassion he gained notoriety, Refusing greed he rejected all common propriety. Realizing a vaster picture he did his very best, Spreading compassion and kindness, he was surely blessed. A man in the flash, possessing a spirit most powerfully expressed. He spoke truths many others refused to even hear. Since the wisdom he spread was humble and sincere. People prefer selfishness, so they commonly sneered. He saw what was wrong collectively with us, And its something our society refuses to even discuss. But its imperative to mention, if we've got the guts. Profit above all, this has derailed the natural joys of life. To live for selfishness and profit, this will only cause eternal strife. Only those willing to awaken to caring will ever realize this fact. We are made to help each other, so we may keep our kindness intact.

Why would a person declare To dedicate his entire life, To a single website? There is a problem, you see. Problem not necessarily Within the said person, But with the world. Books -- I have written them for years, But it is far harder to find Someone to read a philosophy book, Than a philosophy article. Look at the views Of some of my articles here. -- dozens, even hundreds! And yet, I must confess, People are no longer interested In reading paper, As they prefer, far more, To read electronically. Content has become not only electronic, But also... shallow. Shallow to the point of me wondering, What is the point of this existence, Beyond mere, repetitive consumption, Of fun. Should fun truly be the goal of the modern man, In times where there is a potential to grow -- As a person, as an intellectual, even? By forming Philosocom, I had a primary intention in mind -- To help in the fight, The struggle, Against the shallow-nization of content! Gossip, fashion , luxury and the like, Where is the depth, Where is the motivation to consume them? And yet, they are consumed, and are consumed voluntarily. My childhood was a happy one, But it lacked a valuable element -- Depth. As I burned my free time playing the same games, I ended up sleeping with sorrow, Thinking, "is this why I resume to exist?" "But fun is good", some of you may say, But no, fun for the sake of itself, Is a fun that is wasting other opportunities; More exalted, more noble, possibilities, That can give far more purposefulness, Far more pride, To the heart of those, Who seek justification, To their existence. Where is the "soul" in meaningless fun? Where is the "soul" in a world without philosophizing? Without questioning life, Not because you're depressed, But because you're NOT depressed! Because you want to live! I hear the songs of today, the "important" pieces of news, And I ask myself, Why is this acceptable, When deeper subjects can be discussed, Can be brought to the table? Not only in universities! Not only in collages! Not only in the hands of elitist academics! But for the whole world, To read, browse and enjoy, Insights that could enrich them, Make them think, Make them question, Make them realize, And thus, Improve the quality, Of their mental lives. Philosocom, therefore, is here, For me to serve you, With what I can offer, In the fight against the nihilism , That could very well be the product, Of the mindless hedonism of today; That the world, Is deeper than one might think, And that depth, Can be found in the art, of philosophy and philosophizing. Thus, If I was given a button, That would give me joy, Every-time I press it, I would throw it to the trash can, Simply because, It brings me nothing of value, Beyond mere sensation. The sensation that is found in alcohol, cigarettes and the like. Must one be the slave of positive sensation, In order for one to be happy? I was such a thing once, An entertained, happy kid, And as I said, I went to bed a sad kid, Pondering why I exist. From all the things I've done in life, Writing philosophy Is the only thing, I am proud of. Thank you for your attendance.

For A World Of Health and Wisdom (Philosocom Directory on Work) (Philosocom's Subcategory on Health) Commentary by Mr. Roland Leblanc Even though it is short, one can not let go short of taking seriously the matter of his own tikkun… It takes passion in order to give full strenght to the existence purpose one has… Finally, even short, a saying can be true and can be accomplished... until true! (Background music) Rectifying this world shall always be difficult, Many would prefer enjoying what's not already lost. The distresses of others shall always, Pre-pre-vent, Me from cherishing, The present! How can the present be gifted, To a willing heart, Whose rectifying for a better world, Find this an art? The agony! Of others! Shall, never allow me....! To enjoy this world without protest... I thus recover with little rest! I shall refuse to give up, Either way, Until my final breath!!!!!

(Philosocom's Directory on Technology) Imagine the internet, but instead of visual data, it would be composed of thoughts. Instead of writing or videoing, people would be able to know directly what you are thinking, and these thoughts would be saved in this new internet for all to see, or to hack. Instead of writing or speaking, all one would have to do is to think, as a direct way to transfer information to the whole world. Imagine people spying on your thoughts every day, every minute, like some people could spy on you and me in this internet. This new technology would be named Mind-Net or a "Brainternet" , and it would break the final frontier of our privacy, of our stream of consciousness which we choose not to share with the world. With the power of the brainternet, nothing would be private anymore. Every thought would be heard or seen, potentially, by millions if not billions of people. There would be nothing else to hide, even if you attempt to hide it. It is all because the same logic and fault of the physical internet would be applied to its alternative counterpart. If you'll want to protect your brain from spies, you'll have to buy an anti-virus program just like you may do today. If you'll want to conceal where you are at all times, you'll have to afford a VPN for your brain, so people would not be able to track you down using this new internet, whose computer is within your head. This new technology could have a profound impact on our society. It could lead to a more transparent and open world, where everyone's thoughts are available to everyone else. This could lead to a more honest and truthful world, where people are less likely to lie or deceive each other. That's because it would be harder, if not impossible, to conceal your true thoughts. However, it could also lead to a world where people are constantly monitored and judged, and where there is no room for privacy or personal space. Spies would be able to track not only your thoughts but also your memories. Should someone be able to hack your brain, they would be able to alter your memory, and thus alter yourself. Assuming that our personalities exists in our brains as well, a brain-hacker would be able to change and alter your personality from the comfort of his or her undisclosed location. It is important to think about the potential implications of Mind-Net/Brainternet before it becomes a reality. We need to decide whether we want to live in a world where our thoughts are constantly exposed to others, or whether we want to preserve some degree of privacy. Brain-Machine Interface (BMI) or Brain-Computer Interface (BCI) is a technology that can transfer thoughts into actions and orders unto devices outside your body. It is currently used by handicapped people and scientists, but it has the potential to become a basic product for many people across the globe. Stephen Hawking used this technology to communicate with the world. However, there should be a limit on how much we let technology invade our lives. The evolution of BMI into Mind-Net could mean that there would be nothing more to protect from invasive inspection by anyone. Do we really want to be so technologically advanced at the cost of the final frontier of our privacy -- our thoughts? Everything on the internet can be penetrated by different means of hacking, but our unspoken thoughts are still safe from view. Not only that, we can even flatten the affect of our facial expressions, like when using a poker face. Technology, when too advanced, can be very dangerous. It may be dangerous today, too, but a potential Mind-Net can mean the end to our privacy and disconnection from the media. With such unspeakable power over humanity, nothing else would be hidden from view. Technology therefore should be restricted in the name of our rights! Even if technology is not restricted, we should use our minds before accepting every new technological innovation into our lives. I call it the progression fallacy . As the saying goes, not all glitters is gold , and when our thoughts can be read by the world, that's when our privacy will fully be breached. Did you know y our computer's camera can be accessed without you knowing? It means that with each second, even if you theoretically have good anti-virus, someone, somewhere, could be watching your every move. What they can't watch, however, is your thoughts. That's what makes the realm of thoughts so "holy" -- the fact that only you have the key to open it and reveal it to the world. Although there are some sources that claim telepathy exist , I as a philosopher chooses to doubt it. On the internet, you could write whatever you want, and people might believe of your honesty. However, with each word you're sharing to the internet, you might be lying, pretending. How can you know when someone is lying online? If they're good enough in lying, you can't, because you don't have access to their thoughts. You can at least try your luck, though, although that would be hard. This is a good thing, because it means that the other person gets their privacy, even if it means they'll continue lying, which might be immoral . But at least they -- and everyone else -- might be safe as long as you're not releasing overly-sensitive content for the world to view. The concept of "Brain-net", while innovative beyond what we have now, is not only dangerous to our privacy, but also unnecessary. Why do we need such a thing when we already have the internet? The fact that there's something new on the shelves that we can buy, doesn't mean we should. There shouldn't be no shame in being satisfied with what we already have. Why should our thoughts be revealed to the public without us filtering it using our hands, our rationality? Once we have a "Brain-net" and it becomes as popular as the internet, then that's it: there is no more privacy left for the modern man or woman. It isn't enough that our devices tell others where we currently are, it isn't enough that we're encouraged to share every detail in our lives to the world, now our thoughts are to be exposed? Well, that would also include our emotions, given that our emotions are in the brain as well. It means that relationships could be ruined if, for example an hacker would steal data from your emotions and publish it online for the world to see what you feel (and don't feel) towards people. Wives would know that husbands don't really love them. Friendships would crumble under the realization that your "friend" isn't your friend but someone with ulterior motives. Covert psychopaths and narcissists would be revealed, but also spies of different governments. Even I, as someone who is more open than others, am feeling uncomfortable with the idea that my unfiltered thoughts will become public. Why? Why wouldn't I? Why wouldn't you? When I use a keyboard or record a video, at least I need to press the "share" button beforehand. If I'm using a microphone, at least I get to choose what to say, and if it's a video then I can get to take several attempts before uploading. The problem with thoughts, however, is that they can exist randomly and it's far more difficult to moderate them on our own. It is our external behavior that filters these thoughts. Imagine "pink elephants." Now try to not think of a single pink elephant for at least 10, 15 seconds. Think you've succeeded? The mind is like a wild beast, waiting to be tamed by us. The mind is, therefore, too dangerous for us (and maybe for others as well) to be directly recorded. Instead of a "pink elephant," it could be an intimate secret of yours, a confession you haven't made yet, or a crime you have committed, or any other thing that puts you in a light you don't want to be put on. Would you, after all of this, accept to have your brain recorded, just for global communication which is already possible regardless? Finally, should the brain be identical or almost identical to a computer in its functionality, then we will be able to alter our personalities from a switch of a button. Our personality traits can be reduced in value to computer files, and of course, these files can be removed as well as toyed with. Hackers would have the ability to gaslight you by altering your subjective experience of reality. The same goes for your identity as if it was a computer application. Rogue governments and cyber terrorists groups would be able to brainwash you by installing malware in your brain and design your consciousness according to their will. Religious fanatics with high-tech expertise would be able to silently kill countless people from abroad by shutting complete regions of the brain or even permenantly injuring it beyond repair. It will create a new generation of anti-virus industries where you will have to afford much of your funds just to keep your brain safe from people who now can easily injure or meddle with it without even having to know you personally. Just, like, a computer. Whether or not we desire our brains to be reduced to computer devices that also happen to be the center of our being, with all our thoughts, feelings and emotions involved, is our own, personal prerogative. Since I view my brain as a work tool that I use and sharpen in the name of Philosocom, I see no reason to reduce it to an "organic computer". Why? Because I already have a computer. As such, beyond helping people with communication and physical disabilities, I don't see much reason to evolve it further. A technology is most effective when it's there to fill in a void. Why do we need to convert our brains to computers where we are surrounded by computers either way nowadays? Like the concept of the metaverse , much of this technology is simply unnecessary beyond our need to diversify the human experience, by trying new things. For further reading, I recommend Ms. Alex Mos' story on Brain Computer Interface, which takes this subject to even greater, lethal means.

(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) (Subcategory Directory on Far Eastern Philosophies) Mr. John Igwe and Co.'s Articles: https://www.philosocom.com/post/understanding-the-relationship-between-philosophy-and-judaism-by-mr-john-igwe https://www.philosocom.com/post/towards-understanding-african-communalism-and-western-capitalism-a-comparative-guide-by-mr-e-dav https://www.philosocom.com/post/daniel-dennett-s-philosophy-exploring https://www.philosocom.com/post/how-cancel-culture-influences-freedom-of-speech https://www.philosocom.com/post/monsieur-chouchani-what-can-be-learned-from-him-by-j-igwe-e-peter-and-e-david Asceticism 101: How is it Relevant to Our Lives (By Mr. Emmanuel David) How We Can Discover Ourselves Using Psychotechnics (By Mr. Ephraim Peter) How Isolation Can Be Regarded -- Silent Hill 4 (By Mr. Ephraim Peter) https://www.philosocom.com/post/toledo-sword https://www.philosocom.com/post/historical-influence www.philosocom.com/post/the-good-place www.philosocom.com/post/intercultural-philosophy https://www.philosocom.com/post/accept-others The Article The Bushido Code, also known as the " Way of the Warrior ," is a set of ethical principles that guided the conduct and behavior of samurai warriors in Feudal Japan . While it is important to note that the Bushido Code is a historical and cultural framework, and not a universally applicable philosophy, its principles can still offer insights into honorable and disciplined behavior. How to apply the Bushido Code to the 21st century Applying the Bushido Code to the 21st century involves adapting its values and concepts to modern contexts. The Bushido Code emphasizes traits like honor, integrity, loyalty , and courage. Here are some ways you can apply these principles in today's world: Rectitude (Gi): Rectitude is a principle that emphasizes honesty, integrity, and ethical behavior in all aspects of life. It is about doing what is right, even when it is difficult. In the 21st century, rectitude can be applied to our personal, professional, and social lives in many ways. Here are some specific examples of how to apply rectitude in the 21st century: In communication: Always speak truthfully and transparently. Avoid exaggeration or deception in your conversations, whether they're in-person, online, or in the workplace. Building a reputation for honesty fosters trust and credibility. In decision-making : When faced with difficult choices, prioritize ethical considerations. Make decisions that align with your values and that you can stand behind without compromising your integrity. In your online presence: Be mindful of your digital footprint. This means being careful about what you post online, as it can have a lasting impact on your reputation. In your consumer choices: Be aware of the environmental impact of your purchases. This means buying products that are sustainably made and that have a low carbon footprint. In your relationships: Treat others with respect, regardless of their background, beliefs, or positions. Embrace diverse perspectives and engage in constructive dialogue that values everyone's input. Applying rectitude in the modern world requires a conscious effort to align your behavior with your values, even when facing pressures or temptations to do otherwise. By consistently choosing honesty, integrity, and ethical conduct, you contribute to a more trustworthy and morally sound society. Courage (Yu) Courage is the willingness to face fear , uncertainty , and adversity . It is about doing what is right, even when it is difficult. In the 21st century, courage can be applied to our personal, professional, and social lives in many ways. Here are some specific examples of how to apply courage in the 21st century: Embrace change: Modern life is dynamic and rapidly evolving. Have the courage to adapt to new technologies , ideas, and ways of thinking, even if they seem unfamiliar or challenging. Face your fears: Identify your personal fears and insecurities, and work to overcome them. Whether it's public speaking, trying something new, or confronting difficult emotions, facing your fears fosters personal growth. Speak out against injustice : Have the courage to voice your concerns about injustice, discrimination, and inequality. Use your voice to advocate for those who may not have the same platform. Pursue ambitious goals: Dare to set ambitious goals for yourself, even if they seem daunting. Whether in your career, personal life, or hobbies, pushing your boundaries can lead to significant achievements. Be entrepreneurial and innovative: If you have a ground-breaking idea or a passion project, muster the courage to pursue it . Entrepreneurship and innovation often require taking calculated risks to bring new concepts to life. Resist peer pressure: Whether in social settings, the workplace, or online, stand up for your beliefs even if they differ from the prevailing opinion. Courageously express your viewpoint while respecting diverse perspectives. Advocate for mental health : If you or someone you know is struggling with mental health challenges, have the courage to seek help, offer support, or raise awareness about mental health issues to reduce stigma. Be an environmental activist: Addressing environmental concerns requires courage, as it often involves challenging established practices and advocating for sustainable solutions that benefit the planet. Champion diversity and inclusion : Stand up for diversity and inclusion in all aspects of life. Advocate for equal opportunities, challenge stereotypes, and foster environments where everyone feels valued. Accept rejection: Rejection is a natural part of life, whether in job applications, relationships, or creative endeavors. Have the courage to face rejection and use it as an opportunity to learn and grow. Fight for human rights: Whether it's fighting against human trafficking, advocating for refugees, or working to end systemic oppression , stand up for the rights and dignity of all individuals. Courage is not always easy, but it is essential for living a full and meaningful life. By demonstrating courage, we can make a positive difference in the world and inspire others to do the same. Benevolence (Jin): Benevolence is the quality of being kind, compassionate, and helpful towards others. In the 21st century, benevolence can be expressed through acts of kindness, volunteering, and helping others. Here are some specific examples of how to apply benevolence in the 21st century: Be kind to others: This can be as simple as holding the door open for someone, letting someone go ahead of you in line, or giving up your seat on the bus or train. Be a gentleman. Volunteer your time: There are many organizations in need of volunteers, such as soup kitchens, homeless shelters, and animal shelters. Help others in need: If you see someone who is struggling, offer to help them. This could be something as simple as helping them carry their groceries or giving them a ride to the doctor. Embrace empathy: Put yourself in the shoes of others and try to understand their point of view. This will help you to be more compassionate and understanding. Strive to make a positive impact: Do something every day to make the world a better place. This could be something as simple as picking up litter or donating to a charity. By practicing benevolence, we can create a more compassionate and harmonious society. We can also make a positive impact on the lives of others and make the world a better place. Respect (Rei) Respect is the quality of treating others with dignity and consideration, regardless of their background or beliefs. In the 21st century, respect can be expressed through our words, actions, and interactions with others. Here are some specific examples of how to apply respect in the 21st century: Be polite and courteous to everyone you meet, regardless of their social status, age, or appearance. Listen to others with an open mind and try to understand their point of view, even if you disagree with them. Avoid making assumptions about others based on their race , gender , religion , or sexual orientation. Use inclusive language and avoid making discriminatory or offensive remarks. Stand up for others who are being disrespected. By practicing respect, we can create a more inclusive and harmonious society. We can also make the world a better place for everyone. Here are some additional thoughts on how to apply respect in the modern world: Be mindful of your words and actions. Respect is not just about what you say, but also about how you say it. Be careful not to use language that is offensive or disrespectful to others. Be understanding and compassionate . Everyone makes mistakes, and we should all be willing to forgive each other. Be understanding of others' perspectives, even if you don't agree with them. Be tolerant of differences. The world is a diverse place, and we should all be tolerant of different cultures, religions, and beliefs. Respect the right of others to be different from you. Honesty (Makoto) Honesty is the quality of being truthful and trustworthy. In the 21st century, honesty can be expressed through our words, actions, and interactions with others. Here are some specific examples of how to apply honesty in the 21st century: Be truthful in your words and actions. This means always telling the truth, even when it is difficult. It also means being honest with yourself about your own strengths and weaknesses. Be transparent in your dealings with others. This means being open and honest about your intentions and motivations. It also means being willing to share information that is relevant to the situation. Act with integrity. This means doing the right thing, even when it is difficult. It also means being consistent in your values and principles. By practicing honesty, we can build trust and rapport with others. We can also create a more transparent and reliable society. Here are some additional thoughts on how to apply honesty in the modern world: Be mindful of your words and actions. Honesty is not just about what you say, but also about how you say it. Be careful not to use language that is misleading or deceptive. Be accountable for your actions. If you make a mistake, be honest about it and take steps to correct it. This shows that you are trustworthy and reliable. Be willing to admit when you are wrong . Everyone makes mistakes, and it is important to be able to admit when you are wrong. This shows that you are honest and humble. Honor (Meiyo) Honor is the quality of being worthy of respect and esteem. In the 21st century, honor can be expressed through our words, actions, and interactions with others. Here are some specific examples of how to apply honor in the 21st century: Uphold your commitments. Do what you say you are going to do, even when it is difficult. This shows that you are reliable and trustworthy. Maintain a strong work ethic. Be dedicated to your work and put in the effort to do your best. This shows that you are hardworking and conscientious. Demonstrate accountability for your actions. Take responsibility for your mistakes and learn from them. This shows that you are mature and responsible. By practicing honor, we can build a society that is based on trust, respect, and fairness. We can also create a more just and equitable world for everyone. Loyalty (Chu) Loyalty is the quality of being faithful and trustworthy. In the 21st century, loyalty can be expressed through our words, actions, and relationships with others. Here are some specific examples of how to apply loyalty in the 21st century: Support your loved ones. Be there for your family and friends, both in good times and bad. Offer your support, care, and encouragement in their endeavors and challenges. Be a dedicated employee. Give your best effort at work, be reliable, and contribute positively to your team's goals. Be a loyal friend . Stand by your friends through thick and thin, offering a listening ear and helping hand when needed. Build strong relationships. In romantic partnerships, show loyalty by building a strong foundation of trust, communication, and mutual support. Stay committed even during challenging times. Be loyal to your principles. Maintain your loyalty to your core values and beliefs. Avoid compromising them for personal gain or social approval. Be loyal to your team. If you're part of a sports team, community, or any collaborative effort, show loyalty by working together and supporting each other's growth. Applying loyalty in the modern world involves a delicate balance between commitment, personal growth, and ethical considerations. By demonstrating genuine loyalty to those who deserve it, you contribute to fostering meaningful relationships and a strong sense of community. Character (Chugi) Character is the quality of being a person of integrity and moral strength. It is about maintaining a consistent and principled demeanor regardless of the circumstances. In the 21st century, character can be expressed through our words, actions, and relationships with others. By practicing character, we can build a more just and ethical society. We can also create a more positive and meaningful world for everyone. Here are some additional thoughts on how to apply character in the modern world: Be willing to learn. The world is constantly changing, and so should our character. Be willing to learn from your mistakes and grow as a person. It's one of the ways we survive. Be forgiving. Everyone makes mistakes. Be willing to forgive others and yourself, and move on. Self-Control (Jisei) Self-control is the ability to manage your emotions and reactions in a mindful way. It is about being aware of your thoughts and feelings, and choosing how to respond to them in a way that is appropriate and constructive. In the 21st century, self-control is more important than ever, as we are constantly bombarded with stimuli that can trigger our emotions. Here are some specific examples of how to practice self-control in the 21st century: Practice patience. Don't react impulsively to situations. Take a moment to calm down and think before you act. Be understanding. Try to see things from other people's perspectives, even if you don't agree with them. Maintain emotional balance. Don't let your emotions get the best of you. Learn to stay calm and collected, even in difficult situations. Set boundaries. Don't be afraid to say no to things that you don't want to do. Learn to protect your time and energy. Take care of yourself. Make sure you are getting enough sleep, eating healthy foods, and exercising regularly. These things will help you to manage your stress and stay centered. Seek professional help if needed. If you are struggling with self-control, don't be afraid to seek professional help. A therapist can teach you coping mechanisms and strategies for managing your emotions. By practicing self-control, we can make better decisions, build stronger relationships , and live happier and healthier lives. Duty (Ko) Duty is the obligation to fulfill one's responsibilities to others. It is about being willing to put the needs of others before your own, and to do what is right, even when it is difficult. In the 21st century, duty is more important than ever, as we are faced with many challenges that require us to work together to solve. Here are some specific examples of how to practice duty in the 21st century: Fulfill your obligations to your family. Be there for your loved ones, both emotionally and physically. Help them when they need it, and be supportive of their goals. Contribute to your community. Volunteer your time to help others in need. Get involved in local organizations and make a difference in your community. Be a good citizen. Follow the law, pay your taxes, and vote in elections. Be an active participant in your democracy. Work hard and be productive. Use your skills and talents to contribute to society. By practicing duty, we can build a better world for ourselves and for future generations. In conclusion , the Bushido Code is a historical cultural framework, and some of its elements may not directly translate to the complexities of the modern world. The key is to understand the underlying values and adapt them in ways that align with your personal and societal context, promoting positive and ethical behavior.

(Disclaimer: The guest posts do not necessarily align with Philosocom's manager, Mr. Tomasio Rubinshtein's beliefs, thoughts, or feelings. The point of guest posts is to allow a wide range of narratives from a wide range of people. To apply for a guest post of your own, please send your request to mrtomasio@philosocom.com ) (Mr. Rubinshtein's note: Consider this guest post an example of the differences between philosophy and journalism, personified, and also the impact of something I call, " The Verdict of Being ". Further reflection on this piece can help you further understand what I mean by both. Enjoy). Article Synopsis by Ms. Gabbi Grace "Crisis Of Love: A Dialogue Between Journalist and a Philosopher" by Mr. Machiek Machiek Akuocpiir Cayier is a thought-provoking piece that explores love, philosophy, and human connection through a narrative that blends storytelling with philosophical inquiry. The story delves into the nature of love and human interaction, raising profound questions about the essence of relationships. The author's character development is commendable, with Jago, the "dangling philosopher," portrayed with depth of emotion and introspection, while Rwina is depicted as a more reserved and elusive figure. This contrast in personalities adds tension and interest to their interactions. In conclusion, "Crisis Of Love: A Dialogue Between Journalist and a Philosopher" is a thought-provoking piece that effectively blends philosophy with narrative storytelling. In conclusion, "Crisis Of Love: A Dialogue Between Journalist and a Philosopher" is a thought-provoking piece that effectively blends philosophy with narrative storytelling. (Background music) **************************** In the mid of March, 2018, a dangling philosophy dropout,  who changed his mind to pursue Software Engineering studies, met with a typically charming young lady. Who's a budding journalist. Explore love's depths through the lens of journalist and a philosopher in this captivating dialogue, unraveling the essence of human connection. A completely terrible and simple idealist guy who's nearly 25 years and happened to be single, was luckily intrigued by the kind lady, who appeared to have been in her early 20s. In most instances, they suddenly meet at one of the compounds of the opposite apartments where they resided; whenever the dangling philosopher returns from the university in the evenings, not knowing that the girl was just a nearest neighbor of his. He would shy off when they converged at the path. One evening, in the month of March, the philosopher, known as Jago, returned from the university late at 7 PM. And for the fourth time, of their sudden meetings, he found this beautiful girl again. She came to this particular residential apartment where Jago lives on the upper floor and her relatives in the lower part. As obvious as the affairs of falling for the other are always, she stopped at the stair-way, closer to the room which she was going to enter.  She looked at Jago with daring, blushing eyes. With all possibilities of being hit, Jago stopped a little time and greeted her. Her interest expressed clearly that she wanted to talk. But Jago was too shy and also very undecided to approach her too soon. In this moment, the first opportunity of a lifetime was then lost. And the girl disappeared for some longer time. A month and  a half passed; and this young lady never showed up again....until June, which was the month they met after a long while.  Jago came to realize that she was residing in the opposite apartment, separated by a fence with the one he lives in. This time he was courageous enough to know her and be connected together. All along, they never knew each other's names. Until he broke the spell to ask her name and where she came from. Jokingly, she asked Jago if he wasn't the guy they used to meet a month or two back... With no pretends,  he admitted  that he was the one she used to see. And the conversation started from that moment. She told Jago that her name was Rwina. Who studies Journalism at a public university. Unlike Jago who was at a privately owned International University. That day passed after they came to know themselves. A few days later, Jago had to ask her for her social media username, which was not different from the name "Rwina."      From there, he went on and sent her a facebook request, which she didn't confirm. A month passed, then came August. The other month in which they met again for holidays. It was during this period of time that Jago became obsessed about Rwina everyday. He desperately wanted to always communicate with her. But she was somehow lacking in openness. She was overly introverted. The same character trait which he already possessed too.  It was this time that his quest for love started to grow. Ten days later into August, Jago had to remember that he had a connection which he should attend to. He texted her and said, "It's been about ten days. "I hope you're still around."  She replied, "I'm going to the campus tomorrow." And since Jago was very concerned, he pursued her and asked; "What time really! Would you go there in the morning?"  He was desperately in need of her time so that they could know each other better. But the girl's daily pursuits seemed to have swayed her.  She in turn replied, "I will go at 11 AM."  And nothing more. But Jago, as someone who was overly concerned about his sentiments ,  forwarded another leading text again and said, "Sounds like you're gonna transfer to that side. When will you be back to Munyonyo tomorrow after the stay at Makerere? You know Makerere was the University she said to have joined the Journalism studies. Very far from the area they live in." From there on, five days passed and on the sixth day, Jago had to text her another message.  He said, "Hey Sandy, how have you been Rwina?" Here, she was surprised by the name Sandy that Jago uttered for fun. She thought Jago knew something secret about her. She then asked, with a funny meme of hers, "Whaat!? "How did you know that name?" Without any idea what she asked, he replied, "Your prototypical picture is quite funny. It made me laugh. Actually, I came to know about that name through introspection." She thus replied, "I thought I erased that name everywhere." Here she meant, everywhere from the internet. Probably, Sandy, could have been her ex boyfriend's name.  Jago, as a guy who's pursuing the lady, had to ask, "But isn't it good. Or is it not a genuine name for sure?" Obviously, she declined to reply. Then he carried on and sent her the same meme of hers, saying, "Anyway, forget the name. You're good to be Rwina Machiek! She thus reacted as though what Jago uttered was a joke. "Nah..Rwina is fine with me." That might have been another indicator that she was not opening up.  Jago had to acknowledge her retort and said; "Yeah I know, Rwina is a beautiful name. And a beautiful name in this respect, is much better for a new beautiful name you have seen." Silence thus sneaked into her mind. And she went offline that day. Two days later, Jago texted again. "Hi Rwinie, how have your days been? Please, can I ask you a bit about journalism? It's a good discipline that I'd want a profound understanding about. Isn't it?"  The point being, Jago wanted to spark the conversation with what she does. She once told him that she majors in journalism at a certain university.  She then replied, "You know...I'm still not a journalist yet, I am just a student who hasn't yet started taking classes." To the surprise of Jago about her claim; he begged a question again and said, "Really, is it that? Supposedly, you got some surface level of intuitive knowledge  in your path. There could be an idea greater in your mind already. Isn't that so? Then, you have a natural quest ideally in you.  In other words, I may say that everybody is a student in life . Able in some way! Or I might be wrong." Still perplexed, she declined to reply. Either she didn't understand what was asked or she wasn't interested at all. That day went. Still in August, the following day, there was a modelling event occurring at the University where Jago studies for his Software Engineering degree.  Jago messaged her that day to ask her out as a follow up to his hope that the girl might develop interest in him as she has shown sometime back. He said, "By the way, can you come tomorrow for the Miss Beauty Contest, or are you a contestant? It will be nice to see you." Given the possibility that she read the message and never replied, Jago went to the show anyway. He boarded a taxi with a brother. Since they all live together in  the neighboring apartments.  That evening, Rwina, however, went to the same taxi first, when Jago and his younger friend came and entered in front seats. They never knew that the girl whom Jago badly wanted was inside. But she saw them. They then boarded and after something like 15 minutes, they reached the venue where they were going to attend the show that evening. She remained inside and let Jago and his friend move out first, since she knew that they didn't see her when they entered the taxi before. That day went, 6 days later. With a little doubt from Jago, the closer friend would convince him that she's pretending and you should give her more trials. On the last day of August, Jago had to write to her and said; "Hi Rwina. It's been a few days. I hope you're very fine. How are the home things going on or the campus ones, if you're in the hostel?"  She said, "All the things were well and her family was just fine." Then, Jago followed this conversation up and wrote to her; "Okay, that all sounds nice. May I ask you a favor? Can we collaborate on writing some sonnets?  "I will write the first seven lines and you will complete the last seven lines. The prompt you can take is your thoughts, experiences and dreams too.  This will give a wonderful meaning." She asked; "What are we writing about?"  And continued saying, "Anyway, you very well know that I'm good with poems. "  Jago wrote back to her; "Well, the title is in the following: "And This Too Will Be Perfect." As you're very good with poems,  let's see who is going to produce the best seven lines of the sonnets." Thinking that she was interested to converse, to the surprise of Jago, Rwina declined and said; "Oh sorry...I mean I'm not good with poems." As a correction of her above question. Therefore, since Jago was intending to speak to her through a poem, decided to send her one. It was around 1 AM when they were chatting on messenger.  Jago composed the following poem: "In Twilight Zone, at the Quietest Moment."  "My mind, like my heart as a seeking spirit,  went roaming in the midst of the night.  Every throbbing second passes by wholly.  As if my heart has found the exact blessing it has been looking for.  While knowing that, the days are many for this heart  to cease from being a seeker   and become a giver.   The heart  in reality resolved and has been ready to give as much as it should,  While knowing, this blessing in a momentous time is true and perfect. As this heart and mind have known this true blessing so far."  A poem that Jago purposefully composed to entice the girl to open up. But she acted like a rock and never replied after she read. Three weeks later into September 2018... After Rwina stayed away from social media, Jago had to text her again. After a few minutes of phone conversation that was interrupted by network shortage.  Jago said; "I have gone through a lot of interruption when I called you, please I will call you tomorrow and we will talk." She agreed.  The following day; Jago, a dangling philosopher, poet and a desperate lover; who admired Rwina so much, had to throw in a long poem: "The dream struck me as I have been entirely awake"  As dreams occurs in sleep; The one which has happened to me, seems entirely unique and has filled all me with longing.  My mind is quite occupied by illusions and greatest realities.  I hope this dream is both; an illusion and a reality.  But I know; through intuition and conviction. I have it as part of my realities. This unique dream of my story.  Which is not yet my story.  Is one beautiful thing, worth understanding. The insights I had about it are interesting.    All I asked this beautifully unique dream; is to let us be  one by being realizable that this dream has stolen almost  all my thoughts and am ready to give this dream all of me. This dream that happened to me is one unique lady who struck my heart. She looks like a potential model and I love her As she's a beautiful soul, an honest, and a decent woman in my eyes . She's a dream, she's all over my  mind and heart. This dream of my life is Sarah Arek.  A young woman whom my soul longs for as she's the truth I  have seen and met in person. There's nothing which  makes a me seek you and appraise you dear Rwina than  being a man who has fallen in "love" for you only. I am here for you but no other woman. And you proof of this yourself that moved by you and wanted you this much.  Sarah, you're my dream girl right now. Being one with you,  let me write to you with honesty and love.  I love you but I don't stop there, I need you, and I mean  to be your honest and respectful man .  Yours dearly! The poet whose heart bleeds for you every day and night.  Rwina had to read the beautiful poem of true love expression for her. Then later, that night, she spoke on the phone with Jago and everything was in place. But Jago had doubts that she had a superficial acceptance of love. (Mr. Rubinshtein's note: as compared to what is called, "true love "). Then, between the second last day of September up to the second day of October 2018, Jago had been trying to call Rwina and she could pick the calls. He would call late at night. But he forgot what Rwina told him during the time she gave him her number. She said, "You take my cell phone number, but don't call me at night." A hard condition that someone who loves another couldn't bear. He would forget and call her and she would decline to pick. And Jago often developed doubts of love. Having the realization of a fading interaction and disappointments of unpicked calls, Jago had to send Rwina a poem of complaints.  Entitled; "It's Just 8 Pm: You're Killing My Passion " It reads as follows: This evening, it's just 8 PM. Please, don't torture me so much.    You're killing my passion.  Am deeply drowned into you, through my affection.  On the other hand, I respect your principle.  Maybe, this is going lead us to being invincible. It's not easy to always think about someone; But my attitude towards you, Enabled me to hit the buttons on my phone.  Whenever, it's a connection which is necessary.  But, am I so blind?  Am I dipping into misery?  Girl I hope I am not fading!  Girl I hope I am not fading!    Maybe, I need to buy into your perfection.  Maybe not, I don't know how you stole my attention.  But, I trust, in this thirst. With all overflowing self questioning to himself, complaints to Rwina, appreciation and respect for her, Jago pleaded. October then began with little hope for Jago.  From day 2 to day 6, there was no communication at all. A guy whose spirit was seeking approval  of love had to throw in another poem on day 7. Since the girl became too unresponsive.  "I Relate With Purely You"  Instinctive difference;  maybe defined us.  I have the quest for Arek;  and I relate thus.  I think my mind;  is ignited by Rwina.  In the dream I sighted;  And I behold on you.    Maybe you're quiet Sarah;  Or you were born quiet.  Save my mind; Am a crazy man.  I would like to talk; That would cast a smile. On the new face, hitting on you. Truth be told, you made me weak; Beside you, am here to speak. The only man right now; whose heart bleeds for you. With mixture of speculative thoughts, expression of love for her, Jago still never got a reply even after she read that poem. She kept quiet. He could call her for an outing and she refused, claiming that she was busy.  On the 8th of October, the dangling philosopher had to take the strategy of a journalist.  It turned to be the moment of wit, denial of love and philosophic argumentation. Jago asked Rwina; "I believe you don't give opinions. That means, you like saving your mind?  This opened her up a little bit and she replied; "Yes...I guess. So what were  you on about?" Here, Rwina referenced a phone conversation before Jago sent her the poem above. Jago had to reply back; "well, you have guessed, that's an opinion. Anyway, I was saying, as a lady; did you ever imagine yourself saving someone in empathetic veins of relations?"  As though Jago is not concerned with humour, he interrogated his girlfriend.  She however replied;  "No, I have never imagined."  Jago followed with another question; "If so, do you really have any wishes to have done that. Or supposedly, to have done a favor by chance?" He continued, "Understandably, are you altruistic?  Rwina, am talking about the fundamentals of human beings."  Jago was obviously aiming to change the conversation of the argument about love to philosophy. Therefore, Rwina replied his question with some confidence; "Yeah, I understand. You know am not much of a people person . I care less about others. So I don't think am altruistic." Jago continued in discourse with her; "That's a brave point. you're quite a liberal woman. But you might be altruistic in nature. It happens that, when one sees others or puts oneself in their shoes, they tend to be greater and supportive. Do you know any of those kinds of people?" Rwina came in again; "Yeah I know a few people, but I am not that kind of a person." Jago; with the nature of questioning, as a way of deviating away from talking about love which Rwina seems to not talk about too. Had to appreciate her and asked again. "That's pretty good! I understood you far better. Could you possibly state the meaning of your life?  I love asking that question to a few people I like." As though she got nervous; she said. "You ask a lot of questions, it's like we are doing an interview."  "Yeah, am quite aware that, am asking you a lot. Let's make it a philosophical sense. I have been trained to question everything.  I also have some joy in that, and I'm sharing with you as someone who is undergoing training to be able to interview others.... a journalist ." Said Jaago. He continued and noted:  "By the way, I wish we will have some deeper discussions with time."  "I don't like questions about my personal life. So don't ask me about my life." She replied in a text since they were chatting on messenger.  "Really, but life has no secret in its essence. And asking the meaning does not involve a secret. Why are you so afraid of Machiek, a virtuous man? For that, I may plant a seed to grow, I had to test the soil." Jago with his leading questions had to disagree and threw in metaphors; Immediately, Rwina had to defend her position. She replied; "It's not that there are secrets or anything... I mean life is already the way it is,  so what's there to talk about? And about you planting a seed to grow... the soil is already bad, so you don't have to plant anything." As she appeared to be a little bit conscious of the conversation, she tended to sound smart when responding. As a continuous dialogue between them, Jaago pursued her furthermore. "Wow, you are really a smart lady. But sometimes, a good gardener transforms a bad soil for the seeds to flourish. You have my credit tonight!" Even when he was appreciative of her; she had insisted that Jago should carry on without her.  Arek said, "You know sometimes the farmer leaves the bad soil and looks for a new one when he sees that there are no possible ways of the soil transforming. So I guess you do the same." Jago, being a person with a positive sense of initiating the conversation, tried to convince her of his value as a good guy for her future. He wrote to her since this conversation was textually based. He said to her, "It seems to be a good argument. But such a farmer must be a superficial one who lacks life, passion, desire, and goals.  "I think you know that a flower that springs from a concrete rock is always blooming. And very hard for it to wither and die. For it's connections of life and how it communes with nature, always, makes it stronger. "That flower you have seen is already Machiek, whom you will appreciate his presence." Even when she had shown her liking of Jago, Rwina seems to have developed a new mindset. She replied; "Whatever you say, but the thing is; this is not taking us anywhere." She appeared to be a little reclusive. But Jago was now losing hope, but somehow hopeful. He tried to continue convincing Rwina and wrote back: "You might be right. Sarah Arek, maybe I have become so mad over you than any man you have ever known before. And I know denial of the other is a trait of all humans and in most cases, a blinding trait. The closest thing to us, that we have been driving so many months already; was not meant to lead us to heaven. It is to lead us to our hearts, minds, and the days of our lives which will make sense to us."  Rwina, now became reserved in the talk between her and Jago. She read the text and didn't reply again. It was already the middle of October. And since she was not willing to reply to the text, Jaago tried to call her through the phone, but she couldn't pick the calls. Two days passed, and Jago had hope that he would communicate with her again. After those two days, he wrote to her once more, "Well ̧ your line seems to be unavailable. I know you have all the freedom to avoid me.  But I don´t think there would be anyone who will be too obsessed about you than me. I felt a very deep love and respect for you. I wished you felt the same way I do for you. But then you have become too resistant. Am really perplexed." In reply, Jago communicated his dissatisfaction with the way Rwina hooked him into the relationship, but later turned out to be the opposite. He carried on and wrote to her, "I hope to give you time even if we don't meet in the name of true love . We may be life partners sometime to come in the name of anything else. And still¸ Sarah Arek¸ I love you deeply, all along, I have had that strong desire; to say this many times I know you are young Rwina. I realized that the first moment of love for any man, single, who has never been with any woman in his life is too hard¸ genuine, & challenging enough. I am amazed by this short experience. But I respect you for being somehow hard on me. I am proud about this¸ and I will have a story to refer to¸  in my life. Maybe to my children in the future. Who knows!" Jago, having thought that she wasn't serious about what she said; assumed and wrote again to Rwina. "Unless you have been testing me in all this. I assure you, you got the greatest room in my heart." However, she remained firm on her decision. "No, I don't test people. I really don't have feelings for you. Anyway, Thanks for finally letting go  and am sorry for putting you through this." She stood on her path. Having read that line of thought from her; Jago when offline, and after two hours, returned back on line and replied, "Great ̧ I appreciate. But one more thing I am requesting from you. In my forthcoming book¸which I will publish this December. Am featuring the poems and song lyrics of which I have your name in them. They are the records of my thoughts about you. I have all the rights to do so¸ all right!"  That day, Rwina refused to reply. Even when he saw her active on the friend list. Two days later; she wrote back to him in refusal of publishing his memoir with her name in it. She said to him; " No, you can't use my name, you can just change the name to someone else's.  So please...get rid of my name too."She became so harsh on a very simple matter. But Jago had to smoothly handle this, given he's an author with all the rights of the things he wrote. He texted her again on the same thing: "There's nothing wrong with that. How can I change the whole thing to someone I don´t know¸ (to fictionalize my honesty ) when I meant everything I ever said or written to you¸ would be a selfish act on my-side. You know very well that I have been serious about this. I have done all the communication I had with you in good faith. And I have authority about everything I have ever written here on earth." Jago stood firm against the personality in denial of his honesty. He continued and wrote to Arek, "In the first place¸ I never got rid of you. How can I get rid of your name, Sarah. Please....let it not worry you anymore. Am not asking you to be my girlfriend again. You can be but you didn't allow this. Am not here to erase you¸ what I think about you¸ how I feel about you and your name from my mind. That's not going to happen¸ I don't hate you. Let it not worry you anymore." Immediately after he texted her, she met face to face with the true expression of someone who knows his line of thoughts. She would have become the "Juliet" to Jago, but she lost him just because of some self-pride and egoistic idealism in her. Feeling like she had been attacked, "I'm not worried about anything. Don't misunderstand me. Am just asking you not to use my name in your writing, That's all!"  She replied more quickly than he expected, only to rectify the bias. Therefore, Jago replied in a text. Telephone communication has become limited among them since she always declines to talk well on the phone. He texted her and said, "Yeah... I know what you meant."  And within minutes on messenger chat;  her only reply was, "Good!" As though it was a feeling of relief or having been understood by the dangling philosopher at last. On the second last day of Oct, 2018; a few days or weeks after the new transition of Ethiopia , having appointed the first female president in history;  Jago gave his final wishes to Sarah Arek who goes by her nickname, "Rwina". He wrote to her; "You appeared to be a visionary woman; I wish you will be like the new Ethiopian, first female president in your country."  She read the wishes of Machiek and never replied. But they remained Facebook friends. And Jago no longer hopes that time will tell anything about hopes. And the dangling philosopher now works on his self-discovery . A continuous perpetual change in the realms of his life. ABOUT THE AUTHOR: Mr. Machiek Machiek Akuocpiir Cayier , is a South Sudanese intellectual elite , public influencer, poet, philosopher, and scientific communicato r, who is based in East Africa. He was born on December 30th, 1993, at Hoor Machiek Amuong, Berle-Sophi Village (Berle-Sophi Kingdom), near Mapuordit, Yirol West, Bahrl El Gazal, Southern Sudan Autonomous region (2005-2011), The Republic of Sudan (1985-2019). He may be reached via his E-mail: machiekmachiek@protonmail.ch or through Mr. Tomasio, in case of any communication to be made by a reader on his work.

(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 Directory on Work) (For Philosocom's directory for articles on money, click here)   (The Directory on John Duran) Table of Contents: The Story Itself Ms. Gabbi Grace's Analysis (Background music) The Story The Author's Synopsis In the chilly streets of Richmond, Virginia , one homeless man is just trying to stay warm and avoid the harsh judgment of society. With his quirky friend Hunter by his side—a man who carries gasoline disguised as soda—our narrator finds solace in loitering and watching the world go by. But when a bum with a questionable sense of personal dignity stumbles onto the scene, things take a turn for the absurd. With a wild night ahead, expect laughter, unexpected choices, and a whole lot of coffee as they navigate the thin line between survival and insanity. Because sometimes, the path to a warm bed can be… well, a little too colorful for comfort! The Plot One perfectly frigid winter evening I was chilling-out at a local convenience store in Richmond, Virginia for the dual purpose of warmth and entertainment . Basically I was just loitering around. A personal speciality of mine, loitering, and I had refined it down to an artform . I was only standing there because I had nowhere better to be, and nothing in particular to do. Being homeless I had oodles of time to waste. Every once in a while, I’d enter the store to warm up, spending a paltry quarter on an arcade game to avoid being actually accused of loitering, though that’s exactly what I was doing. Yes, I was certainly guilty, but paying my measly quarter once in a while seemed to justify my presence just enough, and I was therefore somewhat tolerated. Even a quarter is profit after all right? Every time I entered for some temporarily warming relief I got an annoyed look from the cashier, but no actual complaint arrived because I was still spending that coin. This is the sad nature of our world, without the coin of the realm, we don’t seem to matter sadly. By this time I had already been wandering homeless for a number of years across multiple states, and none of the programs set up for the unfortunate applied to someone of my unique caliber or demeanor. These programs are oriented to help mainly addicts of one kind or another. Having no interest in alcohol personally, I had always avoided it. Watching drunks seemed far more entertaining to me than actually acting as one. I wouldn’t even drink a single beer. As far as drugs were concerned, the very concept of getting high bothered me so I refused to try them. Religion itself disgusted me, who needs such dogmatic beliefs forced in the cause of helping the unfortunate? So all of the poverty-oriented programs that enforced religious services and dogma were completely out of the pictures as well. Is a lousy meal worth an hour’s pontification about a non-interfering and decidedly unhelpful God? Who really wants to be directly preached to as a paid ransom for a paltry meal? That’s not my scene friends. Tragically in American cities, no doubt by a vast insidious design, these types of restrictive programs are the only help that’s generally available for the homeless to utilize, and the desperate have little choice in the matter really. Participate or starve. A simple choice no? It’s all perfectly intentional as I’ve discovered. If one’s own nature is not subject to such addictions as drugs or alcohol, and loathes religious beliefs being forced down their throats, too damned bad right? Why would the poor deserve better, more reasonable options than the ones already around? Better options with more of actual usefulness to basic living and fewer forced dogmas and too-perfect ideals being pushed? In short, even among the homeless I was considered highly unusual. I had no legitimate place to live because I was alone, without a support system and poorer than that legendary church-mouse. Also the idea of wage-slavery utterly revolted me down to my very soul. I believe the idea should offend anyone that considers themselves a free spirit . Doubly so with rents being so utterly outrageous and beyond reason itself upon lands that by all natural rights should be free. Wage-slaving away only to pay the pitifully scant fruits of my hard labor to landlords, it seems quite unnatural to me and borders on the edge of evil in my personal view. Even if I were somehow eagerly inclined to join this depressing and oppressing joke of a soulless financial system, my disadvantages and handicaps were legion. I had no verifiable employment history, no credit, possessed no references and no employable or useful skills beyond existing as a generic human body only capable of mindless labor. Any employment I would have barely qualified for would never pay enough to manage rent, as well as all the extra costs associated, so why bother? Why not just live for the moment and wander, to see as much as I could during my limited time here on Earth? Life being short enough already, why waste it choosing wage-slavery? So I was always completely on my own. I have fashioned my own home deep within myself, and have always found a way to adapt thus far. My home was potentially everywhere, or nowhere, depending upon one’s perspective. Many of my days were spent frittered away in fast food places like Burger King , where they had bottomless cheap coffee and wonderfully sugary soda with refills allowed, and always self-serve, so also technically endless. I’d often curl up at a quiet back table with a fun paperback to pass my time and defy tedium. Since few seemed to read , free tattered paperbacks were everywhere, and at least they found a home with me, until finished, and like a spurned lover, haphazardly flung away in favor of yet another. Usually sitting alone, and often joined by fellow homeless loiterers that also had no particular place to go. We all had that much in common at the very least. Were we a tribe? Only in the most liberal definition of the word. Were we friendly? Usually, but not always. It often depended upon our level of irritation at that particular moment. Cantankerous and crotchety attitudes can be quite common among the misfits of society. Doubly true when living outside in the unforgiving elements. Loitering seemed as good a way to pass the endless hours as any other. Considering the restaurant manager had a kind soul, my fellow homeless and I were never bothered or asked to leave unless our presence bothered other more ‘legitimate’ customers (meaning those regular folks that spent more money at once, which we never did, being poverty-stricken). So it became a major hangout for the drifters, misfits and wanderers such as myself. We weren’t obnoxious like the young hoodlums having drag races in the streets , or dangerous such as the criminals and addicts prowling the alleys looking for their eternal fix. Burger King wasn’t exactly nightclub-level excitement, but it worked for us because we were far more mellow-natured than ever suspected by a dismissive society that hadn’t a clue about the true nature of our independent-minded tribe. We were non-conformists in our uniquely different ways. Where there is no home, we were resilient enough to make our own, growing accustomed to each other’s company, often begrudgingly but surely. Sharing a common bond of unfortunate circumstances helped us get along with each other at least. Analysis by Ms. Gabbi Grace The story "A Bum's Night Out: Too Much Time On My Hands (Part 1)" offers a poignant and philosophical exploration of life on the fringes of society. Through the eyes of a homeless man navigating the streets of Richmond, Virginia, we are invited to reflect on deep existential questions about freedom , societal values, and the nature of human dignity. As the narrator resists the structures of modern life—eschewing work, rejecting religious charity, and avoiding addiction—we see a unique form of rebellion against the oppressive forces of capitalism, conformity, and coercion. Beneath the humor and absurdity lies a profound critique of how society treats its most vulnerable members, while also raising questions about what it means to live authentically in a world that seems to demand submission. In this analysis, we will delve into the philosophical underpinnings of the narrator's journey, examining themes of existentialism, alienation, and the absurd, all while considering the ethical complexities of survival and self-determination.  This narrative presents a rich opportunity for philosophical analysis, touching upon themes of existentialism, alienation, the nature of freedom, societal constructs, and ethics. Here's a breakdown: Existentialism and Freedom The protagonist of this story embodies the core of existentialist thought—one that values individual freedom, authenticity, and a rejection of conventional societal norms . His homelessness is not only a practical reality but also a philosophical stance. By refusing to participate in "wage slavery" and rejecting societal structures like employment, religion, and addiction-based homelessness programs, he is asserting a radical form of autonomy. In existentialism, particularly in the work of thinkers like Sartre , freedom is central, but it comes with the burden of responsibility. The narrator exercises his freedom by choosing a life outside societal norms, but this freedom comes at a cost—poverty, isolation, and a life on the margins of society. The story highlights that this autonomy can be both liberating and deeply lonely. His refusal to work , despite acknowledging the "pitifully scant fruits of his labor" that would go to landlords, reflects Sartre's idea of "bad faith" in the economic system—participating in a system that ultimately dehumanizes and restricts individual freedom. Instead of being trapped in bad faith, he chooses a path of resistance, albeit one that leads to homelessness. F or him, this form of living becomes an art of loitering, a deliberate act of existential defiance. Alienation and Modern Society The narrator's description of himself as a loiterer reflects a deep sense of alienation from society. He recognizes that without the "coin of the realm," he does not matter in the eyes of society. This is a critique of the capitalist system , where value is equated with economic contribution, and those who cannot or will not participate are deemed invisible or irrelevant . His homelessness, therefore, symbolizes his disconnection from mainstream values, particularly the monetization of existence. Marx's concept of alienation is also relevant here. The narrator feels alienated not only from labor (which he rejects) but also from community and purpose, despite the moments of connection with fellow homeless individuals. They form a loose tribe, but this bond is fragile, marked by occasional camaraderie but often irritation and mutual indifference. This reflects the modern condition of fragmentation and the breakdown of traditional forms of community. Ethics of Survival and Dignity The narrator's ethical stance is complex. On the one hand, he refuses to conform to societal norms that he sees as degrading, such as religious-based charity that comes with strings attached. His refusal to participate in these systems can be seen as a stand for personal dignity and integrity. He sees these programs as coercive, trading spiritual dogma for basic sustenance, which he finds morally repugnant. On the other hand, his situation raises ethical questions about the responsibility of society to provide for those who reject its norms. Is society obligated to offer assistance without conditions, or does the individual bear responsibility for their choices? The narrator critiques the lack of options for people like him—those who are not addicts but also reject religious or traditional forms of aid. This critique challenges the moral assumptions of charity and the societal structures that limit freedom for the sake of order. The Absurd and Humor in Suffering The tone of the story, while often serious, also contains elements of dark humor and absurdity. The narrator’s observation of his friend Hunter, who carries gasoline disguised as soda, adds an absurd twist that mirrors the unpredictable and often irrational nature of life. This reflects an absurdist perspective, reminiscent of Camus’ philosophy . Life, especially at the margins of society, can seem absurd, yet the characters navigate it with a blend of humor, resilience, and adaptability. Camus’ notion of "the absurd" is the conflict between humans’ desire for meaning and the indifferent, chaotic universe. In this context, the narrator's life as a homeless man embodies this absurdity—he loiters, watches, and waits, finding small moments of solace in places like Burger King, where the tribe of the unwanted gathers. This contrasts sharply with society’s structured order, which seeks meaning through work , religion, and social roles. The absurdity is also reflected in his refusal to seek meaning through the traditional paths of religion or intoxication. Instead, he finds meaning— or at least endures —by maintaining his own sense of dignity, even if that dignity is expressed through what society sees as "loitering" or refusing to work. His journey is a rejection of externally imposed meanings, living instead in a way that acknowledges the absurdity of existence while maintaining his own autonomy. Philosophical Conclusion In "A Bum's Night Out," the narrator is a philosopher of the streets , navigating life through an existential lens while critiquing the societal structures that marginalize him. He refuses to be defined by societal expectations , whether those involve work, religion, or addiction. His life is an act of rebellion , but also one of survival in a world that often dehumanizes those who do not conform. This story speaks to broader philosophical issues about freedom, the nature of society , and the ethics of living in the modern world. The narrator’s life, while difficult, represents a form of authenticity that is rare in a world dominated by conformity and commodification. In his loitering and wandering, he finds a way to exist on his own terms , even if those terms lead him to the cold streets of Richmond. His story challenges us to consider the nature of freedom and the cost of living authentically in a world that values material success above all else.

(For the directory on success, click here ) (Philosocom's Directory on Happiness) Note: The following is a speech made voluntarily by request. Since it appears to be a topic for debate in some educational institutions worldwide, feel free to use this article for that end, as long as you credit me, Mr. Tomasio Rubinshtein . Without further interruption -- enjoy. Synopsis by Mr. John Igwe and Co. The article "Success Versus Happiness: Why Success Can Outweigh Happiness" by Mr. Tomasio Rubinshtein presents a compelling argument that success can have a broader impact on the world compared to personal happiness. He distinguishes between success and happiness, acknowledging that happiness is easier to understand but success is more abstract. The article presents a thought-provoking argument that success can have a broader impact on the world compared to personal happiness, as goals can influence not just the individual but also others, potentially on a global scale. Despite advocating for the primacy of success, the author does not dismiss the importance of happiness . Instead, happiness can coexist with the pursuit of success and arise from the journey towards achieving one's goals. The speech is motivational, encouraging readers to pursue their ambitions even at the cost of temporary discomfort or unhappiness. The article is rooted in real-world scenarios, especially in today's digital era where individual achievements can have far-reaching consequences. The focus on how success can contribute to humanity is a strong point, reinforcing the value of striving for success. Overall, Mr. Rubinshtein presents a thought-provoking and motivational argument that success can outweigh happiness in terms of broader impact and contribution to humanity. (Background music) ******************** When it comes to our ambitions, they could in theory be summarized as the pursuit of two things: either success, happiness , or both. However, since the realization of our ambitions is hidden in uncertainty, we might not always get what we desire in life, no matter how much effort we put into our activities. Furthermore, we might get what we want, and still be unsatisfied. Thus, there is no necessary correlation between happiness and the ambition to succeed/success itself. Even though happiness is easier to understand than success, as success is more abstract than concrete (AKA goal-dependent and self-development-dependent) , the logical desire whenever we pursue a goal is not necessarily to be happy, but to actually achieve it. And in order to achieve, you should retain a level of displeasure, while nurturing your development towards a greater self. To quote John Stuart Mll: It is better to be a human being dissatisfied than a pig satisfied; better to be Socrates dissatisfied than a fool satisfied. Happiness can come either way, whether we achieve our ambitions or not; it's not like we can't ever be happy again should we fail. Anhedonia, or the chronic lack of enjoyment from life is something one can recover from, for instance, through creative arts therapy and meditation. Success, on the other hand, can be far harder to achieve and maintain. Do you want to run a successful business? 65% of businesses fail within the first 10 years. Best of luck being the part of the companies that make it to the 11th year... And logically it should be easier recovering from depression than it is to run a successful business in the difficult economy of the 2020's decade... Life is limited both by duration and by resources. As long as we are not depressed, we can technically teach ourselves to develop a positive mindset that's strong enough to make us feel happy. We can also invest time and money in entertainment in order to feel happy. However, since our goals do not necessarily require happiness, we do not necessarily have to be happy in the process of success or when we are "successful". There's no clear, general definition for success, other than actually achieving a goal or conquering a challenge. ThisEverGreenHome Blog even suggests that you should pick up your own definition of success. Therefore, it's arguable that without a goal to be achieved, success is technically impossible. Goals are influenced by many things, mostly by our own desires and by what others expect of us (AKA social-engineering) . They can further develop both ourselves and others, from friends and family to people who live in developing countries (And other sources of struggle) . Unlike happiness, a goal can have a far, greater impact on reality, even if that impact isn't necessarily revolutionary. By itself, happiness is little more than a good feeling, a sense of fine well-being that does not necessarily extend beyond a single individual's mind and heart. On the other hand, when goals involve others, they can be far more wide-ranging and influential, assisting not only ourselves but also others, including people who live throughout the world in nations we may never visit. The ambition of a single heart can spark the candles of a thousand souls. And in today's digital era, that is an understatement. Former Egyptian president Hosni Mubarak was overthrown partly thanks to Facebook. Thus, I believe that success, or the accomplishment of an ambition , can be much more helpful than a mere emotion, which one can simply feel in leisure, when hanging out, and so on. An emotion that goes not utilized for others is an emotion that won't necessarily further ourselves in life. If we sit idly and sink in leisure, we might not contribute much, not to ourselves and not to the world at large. Why then, sink to the temptation to treat time as something to be killed off? Depending on the goal at hand, that significance has the power to outlive even our current lifespan and contribute to additional generations of beings who have yet to even be born. In the form of multi-generational legacies. In the form of successors that will carry the mantle of preserving said legacy, and use it to help others, even long after we're gone. Goals take sacrifice. Goals take dedication, grant experience, and build character. Sometimes it's at the cost of happiness, whether partially or entirely, among other sacrifices. Personally, if a goal is worthy enough, then it's also worthy to sacrifice our own good feelings, even if it's just for a little while. After success is achieved, we can always try and work to nurture our happiness, either way. And it's not like you'll certainly be happy at the top. You might as well remain/become lonely. I would also add, however, that happiness can come from the process of pursuing our goals, even if we don't achieve them in the end. We can still contribute even if we fail in our overall goal. For instance, the achievements that we made along the way can be enough to contribute to at least some people, even if the end goal of a plan has not been met. Therefore, success and failure isn't necessarily a black-or-white situation. "Shoot for the Moon. Even if you miss, you'll lang among the stars" -- Norman Vincent Peale. When we are working towards something that we are passionate about, it can give us a sense of purpose and meaning in life. It can also help us to grow and learn, develop our skills further and so on. Please note that self-improvement is an important achievement in and of itself.

(For the sequel for this article, click here ) (Corruption Directory) (Background music) Summary by Alex Mos Corruption is the tyranny of power and passion over moral judgment. It applies to actions that cause harm to others or ourselves and are motivated by gratification. Corrupt deeds include bribery, embezzlement, and extortion. Addiction and risky behaviors are also corruptive when people destroy their health and other lives for the enjoyment of passions like alcohol, gambling, smoking, or unprotected sex. Corrupt politicians taking bribes can become depraved role models for society. We must uphold our moral values and avoid following their negative examples. Some theory of corruption is a natural and inevitable feature of life. However, many avoidable, hedonistic temptations are widely accepted by society and harmful in the long term. We, especially public figures, should restrain ourselves and become more rational and less corrupt. Mental strength, resulting in morality, is the condition for our health and good reputation. How Unchecked Passions Corrupt Good Judgment In short, I would describe corruption as "the tyranny of power and passion over one's good discretion." In other words, a corrupted person would commit deeds not out of goodwill or morality, but simply because they obey their passions without questioning their nature enough. This applies only to passions which cause unnecessary harm on either the short term or long term; passions that reward you, through gratification for being corrupt. As such, while certain passions such as sexual desires are not corrupting by default, gambling rewards you with gratification despite its ability to make you waste money aimlessly . With that money you could've used for savings or for better uses, such as paying your bills. But paying bills, which is the moral thing to do to survive in this monetized world, is not as gratifying as gambling and other money-related addictions. When we question our deeds after they are done, we may feel compelled to regret and atone for them. discretion, therefore, is there to make us avoid certain actions without the need to regret and to suffer their consequences. As such, morality allows us to avoid unnecessary harm to us, to others, and to our assets. Any reference to "passion" in this article is only a reference to that kind of passion, making following our passions partially problematic. The Spectrum of Corruption There is no significantly-corrupt person that is moral. A murderer won't be forgiven by donating to charity. They will be punished first, and may serve a life-time sentence. Thus, every corrupt person is immoral to an extant. And of course, one's corruption is evident by their immoral deeds. A person can't be corrupt if they don't commit corrupt deeds. Corrupt deeds include: Bribery:   This involves offering or accepting something of value to influence a decision. Examples include paying to get a speeding ticket dismissed or a politician taking money in exchange for a vote. Embezzlement:   This is the act of stealing money that has been entrusted to your care. An example of this would be a cashier taking money from the register. Extortion:  This is the act of threatening someone to get money or property from them. An example of this would be a gang threatening to beat someone up if they don't pay them protection money. A corrupt deed is any deed that opposes morality and threatens it. Of course, we're assuming here that there are at least some features of ethics that are objective (or universally agreed at least). Very few of us are, what can be called, "saints", or people whose deeds were never immoral. Thus, we are all corrupt to an extant. I suggest that the more actions we perform, the likelier we increase our corruption. (I'm not a saint myself, no). Many corrupted people would commit corruption because they put their passions as their highest authority, above the authority of law and justice . I dare to say that it goes beyond politics or criminal activities, but can also be described as such in any other field that creates addiction. Addiction is a set of behaviors that overcome rational thought, and can be destructive for us and/or others. Therefore, not only people with large authority can be corrupted, but also the common people, who corrupt their health in the name of enjoying alcohol, smoking, unprotected s*x, and so on. Passion can be tyrannical in a sense that it could "control" you like an "evil spirit" so to speak. And no tyrannical feature is ever moral, correct? A moral tyrant is a paradox. Corruption is the moral impurity of a situation or entity. From relative or complete purity, into a state of abuse, harm, betrayal, and manipulation. Therefore, addicts are also corrupted, because they let their passions, which grant them happiness and satisfaction, also harm them and the people around them. Gambling, as stated, can ruin the future of your family, if you provide to them. The notion of harm by Theory of Corruption is also present in politics. Politicians may take bribes out of greed, as stated again. And the more corruption they will commit, the more depraved their influence will be on their own country and people. I suspect that even if we may despise certain politicians, we might still follow their example, in one way or the other. We unconsciously learn more than we might think we do. The whole idea of becoming more moral is to not be like such negative examples, after all. To not be like them, as much as possible. To be better, and not to enable, by our own actions, the very deeds we despise, and the people who commit them remorselessly. Loss of Innocence to Hedonistic Slavery Some corruptions are natural, or an inevitable feature of life. For example, those who lose their childlike innocence become mature by the corruption of their childish purit y, which is caused by experiencing life. Making your teeth dirty is also a form of corruption, even though it is only a result of eating, which is necessary for one's survival. Even exercise is technically the destruction of your muscles. You get stronger not when exercising, but when resting after it. You "sacrifice" some of your muscle mass to gain even more mass. You "corrupt" the current version of your body by harming it positively. This leads to pain, which is normal , despite much of morality having to do with the overall reduction of human suffering. If anything, accepting pain can reduce the overall suffering being felt. Just because some corruptions are natural does not mean that some of them should be overlooked. It is human nature to be corrupted by the impurity of life and society, and to be prone to temptations by said life and society. Surely it is far better than being sheltered from reality? It is only sensible to enjoy ourselves and what we have, without constantly caring about the harm that said joy can cause us. After all, do we truly want to overthink every move of ours? Just like an alcoholic wishes for more alcohol, a corrupted politician wishes for more money and power. Just like an alcoholic would ruin his health by their addiction, a corrupted politician would betray the morals of their position and commit crimes for the sake of more money and more power. This would feed their passions for the short term, until the inner monster that is lust torments them to damage themselves, whether by health or reputation, in the name of filling the demand of their unregulated passion. A candy in that regard is no different than political power least: You may be tempted to want more and more of it. This is why corruption is the incitement of passion against one's self-regulation. It is an inner bully that society has taught us is best to submit to. And so, we may be inclined to believe that, this bully, our passion, is a worthy source of meaning for our lives. That is, although it can cause great harm to us, and especially to others, when we are in a position of greater power than the average person. That is especially true to in the long run. How pathetic. It's pathetic because passion can easily taint us with unnecessary corruption, and inflict unnecessary suffering on others, along the way. There is no need to atone if we can avoid regrettable actions. Thus, the interests of others, deserve to be our interest, too, in some degree, if we wish to reduce corruption of any kind. Corruptive tendencies are a part of our primitive nature , and always have been as such. See it as our "inner monkey" that we're trying to run away from becoming. The primitive self that we repress in order to survive and thrive in society. That is also done through learning and applying morality. Because repression is not healthy for us , being a morally-upstanding human being could be an individual health sacrifice. What we should do, especially as public figures , is to be more rational and restrained, because rationality is there to protect ourselves from external and internal threats that can harm, if not destroy us in the long run. There's much sacrifice in going public, dear readers. I may need to restrain myself more than many of you. I learned from my mistakes. And I'm only going to grow my publicity indefinitely in the name of Philosocom. Anyways --- commit a crime, for example, and it can destroy your life for good, and seal it in a prison cell. Sometimes, being right and being wise, may correlate, and not necessarily contradict one another. As we gain more and more addictions, we slowly begin to lose the most vital authority, which is our authority over ourselves. How come? Our ability to resist temptations may decrease in accordance, making our spirits weaker. By "spirits" I refer to the strength of their vigor, or mental strength, specifically. We lose our sense of morality, the condition of our health, and our reputation in the name of dominating passion. So as you can see, there may be a strong correlation between the strength of the mind and between our sense of morality. It isn't to say that the strong in mind is necessarily moral, yes? I'm saying that mental strength can surely help one be more moral. Being a moral person may also mean doing things you don't want to do, and avoid things you want to do. As I wrote in the beginning -- discretion. The moral being restrains themselves in accordance to their developed sense of justice. Those who committed adultery may know what I'm talking about, first-hand. So what if someone other than your partner looks fine and tempting? A corrupt man or woman wouldn't ruin their own marriage over some affair. Overcome your passions and restrain them, and you will be cleaner from the dirtiness of corruption. Learn to distinguish between the rational self, which is you, and the passionate self, which is like a dog that needs to be constantly taught lessons until it submits to its master — you. We have several components within the bigger thing we call "the self". The moral person knows to which component is wise to listen when. A corrupted person is always a slave to something that binds them away from the overall good of him and others. Sadly, our culture is one of slavery, not of mastery. By constantly filling our passions, we lose our liberty in the name of the primitive parts of our consciousness, and thus we also lose our individuality and submit to the hedonistic herd mentality. Conquering Corruption Through Self-Awareness You may still have a chance to save yourself from addictive corruption, regardless of who you are or what you are addicted to. We all can do this by looking beyond our emotions and urges, into a more clarified vision. A vision enlightened by a good sense of rationality and foresight. This is done by learning how to be wiser. Save yourself from the tyrants of immediate pleasure, for you are not a blind animal, but the ruler of a world — the human being. A being that can overcome themselves with the gift of logical clarity and meta-cognition. May you become your greater self—a self more free from the leash of harming primitivism under the fake mask of rewarding joy -- a more judgemental self . Judgemental of one's own actions, of course. Mr. Nathan Lasher's Feedback: I have a warning to share with people. Do not try to escape being corrupted by becoming the corruptor towards others in return. This is two sides of the same coin. The difference is you want to be the "right" kind of corruptor. One who corrupts that primal part of one's self in order to become who you want to be. By corrupting the bad parts away from yourself,  and unto others , this would only enable the very corruption you despise as a self-defense mechanism.

(Philosocom's Directory on Technology) Mr. Ogbule Chibuzo Isaac's Synopsis The article "The 'Sin' of New -- Why We Need To Question The Future Before Adapting To It" criticizes modern society's pursuit of novelty and adaptability, arguing that while it allows progress, it also leads to disposability and transactional relationships, creating a culture of abandonment. The constant pursuit of new experiences diminishes the value of existing relationships and possessions, creating a cycle of consumption and disposal. The article calls for a balance between adapting to new trends and fostering meaningful connections, emphasizing the importance of critical thinking and inner dialogue to avoid being trapped in the pursuit of novelty. It advocates for a life of contentment and inner growth, rather than chasing fleeting pleasures, to achieve true fulfillment and peace. (Background music) At What Cost? How Adaptability Breeds Disposable Lives The darker side of possibility is adaptability. With the ability to adapt to new possibilities, we are then capable of disposing of things -- and beings -- with greater ease. After all, the human being's great potential for adaptability can render certain people useless, in their eyes. This is most true in psychopaths. This explains, in part, why modern life appears so "fake." With each new possibility a likely reality, the former state of things becomes less and less desirable, fostering a culture of disposability. Many of us may please others until doing so no longer serves our interests. That's how so much human relationships are: transactional. Some may even claim that all relationships are transactional. How foolish, and sad, to think undying loyalty to another cannot exist. From dogs to Korean Admiral Yi Sun-Sin , one can be loyal even to those who condemned and punished them. It requires an undying will, one that can overcome the need to adapt to different realities. Japanese philosopher Yukio Mishima sacrificed himself to Emperor Hirohito for a reason. I work relentlessly on Philosocom for a reason, despite decreasing interest in blogs worldwide. This disposability stems from our very core, our ingrained instinct for survival: To adjust to new people and new situations: The rich are admired because " the affluence of the rich excites the indignation of the poor, who are often both driven by want, and prompted by envy , to invade his possessions.” (Adam Smith) In contemporary culture, people may adore certain online personalities to reduce their own pain, loneliness and feelings of helplessness. Once a certain influencer or celebrity is found, they may create a para-social attachment to them, and even then, it is transactional. Even in situations where survival isn't the pressing concern, we humans excel at adapting in order to please our wants and needs. It's this very skill that propelled us to dominate the world , and to design this human-centric reality. Countless other species have become mere relics, some forgotten entirely, casualties of our relentless adaptation. This ability to dispose, to eradicate, and even to backstab, just for our personal interests, has forged the world we see today. One marked by material prosperity and a near-universal unity in communication, travel, and technology . Yet, this progress comes with a price: the ease with which we abandon our current status quo, in the name of novelty. On the greater scale, the effects of the appeal to novelty fallacy , should be clear: Gone are the days of being rooted in one place. Now, you can be born in one country and choose to live in countless others. New environments, new people, new opportunities. It's this constant arrival of "NEW" that makes emotional attachment to existent places and people, difficult. This "Sin of New" fosters a culture in the dating world where fear of abandonment can be dominant. Furthermore, the online act of ghosting has been normalized due to new possibilities in the form of meeting new people. This hidden cost of regular uncertainty can decrease psychological safety , which in turn amplifies loneliness and reduces trust in other people. Our experience with them is often imperative for our outlook on reality as a whole. And, after all, these might always leave, stressing us further in an already stressful reality. Healthline article : "Attachment might help you feel safe, comfortable, happy, maybe even somewhat euphoric in their company." Irreplaceable Value in a Fast-Forward World? The world has accelerated dramatically ever since the Industrial Revolution , forever changing the value we place on certain objects... and people. Products are mass-produced relentlessly, and the Digital Revolution demands a constant stream of new content for the every-hungry consumer. Old content is quickly devoured, only to be discarded for the next shiny thing. This cycle of consumption and disposal extends beyond the the world of production, and can be seen in many areas of human activity. In our pursuit of ever-expanding possibilities, we risk losing sight of the value in what we already have. Relationships become disposable. Experiences are fleeting and can be reduced to mere numbers for comparison with the neighbor's seemingly greener grass. See weddings as example. And even gifts can be treated with ungratefulness , ignoring the good intent behind the gesture. My question is this: Can we adapt to different trends and novelties, while fostering a sense of connection and value for what exists in our ever-changing world? Metaphorically, can we enjoy an entire garden of roses, while rarely forgetting that one, beautiful rose that caused us great joy? A Paradox of Prosperity We are in an age of constant consumption, always eagerly waiting for the next thing to pop up. The next job, the next people, the next car and the next video game. We treat jobs like mercenaries , and some of us somehow manage to fall in love with A.I instead of human beings. Everything and everyone can be commodified, their value in relation to our wants and needs reducible to mere mathematics. Your success and failure in life can be measured by how good of an asset you are to those who consider your value. Fail to demonstrate your value and you will be discarded like some mere object, for the sake of a newer, better counterpart available. This isn't a reflection of prosperity. It is a reflection of depravity. It's an abuse of functionality over being, that fuels a society that thrives on constant novelty, but leaves us feeling perpetually empty. What worth are grand metropolises that tower over the misery of the homeless? What worth is cutting-edge military technology, capable of being utilized for avoidable destruction? What worth are shiny and vivid movies when their grand imagery fails to grasp public desire? This insatiable craving for the "new" is what I call the "Sin of New." It's the reason we uproot ourselves from familiar ground, leaving behind loved ones and cherished memories, in exchange of a future we wouldn't necessarily be happy or even more content in. It's why we dispose of emotionally-valued friendships with the ease of discarding a worn-out gadget that lost its appeal despite practicality. The Sin of New keeps us perpetually focused on the horizon, blind to the beauty and value of what we already have and what we've accomplished. Understanding "NPC" Mentality Our minds, like bottomless bellies, can never be truly satiated by the pursuit of new experiences, for they are conditioned to be on the move. A hedonic treadmill . This relentless hunger, unless confronted and not aimlessly fed, can lead to a constant state of anxiety. Adaptability becomes a double-edged sword when wielded with an anxious hand. It is difficult to truly be relaxed, when you are conditioned by push notifications to constantly seek the next big updates. Society's relentless drive for the "new" has become a suffocating reality for many. However, in the absence of critical thinking and an inner dialogue to serve as proper check-and-balances, our misery would only reign supreme. Reign supreme, by the very social engineering that enables it. It was surprisingly found that not all people conduct inner speech. Dr. Russel Hurlburt writes: Chris Heavey and I gave random beepers to a stratified random sample of 30 students from a large urban university and interviewed them about the characteristics of their randomly selected pristine experiences. Five main characteristics emerged, each occurring in about a quarter of all samples... Three of those five characteristics may not surprise you: Inner speech occurred in about a quarter of all samples, inner seeing occurred in about a quarter of all samples, and feelings occurred in about a quarter of all samples. The other two phenomena occurred just as frequently but are not so well known. Pristine experiences, a higher form of self-awareness, are functionally imperative for the examination and criticism of reality and of our actions. The lack of intuitive ability to conduct inner speech to review our activities, can end us up in repeating them over and over again. This form of unquestioning programming can be compared to that of video game characters that cannot override their own behavior . A society that fails to teach its future generations to not criticize its own mindset and behavior, inevitably engineers a collective mentality that is instead built on common mimicry. To quote Mr. John Duran: Common experiences create common thought-processes and mass shared traits, resulting in many humans seeming like copies of each other, hence the NPC theory. Breaking Free From Such "Matrix" Breaking free from cycles that leave us miserable is no easy feat. Seeking alternative mindsets is crucial for changing our behavior, which in turn further alters our perception. Having critical thinking techniques as check-and-balances is the key to overcome "The Sin of New". Ideally, we must able to criticize any action that we and others make. We must understand what we're doing on the long-term by adapting, before adapting. It's time to question the script within our genes. Embrace the possibility of a different kind of life, a life where contentment can finally take root. Not by seeking the next shiny object, but by understanding that not all that glitters is gold. Let us not follow in the footsteps of the very people and organizations that contribute to our misery and misfortune. How can we work towards a better world if we succumb to their ways, and become not greater than them, but similar? Alex Mos's Feedback "God is dead," wrote Nietzsche at the end of the 19th century, and he was right. After the life-changing Industrial Revolution, citizens of developed countries gradually lost faith in heaven and hell, the unquestionable answer to life's moral and spiritual meaning. Ordinary people, waking up from the soothing comforts of religious beliefs and with the rise of unprecedented personal freedoms of choice and democracy, encountered a new existential dilemma: what to do next? When God stopped judging, and people got free time and money to spend, a new culture worshiping the "New, fast, and changing" emerged. Nowadays, in Western countries, we live exciting lives, proudly presenting our adventures, travels, and love life as normative happiness on social media . We buy short-lived satisfaction and do everything to avoid the unsettling silence of the existential void of meaninglessness. Yet, the void awaits us. No matter how much money and resources we have, the novelty of experience can't prevent us from falling back into the feeling of inner emptiness . [It's that] which gets more profound with age and wisdom. None of the worldly novelty sinful pleasures will feel relevant one day. We should spend our time and energy wisely, investing less in the materialistic chase and more in inner growth, learning, and finding a passion or talent that we can develop and perfect over time . Self-actualization or realizing our purposeful potential through internal drive can make us happy, fulfilled, and peaceful. On the contrary, getting "high" on a fleeting "new sin" will leave us with an existential hangover and a void staring at us with an empty gaze of a purposeless existence.

(Maturity Directory) "A man who never grows up is one who refuses to let go of his ego " -- Anonymous Abstract I argue that true maturity is about practicality and effective prioritization. It's an active process of self-discovery that requires us to shed our egos and childish desires. Clinging to childishness is like refusing to let go of your ego. It manifests as getting fixated on unimportant matters, being overly sensitive to criticism, and letting emotions cloud your judgement. This can hinder your ability to make sound decisions and achieve your goals. Maturity, on the other hand, is about developing mental toughness and emotional intelligence. It involves learning to manage your emotions effectively, prioritizing tasks based on importance, and focusing on what truly matters in the long run. This allows you to navigate life's challenges with greater resilience and achieve success. (Background music) "Shedding" Our Skins -- Not Always Easy, But Necessary Growing up is a process that can be done manually and independently, and not only as part of socialization. As such, you can work on your self-learning capability to learn effective communication without an external guide. Therefore, the responsibility of maturity is not entirely society's, but yours as well. Stop playing the "blame game". It isn't practical. Maturity is an active process aimed at practicality . Growing up isn't a passive process like watching your hair grow or observe as you get more muscular. Negative. It's an active, disciplined journey of self-discovery and transformation. While we do grow up biologically and with time, growing up is also a mental evolution. One where you get to form your identity, adapt, and even risk chance of mental illness and depression in the process! Of course it's no easy thing... Our bodies may change with time, but mental and moral growth is something happens in the space between our ears. It is a work that we can do with ourselves or with the help of others, in order to become tougher and be able to endure more of life. Path to Maturity Under Flaw Today, we might be insulted when someone tells us that we need to grow up. We might regard it as an "attack" on our being, and we might regard that person to be toxic . However, what we need to understand is that sometimes the truth is toxic, and its acceptance requires dedication. Judgment of others may be toxic, specifically because it's true. It, however, takes maturity to be honest, and it takes maturity to be able to take criticism.  Even if that person is indeed toxic, being bitter and whining about it won't help you. Maturity is about practicality. And trying to understand why he says such things, is the practical thing to do. Because we're flawed by default, and may need to work on ourselves and become better. Embracing our flaws, while helpful for self-esteem, can lead to personal stagnation : “The most fatal illusion is the settled point of view. Since life is growth and motion, a fixed point of view kills anybody who has one.” -- Brooks Atkinson Avoiding to improve at all, because feeling insulted or "attacked", is infantile. By refusing to learn from haters, you also hinder your own growth. If you want to understand what it's like to actually be attacked, become a mercenary in a private military company. Putting your perspective in line with reality can greatly help with your decision-making. And of course, decision-making influences your competency. The Counter-Productive Mental Journey to Manhood In masculinity,  there's a concept of boys transitioning into "men" through a process of mental development . This journey involves growing more resilient and prioritizing effectively in life. Grown adults, compared to younger people,  are often less likely to be sensitive to negative social cues. Much of it has to do with investing in mental fortitude, for the adaptation of new and relevant habits takes time. As such, their minds are stronger and more capable of handling life's challenges. However, the concept of masculinity can become problematic when men are expected to "grow up" faster than women, per their stricter gender roles . However, that is despite the slower process of the male brain towards full maturity. This pressure often translates into expectations of stoicism , unwavering reason,  emotional suppression and the aim for orthodox success.   This counter-productive methodology for growing up is not healthy. While the intentions are good, the methodology of higher expectations is designed to be exploited by an unhealthy society. And thus, unnecessarily, growth becomes a competitor to one's mental health, largely considered a taboo issue. You may successfully socially-engineer classrooms to become productive members of society. But to what extent goes the productivity of a person, man or woman, who don't really want to live? It is quite hard to work like a dedicated salaryman if you feel unseen and low-spirited. And unnecessarily so... Critique of "Real Manhood" In reality, a "real man" is simply an adult man. Other "necessities" are delusions.  They are merely "necessary" because we choose to perceive them as such. There's no need to be a "badass" or engage in thrill seeking to achieve this. There is no need to have power over others in order to become a "real man" ( Drug Lord Fallacy ) A "real man" doesn't have to be perfect (Nirvana Fallacy) . Blind obedience to any established notions of masculinity (And femininity) should not be endorsed. Instead, as part of forming our identity, we should question them, forge our own path, while still not abandoning the fact that we have some degree of dependence over others.  A balanced approach to life can lead to greater practicality and to the reduction of misery you can't do anything about. How To Develop a Prioritization Theory The core of "growing up" is becoming more practical.  This refers to our ability to manage our lives and prioritize tasks effectively for better results.  After all, philosophy loses its value if it doesn't translate into real-world application. It's been relevant for a reason , and we shouldn't dismiss reason or the importance of expanding our horizons. Here's an example: Imagine driving to work and seeing a dead rabbit on the side of the road. A grown person would likely acknowledge the sadness of the situation but continue driving.  This is because they understand their priorities and recognize the limitations of the situation.  They can't bring the rabbit back to life, but they can focus on their responsibilities, like doing their job. They won't let themselves be consumed by the sight to the point they'll compromise their work. Don't they have a rent to pay , a family to feed? Manage your emotions in a way that allows you to function effectively. We should focus on what we is prone to our actions. To quote Epictetus: Some things are in our control and others not. Things in our control are opinion, pursuit, desire, aversion, and, in a word, whatever are our own actions. Things not in our control are body, property, reputation, command, and, in one word, whatever are not our own actions. Work, therefore to be able to say to every harsh appearance, “You are but an appearance, and not absolutely the thing you appear to be.” And then examine it by those rules which you have, and first, and chiefly, by this: whether it concerns the things which are in our own control, or those which are not; and, if it concerns anything not in our control, be prepared to say that it is nothing to you. The grown up person represses their emotions, or even dis-attach from them, when these emotions are in their way for practicality. It does not mean that they should bury them and pretend they do not exist. I mean that we should be able to not be tempted by urges, put them in the back of our minds, and reject them when they are in our way to practicality. People who haven't developed mental maturity often fixate on unimportant matters.  They might waste time and energy on things that hold little practical value. You may claim philosophy's like that, but philosophy governs both business and the state. Critique of Minor Issues And all I could think is how minor it all is, how much power we give to the shallowness of reality. Minor, but highlighted in value by legitimized escapism. Minor because I have better things to attend to, than to be amazed by walruses, and escape from my life's work . Even if I wanted to, I would not waste my time to meet this " celebrity " in person. Desire is to be criticized like it deserves in the name of study. You cannot grow if you refuse to study. That is why you may find mentally-grown people, such as professionals, and even philosophers, to be arrogant: Their priorities are more practical. Of course your boss is emotionally distant from you --- they have a business to effectively run! It's not that they necessarily think you're beneath them. It's just that they have other businesses to attend to. "Businesses" that are worthier of their time than walrus sightseeing. Things like work, like studies, and so on. Sink into feeling insulted if you'd like. Taking insult by criticism isn't practical. Living In a World Where Not All Desires Are Met People may be unavailable to you because you are not the center on the universe, obviously . The childish give importance unwisely and with poor proportions (overestimating and underestimating). They would "make a mountain out of a mouse" from things such as an ice cream's flavor that they did not want (even if it is tasty regardless). They would be upset if the car they bought was not the exact shade of color they wanted ( "Cool Grey" and not "Cadet Grey" ). Finally, they will be frustrated if they would order a cup of coffee, and the name signed on it isn't exactly accurate. But a mature person would look at the bigger picture. What if the cafe is too loud, so the barista failed hearing you? What if your name has several spelling variations? (M. Saini). Stop being a thief of your own joy, and move on. Conclusions: Growth As a Universal Experience The logical conclusion to this article is that you should grow up in order to survive more effectively. Since survival is a basic necessity, then the effective methods which enable it, are effective as well. Furthermore, personal growth and being strong enough to be vulnerable through honesty , can also help you face -- and avoid -- adversity. After all, it takes courage to be vulnerable, especially if you want to be loved. After all, vulnerability can lead not only to true love, but also to trust. Thus, as written, one must look at the bigger picture, incorporating different values and methods in ways that would only contribute to their growth -- and by extension -- the growth of those dear to them. Facing challenges and adversity is a key part of developing emotional intelligence and resilience. It's something we all experience on our life journey. While negativity can be hurtful, we can learn from it and grow stronger. You know, refuse to sink to the quicksand of negativity bias . See were you did wrong, and rectify your mistakes. Mental toughness isn't about gender, and not even about age or authority . Even prime ministers could use from a little growing up . It's about learning to navigate life's ups and downs with a swordsman's grace. And that includes acknowledging our wants and needs while being able to prioritize effectively. Being a woman is no excuse to remain fragile, when fragility stands in your way for a greater success in life through unnecessary discomfort and vulnerability . "Manning up" is nothing more than a synonym to "grow up" for men, and without greater clarity it becomes circular. It's a sexist mistake to think that women can't be more stoic and more practical, because of a demographic-specific synonym. Everyone can and should increase their chance of survival through study.

(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) ( The Philosocom Socrates Directory ) Table of Contents: The Poem Itself Analysis by Mr. O. C. Isaac (Background music) ************************************** The Poem Socrates proved to the common man that they are ignorant, As the knowledge the common man attributes to himself, And is convinced that what he knows belongs only to delusion. Hence, they are ignorant. And while Socrates, who knew how to ask, Even if he knew that he lacked all the answers, Obtained through questions and his wisdom. He understands that wisdom is the ability to ask for clarification. That's how the wise are also measured in Passover's Haggadah. The opposite of the wise is he who does not know how to ask. And while the evil is ignorant, Because he attributes himself, A non-existent wisdom. And the naive asks incorrectly, and thus is wrong, Even in the right question; A wisdom that is the delusion of their passion, none more. He asks a question he understands, and one of the wise knows how to ask it. The real answer is never found in the three boys mentioned in the Haggadah. And Socrates was the wisest of men. I bet Jethro from the Bible was his "twin brother." And only Moses saw the truth. The truth is that man cannot know any truth. And when he fully understood his ignorance, He becomes the greatest of prophets. And thus he understood the Torah fully. That only it brings men closer, To a reality of truth. And the Torah is full of anecdotes. And what a man does and says, Determines whether this world is false or true. And be a man who judges all his or her deeds. And only the brain is a tool and a space for the Torah. Poem Analysis by Mr. O. C. Isaac "Socrates' 'Twin Brother'" by A. Lipschitz is a complex philosophical poem that explores themes of wisdom, ignorance, knowledge, and the nature of truth. The poem begins with Socrates' approach to wisdom, which is portrayed as exposing the ignorance of the common man who falsely attributes knowledge to himself. True wisdom is the ability to ask questions and seek clarification, aligning with the Socratic method of dialectical inquiry. The poem then makes an analogy to the four sons mentioned in the Passover,'s Haggadah: the wise, the wicked , the simple , and the one who does not know how to ask. The wise are likened to Socrates, who asks the right questions and understands the limits of his knowledge . The wicked are depicted as ignorant, believing themselves to possess a non-existent wisdom, much like those Socrates would have criticized. The simple and the one who does not know how to ask, and represents other forms of misunderstanding, either through naivety or a failure to engage with knowledge-seeking at all. The poem introduces Jethro, Moses' father-in-law from the Bible, as Socrates' "twin brother." Jethro, a priest and a wise man , is said to embody a similar wisdom to that of Socrates, perhaps in his capacity to offer guidance and counsel (as he did to Moses in the Book of Exodus). However, Moses is singled out as the one who saw the ultimate truth — that "man cannot know any truth." This perspective aligns with a form of negative theology or mysticism, which holds that the divine or absolute truth is ultimately unknowable by human beings. The poem then shifts to discuss the Torah as a unique repository of truth. It argues that true understanding comes not from human knowledge but from a divine source — the Torah. The Torah is depicted as being filled with "anecdotes," a term that suggests stories or teachings that convey deeper truths. The implication here is that human actions, as guided by these teachings, determine whether "this world is false or true." The poem suggests a complementary relationship between the Socratic pursuit of wisdom and the wisdom of the Torah. While Socrates represents a human approach to wisdom through questioning and recognizing ignorance, the Torah offers a divine framework within which truth can be approached. However, there is a tension here: if, as the poem suggests, "man cannot know any truth," then the Socratic method seems futile. Yet, the poem also implies that the recognition of ignorance itself is a kind of wisdom, perhaps even a precondition for receiving divine wisdom. In conclusion, "Socrates' 'Twin Brother'" by A. Lipschitz offers a unique philosophical exploration of the nature of wisdom and truth, challenging the reader to consider the limits of human knowledge, the role of divine revelation, and the ethical implications of seeking truth.

(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 ) . (Subcategory Directory on Far Eastern Philosophies) ( Directory on Religion: How Religion and Democracy Struggle ) (Philosocom's C. Kingsley and Co. Articles) Article Summary by Mr. Mandoela Svartgold Adopting Wu Wei according to Taoist philosophy is to follow the path of the simplicity and humility; the possibility of being who and what we are without harsh criticism towards differences that do not harm the other. That is along with forgiveness /letting go, trying to reach harmony as a top priority, and the quest for mutual support for the sake of our wellbeing. Respecting the needs of others and seeing their inner virtues are also one of Taoism's features. Making pro-harmony conscious decisions is also a priority. For example, decluttering your physical space for a better peace of mind . A person should be allowed to live his life according to his own way, and we can live in peace with his actions. His freedom to choose allows him to produce actions according to his true nature . And these actions can at the same be in harmony with reality. We could live in harmony either way through acceptance. This possibility of harmony is evident in nature. Doing mindfulness can help us understand better our thoughts, feelings and actions and therefore, what is within our power and what is not. In this way, everyday life will also be determined according to each person, according to what he believes and can and wants. Effortless actions can help us reduce stress and avoid fatigue. Choosing quality over quantity also helps with this through increased satisfaction. Minimize waste that cannot be recycled and thus, you can contribute to the planet. Using boundaries with people can help us live in harmony better (and improve relationship quality). Encourage yourselves and others to let go and to slow down, these will improve your health. Work towards the ability to feel free from the constraints of societal expectations. By acting more spontaneously, will help ourselves, and others , to avoid overexertion, and not to fall to stress-related disorders. (Background music) Introduction Taoism , an ancient philosophical and spiritual tradition from China, offers profound insights that remain relevant in today’s fast-paced and often stressful world. Central to Taoism is the concept of Wu Wei (無為) , commonly translated as "non-action" or "effortless action." Contrary to misconceptions, Wu Wei is not about doing nothing but about aligning oneself with the natural flow of the universe. As we navigate the complexities of modern life , the timeless wisdom of Wu Wei can guide us towards a more balanced, harmonious, and fulfilling existence. In an era characterized by relentless pursuit of productivity, constant connectivity, and increasing environmental concerns , ancient wisdom such as Wu Wei offers valuable perspectives and practical strategies. This article explores the deep philosophical underpinnings of Wu Wei, its historical context, and how this principle can be applied to contemporary challenges to foster a more mindful, sustainable, and peaceful way of living. Section 1: Understanding Wu Wei Defining Wu Wei                                                         Wu Wei, pronounced "woo way," literally means "non-action" or "non-doing." However, this translation can be misleading if taken at face value. In Taoism, Wu Wei refers to actions that are in perfect harmony with the natural world, actions that arise spontaneously and effortlessly from one’s true nature , rather than from forced effort or deliberate striving. This concept is deeply rooted in the Tao, or "The Way," which is the fundamental principle that underlies the universe and all life within it. The Tao Te Ching, attributed to the sage Laozi, and the Zhuangzi , attributed to the philosopher Zhuang Zhou, are the foundational texts that explore these ideas in depth. According to these texts, to practice Wu Wei is to align oneself with the Tao, to act in accordance with the natural order and rhythms of life. Natural Examples of Wu Wei Nature itself offers the most vivid illustrations of Wu Wei. Consider water, one of the most frequently cited metaphors in Taoist literature . Water flows effortlessly, adapting to the contours of the land, moving around obstacles without resistance. It is soft and yielding, yet it has the power to wear down the hardest rock over time. This adaptability and strength through non-resistance epitomize Wu Wei. Similarly, trees grow towards the light, their branches and roots extending in response to their environment without force or struggle. Animals, too, act instinctively and harmoniously within their ecosystems, exemplifying effortless action. Philosophical Context Wu Wei is not a call to laziness or passivity but to a state of being where actions are spontaneous and in tune with the world around us. In the Tao Te Ching, Laozi writes: "Less and less do you need to force things, until finally you arrive at non-action. When nothing is done, nothing is left undone." This paradoxical statement highlights that when we cease striving and forcing outcomes, we become more effective, achieving results with minimal effort. Section 2: Historical and Philosophical Context Wu Wei in Taoist Texts The Tao Te Ching and the Zhuangzi are rich with teachings on Wu Wei. In the Tao Te Ching, Laozi emphasizes the importance of simplicity , humility, and yielding. He suggests that rulers should govern by Wu Wei, allowing their people to live naturally and freely , which would result in a harmonious and prosperous society. The Zhuangzi, filled with parables and stories, elaborates on these themes with a focus on living in harmony with the Tao. Zhuangzi’s tales often feature individuals who embody Wu Wei, living simple lives, free from the constraints of societal expectations and artificial distinctions. One famous story from the Zhuangzi tells of a butcher who carves an ox with such skill that he never needs to sharpen his knife. His secret is Wu Wei: he moves with the natural structure of the ox, avoiding resistance, and allowing the knife to glide effortlessly. This story illustrates how mastery and effortlessness go hand in hand when one acts in accordance with the Tao. Historical Figures Embodying Wu Wei Throughout history, many individuals have embodied the principles of Wu Wei, not just in China but around the world. Laozi and Zhuangzi themselves are prime examples, advocating for a life of simplicity and alignment with nature. Beyond Taoism, similar principles can be found in the lives of various spiritual and philosophical figures. For instance, the Buddha taught the importance of non-attachment and living in the present moment, which parallels the Taoist emphasis on spontaneity and flow. In the West, Stoic philosophers like Marcus Aurelius emphasized accepting the natural course of events, a concept akin to Wu Wei. Comparative Philosophies Wu Wei shares similarities with other philosophical traditions. In Buddhism , the concept of non-attachment ( upekkha ) encourages letting go of desires and aversions to live more peacefully and mindfully. Zen Buddhism , in particular, emphasizes spontaneity and acting without overthinking, which closely aligns with Wu Wei. In Stoicism , the idea of living in harmony with nature and accepting what cannot be changed mirrors the Taoist approach. Stoic practices of mindfulness and focusing on what is within one’s control resonate with the effortless action of Wu Wei. Section 3: The Relevance of Wu Wei in Modern Times Modern Life Pressures Today’s world is characterized by a relentless pace, constant connectivity, and a culture that prizes productivity above all else. Many people feel overwhelmed by the demands of work , social obligations, and the barrage of information from digital devices . Stress and burnout have become common , with significant impacts on mental and physical health. Statistics reveal alarming trends: increased rates of anxiety, depression, and other stress-related disorders. Studies show that prolonged exposure to high-stress environments can lead to chronic health issues, decreased life satisfaction, and diminished productivity in the long run. Wu Wei as a Counterbalance Wu Wei offers a counterbalance to these modern pressures by advocating for a state of ease and flow. By embracing Wu Wei, individuals can learn to move through life with less resistance, reducing stress and improving overall well-being. Real-life examples abound of people who have successfully integrated Wu Wei into their lives. These individuals report feeling more connected to their inner selves, experiencing greater clarity and purpose, and achieving a more sustainable balance between work and personal life. Modern Movements Rediscovering Wu Wei Principles Several contemporary movements reflect the principles of Wu Wei, even if they do not explicitly reference Taoism. The minimalist movement, for instance, emphasizes simplifying life by reducing possessions and focusing on what truly matters. This aligns with the Taoist value of simplicity and living in harmony with nature. The slow living movement encourages people to slow down, savor experiences, and prioritize quality over quantity. This approach resonates with Wu Wei’s emphasis on natural, unhurried action. Sustainable practices also reflect Wu Wei principles. By aligning human activities with the rhythms of nature, sustainable living advocates for reducing environmental impact and promoting ecological harmony. Section 4: Practical Applications of Wu Wei Today Mindfulness and Meditation Mindfulness and meditation are powerful tools for cultivating Wu Wei in daily life. These practices help individuals become more aware of their thoughts, emotions, and actions, fostering a state of presence and allowing for more spontaneous and effortless living. Mindfulness Techniques Breath Awareness : Focusing on the breath to anchor oneself in the present moment. Body Scan : Paying attention to physical sensations to develop a deeper connection with the body. Observing Thoughts: Noticing thoughts without judgment, allowing them to come and go naturally. Meditation Practices Guided Meditations: Using scripts that focus on themes of Wu Wei, such as letting go of control and embracing natural flow. Silent Meditation: Sitting in silence to develop inner stillness and awareness. Letting Go of Control Learning to let go of control is a key aspect of practicing Wu Wei. This involves trusting the natural unfolding of events and relinquishing the need to micromanage every aspect of life. Techniques for Letting Go Acceptance Practices: Embracing situations as they are, without trying to change them. Gratitude Exercises: Focusing on what is going well, rather than what needs to be fixed. Mindful Reflection: Reflecting on past experiences to recognize patterns of control and resistance. Psychological Benefits Reduced Stress: Letting go of control can significantly decrease stress levels. Improved Relationships: Embracing Wu Wei can lead to more harmonious interactions with others. Enhanced Well-being: Aligning with the natural flow of life promotes overall mental and emotional health. Simplifying Life Adopting a minimalist approach can help individuals practice Wu Wei by focusing on what truly matters and eliminating unnecessary distractions. Steps to Simplify Life Decluttering : Removing physical clutter to create a more peaceful living environment. Prioritizing: Identifying and focusing on core values and essential activities. Digital Detox : Reducing screen time and technological distractions to foster mindfulness. Personal Stories Case Studies: Examples of individuals who have simplified their lives and experienced profound transformations. Testimonials: Personal accounts of the benefits of living more simply and mindfully. Work and Creativity Approaching work and creative projects with a Wu Wei mindset can enhance productivity and satisfaction. Flow State Mindset Balancing Effort and Ease: Finding the right balance between focused effort and relaxed spontaneity. Embracing Imperfection: Allowing for mistakes and learning from them without harsh self-criticism. Natural Rhythms: Working in alignment with one’s natural energy cycles and rhythms. Examples of Creative Projects Artistic Endeavors: Stories of artists and creators who embody Wu Wei in their work. Innovative Solutions: Case studies of businesses and entrepreneurs who apply Wu Wei principles to achieve success. Section 5: Wu Wei and Social and Environmental Sustainability Eco-friendly Practices Wu Wei principles can guide more sustainable and harmonious ways of living, emphasizing actions that align with the natural world and reduce environmental impact. Case Studies of Sustainable Living Permaculture: Agricultural practices that work with nature to create self-sustaining ecosystems. Zero Waste Movement: Efforts to minimize waste and promote recycling and reusing materials. Renewable Energy: Adoption of clean energy sources that harmonize with the environment. Practical Tips for Reducing Environmental Impact Conservation Practices: Simple actions to conserve water, energy, and other resources. Mindful Consumption: Making conscious choices about what and how much to consume. Community Engagement: Participating in local initiatives that promote environmental sustainability. Community Building Wu Wei can also foster healthier, more cooperative communities by prioritizing mutual support and natural growth over competition and force. Fostering Cooperation Collective Decision-making : Emphasizing consensus and collaboration in group settings. Mutual Support Networks: Building communities that support each member’s well-being. Natural Growth: Allowing communities to develop organically rather than through forced intervention. Technology Use Mindful use of technology can enhance life without becoming enslaved by it, reflecting the balance and ease of Wu Wei. Strategies for Mindful Technology Use Intentional Usage: Setting clear intentions for when and how to use technology. Digital Boundaries: Establishing boundaries to prevent technology from dominating life. Tech Sabbaths: Taking regular breaks from digital devices to reconnect with the natural world and oneself. Conclusion The ancient wisdom of Wu Wei offers profound insights and practical strategies for navigating the complexities of modern life. By embracing effortless action and aligning with the natural flow, we can achieve greater harmony, reduce stress, and foster a more sustainable and fulfilling way of living. As we face the challenges of today’s world, the principles of Wu Wei remind us to act with simplicity, humility, and grace, finding balance in the ever-changing currents of life. Further Reading and References Laozi, Tao Te Ching (translations by various scholars) Zhuangzi, The Book of Zhuangzi (translations by various scholars) Modern interpretations and analyses of Wu Wei and Taoist philosophy Works on mindfulness, minimalism, and sustainable living

(Philosocom's subcategory on religion) The Human in Religion "No dogma or religious texts are remotely correct. Even going back thousands of years as many do. Mankind projects what they'd like to believe is true about such higher forces , but it's all hopes and control mechanisms (fear). It's translated into what mankind projects as the nature of the divine (Or dark, its opposite force) .. What is "right" is what we choose to stand and defend. What is "wrong" is what we choose to fight against. It's all personal , not a trait of the so called-divine" -- Mr. John Duran (Background music) I am an atheist , and probably will always be, But regardless, the other side, I am able to see, To see how it's like to believe religiously, For it is very comforting, psychologically . The belief in one or more gods, of being constantly watched, Feels as if one is in safety, and when misfortune comes , justice is matched. The belief in souls is the comfort that death is not the end, And thus, being dead isn't all that gloomy, all that bad. As long as you're able to be of good, to be of grace, And greet and serve the world with a smiling face. The belief in heaven is the belief in the greatest reward, That one has not suffered for an absolute none. And the belief in hell is directed to those we despise, Those who harass us, only to be found in an afterlife -- a dire surprise. Finally -- the belief in marriage , that we have a matching soul, Is probably the greatest relief of all, That whatever is there for us, it is meant to be, soon, eventually, And whether we meet them in school or in a shopping mall, It is meant for us, a gift, to wait for us after work, ultimately. Everything is meant to be, so some believe, Thus no true freedom , but at least by belief We destroy the fear, that cause us to sigh and moan, The fear, that one is or will be, all alone, For solitude for many, is far from a relief. I am an atheist, and whether with atheism you agree or disagree, I do know, even though I am not a psychologist, Why it is important for some, to believe. It is for the mind, it is for the human need, It is for the final thought, When one is to finally breathe, and to breath, finally. I don't care, who died because of a belief, but because of a person or more, It is the action itself that counts along with its conspirators, And not the set of ideals one believes in, For we can all believe in whatever we desire, thinking's no sin. A dead body's dead whether regardless of your beliefs. One should not be ashamed for their beliefs, but for their crimes, Considering they ever did one themselves. "Flesh-eating atheist"? "Fanatic?" All are to shame one for believing something another does not. And the battle for the right of thought marches on, As people get angry for something beyond their control -- An organ that belongs to someone else. Humankind will be truly in harmony once It will be willing to accept its own intellectual pluralism, While treat others as equal, regardless of what they think. But as long as we wish to design another brain to be like our own, Peace amongst humanity will never be possible. Because different thoughts and insights is what makes us, Human. And the love or joy of creating , analysing and using them, Philosophers.

(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 O. C. Isaac Articles) Article Overview by Mr. Lucien Sage The article "Karl Popper: The Architect of Critical Rationalism and Open Society" by O.C. Isaac delves into the life, philosophy , and enduring influence of Karl Popper, a 20th-century thinker. It highlights his contributions to the philosophy of science , political theory, and epistemology . Popper's criterion of falsifiability is emphasized as his most crucial contribution to the philosophy of science. He argued that scientific theories must be falsifiable, capable of being tested and potentially disproven. This principle has shaped modern scientific methodology, emphasizing the provisional and self-correcting nature of scientific knowledge. Popper's political philosophy and the Open Society are examined in his 1945 work, The Open Society and Its Enemies, which critiques totalitarianism for promoting closed systems of thought that justify authoritarianism. Popper advocates for an open society where ideas are freely challenged, democratic institutions evolve, and no ideology is immune to criticism. Popper's evolutionary epistemology applies Darwinian principles to the growth of knowledge, reinforcing his view that knowledge is never final but continuously refined. His philosophy of critical rationalism has shaped various disciplines, including science, politics , education, and economics. His work has influenced thinkers like Yoseph Agassi, who continued to expand on Popper's ideas. In conclusion, Popper's lasting intellectual impact is evident in his ideas about falsifiability, open societies, and the role of criticism in knowledge and governance. His legacy endures in scientific practices, political theory, and ongoing debates about truth and progress.  Science attempts to build a jigsaw puzzle knowing it has no picture and some of the pieces are missing. -- Mark Bloom (Background music) Introduction Karl Popper (1902–1994) was one of the most prominent and impactful philosophers of the 20th century, renowned for his contributions to the philosophy of science, political theory, and epistemology . His intellectual pursuits challenged conventional thinking and fostered a commitment to critical inquiry, open society, and scientific progress. His works, particularly his criterion of falsifiability , his defense of liberal democracy , and his solution to the problem of induction , have shaped not only philosophical discourse but also political and scientific thinking in profound ways. Popper's legacy lives on, continuing to inspire thinkers, scientists, and political theorists across the globe. His influence extended to the mentors of many contemporary philosophers, including his student Yoseph Agassi , whose continued work carried Popper's ideas into the modern age . This article will explore the key aspects of Popper’s philosophy, from his contributions to the karl-popper-the-architect-of-critical-rationalism-and-open-society-by-mr-o-c-isaacphilosophy of science to his political ideas, and examine his enduring impact on intellectual thought and society. Falsifiability and the Philosophy of Science Popper’s most famous and significant contribution to the philosophy of science is the criterion of falsifiability , which he proposed as the demarcation between science and non-science. This idea was revolutionary and remains a fundamental concept in the philosophy of science today. According to Popper, scientific theories can never be definitively proven or verified. Instead, they can only be tested and potentially falsified. For a theory to be scientific, it must make predictions that are subject to empirical testing and capable of being refuted by evidence. In contrast to logical positivists , who believed that the verification of a theory through evidence was the key to its scientific validity, Popper argued that falsifiability is the true criterion for scientific inquiry. In practice, this means that a scientific theory should always be open to challenge. It must make bold, risky predictions that could be disproven by future observations or experiments. If a theory is formulated in such a way that it can accommodate any possible outcome—like some aspects of psychoanalysis or Marxism , according to Popper—it is not genuinely scientific. These theories, he claimed, fail the falsifiability test because they are not truly at risk of refutation. Popper’s focus on falsifiability has had a lasting impact on scientific methodology. Theories in fields like physics , chemistry , and biology are now rigorously tested, with the understanding that they are only tentatively accepted until proven false by new evidence. For example, Einstein’s theory of relativity was praised by Popper because it made specific predictions that could be tested and falsified by experiment. In 1919, observations of a solar eclipse provided the first empirical support for Einstein's theory, but it was precisely because the theory could have been falsified that it held its scientific weight. This perspective of scientific knowledge as provisional and ever-evolving represents a dramatic departure from traditional ideas of science as a body of cumulative, verified knowledge. It placed science into a framework of ongoing critical evaluation, where the goal is not to accumulate truth but to eliminate error. The Open Society and Its Enemies: A Political Philosophy of Freedom Popper’s political philosophy was deeply influenced by his commitment to critical rationalism , a philosophy that holds that knowledge grows through the critical scrutiny of ideas. His political ideas culminated in his influential work, The Open Society and Its Enemies (1945), in which he offered a powerful critique of totalitarianism , authoritarianism , and utopianism . This book is one of the most significant political treatises of the 20th century, and its arguments resonate in political discourse to this day. In The Open Society and Its Enemies , Popper condemned the intellectual traditions that he believed laid the groundwork for totalitarian regimes. Specifically, he critiqued the philosophies of Plato , Hegel , and Marx , accusing them of fostering "closed systems" of thought. According to Popper, these thinkers’ ideologies promoted deterministic and utopian visions of society that ultimately led to authoritarianism. Popper's critique of Plato is particularly notable, as he argued that Plato’s ideal society— one governed by an elite class of "philosopher-kings" —stifled individual freedom and promoted a rigid, hierarchical structure. He saw Plato's vision as one that favored a static society, resistant to criticism and change. Similarly, he criticized Hegel’s dialectical philosophy for glorifying the state as the ultimate authority, and Marx for his historical materialism, which Popper believed justified violent revolutions in the pursuit of a utopian future. Against these closed systems of thought, Popper offered his concept of an open society . In an open society, individuals are free to criticize and reform institutions. Political and social systems are never regarded as perfect but are subject to continuous improvement through debate and the critique of ideas. Popper argued that any attempt to create a perfect society is doomed to failure because it suppresses dissent and criticism, which are essential to societal progress. Popper's advocacy of an open society was a defense of liberal democracy, a system where freedom of thought, speech, and inquiry are protected. He viewed liberal democracy as the best means of safeguarding against totalitarianism because it fosters an environment where individuals can question authority, criticize the status quo, and work toward reform without fear of repression. Explore Popper’s defense of liberal democracy and its modern-day relevance. The Problem of Induction and Popper’s Solution In addition to his contributions to the philosophy of science and political thought, Popper offered a novel solution to one of the oldest problems in philosophy: the problem of induction . The problem of induction concerns how we can infer general principles from specific observations. For example, if we observe that the sun rises every day, can we confidently infer that it will rise again tomorrow? Traditional inductive reasoning suggests that we can derive general laws from repeated observations. However, as David Hume famously argued, there is no logical basis for assuming that the future will resemble the past. Observing that the sun has risen every day does not logically guarantee that it will rise tomorrow. Popper rejected inductive reasoning as a flawed method for advancing knowledge. Instead, he proposed a process of conjectures and refutations . Scientists, according to Popper, do not infer general laws from specific observations. Rather, they propose bold hypotheses—conjectures—and then attempt to falsify them through rigorous empirical testing. Scientific progress, in Popper’s view, is not made by accumulating positive evidence but by eliminating errors and refining theories through the process of refutation. This emphasis on falsifiability as a solution to the problem of induction aligns with Popper's broader philosophy of science. He argued that the pursuit of knowledge involves making bold, testable predictions and subjecting them to the risk of being proven wrong. Only by continuously subjecting theories to the possibility of falsification can we approach closer approximations to truth, though we can never achieve absolute certainty. Evolutionary Epistemology: Knowledge as an Evolutionary Process Popper’s contributions to epistemology , the study of knowledge, were not limited to the problem of induction. He also developed the concept of evolutionary epistemology , which applies the principles of Darwinian evolution to the growth of knowledge. In evolutionary epistemology, Popper argued that the development of human knowledge is akin to biological evolution. Just as species evolve through a process of variation, selection, and adaptation, so too do ideas evolve. In this analogy, conjectures or hypotheses represent the "variations" in the intellectual sphere, while empirical testing and falsification serve as the selection process that weeds out less fit ideas. Theories that survive rigorous testing are not guaranteed to be true but are the fittest available explanations. Popper’s Legacy: Critical Rationalism and Its Influence on Modern Thought Karl Popper’s intellectual legacy extends far beyond the specific fields of science, politics, and epistemology. His philosophy of critical rationalism — the idea that no knowledge is final and that all ideas must remain open to scrutiny—continues to resonate with scholars, scientists, and thinkers across disciplines. At the heart of critical rationalism is the belief that progress in any field of knowledge comes not from the accumulation of unquestionable truths but from the ongoing process of critical evaluation and the rejection of false ideas. Popper’s emphasis on the importance of criticism and debate has influenced a wide range of fields, from philosophy to politics, education, and even economics. Through his mentorship of philosophers like Yoseph Agassi, Popper ensured that his ideas would continue to evolve and be applied to new areas of inquiry. Agassi, for example, expanded upon Popper’s ideas by applying them to issues in the philosophy of technology and the social sciences. Popper’s influence on future generations of thinkers is evident in the continuing relevance of his ideas in contemporary debates about scientific progress, democratic governance , and the nature of knowledge. Popper’s work also holds significance in today’s political climate, where challenges to liberal democracy and the rise of authoritarianism underscore the importance of maintaining an open society. His warnings about the dangers of utopian thinking and the suppression of dissent are particularly relevant in an era of political polarization and populist movements. In the philosophy of science, Popper’s criterion of falsifiability remains a foundational concept, guiding scientific inquiry and reinforcing the idea that science is a process of continual testing and refinement. Even in fields like artificial intelligence and machine learning , Popper’s ideas about conjecture, refutation, and the growth of knowledge through the elimination of errors continue to inspire new approaches to understanding complex systems. Conclusion Karl Popper's intellectual contributions have left an indelible mark on the philosophy of science, political thought, and epistemology. His ideas about falsifiability, the open society, and the evolutionary nature of knowledge continue to shape contemporary discourse, providing a framework for critical inquiry and the pursuit of truth. Popper's legacy is not just that of a philosopher but of a champion of intellectual rigor, openness, and progress. His commitment to the principles of critical rationalism and his defense of liberal democracy offer valuable lessons for the 21st century, reminding us that knowledge and society thrive best when they remain open to challenge, criticism, and continual improvement. Through his enduring influence, Popper's vision of a world where ideas are subject to constant scrutiny and refinement remains as relevant today as it was during his lifetime. His work serves as a guide for thinkers, scientists, and political leaders who strive to advance knowledge, promote freedom , and safeguard the future of open societies.

(Philosocom Directory on Work) Although they are often used synonymously, including in my own native language, there is a thin difference between profession and occupation , where the act of philosophizing is also included in this article. Although synonymous in nature, philosophers can be either by occupation and/or profession, depending on whether they have been qualified through academics to do so, and/or whether or not they actually get paid for it. In short, a profession is the one where you and/or are specifically qualified, either get paid, while an occupation is a much broader term, not necessarily requiring qualification. Extra note: A professional is essentially a certified/qualified expert . An occupation is more accessible in comparison. I am a philosopher by occupation, rather than profession. Although I have no degrees, I am an auto-didact, and much of my expertise stems from experience. Thus you can say that I am qualified by experience . The only credible way to be a philosopher by profession is through the academy. However, I find it very problematic because of the degree fallacy, which is an idea I devised. Politically-wise, I view the academy as a gatekeeper of knowledge, which isn't a good thing. I believe knowledge deserves to be served for free to the world, and be monetized through alternative ways that go beyond goods and services. Free access to knowledge is imperative to make people wiser, and remove elitism. With the reduction of elitist approaches we can improve the human potential. That includes in work, as well. Give people more valuable insights, and you give them more opportunities in life. As said before, qualification in philosophy isn't a must like in medicine or engineering. You don't need a diploma just to get outside and philosophize. However, in order to be a philosophy professor, it is inevitable that one must have the relevant degrees and education. But again, to quote Henry David Thoreau: “There are nowadays professors of philosophy, but not philosophers.” Understand: Lecturing the history philosophy is not the same as philosophizing from your own mind. If you write philosophy as a freelancer, some knowledge of philosophy is obviously required, but achievements in that field, like writing books or any other relevant experience, can help you a lot in building a reputation and attracting potential customers. That's the positive aspect of not needing degrees in this field. That generally includes writing, as well. Working under management is too stressful and exhausting for me. I was a freelance writer for a short time, a long time ago, but I ended up in the hospital from all the stress. Fortunately, the stress was only mental, and the physical symptoms merely originated from that sphere exclusively. In other words -- in order to contribute, I felt compelled to start this content empire you're in right now. Since stress is inevitable in academic careers, I can only be a philosopher by occupation. I have no desire to be stressed, just for a certificate that can be used to please others . I can philosophize regardless, and do it good. To further show the thin distinction between the two -- both my parents are graphic designers by occupation, but they do not work in it. They have different jobs nowadays, but it does not change the fact that they are qualified in graphic design. Your qualifications won't always place you in the same job, and obviously not set you for life. Regarding my own professional experience, I wrote books in philosophy, took some courses at the university, and even earned some certificates in philosophy through Udemy. However, these courses are not deemed qualified for professional work in educational institutions. Don't get me wrong. Perhaps in another life, so to speak, I wish I could work as a professional philosopher but I'm afraid that's not a possibility. However, I won't let my problems stop me from at least remaining a philosopher by occupation, and giving you the content that you're here for. I do not live for myself. I do not have a mercenary's mindset. In general, we can learn from this that the term " work ", which we use very broadly, is too simplistic in many people's cases. Perhaps it's especially true in philosophy. Likewise, you don't have to earn a living from writing in order to be a writer. A writer first of all writes. And the same goes for the philosopher, whether he writes, carries speeches, debates, or uploads videos and podcasts. We need to distinguish between work, as production of something, and between the framework the work is in. And in some cases, what should matters is whether work is being done or not. Of course, it does not mean we should enslave anyone. Whether or not qualification and livelihood are included, they are something extra that we have grown to call a fully-fledged job. Unless they are required, of course, for the sake of the work. And finally, another underrated example -- Fan work exists. While these make you an artist by occupation/volunteering, it is generally illegal to sell them . In addition, you don't need to be a professional artist in order to create art, nor a professional graphic designer in order to teach yourself how to do it on your own. And yet, please don't take anything from this article as legal advice. I can voice my logical reasoning, for sure, but am not qualified to provide legal knowledge. Hence why being a lawyer is, by the way, a profession. Am I a professional philosopher? I take my occupation professionally. But professionalism is a work ethic, and not necessarily connected with qualifications. Even a customer service worker can and should have a professional approach. You don't need a certificate to take things such as criticism, like a professional, for instance. However, let us not forget that the philosopher, Aristotle, was the first scientist , which is ironic because a scientist is necessarily a professional . Be known as a philosopher, and recognized as such through work and you won't need any further justification for your occupation (qualification is the most concrete of all work-related justifications, correct?). It is very uncanny that the founding father of western philosophy was not a professional philosopher .

"Understanding is limited to those that possess such faculties" -- John Duran Alex Mos's Synopsis: Understanding is a mental process based on three levels: acknowledging the object, processing its details, and analyzing it. The acknowledged objects can be real or fictional . The key to understanding is to keep an open mind towards things, regardless of how we feel about them. Researching an object leads to findings that can be analyzed to conclusions. The knowledge that comes from understanding is called insight. Depending on the analyzed object's complexity, analysis can be simple or complicated. Understanding can be either accurate or inaccurate and is often subject to interpretation . The more logical we are, the easier it is to understand reality accurately. True knowledge is objective, free of bias , and requires understanding. However, understanding doesn't guarantee that you will reach true knowledge. Understanding is a tool to navigate reality. When we admit without being insulted that our understanding is insufficient, we can improve. (Background music) ************************ The Mental Effort We Invest in Making Sense Understanding is a mental process like any other cognitive ability we have. It requires first acknowledging the object, processing its details, and then analyzing those details to expand our acknowledgement to a state where optimal, if not complete, understanding is reached. The more complex the object is, the more mental effort and energy we will need to understand it as best as we are capable. Any understanding, as mentioned, first requires some degree of acknowledgement of the object at hand. Without any acknowledgement whatsoever, understanding cannot technically begin. Even if, for example, you do not recognize a country you do not believe has the right to exist, you still acknowledge it by calling it by name. Acknowledgement therefore does not have to be only on a realistic level, as we are able to acknowledge objects as existent even if we think they are mere illusions or works of fiction. Deny something as existent, and you will not be able to acknowledge it, and thus, fail to understand it. The Three Pillars of Understanding Things are understood by three levels : * Acknowledgment, * Processing, * Analysis. Encourage yourself to respect what you do not understand. Keeping an open mind is key to understanding something, no matter how much you disagree with it. Understanding The Components of Research After acknowledgment is reached, that the object at hand exists as either reality or illusion , we must process the information it contains. Processing data is what allows us to understand its importance, store it in our memory, and apply it whenever necessary. An application of information in a way that matches our plans, can be seen an an expression of wisdom . Acknowledging the existence of a book, for example, does not make us understand its content instantly . Therefore we must read the book, or process any other information about it, similarly to a computer , in order to better know it as more than just a perceived object. The search for information about it is called research . Information that is found from research is called a finding . Information processing allows us to better understand the very thing we acknowledge. Likewise, without analyzing what we have read, we cannot, theoretically, reach a state of understanding, as understanding requires a conclusion to be reached. And in order to reach a conclusion, whether it is true or not, we must analyze the received information. A piece of knowledge that comes from understanding is called an insight . Analysis does not have to be complex. This short video on "The Empire Strikes Back" is an example for a short analysis. The complexity of an analysis is often dependent on the complexity of the object itself, or of the specific component/s being analyzed. There are many times when it can be superficial and/or quick. For example, if I find that I have traffic on my site, I don't have to do a lot of thinking in order to reach a conclusion about the nature of the traffic, AKA, its sources, its average duration, its specific locations within the website and so on. It is more philosophical and/or academic issues and subjects that require further, more complex verbal analysis. Other than that, analysis is a more-careful examination of a piece of information, made as an operation to get a finer understanding of it. Students and apprentices may be required to examine whatever they're studying in order to, well, study it better, in the form of teacher-student collaboration . Not just process the subject at hand, just so they will write it down on an exam and forget it afterwards. The Elusive Pursuit of Truth It is important to note that understanding does not have to be correct, or at least completely correct, in order to be achieved. Much of our understanding is up for interpretation, if not widely disagreed upon, because understanding largely depends on the conclusion we reach, and that conclusion can be subjective . An incorrect understanding of something or someone is an inaccurate one. The more illogical we are, the harder it will be for us to understand reality correctly, AKA, with finer accuracy. True knowledge, however, is objective and is not necessarily related to the three levels that are required for the achievement of understanding (as it's not have to be subjected to perception ). That is though understanding is possible for true knowledge as well, assuming that said knowledge is indeed true, and not false or deceptive. "True knowledge" is data that's pure of subjective bias, is about the world beyond the mind , and as such it is quite difficult to reach it and that's an understatement. In other words, understanding can be correct or incorrect, and our own degree of understanding of something does not guarantee true knowledge, even though true knowledge indeed requires understanding. It is a one-sided connection—"A" necessarily requires "B," but "B" does not always lead to "A." For example, I can understand that atheism is a religion, but that does not mean that atheism is indeed a religion, just because I understand it as such. It also doesn't mean, of course, that religion is atheist by nature, due to the opposite premise (" Atheism is a religion "). Conclusions The article describes understanding as a mental process that requires effort. It involves three steps: Acknowledgement: Recognizing the existence of something, even if you don't believe it's real. Processing: Examining the details of the thing you acknowledged. This is like putting information into a computer to understand it better. Analysis: Making sense of the information you processed by reaching a conclusion. This can be simple or complex depending on the situation. Understanding can be subjective and doesn't guarantee complete accuracy. True knowledge, however, is objective and unbiased. Even though understanding is necessary for true knowledge, having a good understanding of something doesn't necessarily mean it's true knowledge. We can deceive ourselves by not being too critical of our own understanding . We mustn't simply regard our current level of understanding to be sufficient, or we would make false conclusions from present data. When we acknowledge our understanding as too incompetent currently, we can then work on improving it. Understanding is a tool for navigating reality. If it's faulty then it should be fixed regardless of what we feel about it. That is, of course, if we got the guts to admit it without being insulted that we have problems (as everyone is flawed either way, it's only a question of whether or not we wish to improve). Bonus: Associations are also very beneficial for our understanding, as they heavily influence how people perceive and react to an idea. Mr. Nathan Lasher's Feedback: Lets get rid of the myth that Mr. Tomasio's imagery has been revealing. Is it not true that people use philosophy without actually realizing it? Philosophy is nothing more than understanding and improving upon that understanding. We as humans have been understanding things since the dawn of time. Is it not true that philosophy is the start of everything? Any venture humans have taken, has been the results of someone philosophizing about it. Is philosophy nothing more than the innocence of creativity? Imagining things is something everybody does. Our focus should be on improving the quality of that imagination.

(Philosocom's directory on Education) (Philosocom Writing Directory) (Background music) As a writer, you should not judge, you should understand. -- Ernest Hemingway It should be obvious that one of the greatest achievements in modern times is to make the ability to read and write accessible to the masses. That would not only make written communication more accessible, but also give countless people the "privilege" to express their voices to practically anyone in the world. My assumption about the largely-pre-literate world of the past is, since we do not have access to those who were not able to write , we may romanticize history without seeing the full picture. Surely, in ancient Greece and in any other period that had an intellectual prosperity before modern times, there were countless intellectual giants, some of whom revolutionized the world. However, we must not forget the possible fact that there were likely to be a lot of fools and idiots, just like we had in any other era, and the reason some of us are not aware of their existence is because they couldn't write. Who is to say there were not dumb forums in the far past as there are today, and trolls and any other kind of jerk? The main different between each version of each time is that, today's jerk has a keyboard , or even a video-editing software, and he is capable of reaching the entire world if he was so lucky in their viewership endeavours. The literacy of the "masses" was seen with Nietzsche's disapproval. As you can read about in this post of an old blog . The fact that the ability to read and write became more and more available to the "ordinary folk", would entail that there would be a significant decrease both in the reading of classics and in the quality of writing as well. Nietzsche felt that universal literacy would impact the quality of writing, cause more equality among people and effect a general dumbing down of society.  He foresaw a general corruption of good literature and therefore the end of reasonable thinking While I agree that the quality of writing has decreased ever since then , we should not avoid the fact that nowadays, with enough practice, theoretically anyone who knows how to write can become a competent, if not decent, writer. Rather than pointing the finger at the "herds" or the "sheeple" for making much of today's literal content shallower than ever, we shouldn't ignore the logical conclusion that there might be, or even will be, more intellectuals and thinkers than at any time in human history. Anyone with enough access to public education can learn how to channel their thoughts and ideas significantly more competently. With the rise of the internet , people can educate themselves about things they would otherwise not be able to learn without, assuming academics are not an option. Due to this exact reason of accessibility and freedom of information, I think that there is both a decrease and an increase in intellectual prosperity in our contemporary times. There is an increase in online contemporary intellectuals. On the other hand, the "Brainrot" phenomenon decreases intellectual prosperity. What if universal literacy was achieved far before the Industrial Revolution? Surely there will be a decrease in quality content even in that alternative reality. However, that does not alter the fact that that decrease is inevitable if our plan is to make more people literate, and that is not due to a lack of education, but simply because stupidity was, is, (and probably will be) an unseparated part in the history of humanity. To quote Albert Einstein: Two things are infinite: the universe and human stupidity. On the other hand, thanks to to universal literacy, one of the blessings it can give is, us is anyone's potential to become a recorded philosopher, unless someone else will do the writing for you, like Plato did to Socrates. If it weren't for Plato's teachings, we might as well have never heard about the person who became the father of western philosophy. Just imagine how many philosophers there were before modern times, that we never got to hear about their existence just because they were illiterate; how many storytellers, singers, playwrights, and so on. Universal Literacy, therefore, will merely amplify in human memory what is already there: Highly competent intellectuals. And highly shallow people.

(Prologue and Series Directory) (Background music) Article Synopsis by Mr. Chris Kingsley and Co. Mr. R. Leblanc's article explores the use of gematria and numerology to understand the concept of true love. It introduces the concept of "Destiny Numbers" in numerology, which reveal aspects of a person's fate  based on their name.  The article focuses on the number 9, linking it to qualities like compassion, empathy, and creativity.  It also discusses how changing one's name can alter their destiny according to numerological principles. The article then expands on the use of gematria, specifically exploring the prime factors and Hebrew gematria of the number 297. The article creates a new word based on the gematria, interpreting its meaning in relation to personal autonomy  and spiritual growth. The article concludes by encouraging further exploration into gematria for deeper insights into love and personal development.   (Mr. Rubinshtein's notes: Part One meddles with a concept called "Destiny Numbers''. Destiny numbers tell us of people's fate in this world. According to this arcane art, it is possible to know what a person's life will be and arguably predict life events, using said destiny numbers. From 1 to 9, each destiny number tells us something different about ourselves. The first part expands on number 9, which is the result Mr. Leblanc found in his research of Mr. Dion's quote, which this series will be based upon. Destiny numbers stem from words and letters. Life Path Numbers stem from our birthday. As such, my own life path number is 9. Life path numbers are about Who we really are . And our names are Who we must become  ( source ). Since I changed my name, according to numerological logic, I changed my own destiny, which is, today, 6 . Thus, by changing my name, I changed my destiny. Part Two expands on Part One using something called prime numbers. Prime numbers/factors in numerology have a special significance that exceeds the significance of all other numbers.) Part 1: For now, I wish to share with you my findings about the words! In this first part of my analysis in english, I am using Numerology in order to get some idea(s) of what these words are all about. I am a Numerology enthusiast, and I will use a tool on line that will give me the number resulting from the conversion of each letter into a number! See the chart below : (1. see link for where to find this chart). Note : As you can see, it is quite easy to convert; one has only to add the numbers that has been collected and there is the result! I have copied and pasted the text into the appropriate window on the site, and the result is after clicking: Calculate name numerology: (2. see link below) 297 = 2 + 9 + 7 = 18 = 1 + 8 = 9 Name Number is derived from all of the letters ‘’ Encouraging someone to be entirely themselves is the loudest way to love them ’’ Note : In numerology, we add the numbers that makes the : 297 as above mentioned; the end result is : 9 . Note : I have used Destiny Number  for a general meaning pertaining to these words; see the meaning of : 9 below! Describes our character and inner strength 9 = Emotionality, loyalty. Note : this is what the site gives me about the letters that I have put into the search box! Now, I am using a more complex and complete description of what a number 9 is: See below (3. I am including the title of the book of Numerology that I am using) Number 9: The Compassionate Humanitarian Number 9’s are compassionate, understanding, and kind – and those that aren’t are here to learn to be. Empathetic and generous by nature, they are often drawn to helping others or working in a career of service. As one of their life lessons is to develop broad-mindedness, they will encounter a wide variety of experiences and come into contact with a diverse range of people, from all walks of life. These people and experiences will teach them patience, understanding, and tolerance, and how to be less judgmental. Many 9’s (but not all) are creatively gifted. Some are talented painters, writers, designers, actors, or musicians, whereas others simply have an appreciation of the arts. It isn’t uncommon for a 9 to excel in the area of health, education, government, politics, or social welfare. A 9’s happiness is found in the act of giving and selfless service, although some 9’s accomplish this more easily than others. 9 is ruled by the fiery planet Mars, which is why 9’s can also be passionate, emotional, and intense – with a fiery temper to match. Generous by nature, they find joy in showering friends and loved ones with gifts. Interesting fact You’ll often find a 9 fighting for a worthwhile cause, whether it’s the environment, animal or human rights, or supporting a national or international campaign. Number 9’s like to fight for the underdog and they want to contribute toward making the world a better place. Some 9’s are disappointed in human beings but are extremely passionate about helping animals or the environment. Conclusion for this first part: As you can see, the message is quite interesting and clear: Number 9 corresponds to the one person who could apply this saying of: ‘’Encouraging someone to be entirely themselves is the loudest way to love them’’. As, I can see it, one has to think first of the others in order to encourage them to be themselves! In the second part, I will be using gematria together with the same results from numerology in order to see if a deeper meanings can be applied to these words from the poet: Kalen Dion ? Thanks for your interest in finding about real meanings of Love; this first part is sort of an introduction to what could be looked at when I analyse these words from Kalen Dion! Links mentioned above: 1. https://numerology.astro-seek.com/name-numerology-online-calculator 2. https://numerology.astro-seek.com/name-numerology-online-calculator   3. Book : Numerology by : Michelle Buchanan, Hay House Basics 4. https://www.kalendionpoetry.com/about   Part 2: In this second part, I will be using gematria together with the same results from numerology from part one in order to see if a deeper meanings can be applied to these words from the poet : Kalen Dion. 297 = 2 + 9 + 7 = 18 = 1 + 8 = 9 297_18_9: The Prime Factors of 297 are: 3, 3, 3, 11 . (1. see link for finding prime factors at the end of this article). Now, if we add 3+3+3+11 = 20/2 ; Here are my findings about 297 , about 20 , about 18  and about 9  and about 2 . Note : this screenshot has a list of words that has Hebrew gematria of 297; (2.a link to this list is listed at the end of this article). When looking at such a list, I tend to look for a word that could lead me to find an insight that pertains to the words of: Kalen Dion! When I am in doubt like I am right now, I tend to look at a gematria search within the Jewish Scriptures for more insights using gematria; I am using a word like this which has gematria 297 in order to search for the first occurrence of this 297 finding of mine. (3. see link at the end of this article for a gematria search tool) This is what I have found: I have chosen to create a word with the gematria of 297: רצז (Or "Rtzez") This word does not seem to exist, but, I have managed to find a meaning by using a paper in French which I translated a quote from: * For the first letter Resh : ‘’ Used as a grammatical sign, the character Resh (ר) is in the Hebrew Language,  the sign of any good or bad autonomous behavior.’ ’ * For the second letter Tsade (צ) : this is the letter of the Tsaddiq , A Tzadik (Hebrew: צַדִּיק ṣaddīq [tsaˈdik], "righteous [one]" also zadik or sadiq or tzadikim [tsadiˈkim] צדיקים‎ ṣadīqīm in plural) is a title in Judaism given to people considered righteous, such as biblical figures and later spiritual masters. * For the third letter Zayin (ז): sword or scepter. Conclusion and intuitive meaning found about this new word: Resh for being on a free choice to use our autonomy for the good or the not so good. The Tsade for maybe being involved in becoming aware of the fact that we are of a dual nature which is spiritual and existential. And Zayin for deciding either way to become a king over our existence and behave as per our unique life purpose that we have, unique life purpose that is enabling us to rectify this world. (Mr. Rubinshtein's note: The combination of these three elements could further indicate the meaning of true love. The first element indicates that in true love, there is no true conquest. There is freedom. The freedom of one lets the other to be themselves, and vice versa. The conqueror restraints and educates. The free lover accepts and tolerates that their loved one is different from themselves, and that's fine. The second element can symbolize the fact that in true love, we embrace our loved one to the optimal extant. That we recognize them for all their sides, and that we will not repress or deny these sides. This is a very powerful finding from Mr. Leblanc because True Love is also about loving someone for whom they truly are. With no masking or filtering necessary for that end. He or she who tries to restrain sides that they are not comfortable with, cannot truly love. For they fear these sides, and want the one they loved to bury them deep inside. This, is unhealthy. Finally, the third part is about taking charge and authority over our actions, and using said responsibility to make this world a better place. For the true lover is not a coward but a king or queen. They do not hide from the truth and do not strive to deny it. No. They are not afraid of admitting they were wrong, and they are not afraid of loving their loved one wholeheartedly. The presence of the loved one does not threaten them. And the monarch does not run away from unease because the monarch is a noble, inspiring and charismatic figure. They will look in the eyes of adversity, and acknowledge their existence. Acknowledge the truth. By wielding the sceptre of true love, the lover rectifies their own infantile fears and concerns. They charge into the battlefield of love, head on. By rectifying themselves, they allow the loved one to be the best version of themselves, thus rectifying them from this loveless world. For true love is a kingdom for authenticity ). בראשית 1:22 Translation : כב וַיְבָ֧רֶךְ אֹתָ֛ם אֱלֹהִ֖ים לֵאמֹ֑ר פְּר֣וּ וּרְב֗וּ וּמִלְא֤וּ אֶת־הַמַּ֨יִם֙ בַּיַּמִּ֔ים וְהָע֖וֹף יִ֥רֶב בָּאָֽרֶץ Genesis 1:22:  "And God blessed them, saying, be fruitful and multiply, and fill the waters of the seas, and let the fowl multiply upon the earth." Note:  this one is not so easy to figure out, without going through the overall verses of : Genesis Chapter 1, verses 1-31; we need to consider what is going on… Conclusion of Part Two Because I do not wish to have a too long article for you to read, I am suggesting to continue on part 3 for a more meaningful gathering of insights to gain from gematria; it seems that for now, I have reached a dead end temporarily!  I see that a human being is free to consider growing up and become aware of his or her spiritual nature as well as his or her existential nature. I see that a human being can from there try to use both aspects and progress further more.   And, finally, I see that same human being able to decide to go on a spiritual journey! Thus, from good (state from where we are prior to our journey), very good is part of the work that each of us can accomplish in order to rectify this world (our unique life purpose that we can fulfill in order to make this rectification happen!). (Mr. Rubinshtein's explanation of Mr. Leblanc's conclusion: Growing up and facing ourselves, allows us to make this reality a better place. It also allows us to love more. And metaphorically, every single person is like a whole world. He or she who lacks emotional maturity and is afraid of the truth, can never attain the rare state of true love). 1. https://factorization.info/prime-factors/0/prime-factors-of-297.html   2. www.billheidrick.com/works/hgm2.htm   3. https://thetrugmans.com/gematria/   4. https://www.sefaria.org/Ramban_on_Genesis.1.31.1?lang=bi   5. www.billheidrick.com/works/hgm4.htm   6. https://www.chabad.org/library/bible_cdo/aid/15954   7. https://www.kalendionpoetry.com/about

(Disclaimer: The guest posts do not necessarily align with Philosocom's manager, Mr. Tomasio Rubinshtein's beliefs, thoughts, or feelings. The point of guest posts is to allow a wide range of narratives from a wide range of people. To apply for a guest post of your own, please send your request to mrtomasio@philosocom.com) (Mr. Ori Sindel's Articles) https://www.philosocom.com/post/the-anarcho-cinema-strikes-again-guest-post-by-mr-ori-sindel https://www.philosocom.com/post/mr-ori-sindel-s-interview-with-andy-oppenheimer-on-his-muisc https://www.philosocom.com/post/recognizing-a-i-s-revolutionary-legitimacy-guest-post-by-ori-sindel https://www.philosocom.com/post/do-you-have-five-minutes-to-talk-about-uap-a-guessing-attempt-written-by-ori-sindel ) Once upon a time they said, "If you give a million monkeys typewriters, one of them will write something on the level of Shakespeare'—and the Internet has proven it wrong, ha ha ha," said every computer guy of the nineties. For many years, the creation of cinema and the ability to distribute it to the public were a minority's privilege. And here, in the last decade, a revolution has taken place, and every person has the technological and communication possibilities to produce and distribute a film or at least a video. Now that the entire western world uses social media, humanity is also watching, and not just a marginal minority. It's quite cute to see how everyone plays with the camera like monkeys in the jungle who have discovered something new. I like the idea that, in the future, anyone will be able to take a motion picture, not just the film industry, if it even survives such a revolution. And maybe even the Shakespeare of today will finally appear. The cinema is kind of like a church in its structure (the stage and the screen, the benches and the seats). Another similarity between Hollywood and the church is that Hollywood, until recently, had a monopoly on the storytelling of the human myth. The disintegration of the Hollywood film industry, following the development of independent anarcho-cinema, first in cyberspace, is not a bad thing. In the past, all that was needed to tell a myth was imagination and a mouth. Just like in Jim Henson's "The Storyteller" series, there were storytellers orally telling their myths to the audience. Instead of integrating into corrupt industries, anarcho-filmmakers should strive to create an alternative. In addition, anarcho-cinema mass events will be held to bring virtual followers into the physical world. And not in those outdated and corrupt cinema churches. I am guessing that in the coming years, short online clips with the quality of cinemas will also begin to appear. That may kill the ferocious lion of MGM, which represents Hollywood and the entertainment industries. And the bees will turn the lion into a hive. The film industry will probably embark on a hopeless war: on the one hand, the industry will preach senseless condescension against anarcho cinema, and on the other, Hollywood stars will try to integrate as web influencers. The death of the lion of cinema will not be a bad thing. Not only one industry has the right to tell the story of humanity.

On Forgiveness -- Why It's Hard To Forgive Forgiving is one of the hardest things a troubled person can do for those who have wronged them. It is about letting go of the anger within you; the desire for vengeance , and just carrying on with your life, as you might try to ignore the hurtful impact of others. It is like that because, life is filled with plenty of ungrateful, uncaring, and ignorant people, who wouldn't hesitate to make you suffer, as they themselves carry on with their lives, as if nothing happened at all. Apathy can be fairly common. The thought of seeing the wrongdoers, resuming their lives like nothing, and seeing them without suffering any consequences for hurting you -- that notion either belongs to the wise or to the cowardly. The wise -- because they are able to contain themselves. The cowardly -- because they lack the b**** to do anything about being walked over. As time went by I turned from a coward to a dark middle. The wise are practical and see little reason to carry the past along with them, when doing so is impractical and unhealthy. There may be, however, exceptions. The cowardly, on the other hand, fear confrontation with their antagonists , and thus will let them hurt them, repeatedly, in the hope that they (the enemies) will finally leave them be. Forgiveness is a decision that requires wisdom . In other words, it demands selectiveness, since forgiving the wrong people will only make them overlook you and your self-respect . They will thus treat you with shame and belittlement, all because they know you are too forgiving to pose a threat against them. And if you are not a threat in their eyes, why would some of them treat you seriously? After all, emotional empathy is a limited resource. And you need a degree of intellect for cognitive empathy. As such, some do not have both. It would be foolish to believe that empathy is something that everyone is capable of in any way. We are shaped by past. That includes myself. Some people are too foolish to understand what they are doing when meddling with other people. Likewise, some people do not know what they are in for, when they stand in my way. Since I've been too traumatized, and since I am not responsible for people's severe lack of insight, I have no remorse to make them regret bothering me. Experience is also there to punish us for our mistakes. And likewise, it is a mistake to cause me any more grief than I already experienced in life. Why should I forgive when I can teach people the error of their ways? Just avoid making enemies in the first place, okay? Then, the need to forgive wouldn't exist in the first place -- if we eradicate the problem from the root, and avoid unnecessary aggressions towards those who didn't do anything to you. And disagreements are very poor excuses for the initiation of conflict. Hence why we should agree to disagree when we know we can prevent unnecessary suffering from both sides. Schools have a very dumb philosophy when it comes to bullying and harassment. Just tell the teacher, and they'll take care of it, hopefully. I'm aware it's made to prevent violence, but the "real" world just doesn't work that way. There are different ways to deal with adult bullies we, as students, are not taught. There aren't cops on every street, unlike teachers in the courtyard, and thus you'll have to know when to make your antagonists leave you alone for good. Unfortunately, it is unwise to forgive them. There are other cases where you should not forgive so easily. I guess the only reason I didn't get bullied much earlier as a kid and teen was because I was usually one of the tallest and widest people in the environment. The final two times it occurred at school were reluctantly solved through intimidation. Since then, people who once harassed me have left me alone. I could've gotten the teachers, but I felt too mature to do that any longer. The intimidation factor helps people keep their distance from you, and thus not pick you a target. In the long run, when potential griefers see you as a problem strong enough to not meddle with, you in turn won't have to face the decision of forgiving them or not. Why? Because they can be smart enough as to not bother you. On the contrary, if I forgave an idiot , they would continue to harass me, because they might not learn from their mistake, per their idiocy. So, what is the point, exactly, in forgiving people as a default policy of your life philosophy? Why forgive those who may be idiotic, apathetic, or both? Why forgive by default, when you can't tell the difference for sure? If you want to be strong, you must forgive only those who deserve it. Only those who will not undermine you, if you'll forgive them. Forgiveness can lead to further abuse. And you are not a masochist, aren't you? Why let opportunities of suffering rise up so easily? Only those who appreciate being forgiven should be forgiven. Only those capable of learning from their mistakes, should be forgiven. And even then, it is your choice. If a child keeps disrespecting their parents, forgiving him or her anytime would only give "justification" for their actions, because an unpunished brat is a brat who is dedicated to their "work" and ignorant enough to not fear disrespect of family. The wiser amount of forgiveness, therefore, is one that will not make people walk all over you but instead respect you more and hopefully feel bad for what they've done. Forgiveness, therefore, should be moderated. Forgive too little, and people will resent you and see you as obsessive; forgive too much, and they won't care to make you, once again, the butt of their jokes, a victim for their mistreatment. Practical forgiveness, therefore, lies in careful decision, and in the ability to raise awareness in the minds of the wrongdoers. And, you should only forgive those who disdain causing unnecessary suffering in this world. They are the ideal demographic for forgiveness. Those who lack such disdain might be evil. I am not inclined to believe that a divine entity literally forgives everyone for everything, as that contradicts the notion of heaven and hell. Otherwise, salvation wouldn't be a function in religions. After all, sinners are not forgiven and thus are to be put in eternal damnation , while those who have been forgiven would be rewarded with eternal grace. If we are to put such realities aside and believe in reincarnation , then, if divinity forgives everyone with infinite compassion, there would be no karma at all. A healthy balance of punishment and forgiveness is, after all, the key to justice . Punish too little, and people would believe they lack many moral, civilized obligations. Punish too much, and you'll be seen as a tyrant, especially if you're in a position of leadership. Thus, you shouldn't be as excessive with your forgiveness as you shouldn't be with your punishing. Ultimately, justice is about delivering a message, keeping people in line, and having them respect you as either an equal or above. Justice is about rectification for the greater good. It isn't about getting more power. It is about not having powers misused. There is a reason why I refuse to forgive Chen, my overreaching antagonist, for seeing me as irrelevant. I've worked hard on my writing, sacrificed my mental well-being for my country, and answered thousands of questions on a site where I used to be active. Yet, despite all of this, along with the love I used to have for her, she chose to see me as disposable. All because I wasn't worthy enough in the eyes of the person I used to love deeply. Too unworthy to be kept in her life. I don't expect a trophy; I just wish for recognition for trying, still wanting to contribute to the world. I could've lived off taxpayer's money entirely. I refuse doing so anymore. I refuse to be the underdog. The same underdog she made me feel so apathetically. She cared not for my suffering. She punished me for being honest. She didn't even regard my innate need to contribute to others. I cannot forgive those who don't want me to be the better version of themselves, like I want them to be. For the loudest way to love someone is to allow them being the best versions of themselves. She punished me for being me. She made me feel that being myself is a sin. And she didn't care at all. That is against my conscience. Do you like being spit at for whatever honest desire you have? I do not. But to expect an apology from just about anyone is too unrealistic. I do not expect myself to forgive her. And I do not expect her to forgive me for my unrelenting vengeance. It doesn't make sense to forgive, when you will all benefit from my unsatisfied drive for victory. That I assure you as long as I am alive and capable of working on my material. And without my sexually-transmutated drive for retribution, I would've been a poorer writer. Poorer philosopher. Poorer proofreader. Why discard that which helps me greatly to benefit you? So hail Philosocom.