The Search Bar

(Articles on friendship: https://www.philosocom.com/post/why-men-and-women-can-be-friends-the-fallacies https://www.philosocom.com/post/defining-friends-followers-and-fans https://www.philosocom.com/post/how-to-distinguish-your-allies-the-parasocial-fallacy https://www.philosocom.com/post/on-the-value-of-friendship https://www.philosocom.com/post/porky-and-chen-how-i-came-to-be-a-servant-of-philosophy https://www.philosocom.com/post/the-rubinshteinic-guide-to-being-friends-with-philosophers Away From The Hermitic Philosopher -- A Very Mysterious Storytime Through A Former Friend's Perspective ) https://www.philosocom.com/post/alienation-as-natural ****************************** Followers and friends, Show others that you're relevant, Even if you live on your own, Your ultimate absence will make them moan! Followers and friends, For some reason are biased towards you, Might like you more than yourself, Might think of you while sleeping beneath the shelf! When you might think you're worthless, After a shower of insults given by some ***holes, That's when they are best shined, That's how you might, for life, be better inclined! You might think of the emptiness, That surround your life, And ponder to yourself, Is life truly meaningless? Who will then sound the alarm, And, thus, save you from harm? Followers, and friends, Appear whenever the week starts or ends, Even if you live on your own, alone, They are still ready for you, on the phone. Followers and friends, Odd favours they might take, Whether or not your life's at stake, A greater potential, they can make! Whenever you need to send a letter, Or hear someone else's thoughts, And save yourself a good cost, That's when they are best shined, That's how you might, for life, be better inclined! The world is filled by people who might want you dead, Because of legitimate things you said, And because you're ethnically, Jew, how so sad! These folk can have a counter-force of sorts, --Loyal people without a financial cost! Who else, will prove that… she was wrong, That you too, deserve to live, And not be an irrelevant man, left unsung…? Followers and friends! Are a necessary evil! They are not a means to an end, They are there so both of you will feel less sad! They will support your struggle, No matter the cause at hand, you juggle. They will empathize, Your name they'll emphasize, No matter your influence's true size! You're going to have followers! As you're going to get haters! You're going to get faithful friends, As you will create toxic enemies! Through the clicking of the keyboard… The world will develop!

(For more on the subject of time, click here ) (Philosocom's Subcategory on Time) ************************** The notion of time travel is one that has been covered and presented for many years, to the point of being a cliché in various media, and will probably be talked about for many years to come as well. Whether or not we will actually be able to invent a time-traveling machine is unknown, and indeed, there are those who claim time travel is in fact impossible due to the fact that "time" is not an object or material that can be experimented with using science or technology. Should we, however, ever be able to manipulate time to the point of being able to move between different periods of this reality's history and future, there are a few horrors that this concept entails that can ruin your whole-time traveling experience and even mark your very own doom permanently. Here are 3 consequences of time travel that can put you in distress for as long as you live: 1. Pillar-men : What is a pillar man? What if you use your time travel machine to go to either the past or the future, using a location that, in an exact period of time, is already inhibited by an object, like a wall, a hill, or a pillar? It would entail the fact that your body could be merged with another object in a different period of time -- for eternity. Should you be stuck with that object, not only will you not be able to get out of it, but you might as well also suffocate from not being able to move. And if you are able to move, whoever finds you will probably be afraid and try to harm you, or call other people, such as guards or police, that will view you as a threat because of your obscure, half-human shape, thus condemning you to death just because you did not estimate where exactly you would "spawn". The solution to this problem is obvious, but often hard to implement -- when time traveling you should make sure that you will enter a fairly open field, so no local object will merge with your arrival to whatever time period you chose. Thus, research about that specific time is necessary to avoid grave results. 2. Mutation: Similar with the concept of a pillar-man, but only with other people, most specifically locals who just happen to be in the exact spot you will land in. Should such accident happen, you might find yourself becoming a part of someone else and vice versa, giving you both a lifetime of being in one body just because of a very unlucky coincidence. Should you spawn in another period within a mob, the mutation can become even more severe, and you can become a multi-consciousness monster who just happened to be created from "thin air", so to speak. If you spawn between both a person an object, like when a local person just lies on a wall, both of you could become a hybrid between a mutant and an inanimate object (AKA wall, in this case). Therefore, time travel is scarier than we might think, because under many circumstances, an unlucky time traveller might spawn where we are and literary merge with either yourself or with something that belongs to you, with no hope of ever separating one another. This fear, however, can be compared to that of the road -- every ride you take could be a demise, but that doesn't mean you should avoid the road. 3. Not Being Able to Return: The greatest, easy-to-be-frequent horror is not being able to ever return to your own time period, as nothing actually guarantees your time traveling machine will always work when you'll need it. It could be broken, run out of power and even be destroyed by the locals. Anyone who dares to ever consider time traveling that is also wise enough, should consider the possibility that every attempt at traveling would be their last one, even if they just started this whole business. Additionally, if you time-travel from a skyscraper into the past, you could spawn in the air and fall to your doom, along, of course, with your machine. 4. Unexpected Results: Finally, we need to consider the possibility that even the slightest change of the past caused by our meddling could have grave consequences on the present and/or future. Do you expect to kill Hitler as a baby and thus end WWII? His death will not necessarily stop the Nazis from ruling Germany, and thus, WWII might happen anyway, even if it would end differently, and not necessarily for the better. This is not to say that Hitler need not to be killed, but obviously the events of the world will clearly end differently, for the good or the bad of sides. Not only one should consider where they will spawn, they also need to find a place to cover their machine, assuming it is as big as a wardrobe one can get inside. Even, however, if their machine is but a watch on their wrist, the potential horrors are still present in their possibility. Anyways, these are few of the reasons why I am against the practical implementation of time-travel. I will finish by this statement: If anyone at any given time would be able to travel, we would have no security, no privacy and no peace, as anyone with a weapon could easily spawn in our bedroom as they can within a bustling city square. This is the same reason why I am also against practically using teleportation, humanity should ever invent it. Time travel, after all, is simply teleportation, and even though it's in the same place, it's at a different time. Should this hypothetical technology ever be implemented, I think it should be limited to a select few who are professional and wise enough to use it -- and only use it when there's a necessity. Traveling to the past or future shouldn't be as common like driving to the supermarket.

For more on this subject, click here . Think of intelligence as the cost of understanding stuff . The more you can understand the greater return on investment that you will get. Intelligence actually gets you to use the economy to your advantage. Intelligence mostly is the cost of doing stuff in this life. More intelligence means that you can do more things. Actions are the currency of life.... nothing happens unless you first do something.  -- Mr. Nathan Lasher (Background music) Rebalancing Wisdom: A Call for a Harmonious Society In today’s fast-paced, technology-driven world, there appears to be a profound imbalance between two essential forms of wisdom : technical wisdom and philosophical wisdom . This division is not merely an academic concern but a reflection of our collective priorities, values, and understanding of what it means to live a fulfilling life. The Duality of Wisdom At its core, technical wisdom is about the how. It encompasses the tools and methods we use to navigate the intricacies of modern society—mathematics, science, engineering, and technology. These fields are instrumental in building the physical and digital infrastructures that shape our daily lives. They teach us efficiency, precision, and innovation, offering us the power to manipulate the world around us to achieve desired outcomes. In contrast, philosophical wisdom is concerned with the why. It delves into the deeper dimensions of existence , prompting us to question the nature of reality , the meaning of life, and the values that guide our actions. While technical wisdom equips us with the means to build and transform, philosophical wisdom seeks to understand the purpose behind such endeavors. It asks whether our pursuits lead to meaningful and ethical outcomes or if we are merely engaging in an endless cycle of progress devoid of deeper significance. The Modern Imbalance Modern society’s emphasis on technical wisdom is evident in numerous ways, from the structure of our educational systems to the allocation of resources and funding. STEM (Science, Technology, Engineering, and Mathematics) subjects are often placed on a pedestal, viewed as the pathways to success, stability, and societal advancement. On the other hand, the humanities—especially philosophy—are frequently sidelined, treated as less valuable or even obsolete in a world obsessed with quantifiable results. This prioritization of technical wisdom has led to remarkable achievements: technological advancements, medical breakthroughs, and a hyper-connected global society . Yet, it has also created a society that excels in answering how but struggles to address why. The pursuit of material wealth and technological mastery without a corresponding quest for meaning can lead to a culture that feels empty, disoriented, and increasingly exploitative. As we focus on creating more efficient systems, enhancing productivity, and achieving economic growth, we often neglect the ethical and existential dimensions of our progress. We, therefore, risk becoming experts in functionality while remaining amateurs in understanding the deeper implications of our actions. This imbalance is not just problematic. but a symptom of a larger cultural liability—the preservation of a society that values doing over being. The Search for Balance To address this imbalance, we must consciously integrate both forms of wisdom into our lives and communities. It is not enough to simply teach our children the skills needed for the workforce; we must also encourage them to engage with the fundamental questions of existence. Philosophy should not be relegated to the background as an obscure or outdated field. Instead, it should be viewed as a vital companion to the sciences— a discipline that guides and provides context for our technical endeavors. Imagine a society where technical and philosophical wisdom are given equal weight. In such a society, we would not only innovate and build , but also reflect on the ethical implications of our creations. We would ask ourselves whether the systems we develop truly enhance the human experience or merely serve to entrap us in cycles of consumerism, competition, and superficial success. A balanced society would value the engineer and the philosopher alike, recognizing that both are essential for a harmonious and sustainable existence. The Wisdom of Purpose Philosophical wisdom brings with it the potential for purpose . It offers us a lens through which to view existence as more than just a mechanical process—a mere sequence of tasks and achievements. With philosophical insight, life becomes a landscape of opportunities, each with the potential for meaning and fulfillment. Purpose becomes the compass that guides us through the complexities of existence , reminding us that beyond the practical, there is a reason to strive, create, and endure. However, if we reduce our lives to mere mechanical efficiency— where the ultimate goal is financial gain, career advancement, and material success reside —we risk a deeper sense of dissatisfaction. On the other hand, achieving professional success without a corresponding sense of purpose leaves a void that no amount of wealth or prestige can fill. Our achievements become hollow victories, milestones that signify progress, but not satisfaction. Escaping the Machine: Beyond the Mechanical Life Society often pushes us into a predetermined mold: Pursue education, attain a degree in a lucrative field , secure a stable job, start a family, and work until retirement. This narrative, while practical and effective for material stability, lacks the depth needed for true existential satisfaction. We are programmed to believe that fulfilling these societal norms is the key to a successful life , yet many of us find ourselves longing for something more—something beyond the repetition of daily routines and the accumulation of wealth. This societal script, which encourages us to follow a well-preserved path , may earn us respect and admiration, but it often fails to fulfill our deeper needs. When we look at our lives through the lens of this script, we may realize that we have become cogs in a machine—participants in a process that demands efficiency and productivity, but offers little in terms of personal growth or self-understanding. The true tragedy of this mechanistic lifestyle is that it leaves little room for existential inquiry. It traps us in a cycle where our worth is measured by external achievements, leaving our inner lives impoverished. The wisdom of purpose—an understanding of why we engage in these activities—becomes a distant and neglected pursuit. Without it, we risk becoming strangers to ourselves, going through the motions of life without ever asking what it all means. Philosophy as a Lifeline The value of philosophy cannot be overstated. It provides a platform for questioning the very foundations of our existence. It challenges the narratives that society imposes and allows us to carve out a path that resonates with our true selves. Philosophy is not merely an academic exercise ; it is a lifeline—a means by which we can reclaim our autonomy, and rediscover a sense of meaning in a world that often feels fragmented and chaotic. By engaging with philosophical wisdom , we are invited to explore beyond the confines of the metaphorical machine. This is what I call the Second Head of Wisdom. It encompasses the humanities, where disciplines like literature, history, and philosophy come together to illuminate the deeper dimensions of life. Philosophy, in particular, offers the tools to navigate not just the external world but the internal landscapes of our minds and souls. When we invest time in philosophical reflection, we gain the ability to see life’s challenges not as obstacles to overcome mechanically, but as opportunities for growth, transformation, and understanding. We begin to see that there is more to life than following societal norms; there is the potential to live authentically and purposefully, guided by our own sense of meaning. Towards a Harmonious Wisdom To create a truly balanced society, we must recognize the value of both technical and philosophical wisdom . We need the sciences to build the future, but we also need philosophy to ensure that the future we create is one worth living in. This means integrating philosophical reflection into every aspect of life—from education to work, from governance to personal development. By fostering a culture that values introspection and the search for meaning as much as it values innovation and efficiency, we can create a world that is not only functional but also fulfilling. This harmonious wisdom will lead to a society where technological advancement is aligned with ethical consideration, where material success is accompanied by a sense of purpose, and where individuals are empowered to live not just as efficient beings but as meaningful beings. The journey to achieve such balance is ongoing, and it requires a collective shift in how we perceive and prioritize knowledge. But if we are willing to make this shift, we can transcend the mechanical, materialistic existence that threatens to define us. We can create a society where purpose and progress go hand in hand, leading to a richer, deeper, and more meaningful way of living.

(French translation by Mr. Roland Leblanc. English Below ) L'oiseau dans une cage - L'histoire de deux tigresses (Une histoire de notre écrivaine invitée Mme Yael Hilesoom sur la solitude) (Avertissement : les messages des écrivains invités ne correspondent pas nécessairement aux convictions, aux pensées ou aux idées du directeur de Philosocom, M. Tomasio Rubinshtein. Le but des messages d'écrivains invités est de permettre un large éventail de récits émanant d'un large éventail de personnes. Pour postuler pour un article d'écrivain invité de votre choix, veuillez envoyer votre demande à mrtomasio@philosocom.com ) Interprétation de M. Rubinshtein: Il s'agit d'une histoire bien méritée de solitude positive, racontée par une femme, regardant une autre femme assise sur son balcon. Il y a, techniquement, de nombreuses métaphores dans ce conte qui peuvent vous donner beaucoup de temps pour réfléchir. L'oiseau, par exemple, peut être considéré à la fois comme une tristesse et comme le véritable moi du protagoniste, réprimé par elle, alors qu'elle vit sa vie. Cela peut aussi représenter ses désirs les plus profonds. La comparaison avec les tigres et les prédateurs peut nous apprendre que nous devons être forts pour survivre seuls, que nous luttions pour survivre ou que nous résidions victorieusement dans la solitude avec un cigare. Enfin et surtout, l'interaction avec l'autre personnage peut nous indiquer la nature parasociale du monde d'aujourd'hui, où les connexions sont non seulement fausses mais lointaines. Sur l’oxymore du lointain et du proche, existant ensemble en même temps. ************************** Aujourd'hui, j'ai rencontré un prédatrice, comme moi. Cela s'est produit tard dans la nuit, alors que j'étais assise dans la cour, fumant ma dernière cigarette et me sentant encore malheureuse. Une étrange tristesse m’avait envahie et je ne savais pas comment y faire face. Je tolérais sa présence depuis le matin, mais elle restait là, comme un oiseau en cage, à picorer les barreaux. Je voulais vraiment lui tendre la main et la libérer. J'ai regardé dans l'air sombre. Aucune voix de la rue Agripas ne pouvait être entendue au-dessus des bâtiments de la rue Hayabuk. Même le magasin de houmous était silencieux, ne jouant pas un seul air de musique. Un million de personnes passaient chaque jour dans cette rue. Une personne a même commencé une bagarre avec une autre pour une place dans la file d'attente d'un restaurant. Mais tout le bruit était disparu alors que j'étais assise dans la cour sombre et sans goût, en colère contre rien. Puis, une bête en colère comme moi a allumé les lumières du balcon devant moi. Elle fumait un cigare parfumé à la fraise, libérant la fumée dans toutes les directions. La douce odeur s'est mêlée à la fumée noire de ma cigarette solitaire. Et elle restait là solitaire, sans rien faire. Au bout d'un moment, elle s'approcha de la clôture et regarda par en bas. Puis elle s'est assise à nouveau, et comme personne n'est venu l'appeler, elle s'est levée et est partie. Et puis je me suis retrouvé seule avec la pile de matelas sur lesquels j'avais posé un joli drap. J'ai regardé, impuissante, et l'oiseau en cage n'était plus en colère. Elle ne pleurait plus non plus. Je lui ai ouvert la porte pour qu'elle puisse s'envoler dans l'obscurité, dans le silence aux yeux des autres. Lorsqu'un tigre perd son appartenance à son groupe, il ne dort pas la nuit. Il n'y a personne pour assurer sa sécurité. Personne pour le garder au chaud. Personne pour lui montrer le chemin. Il éclaire donc son chemin de vie avec ses yeux verts, brillants et cruels. ********************* (English Translation by Mr. Tomasio Rubinshtein) (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 interpretation: This is a much-deserved story of positive solitude, told from the side of a woman, looking at another woman who sits on her balcony. There are, technically, many metaphors in this tale that can give you much time for reflection. The bird, for example, can be regarded as both sadness and as the protagonist's true self, repressed by her, as she lives her life. It can also represent her deepest desires. The comparison to tigers and predators can teach us that we need to be strong in order to survive alone, whether we fight to survive, or victoriously reside in solitude with a cigar. Last but not least, the interaction with the other character can indicate to us the para-social nature of today's world, where connections are not only fake but distant. On the oxymoron of the far and close, existing together at the same time. ************************** Today I met a predator, like me. It happened late at night, when I was sitting in the yard, smoking my last cigarette and still feeling unhappy. A strange sadness had come over me, and I didn't know how to deal with it. I had been tolerating her presence since morning, but she just sat there like a bird in a cage, pecking at the bars . I really wanted to reach out and throw her out. I stared out into the dark air. No voices from Agripas Street could be heard over the buildings of Hayabuk Street. Even the hummus shop was silent, not playing a single tune. A million people pass through that street every day. One person even started a fight with another over a place in line at a restaurant. But all the noise was gone as I sat in the dark, tasteless yard, angry at nothing. Then, an angry beast like me turned on the lights on the balcony in front of me. She smoked a strawberry-scented cigar, releasing the smoke in all directions. The sweet smell mixed with the black tail of my lonely cigarette. And loneliness sat there, doing nothing. After a while, she came to the fence and looked down. Then she sat back down, and when no one came to call her, she stood up and left. And then I was left alone with the pile of mattresses that I had laid a nice sheet on. I stared helplessly, and the caged bird was no longer angry. She didn't cry anymore either. I opened the door for her, so she could fly into the darkness, to the silence of other people's eyes. When a tiger loses his streak, he doesn't sleep at night. There is no one to keep him safe. No one to keep him warm. No one to show him the way. So he lights up his path in life with his green, glowing, and cruel eyes .

(Subcategory Directory on Law and Order) Synopsis by Mr. Ogbule Chibuzo Isaac "9 Ways Social Harmony is Preserved" is a philosophical analysis of the mechanisms that maintain social harmony within constructs. It explores the dichotomy between law and freedom , enforcement mechanisms, shared beliefs, incentives and disincentives, conformity and stress , fear as a tool, deception and critical thinking, shame as teaching and control, and collective claims and individual achievements. The article highlights the importance of balancing individual desires and societal needs, arguing that social constructs should not be viewed solely as limitations but as frameworks that offer belonging, purpose, and protection . A well-functioning society should balance these competing forces, allowing for individual flourishing within a system of shared values. The article calls for a balanced approach to social harmony, prioritizing moral methods and individual health while fostering a cohesive society. This ongoing dialogue between individual and collective needs is essential for the evolution of just and effective social systems. (Background Music) Introduction: Maintaining Harmony in Social Constructs There are many ways a social construct maintains its harmony. However, not all of these ways are entirely positive or entirely negative. Some methods are neither good nor bad, but simply inherent, and their impact depends on the specific social construct. Either way, for an idea to be powerful , it needs not only for people to have faith in. It also needs to be enforced. Otherwise, it will grow ineffective. Therefore, enforcement holds both a philosophical and functional value. The Double-Edged Sword of Social Constructs Social constructs, in the form of written and unwritten rules and ideas that shape societies, play a complex and multifaceted role in maintaining harmony. Here's a breakdown of their methods, highlighting the positive and negative aspects: 1. The Law: Freedom and Order Social constructs create legal systems, and not only norms and traditions . These systems provide a framework for freedom by defining acceptable behavior. However, they also require submission to those rules. The law can reward citizens who follow it and punish those who break it, creating a sense of order. Freedom in society therefore cannot be absolute. 2. Enforcement Mechanisms: Maintaining Functionality Social constructs establish organizations like police and courts to enforce laws. This ensures the population functions smoothly and obeys the established rules. There are, however, less legitimate forms of "enforcement" such as the " fashion police ", which "enforces" through compliance and through herd mentality. It's faulty for the same reason following trends can be faulty. Therefore, not all functionality is logical, productive or even moral in some cases, like with North Korea . 3. Shared Beliefs: Cohesion and Control Social constructs develop shared ideas like religion , culture, norms, and ceremonies. These beliefs create a sense of social coherence but can also be used to control behavior and limit individual thought. Culture is not only to be enjoyed from, but to limit us for greater order. As such, people may obey a flawed ethical system merely to conform. While it is considered moral, for example, to obey the law, it sometimes better, ethically, to break it. 4. Incentives and Disincentives: The Carrot and the Stick Social constructs incentivize desired behaviors through rewards like social status or material possessions . Conversely, they discourage unwanted behaviors through punishments like social exclusion or legal sanctions. This applies even in democracies, though to a lesser extent. Some people, by their verdict of being , will likely to be excluded more in comparison to people who are less unique. Therefore, uniqueness is a double-edged sword , in many societies that prefer mediocrity over the experssion of more-distintinct individuals. Ironically, they hinder their own meritocratic potential. 5. The Pressure to Conform: Stress and Isolation Social constructs can create pressure to conform, leading to stress for individuals who don't fully align with the expectations. Conversely, opting out of social life can also lead to stress and isolation. It is unrealistic to expect from general society the long term effects of stress on our mental and physical health. That is even though we may sacrifice much of our personal health to conform and to please people Therefore, stress reduction is a personal responsibility. 6. Fear as a Tool: Maintaining Order and Shaping Behavior Fear of legal repercussions, social disapproval, or even exclusion can be used to encourage obedience and maintain harmony. However, this fear can extend to unhealthy levels, creating phobias or social anxieties. Whether we're aware of it or not, we have the right to resist our fears.   Either way, we can see a trend here, of the conflict between social cohesion and individual health. For its use of fear and coercion , partial abstinance from general society, unfortunately could be the moral thing to do for the long-term health of our bodies and minds. After all, society does not work effectively on the reduction of the natural possibility of trauma between human beings. Additionally, using fear as a tool could be traumatic by itself, as fear plays a role on the development of post trauma. 7. Deception and Partial Truths: Limiting Critical Thinking Social constructs can present information selectively or even create false narratives to maintain control under ulterior motives . This can discourage critical thinking and independent thought, even in democracies. A less crictically-thinking populace is one that is more-easily manipulated, thus leading to an opportunity to increase one's powerbase. This in turn leads to greater corruption , justified, and even backed by a docile population. Therefore, while the philosopher encourages critical thinking , the politican encourages herd mentality. Behind their supporters' backs of course. Deception allows you to give you the delusion that you are freerer than you actually are, as you submit to your confirmation bias and affiliation bias , to agree with it. 8. Shame: A Tool for Teaching and Control Shame can be used to discourage undesirable behaviors and set examples for others. However, it can also be used excessively, leading to social ostracization and psychological damage. Shame can also be used to scapegoat individuals for the sake of maintaining power structures, by uniting against a common enemy , whether real or imaginary. Due to its contribution to the development and reinforcement of the victim's mentality , shaming should be an immoral tool to use, however effective it may be. For a healthier society, we should work for better harmony. One that improves psychological safety, not takes it away. We can cooperate better without the need to take away each other's health so often. 9. Collective Claims: Sharing Credit Social constructs may take credit for individual achievements, promoting a sense of shared success. While this can strengthen the group, it can also downplay individual contributions. This is mainly true in sports and international competitions such as the olympics. Conclusion: The Negotiation Between Individual and Society By understanding these diverse methods, we can better appreciate the complex interplay between social constructs and individual freedom, as well as be wary of it. Social constructs create a framework for order and cooperation, but this framework can sometimes come at the expense of individual expression, autonomy and health. However, to view social constructs solely as limitations is a simplification.  They also offer a sense of belonging, shared purpose, and protection . A well-functioning social construct finds a balance between these competing forces, allowing individuals to flourish within a system of shared values. Additionally, it would work using the Occam's Razor: Choose morally-good methods to achieve its aims while also sparing itself the reduntant investment of resources. Health is also a resource, a limited one. The important takeaway is that social harmony is not a static state, but rather a constant negotiation between individual desires and societal needs. This ongoing dialogue is what shapes the evolution of social constructs and could pave the way for a more just and future, the same as it could lead to straight-out oppression. If you enjoyed reading this article, consider visiting my online book shop , and thanks for reading thus far.

(Background music) As someone who has taken personality quizzes since early adolescence, I can testify that there were a lot of them that helped me a lot to better understand who I am. However, there were also a lot that were nonsensical; either childish, simplistic, or a mere marketing attempt to attract traffic from various platforms. Whatever the case may be about the general opinion towards them, some of them are actually pretty useful in the quest towards self-discovery. However, when it comes to aspects such as medicine and psychology, I'd recommend treating them with a grain of salt . Don't expect them to replace a psychologist or a doctor, no matter how much the results have convinced you that you have a certain syndrome, illness, and so on. You should also consider this when trying out such quizzes: they might be incorrect even if you answer them truthfully. Even quizzes that strive for individual accuracy won't necessarily hit the spot as they pretend to. Anyone can create a personality quiz, just like anyone can create any type of quiz, online. In order to find a quiz that will serve your purposes as best as possible, you will have to dig deeper into the internet than just the first or two pages of search results. After all, the internet prioritizes websites that are best optimized for search , not necessarily those that are the most comprehensive or provide the best functionality. Also, keep in mind that taking a single quiz will not always be enough for self-discovery. Take as many quizzes as you see fit that can serve as a testimonial to the results of the previous quizzes. The more quizzes you take, the more likely you are to get similar, if not identical, results. A quiz does not have to match a specific theme (for example, "What kind of intellectual are you?"), but taking quizzes from multiple themes can also lead to similar results (a quiz titled "What should your job be?" could in theory reveal similar insights to the previously-stated quiz). As I took more of them throughout the years, they helped me better understand my intellectual aspect and how it can also be useful to others. It helped me realize that I am introverted, sensitive, and so on. As I grew up, I have seen that most of these results were true. However, this could be because I spent a long time finding appropriate, serious quizzes, and not those that appear more childish, like those with emoticons, emojis, memes, and gifs. Those ultimately only hurt the credibility of the authors, and even though they have marketing potential, I hardly use them myself in public forums/platforms such as this website. In conclusion, personality quizzes can be very insightful, but in order to make the best of them, one should dedicate some time to finding them by being selective and by experimenting with several of them. They are not perfect, but they do have some philosophical value – through helping us understand who we are, our place in this world, and even help us find jobs that fit us as distinct individuals. A small warning: personality quizzes should serve as an aid, and they are not a divine revelation. Use your judgment, and maybe consult with other people as well about the results. This whole endeavor could be pretty useful for anyone who seeks to understand themselves beyond the daily framework of life. Here are some additional points that you may want to consider when taking personality quizzes: Value of honesty: It is important to be honest when answering personality quizzes. If you try to answer in a way that you think the test wants you to answer, the results will be meaningless. Research the quiz:  Before taking a quiz, research the methodology used. Review the feedback of those who took it or even read online articles about it that will overall give you a less biased approach.

(Philosocom's Subcategory on Revenge) (Background music) Article Overview by Mr. C. Kingsley and Co. "The Rubinshteinic Philosophy On Letting Go" is a philosophical article that explores the value of embracing the present moment in the face of modern life's pressures. The article challenges common assumptions and provides an original perspective on the nature of time and the present moment, emphasizing that all moments must occur in the present. The focus on "letting go" and enjoying the present moment resonates with many readers, especially in the context of our fast-paced, stress-filled modern lives. The article effectively balances practicality with idealism, acknowledging that worrying about the future and reflecting on the past are necessary for survival and growth but should not completely overshadow the importance of mindfulness and enjoying the now. The call for self-recognition and self-compassion is a strong, empowering message, reminding readers that it is okay to pause, reflect on achievements, and recognize hard work without constantly striving for the next milestone. The article's conclusion encourages readers to disconnect from distractions , observe their surroundings, and practice gratitude, making the philosophical points more accessible and applicable to daily life. Overall, "The Rubinshteinic Philosophy On Letting Go" is an insightful piece that explores important philosophical and practical issues surrounding time, mindfulness, and the pressures of modern life. “The wise man lets go of all results, whether good or bad, and is focused on the action alone.” -- the Bhagavad Gita Musical icon John Lennon once said, "Life is what happens when you're busy making other plans." This statement contains a great deal of wisdom, as well as criticism of the pace of the modern world. What is the present moment? It can be argued that everything that happens, happens in the present moment. If it did not happen in the present moment, then it could have never happened. Every single occurrence needs to occur sometime, and if it did occur at some point in the present moment, it did not occur at all. This is because all events and all things and beings have to exist at either a present or former present moment, in order for them to be a part of the existence that lies within The World Beyond the Mind . The same logic applies to the content of our mentality and consciousness . This could indicate that the most common aspect in every thing, being, and occurrence, has happened at the present time. If it did not happen at this current present, then it happened in any other present moment that has served as a precursor to this day and to the days that would come. In other words, the present moment is the only moment that truly exists . The past is gone and the future is not yet here. All we have is the present moment, and it is up to us to make the most of it. According to this logic, Lennon is wrong in a sense that the present always happens whether you are aware of it or not , and in the sense that everything that you have already done or are doing, has occurred or simply occurs at the moment. Nothing can truly happen without having presence in the current or formerly-current time of which it had happened. Even if I have just, theoretically, debunked Lennon's saying, I do believe in the more symbolic meaning of his quote. Whether we are aware of it or not, it is definitely arguable that most of us spend our time worrying about other things and beings rather than clearing our minds enough to see and experience the present moment, without all the clutter about the past and the future. This makes us preoccupied enough to realize that our lives are slipping away without us being optimally aware of it , in the name of what has already happened. It's also done in order to contribute to or ensure the development of the future. As planning has an importance of its own. In other words, even if we see and sense the world around us through our senses, we are not fully or at least not optimally immersed in it. That's because of how much we are busy worrying about other things, even when we have free time on our hands. Imagining how we would be and act differently in situations we have encountered, worrying about being able to make ends meet, thinking about how we will return the last loan we have been given by the bank , wondering if our child will get home safely, and so on and on... Don't get me wrong. There is a practical need to preoccupy ourselves too much with the past and the future. We remember the past to learn from our mistakes and insights , and we plan for the future in order to survive and sustain our families. Such preoccupations are imperative to our functioning in a reality where doing so ensures both the survival and the potential prosperity of ourselves and others. It is just a basic, yet crucial, component of caring. This raises the question, what is the need in focusing and immersing ourselves in the present from time to time, when we can resume our worries of the past and the future? When can we remain in the seemingly never-ending rat race of modern life , living and working to the next paycheck, re-thinking and re-organizing the events of the past? And my answer is the following: Since our lives are temporary, and since we often spend much of it distracted on different events that have either happened or might happen, there should still be a considerable amount of importance in letting go from time to time. Of trying to experience our lives beyond the sphere of constant, non-present pre-occupation. As that is life itself - the present, and life will always be the present, whether we are busy doing something else or not. Wouldn't you say that the constant need to pre-occupy ourselves is for that end, ultimately -- for a better present? And if it's not a present that's for ourselves, what about giving that present to others, to those whom we provide for and give our lives for in servitude and work? Aren't we supposed to be hardworking with that intention in mind? In order to live a better reality? Wouldn't it be enough to just enjoy the fruits of our labor temporarily? Why not enjoy the fruits of our labor, at least from time to time, and just let go? To relieve our minds and bodies from the constant tension of living for the next important event in the External World? To increase the value we place on the present moment, given that we will not be able to do so permanently, let alone eternally? Therefore, let go of the phone, computer, or TV screen, or any other electronic rectangle. Relieve the tension in your muscles and in your brain, and just enjoy the present moment, at least for a few minutes . Observe your surroundings, observe yourself; two things that some of us might not always remember to do. Take a coffee or tea break from the rat race of the stressful, alienated modern life, and just let go. Once you are able to do so regularly and spontaneously, you will thank me later. Call it Zen meditation , call it rejuvenation or a break; call it whatever you want. It is arguable that it is, objectively, just a way of letting go. Who said we have to be in action or to plan in every single moment of our adult lives? Sometimes it's worth it to just take a walk around your empire, rather than constantly work to build it. Walk around it, see what you have produced and worked very hard for! You deserve to recognize your own efforts, don't you? Be grateful for what you've done. It isn't necessarily easy. And never overlook your hard work, just because you can and need to work more! Do try to let go of the assumption that you didn't work hard enough... if you did, in reality! Perhaps the goal of hard work... is to let go of it from time to time , when we can regard it as nothing more than a means to an end? Time, energy, sacrifice.. . it is often done for something other than itself.

(September 2023 note: I am no longer handicapped. I explained why in this article ). It is difficult to separate between the self and the "one" who is speaking inside our heads, though not impossible. The possible truth is that there is, in fact, a separation between who we are. The conscious one, and the constant chatter in our heads; that we may be conscious! As I've written before, I'm kind of an "idiot". It is only when I philosophize that I get to be truly intellectual. The other times I feel as if my mind is in a constant state of malfunction, fighting my chronic fatigue (a symptom of a medical condition, and not CFS) . I don't always know what to think, if to think at all, and if you were to put me with someone who does not know me or this site, they might think that I'm actually dumb, and wouldn't be capable of such feats as writing philosophy en masse. It was then that I realized, that the one who is writing this article, isn't "me", so to speak, but an external typist. I am just a constant chatter that is being recorded, and these recordings are then translated into articles, poems, and videos. It is only when I am being recorded by "me", that I get to actually hear myself, beyond the fog of chronic fatigue. Do you get the idea? We are not necessarily our physical bodies, but, rather, prisoners of said bodies. We are prone to pain, hunger, and disease, but also to pleasure, satiation, and high-spirits. But in the end, these physical sensations are not us, but instead, something that we feel and experience. It's just something that happens to the bodies of which we are prisoners. We cannot fully escape from our bodies unless its death we're speaking of. It's only when I write that I realize, that I, the conscious one, am merely a typist of the one whom I'm conscious of; the higher self. Seems like what makes me a philosopher is my ability to metacogitate . Have you realized how automatic most of our actions are? walking, eating, talking, sleeping, and so on. They became so natural that we didn't need to use any effort on our behalf, other than just thinking, in order for them to occur. When my foot is on the ground and the other foot is carrying itself onward, I don't feel any of it, simply because of how natural it has become to me and to many others. The reasonable conclusion to this is that there is an automatic self. A self so spontaneous that for most of the time, if at all, we rarely get to just stay where we are and be aware of it. Who is the automatic self? As writers, that kind of self is the typist, the one pressing the buttons on the computer as we get to think. And who gets to think? The true self. The one that transcends all the automatic actions that have become natural to it. They no longer require any conscious effort. For comparison, that self knows for sure where each letter of the keyboard is, but if you ask me to consciously memorize each button on the keyboard, the chances of being fully correct are low! Why? Because my job is to be active, AKA conscious, while the job of the other "self" is to be automatic, to be experienced by the true "me". Now I finally understand my own repressed loneliness. Loneliness of not being in communication with others, but the loneliness of being confined to my own body, my own mind. There is no escape from the mind that hosts me, because such an attempt is impossible. You can never share a mind with someone else, unless you happen to share the same body through some physical horror, which has happened before (like two people actually being physically undivided and thus needing surgery just to separate them). Other than that unfortunate exclusion, you, and I are all confined to our own thoughts. Our own inner chatter doesn't seem to ever stop. The only way to escape from our own company is by escaping to external sources of stimulation. We constantly do it and some of us may, then, question why we are not satisfied and/or happy in life. That's what makes the entertainment and gaming industries so profitable. Facing ourselves alone with our own chatter is a very difficult task. Why? Because it reminds us of how lonely we are, as our higher selves. The conscious selves. The conscious self is always in need of being conscious of something. That's a directive . It cannot be conscious of nothing if there is nothing to be conscious of ( and I'm excluding "nothing" as a concept ). What happens then? Then it turns inward instead of outward. That's how loneliness is created: by reminding ourselves that, beyond the many stimulations out there, we are ultimately on our own. Even if we are to be the most social of beings on the planet, perhaps no amount of love or family can solve existential isolation . This realization isn't something that anyone would realize. That's because not everyone is as alone as that, to be conscious of their own thoughts; as existent beyond the "earthly" occupations of the world. I didn't even know where the letter E was until I pressed it on the keyboard several times when I wrote this sentence. I may know where E, O, and P are simply because I get to press them, but if you gave me an exercise paper where I'd have to point all the other letters, without having a keyboard nearby, I'd have no idea where most of the buttons are. Even though I'm using them right now! We can therefore conclude that there are two types of selves. The Master Self , which is the conscious, and The Minion Self , which is the automatic worker, the typist, and the walker. Once the Master self gets to be immersed in the world of its Minion self, it could forget how lonely it actually is. Lonely by being nothing more than a chatterbox inside a brain who is confined to speaking inside there until it dies. The "Minion" isn't the only one doing all the manual labor. It's also the one that keeps the Master in check by immersing him/her in the latter's automation. Why do you think that the days pass so fast? It's because the "Master" self has been "Minionized". Became enslaved to the ever-so-occupying stimulations of external sources. Our lives are passing quite "fast" when we are in automatic mode. However, if we confine our higher selves to themselves, and not to something external, then loneliness may break its cage. Why? Because the stimulation outside is there to solace us. A comfort that tells us, "We're not necessarily lonely". Once we're in confinement, the Master Self awakens and reaches the following enlightenment. The one that tells us that it is more than the things in which it perceives and is conscious of, including its own associations. And things that we may regard as important in our day-to-day lives, like anything involved with our routines, are mainly means to an end for our general survival. Imagine being alone in a train cabin. You can't go out and see things and beings pass you by. Most people may believe that the things they see outside, are in fact themselves, which is not true. This is an analogy, and not a literal arguement. Many of what we are in our eyes are, in reality, layers. Just like hamburgers. We are all, most likely, just voices inside highly complex organisms, which are our prisons. They know things that we do not, like the location of each keyboard button, how to operate a human heart, how to digest food, and so on. The voice and the body are not one, even though they might exist peacefully. The voice itself may be physical as well as the body in which it is present, but that still doesn't mean that being a conscious self is the same as being the object in which one is conscious. Read about Brain-Machine Interface , and you'll know what I mean, better.

(Background music) Is it better to be alive in the far past or the contemporary era? While solitude was once a significant survival challenge due to societal dependencies, modern technological advancements have mitigated some of these risks, allowing for a more nuanced understanding of the potential benefits and drawbacks of solitude. In the past, human survival often hinged on social interactions. Hunting, gathering, and building communities were essential for protection and resource acquisition. Lack of social connections could lead to isolation, vulnerability, and even death. In the Victorian Era, those who would fail following the strict norms of courtship, would be pitied and excluded from society, especially women. An Experimental Example... Let me tell you a story as an example of why I think the present is far better to live in than, for instance, the Victorian era, or any other era where marriage was deemed compulsory. I played an entertaining, free browser game whose name I have forgotten.... The game is basically a decision-making game set in a fantasy, Victorian-like universe, where you, as a noble, are given the chance to attend a long season at your queen's court, where scripted romantic opportunities can be made, depending on your choices. A Legend of a Wise Fool I decided to do a "celibate run" of the game -- refuse any romantic opportunity whatsoever, even if it is highly likely. I, Tomasio De Castillo, was eventually faced with three potential spouses. There were three women who were interested in me, the self-made protagonist. One was a wealthy merchant, but she was not very attractive. The second was a young and attractive woman, but she was naïve and had no significant fortune. The third was the Queen herself, who was married, but willing to abandon her husband for me. The peak of the plot came during the Grand Ball, where the men carried a rose in their pocket and gave it to the woman of their liking. In this game, you can also be gay, so the men could also give the rose to the man of their liking. This was also where you were given, most likely , the final decision of who would be your spouse out of the three ladies. Dedicated to the intentions of my run of the game, I refused to give the rose to any of the ladies, even though the narrator went the extra mile to ask me if I was sure. Contrary to what I thought, it is impossible to remain celibate in that game. If you fail to marry anyone during your stay at the Queen's Court, intentionally or unintentionally, your father will inevitably demand that you marry a woman who is as old as your grandmother, smells like a goat, is ugly, and comes from a not very significant family. Finally, her heritage will be passed down to her grown children instead of you when she dies. Thus, the poor Tomasio De Castillo, who was convinced that he would triumph over the fate of marriage, was forced by his father to marry and was unable to do anything about it. Curse the narrator for not allowing me to do the voluntary celibate run I wanted! The Moral of the Story One can learn from this that being solitary nowadays is probably much better than being solitary in other, more ancient time periods. This is because modern loners have a lot more freedom than loners before the times of modernity. So, as long as you will not be forced to marry to someone you don’t like out of your family’s desperation, let alone to do intercourse with them - you can be rest assured that you shouldn’t worry about whether you’re too solitary or not. Enjoy your freedom while it lasts, and endure the consequences of your actions. Some communities might still have forced marriages, but at least most of the world has abandoned this practice, for people should not be married against their will, male or female.

(Subcategory Directory on Far Eastern Philosophies) (Philosocom's Directory on Failure) Why Karl Marx's Communist Philosophy Lost Its Popularity in the Modern World Aside from very specific parts of the modern world, Karl Marx's communist philosophy has been proven to be inefficient with the demise of the Soviet Union and with the financial Americanization of the world (it is, after all, no surprise that the USA has become one of the biggest forces in the world through many means). Communism, while in favor of the working force of the nation and the promotion of social equality, has largely led to poverty, hunger, disease, and the establishment of corrupt dictatorships, who will not hesitate to persecute those whom they dislike enough to either torture or murder (even though, of course, there are exceptions, like Laos, a communist nation who is considered one of the safest in Asia ). (More on communism was written here ) Juche: An Oxymoron of Power and Poverty The most likely-to-be-radical country in the world in its communist zealotry is likely to be a country that you've heard of whether or not you've read the previous mentioning of mine to it: the Democratic People's Republic of Korea, AKA, North Korea. It has become so radical in its belief in communism that it has basically evolved its philosophy to a new stage—a stage simply called " Juche " (pronounced "joo-cheh"), and although it is often not translated, it can be described as total self-reliance on three levels: economic, political, and martial (military defense). Using this ideology, the Kim dynasty has created a country that is one big oxymoron: an extremely poor country that is also too powerful to be considered harmless; an offline, uneducated population in a country that is also technologically advanced to be able to hack computers across the world and commit other black-market activities ; a secret "hermit kingdom" that is also well-known. The point is understood. To put it simply, Juche-ism is perhaps the driving force that made the DPRK nation a real-life example of the totalitarian regime described in George Orwell's "1984" novel , a regime that believes to stomp completely on every sign of individualism. From the obvious self-expression right to the less obvious right of privacy; a regime that believes " ignorance is strength ", and uses the lack of education as a source of political power. Finally, it puts the value of isolation in such a higher order not even I, an advocate of solitude-as-a-value, will ever agree for it reasonably. Although Juche gave North Korea a power beyond the imagination of your average dictatorship, and created (supposedly) a high sense of patriotism , it failed abysmally on becoming a self-sufficient country on the economic scale . Even as a modern ascetic , I have realized how important to the economy of a nation to create and provide unnecessary commerce and other luxuries. The COVID lockdown had made many businesses go bankrupt , and other people, to lose their jobs. This is how important buying something you don't need is, even if it's not important for you or your wallet individually. Self-Reliance or Self-Sabotage? The Gas Station Allegory Economic isolation is one of the unwise moves you, as a leader, can do to your country ; a shot in its leg, if you will. With the lack of revenue coming from trade with other countries, you are basically left with the limited resources your own country has. As an allegory, it's like a driver of a vehicle that is only willing to buy gas from only a very specific gas station, regardless of where he is going (or where he and his car happen to be at the time). Eventually, if you're not going to use other sources of the same energy when you cannot use your only desired source, you will be at risk of finding yourself out of gas with nowhere to get fuel, you are only loyal to the currently-unavailable gas station. Thus, if the DPRK was willing to let go of some of its isolationist pride and have additional sources of money, even if it will not be a rich dictatorship as the United Arab Emirates or the Sultanate of Brunei , at least they will be able to be further away from total poverty. As such, they can give them some power to solve their many problems caused by poverty in the first place, from hunger, to the costs of natural disasters, to various illnesses and so on. Pride, Self-Reliance and Success We can compare the financial failure of the Juche philosophy to those who are too proud to be willing to receive any kind of assistance from other people. By agreeing to be helped, you are basically admitting that there are some things you are unable to do on your own. This is why I eventually refused to become a total hermit even though I had fantasies of becoming one. I became aware of the fact that there are things I cannot do by myself and thus cooperation will be a great help to me. Total lack of contact with other people, though can be peaceful and relieving at times, can serve as an obstacle in the path of self-maintenance ( like psychologists, even if overrated ), improvement (like advisors) -- and eventually, success. That is most true when you are a writer, since even though writing is a very solitary activity (as it can be done well and beyond by only one person) it is still a form of communication that, unless secretive, will be met with reception . Thus, feedback and eventually, recognition. The odds of a pure-hermit to contribute to the world using their own contribution, is very slim. That's unless at least some form of communication, used to bring the writing into greater awareness, is to take place. Therefore, unless you are eager to accomplish "pure" self-reliance -- assistance, cooperation and tribute should not be met with resent, but with acceptance . Even if it comes from a more self-centred interest, like moral-egoists may claim. Probably in their endeavour to not come out as hypocrites, even the North Koreans are not financially independent as their founding fathers wanted them to be. North Korea is involved in illicit trades with China and Russia , including the export of resources such as coal, fish, and migrant workers. Perhaps even this isolated nation is willing to open its borders a little bit just for money to come in. Finally, they even accept tourism to a degree, something that not even a full-time hermit would accept if they wish for both solitude and total self-reliance from the world. North Korea's illicit trades also include: Narcotics. Arms Trafficking. Human Trafficking. Counterfeiting Currency. Summary To summarize it all, the Juche philosophy is a terrifying evolution of the original communist ideology—or devolution, I should say—that took its zealotry in national independence too far for its own good. Even though it made North Korea the only country that officially believes it powerful enough to be a formidable force even to the United States through its nuclear weaponry, in the end, a country needs financial cooperation with other countries if it wants to not only survive, but to thrive. Even if a business, such as a very niche item shop, offers things you far from need, actually buying their products will eventually lead to your beneficial contribution to the country you're in. It is why local businesses are encouraged to be supported. Mr. Nathan Lasher's Feedback: Without the influx of capital your country is limited by the wealth of the money it passes around within itself. Obviously if you can't meet your own people's needs you must incorporate outside sources to meet those demands and wants. A country that is rich in lumber will never do anything but produce high quality houses. By allowing trade it might supply you with the opportunity to do more with the lumber that you possess. Think about it like a high quality automobile internal wood paneling and what if your country possessed lumber of higher quality than what they have to work with. Economics is nothing more then creating opportunity [ to solve problems ] where none existed. Think of it like getting health insurance. You seek this kind of help to help offset future medical expenses. [ Economic partnerships are about] getting help for things which will better allow you to help more people in the future (Like the North Korean citizenry). Perhaps [the Juche] philosophy touches on the importance of self sufficiency . This includes asking for help. Nobody will give it to you unless your lucky enough to run across Mother Teresa . You must learn to do things for yourself, and be intelligent enough to ask for help pertaining to those things you cannot do. One of the lesser known things about intelligence is it isn’t someone who can magically do everything. Much of the time it is self awareness of how much you can’t do by yourself. Don’t be so proud to not simply say when you don’t understand something or need help. [Asking for help] Shows a greater sign of strength then it does weakness.

(Disclaimer: The guest posts do not necessarily align with Philosocom's manager, Mr. Tomasio Rubinshtein's beliefs, thoughts, or feelings. The point of guest posts is to allow a wide range of narratives from a wide range of people. To apply for a guest post of your own, please send your request to mrtomasio@philosocom.com) (Philosocom's Svartgold/Svarl Articles) (Subcategory Directory on Law and Order) Article Synopsis By Mr. O. C. Isaac The article "Demonstrations: Transparency, Common Goals, Power and Influence" by Mr. M. Svartgold explores the importance of transparency , social unity, and the effects of power imbalances in political demonstrations. It highlights the need for clear communication between groups to build public support and reduce misunderstandings. Svartgold emphasizes the need for feminists to communicate how gender equality benefits society, demonstrating his emphasis on logical argumentation. The article also explores social fragmentation, highlighting the tension that often accompanies political activism. He calls for common goals as a means to prevent division, reflecting a desire for unity amidst activism. Svartgold acknowledges the complexity of issues at play, such as the interplay between governmental power and individual rights . He touches on how policies that benefit one group might negatively affect others, adding depth to the article. Overall, the article presents a thoughtful exploration of political demonstrations, the importance of transparency, and the effects of socio-political divisions. (Background music) ************** A group that has political opinions , common goals, social issues, race, sex, religion, must take into account that it can create social division and negatively affect other groups. To facilitate and help the majority of society. Creating transparency before the demonstration will help her receive compassion and empathic treatment. When there are traffic jams outside, the protestors must show that despite the difficulties on the roads, the goal outweighs the struggle. People at the demonstrations are eager to explain the benefit of the law versus its harm. For example: If the group has a feminist agenda, they better explain the benefit of women getting equally paid as men . Explain the attitude of men to women today and the attitude of women in the past, and so on. Should they not explain themselves properly, their agenda won't be as clear. How would the main goal be achieved? What change do you want to create for women in society? What does a law mean? For better and for worse, who will benefit from the endeavors? What benefit will arise from this? In the case of feminists, they need to explain that should their agenda succeed, the woman can be more independent from men and family, whether marriage is suitable for her or not. Without fear of financial damage. Less violence from possessive men (economic as well) , and so on. Clarify your intentions, state your expectations. The same goes for any group with socio-political intentions. Need to think about how to channel this law? How to help more women succeed? What came of it? What are the downsides, and explain the disadvantages, even if it sounds negative? We need to present the big picture in order to reduce bias. There will always be someone who will think differently from the protesting group and this will cause chaos and division and other temptations. The goal is to think outside the box and unite together in common goals. All in order to either keep or change the current state of things. The goals are not shared. Each group takes care of itself. And this is particularly harmful to the individual, who is minor in comparison . It can be concluded regarding demonstrations that transparency of information is very important also in connection with demonstrations that creates a rationale. And a greater and positive influence on the part of the people. When the goal is specific, it is focused and not scattered, and the motive and logic in the demonstration can be understood. This can be done by flyers. informational campaigns. Signage and common motive. I am glad you read what I wrote. Thank you for understanding. Extra note: There is such a thing as psychological warfare . Like in the movie called Gaslight . where the wife believes what her husband tells her about himself. By a paucity of information, more lies can be marketed as truth.

(Background music) Have you ever heard of a certain behavior some may define as "filterless "? Some people in our world appear to regard the term "filterless," or impulsiveness, as a moral value for how one should interact with others. Those who listen to rap music, like the music of Eminem , may regard this behavior as "not giving a ****." It is a very flawed philosophy as to how life should be lived, in my opinion. Those who have zero restraint, or at least behave or claim like they do, seem to be very surprised, when their manners backfire against them, and I can tell that from personal experience with such people. Instead of acknowledging their mistakes and trying to learn from them, some at least run away from the implications of their actions under the justification that "they are filterless." However, a reason is not a justification. A reason is a cause for something to occur, while justification tries to clear an act from fault by deeming it acceptable. The point I'm trying to convey is that filterless behavior is not a good reason for counter-productive actions (AKA, " shooting yourself in the foot "). I believe that a lack of knowledge is a more compelling reason for filterless behavior. Why? Because ignorance has a great potential for growth in terms of knowledge. Of course, it's very likely that none of us are omniscient , correct? It also means that the more impulsive are also ignorant to an extent, for they might be unaware of the implications of their actions, and not think, by comparison, like competent villains . Then, why not learn from dumb mistakes instead of not doing so because one does not restrain himself or herself in any way? And then again, it's not like the followers of that philosophy are completely unfiltered. It's not like they will all salute like Nazis just because the thought came to mind.... Right? Even the "purest of restraint" might not act like WW2 Nazis just because they feel like it, correct? Some may not admit it, but they do restrain themselves. This is not an attempt to degrade anyone, but simply a critique of a common philosophy. I can give even more examples of a true lack of restraint, but you can imagine it for yourselves, I think, if we take infants as an example, and apply their impulsivity to adults. To the Main Course! This entire article's reasoning can be applied to what I currently deem the world's worst ad. It is essentially a video whose length is over 30 minutes, featuring a man who advertises soap. In the advertisement, the man unintentionally turns himself into a source of laughter when he goes to the bathroom (no, he closed the door, don't worry) while recording, and later takes a shower (no nudity shown). With no pun intended, the whole video had no editing (AKA filtering), and... yeah. I don't really want to buy "Tactical Soap" after this, let alone be a "Tactical Man". A more self-restraining person will not upload such an advertisement for the whole world to see. They would be more prepared, and by that, I mean go to the bathroom and take a shower BEFORE recording, not during the recording. I'm sure even the more impulsive of us will agree with this reasoning. See for yourselves! https://www.youtube.com/watch?v=VY6Vv6lx05c

(Philosocom's Directory on Power) (Background music) Table of Contents: Poem (By Mr. Tomasio Rubinshtein) "The Pursuit to Perfection) (Mr. T. Rubinshtein) Poem Analysis (By Mr. J. Igwe and Co.) The Poem There was once a tyrant, Desiring to make an entire world his own, Once a lone pirate, Now a leader of many a sword. His armies were elite, From the skies to the land beneath, And many of that world's nations have succumbed, As resistence against his nukes were awfully destroyed, dumped. One day the tyrant has invited a certain representative, Of one of the few countries who have yet to become captive; A certain sage , whose insight has destroyed, That ruler's ambitions, like a massive asteroid. Their words were as followed: "It is extremely difficult to rule the world by its entirety, For your forces, Must govern every, single, land, stone and society, And if you will not, You will not be an actual world dominator, No matter how many will see you, As their true conqueror". The time has come where, That world was completely ruled over, Except for a single, small country, Ruled by a beautiful regent, Named Em-Tzent. She was tall, kind hearted and lean, And, although simple in personality, Did not commit any kind of sin. Regardless of the warlord's prowess, That country somehow remained standing, And for that, it was truly outstanding. No matter how many regiments the tyrant sent, All were defeated, By the armies of Em-Tzent. That is because, she was blessed with a divine-like sword mastery, That has defeated, Even the enemy's most elite weaponry. Eventually, within the new Empire, Rose voices of great desire: "Stop the war effort!" They said. " We wish for true peace ", And thus, in order to prevent rebellion, The Emperor has preserved his throne, And died, A sad, unsatisfied, Warrior. The Pursuit of Perfection: Does "Ideal" Equal Happiness? Moral of the story:  Do we truly need everything to run smoothly in order find genuine satisfaction? Is perfection the sole objective, or is there value in experiences that fall short of it? This is a question for both you and me to ponder on. Regardless of your stance, the worth of the "ideal outcome" as the only truly effective one, in whatever we do, is worth questioning. After all, we might still find ourselves displeased should we attain the paradise we want. What... what if we are designed to conquer our goals, rather than rest on the spoils of the goals we've already conquered? What if the whole world isn't enough for our hungry hands? As for myself, I refuse to endure the hell of true satisfaction , when I can still contribute to you. Poem Analysis by Mr. J. Igwe This poem, "Every Country (A Poem-Story) -- Why Much Success Could Not Be Enough," offers a rich philosophical exploration of themes related to power, ambition, perfection, and human satisfaction. It tells the story of a tyrant who seeks to conquer the entire world, only to be challenged by a sage's wisdom and eventually thwarted by a humble regent, Em-Tzent. The poem ends with a reflection on the pursuit of perfection and whether achieving the "ideal" is truly synonymous with happiness. The Tyrant's Ambition and the Limits of Power The tyrant in the poem represents the archetype of unchecked ambition . His desire to rule the entire world can be seen as a metaphor for the human tendency to pursue boundless success or control. Despite his military prowess and victories , his ambitions are ultimately limited. The sage's words serve as a philosophical critique of totalitarian aspirations: The world cannot be truly dominated unless every aspect of it is controlled, which is an impossible task. This echoes philosophical arguments about the futility of absolute power— no matter how much one achieves, there will always be something beyond one's grasp. The sage introduces the idea that domination is not just about external conquests but about the internal and impossible task of controlling every element of existence. This touches on a key philosophical question: Can one ever be fully satisfied with power? The poem suggests that the pursuit of total control is not only unattainable but ultimately unsatisfying. Even when the tyrant comes close to achieving his goal, a small, unyielding country—symbolizing the unpredictable and uncontrollable aspects of life—stands in his way. The Regent Em-Tzent: The Power of Simplicity and Virtue Em-Tzent, the ruler of the last unconquered country, represents an antithesis to the tyrant. Unlike the warlord, she is characterized by simplicity, kindness, and virtue. Her ability to resist the tyrant's forces, despite the overwhelming odds, suggests that there are forces greater than power and ambition— forces like wisdom , righteousness, and perhaps divine intervention. Her divine-like sword mastery can be seen as a symbol of moral strength or purity, which is impervious to the corrupting influence of raw power. Philosophically, Em-Tzent represents the idea that true strength lies not in dominance but in integrity. This evokes ancient philosophical ideas, such as those found in Stoicism or Taoism , where virtue and alignment with a higher moral order are seen as the highest forms of power. Em-Tzent's ability to remain unconquered speaks to the idea that certain principles or ways of being cannot be overthrown by force alone. The Tyrant's Fall and the Inescapable Dissatisfaction The poem's conclusion, where the tyrant ultimately dies sad and unsatisfied, serves as a powerful commentary on the nature of human desire. Even after achieving near-complete domination, he is left unfulfilled . This outcome echoes existentialist themes, particularly the idea that the pursuit of external goals—whether power, wealth, or perfection—cannot bring lasting fulfillment. As Mr. Tomasio suggests, "What if the whole world isn't enough for our hungry hands?" This dissatisfaction can be seen as a reflection of the " hedonic treadmill " theory in psychology, where people continuously pursue new goals and achievements, only to find themselves quickly returning to their baseline level of happiness. The tyrant's inability to find peace, even after his conquests, suggests that the human condition may be one of perpetual striving, with no final, perfect destination. The Moral: Questioning Perfection and the Value of Imperfection The poem concludes with a moral that questions the value of perfection. It asks whether achieving an ideal outcome is necessary for genuine satisfaction and hints that experiences that fall short of perfection might hold more meaning than we realize. This is a profound philosophical question: Is perfection an illusion? And if so, is it the pursuit of perfection—or the pursuit of anything— that gives life meaning? This reflection draws on philosophical ideas from thinkers like Nietzsche , who argued that the meaning of life is found not in achieving goals but in the continuous struggle and striving toward them. The poem seems to suggest that the act of pursuing goals, rather than resting on the achievements themselves, is where true fulfillment lies. Perfection, if it were attainable, might lead to a kind of existential hell— a state of stagnation where there is nothing left to strive for. Conclusion: The Human Condition of Perpetual Striving Ultimately, "Every Country" is a meditation on the nature of human ambition and the paradox of satisfaction. The tyrant's tragic end and the poem's moral invite readers to reconsider their own pursuits and question whether achieving everything they desire would truly bring them happiness. The poem suggests that it is in the striving, not in the attaining, that we find meaning. In this way, the poem aligns with existentialist and even Buddhist philosophies, which emphasize the impermanence of satisfaction and the dangers of attachment to external outcomes . The message seems to be that while perfection may be an alluring goal, it is the imperfect, the incomplete, and the continuous journey that truly enriches our lives.

(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) (Philosocom's Directory on Politics) Article Synopsis by Mr. J. Igwe and Co. Mr. Ogbule Chibuzo Isaac's article on Dr. S. Radhakrishnan's legacy is a comprehensive and well-researched tribute that provides a detailed account of his life, work, and philosophical contributions. The article excels in its thoroughness, providing a deep understanding of Radhakrishnan's intellectual contributions. The article is well-structured, with clear sections dedicated to Radhakrishnan's background, specific works, and philosophical appraisal. This organization allows readers to easily navigate the content and absorb key points. The summaries of Radhakrishnan's works are particularly well done, offering a concise yet insightful exploration of complex philosophical ideas. Isaac offers a balanced perspective, acknowledging his role in both Eastern and Western philosophical traditions. The discussion of how Radhakrishnan bridged these traditions is commendable, as it highlights the philosopher's unique ability to engage with diverse intellectual perspectives. In conclusion, Mr. Isaac's article is a commendable and well-researched piece that successfully highlights Dr. S. Radhakrishnan's philosophical legacy. *************************************** Personality's Background Dr. S. Radhakrishnan , full name Sarvepalli Radhakrishnan , was an Indian philosopher, statesman, and the second President of India . He was born on September 5, 1888, in a small village in the present-day Thiruttani taluk of Tamil Nadu, India. Dr. Radhakrishnan was a highly respected academic and played a significant role in shaping India's education system. Radhakrishnan began his career as a professor of philosophy, teaching at several prestigious institutions, including the University of Mysore, the University of Calcutta, and the University of Oxford. His profound knowledge and expertise in the subject earned him recognition both in India and abroad. Dr. Radhakrishnan's philosophy focused on the integration of Eastern and Western philosophical traditions. He emphasized the importance of spiritual and ethical values, and he believed that all religions share a common spiritual core. He advocated for a more comprehensive understanding of religion, and he sought to promote religious harmony and tolerance. In addition to his academic career, Radhakrishnan also had a distinguished political career. He served as the Vice-Chancellor of Andhra University from 1931 to 1936 and as the Vice-Chancellor of Banaras Hindu University from 1939 to 1948. He was a prominent member of the Indian delegation to the United Nations General Assembly and served as the Indian Ambassador to the Soviet Union from 1949 to 1952. In 1962, Dr. Radhakrishnan was elected as the President of India, a position he held until 1967. As President, he brought a scholarly and intellectual approach to the role and was widely admired for his humility and integrity. After his presidency, Radhakrishnan continued to contribute to academia and philosophy. He wrote extensively on Indian philosophy and religion and received numerous awards and honors for his work. His birthday, September 5th, is celebrated in India as Teacher's Day to honor his contributions to education. Dr. S. Radhakrishnan's legacy as a philosopher, statesman, and academic continues to inspire generations in India and beyond . His commitment to education , philosophy, and religious harmony remains influential. Dr. S. Radhakrishman Works: Dr. S. Radhakrishnan was a renowned philosopher, and his works have made significant contributions to the field of philosophy. He wrote extensively on various philosophical topics. "Indian Philosophy" (1923): "Indian Philosophy" is one of the notable works by Dr. S. Radhakrishnan, published in 1923. In this book, Radhakrishnan provides a comprehensive exploration of Indian philosophical traditions, presenting a scholarly analysis of their key concepts, theories, and thinkers. The book covers a wide range of philosophical schools and systems that have emerged in India, such as Vedanta, Buddhism, Jainism, and other schools of Hindu philosophy. Radhakrishnan examines the fundamental questions addressed by these traditions, such as the nature of reality, the concept of self, the nature of knowledge, and the ultimate goal of human life. Radhakrishnan's approach in "Indian Philosophy" is to present a sympathetic understanding of the various schools of thought, highlighting their unique contributions to the philosophical landscape. He emphasizes the diversity and richness of Indian philosophy, showcasing its profound insights into the nature of existence, consciousness, and the human spirit. Through his analysis, Radhakrishnan aims to convey the profound philosophical heritage of India to a broader audience. He explores the connections between Indian philosophy and other philosophical traditions, inviting comparative and cross-cultural perspectives. "Indian Philosophy" not only serves as an introduction to Indian philosophical thought but also provides a deep exploration of its nuances and complexities. The book showcases Radhakrishnan's expertise as a philosopher and his ability to present complex ideas in a lucid and accessible manner. Due to its comprehensive and insightful treatment of Indian philosophy, Radhakrishnan's "Indian Philosophy" remains a significant contribution to the field and continues to be widely read and studied by scholars, students, and enthusiasts of philosophy. "The Philosophy of the Upanishads" (1924): "The Philosophy of the Upanishads" is another notable work by Dr. S. Radhakrishnan, published in 1924. In this book, Radhakrishnan explores the philosophical teachings of the Upanishads, which are ancient Indian scriptures and a foundational text of Hindu philosophy. Radhakrishnan delves into the profound insights and wisdom contained in the Upanishads , offering an interpretation and analysis of their key philosophical concepts. He explores themes such as the nature of reality, the nature of the self ( Atman ), the concept of Brahman (the ultimate reality), and the relationship between the individual and the cosmic consciousness. Radhakrishnan emphasizes the metaphysical and spiritual dimensions of the Upanishads, presenting them as a guide to understanding the nature of existence and the ultimate truth. He discusses the Upanishadic teachings on the unity of all beings, the concept of Maya ( illusion ), and the quest for self-realization and liberation ( Moksha ). Through his exploration of the Upanishads, Radhakrishnan highlights the emphasis placed on direct personal experience and introspection as means of gaining spiritual insight. He illuminates the Upanishadic vision of a transcendent reality that can be realized through deep contemplation and self-discovery. "The Philosophy of the Upanishads" not only provides an exposition of the philosophical teachings of the Upanishads but also situates them within the broader context of Indian philosophy. Radhakrishnan discusses the relationship between the Upanishads and other philosophical systems, such as Vedanta and Buddhism, showcasing their mutual influences and divergences. The book reflects Radhakrishnan's deep engagement with the Upanishads and his attempt to make their profound wisdom accessible to a wider audience. His insightful analysis and interpretations continue to inspire scholars and readers interested in Indian philosophy and the spiritual dimensions of human existence. "An Idealist View of Life" (1932): "An Idealist View of Life" is a significant work by Dr. S. Radhakrishnan, first published in 1932. In this book, Radhakrishnan presents his philosophical worldview, which is rooted in idealism—a philosophical position that asserts the primacy of consciousness and emphasizes the importance of ethical values . Radhakrishnan explores various aspects of life and reality from an idealist perspective. He delves into metaphysical questions, discussing the nature of reality, the relationship between the mind and the external world, and the role of consciousness in shaping our understanding of the world. One of the central themes of "An Idealist View of Life" is the interplay between the individual and society. Radhakrishnan argues for the importance of ethical values and their significance in personal and social transformation. He explores the ethical dimensions of life and advocates for a harmonious integration of personal ideals and societal values. The book also addresses the tension between reason and faith , with Radhakrishnan emphasizing the role of both in shaping our worldview. He discusses the need to strike a balance between rational inquiry and intuitive insights, recognizing the limitations of reason alone in comprehending the deeper dimensions of human existence. Furthermore, Radhakrishnan engages with the ideas of other philosophers and scholars, including Immanuel Kant, G.W.F. Hegel, and Henri Bergson, among others, to present a broader philosophical context for his idealist view of life. An Idealist View of Life" showcases Radhakrishnan's philosophical thought and his commitment to ethical values and spirituality. It reflects his belief in the power of ideas and the transformative potential of human consciousness. The book remains relevant for those interested in idealist philosophy, ethics, and the exploration of the human condition. "Recovery of Faith" (1939): "Recovery of Faith" is a significant work by Dr. S. Radhakrishnan, first published in 1939. In this book, Radhakrishnan explores the significance of faith in the modern world and examines the relationship between religion, reason, and science. Radhakrishnan argues for the recovery of faith as a vital aspect of human existence, emphasizing that faith is not necessarily opposed to reason or incompatible with scientific inquiry. He contends that faith plays a crucial role in addressing the deeper questions of human existence that science and reason alone may not fully answer. In "Recovery of Faith," Radhakrishnan discusses the challenges faced by religion in the face of modern scientific and rationalistic thinking. He examines the limitations of a purely materialistic worldview and contends that a comprehensive understanding of reality requires an integration of both scientific knowledge and religious insights. Radhakrishnan advocates for a more inclusive and tolerant approach to religion, promoting a broad and universalistic understanding that transcends dogma and rituals. He emphasizes the importance of religious experience, moral values, and spiritual transformation in the pursuit of a meaningful and fulfilling life. The book engages with a range of philosophical, theological, and scientific perspectives, drawing on thinkers such as William James, Friedrich Schleiermacher, and Albert Einstein. Radhakrishnan explores the points of convergence and divergence between religion and science, highlighting their complementary aspects and the need for dialogue and mutual understanding. "Recovery of Faith" reflects Radhakrishnan's commitment to promoting religious harmony and his belief in the transformative power of faith. The book offers insights into the challenges and possibilities of religious belief in the modern world and continues to be relevant for those interested in the intersections of religion, reason, and spirituality. "Eastern Religions and Western Thought" (1939): "Eastern Religions and Western Thought" is another significant work by Dr. S. Radhakrishnan, published in 1939. In this book, Radhakrishnan explores the encounter between Eastern religions, particularly Hinduism and Buddhism, and Western philosophical traditions. Radhakrishnan delves into the philosophical and spiritual insights of Eastern religions and compares them with Western thought. He seeks to bridge the gap between these two philosophical traditions and highlight the unique perspectives offered by Eastern philosophies. The book examines the fundamental concepts and teachings of Hinduism and Buddhism, such as karma, dharma, nirvana, and the concept of the self. Radhakrishnan explores how these concepts differ from the Western philosophical notions of God, morality, and the nature of existence. Through comparative analysis, Radhakrishnan highlights the distinctiveness of Eastern religions, emphasizing their focus on spiritual experience, the illusory nature of the material world, and the unity of all beings. He discusses the ways in which Eastern philosophies offer alternative perspectives on topics like metaphysics, ethics, and the nature of consciousness. Radhakrishnan's intention in "Eastern Religions and Western Thought" is to foster a deeper understanding and appreciation of Eastern philosophical traditions among Western readers. He advocates for an inclusive approach that recognizes the validity and richness of diverse philosophical perspectives. The book reflects Radhakrishnan's scholarship and his commitment to intercultural dialogue. By examining the encounter between Eastern religions and Western thought, Radhakrishnan seeks to promote cross-cultural understanding and the recognition of the universal insights found in various philosophical traditions. "Eastern Religions and Western Thought" remains a significant work for those interested in comparative religion, intercultural philosophy, and the exploration of Eastern philosophical perspectives. It showcases Radhakrishnan's ability to engage with complex ideas and foster dialogue between different intellectual traditions. A Philosophical Appraisal on Dr.S. Radhakrishman Works: Dr. S. Radhakrishnan's philosophical works have garnered significant appraisal for their depth, scholarship, and unique contributions to the field of philosophy. In Conclusion, Dr. S. Radhakrishnan's philosophical works have received widespread appreciation for their depth, clarity, and their ability to bridge diverse philosophical traditions. His contributions continue to inspire scholars, students, and readers interested in Indian philosophy, comparative religion, and the exploration of fundamental questions about human existence.

(More on cats) (Philosocom's Hidden Logic Systems Directory) A cat doesn't need much to be happy. Give it food, water, a place to sleep, and some affection, and it will be grateful for your care. Humans, on the other hand, are constantly stressed about things that are not necessary for our well-being or survival. All of this stress takes a toll on our mental health, and we end up valuing things that we don't need, but are taught we need. We learn that the ideal life is one of wealth, social activity, and a good formal education, that these will give us long-term satisfaction. But, a cat doesn't need any of that, so why do we? Of course, our needs are different from those of felines, but beyond the necessity of money, we could just as well live in a small apartment with little else and learn from them the easier, more cost-effective path to happiness. Once we have learned this, we can start applying it to our own lives. Cats are generally solitary creatures, even though they can enjoy some interaction with us. You won't find them arguing with you, accusing you, or threatening to sue you. Perhaps our social nature is the root of most, if not all, of the drama and opression in our lives? There is also the pressure to impress others. Cats don't need to boast about their accomplishments, as they are small creatures and seem to know it. But for some humans, the thought of being in a lesser standing is very stressful, as it would mean that they are "less" than those who enjoy higher pay, social status and so on. The truth is, there is no need to impress anyone unless you truly have to, and there is no shame in enjoying a life of relative simplicity. It isn't easy to feel like we have to prove our worth all the time. I also feel compelled to do so. But when I see my cat finding great satisfaction in being pat and nothing more, I sometimes wish I would've been as satisfied as he. Finally, the core difference between cats and humans is that cats are unable to philosophize. Philosophizing can be used against ourselves when we doubt the necessity of our existence in this universe, like when asking ourselves if we should resume existing. Cats, on the other hand, do not care about such existential matters. They spend much of their lives sleeping and do not care whether the day has been productive or not, or whether they are wasting their lives doing nothing. The whole element of having to prove something to both themselves and others is forever absent in their minds. As such they may live and love unconditionally. The only conditioning for their life is that of every other mammal. The same conditions the ascetic lives by. This is why cats teach us that we should consider staying away from all the stressful loops we put ourselves in, because in the end, these loops have little meaning in relation to the attainment of happiness. At best, the "rat race" of life should be limited to finances. Other than that, see for yourself how easy it is, once mastered, to put the existential and social burdens aside and just exist, with little severity. As for myself, I have little reason to exist beyond writing. Seeing the enjoyment of my cat over little things, writing is the only thing in life that I aim to treat with true zeal. The rest matters little, or at least should matter little. I just want to work and finish the task that is my life. I see little reason for anything else. Mr. Nathan Lasher's Feedback: Why are we so worried about finding external life in the universe? We’re kind of like cats who are stuck to one house. Is it really that important to find out if other cats live in a different house who you will never interact with, atleast at the current projection of space travel we have? Not happening anytime soon. Instead of worrying about a possible independence day scenario we should be more focused on what we have been given. This nice cage is called earth, heard of it?

(Background Music) Rethinking Common Beliefs This article explores unconventional ideas that challenge some widely held assumptions. 1. Redefining Evil As Necessary: Evil, often defined as pleasure derived from inflicting suffering, might be unnecessary. Clean water, essential for survival, doesn't inflict pain. Perhaps true evil lies in the unnecessary harm caused to others . Kindness, demonstrably beneficial, could be a more effective strategy to get what we want. Masochism, the joy of being tormented by oneself, is also an act of evil, as you enjoy your own misery, and thus you're being evil towards yourself. The willingness to enjoy causing others to suffer, nor to oneself should not exist in a morally optimal society. The infliction of pain should be seen as a necessary evil, like when training the body and mind . As such, pain shouldn't be avoided at all times, and joy could lead to corruption , meaning that it should be avoided sometimes. 2. The Illusory Nature of Society: Rubinshteinic philosophy proposes that society exists primarily as a shared consciousness, not a physical entity. It's a collective mental dimension . We might be fundamentally alone , connected through a web of ideas and social constructs. This means that even the norms and the ways which social harmony is preserved , are not necessarily true or even existing like we think they do. In theory, much of oppression lies in our weak-spirited ability to accept it, and in the unwillingness to oppose it through our revolutionary potential. 3. Seeking Eternity Through Absence: The pursuit of the absolute, like "immortality" and ultimate peace, might be best served by embracing the expressions of non-existence (death or void). Even in a cosmic catastrophe, the "dead" remain unaffected. The closest touch with eternity, immortality, for example, could be creating a lasting legacy , and the closest touch with ultimate peace is by largely abstaining from society, which is a very conflicting setting. Therefore, should we learn from the nature of death , we would be able to harnass the power of absence for our own goals, less hindered by distractions from humanity. 4. Thoughts: Interpreters, not Creators: Our thoughts interpret reality, not generate it. They are there to process the same reality, and different brains process reality differently, with each interpretation having an equal subjective value to all other interpretation. Their equality rests on their legitimacy . Actions have a greater impact than thoughts, as the law of attraction is logically flawed . While thoughts reflect our personality, they don't dictate reality directly. To be able to understand the world beyond the mind, we need to understand that reality exists independently of how we choose to perceive it. 5. Beauty: A Socially Constructed Illusion : The emphasis on beauty might be driven by social anxiety and the need for acceptance. Beauty standards vary wildly across cultures. Perhaps, the evolutionary purpose of beauty is to signal the potential for healthy offspring. 6. Emotions: Tools, Not Objective Identity : Emotions might be tools for survival and social influence, not inherent parts of ourselves. Our choice to react to emotions, and how to react, is ours. Love, admiration, and zealotry can be manipulated to gain power. Serenity, Principles of Life a state of minimal desire and suffering, might be achieved by transcending emotion, or, in other words, by learning to look beyond it, and thus act independently of it. We are not our emotions . The Takeaway The article encourages questioning assumptions, regarded as the truth. It acknowledges the limitations of philosophical thought and the possibility of error. If these ideas resonate with you, consider sharing them for further readers to learn more.

(French translation by Mr. Roland Leblanc. English Below) Guide du blogueur de philosophie Avez-vous déjà voulu ouvrir votre propre blog de philosophie, comme celui-ci ? Après plus de 2 ans de travail intensif, je peux témoigner que ce ne sera pas facile, ni ne garantirai des résultats immédiats et optimaux. C'est plus que le simple fait de philosopher ; il s'agit de concevoir un site Web, d'attirer et de conserver un public, de garder une longueur d'avance sur vos nombreux concurrents et de vous assurer que vous êtes suffisamment actif en ligne pour que votre contenu reste pertinent. De plus, le gain financier n'est pas quelque chose qui va se produire en un instant, car cela dépend non seulement de votre contenu mais aussi du trafic de votre public et de la garantie que vous ne faites pas exploser votre blog avec des publicités, à gauche et à droite. Comme je suis épuisé depuis environ une semaine, je vais faire cet article bref, mais essayer de vous aider autant que possible sur ce sujet. J'ai mis en place quelques points pour que vous puissiez les parcourir, mais pour l'instant, j'ai bien peur que ce soit tout ce que je puisse faire. Cependant, j'espère que ce que j'ai à offrir suffira et servira de point de départ à quiconque souhaite devenir blogueur dans ce créneau. 1. Créez votre site Web/blog en décidant d'abord quelle plate-forme utiliser et combien vous pouvez vous permettre de payer pour la maintenance du domaine. Assurez-vous d'avoir suffisamment de fonds pour maintenir un domaine de base aussi longtemps que possible. Wordpress et Wix sont les plateformes que je recommande à tous ceux qui veulent bloguer. En ce qui concerne votre domaine, vous devez choisir quelque chose qui est facile à mémoriser et pertinent pour votre créneau. Un nom trop long empêchera les utilisateurs de se souvenir de votre marque, et un nom trop peu pertinent pourrait induire vos visiteurs en erreur. Chaque site Web d'aspect professionnel doit être blanc avec des polices spécifiques en noir. Cette conception convient le mieux au créneau de la philosophie mentionné, car elle dégage l'ambiance d'un livre de philosophie. 2. Assurez-vous d'avoir suffisamment de contenu à fournir pour le monde. En matière de philosophie, vos articles doivent être écrits comme si vous présentiez un argument et essayiez de le transmettre aux autres de la manière la plus logique possible. Assurez-vous de présenter vos théories et vos évaluations avec une cohérence logique, tout en gardant votre public suffisamment intéressé pour continuer à lire, espérons-le, l'intégralité de l'article. Il convient de mentionner que les gens de nos jours n'ont pas toujours la patience des lecteurs de livres, alors ne vous attendez pas tout de suite à ce que votre lecteur moyen reste sur votre site pendant dix minutes d'affilée. Faites en sorte que vos articles ne soient pas trop longs mais intéressants en essayant de donner au lecteur l'impression que votre article en vaut la peine et qu'il apporte suffisamment de réflexions pour contribuer à ses propres réflexions. Faites en sorte que les gens apprécient vos pensées ! 3. Une fois que vous avez suffisamment de contenu sous forme de publications, essayez de vous faire approuver par Google Adsense. Il s'agit d'une plate-forme fournie par Google à travers laquelle vous pouvez gagner de l'argent à partir de votre blog grâce à des publicités automatiques. Bien que les publicités soient automatiques, vous pouvez techniquement les filtrer pour mieux correspondre aux intérêts de votre public. De cette façon, il serait plus probable que davantage de personnes cliquent sur vos annonces. Une fois que vous êtes approuvé, concevez votre site Web de manière à permettre l'ajout d'espace pour les publicités. Assurez-vous que les publicités ne sont ni trop grandes ni trop petites et qu'elles sont placées de manière à ne pas interférer avec l'expérience de lecture, tant sur le bureau que sur le smartphone. Si vous décidez d'utiliser Wix, réduisez la largeur de votre message et placez des publicités à gauche ou à droite, dans l'espace que vous avez autorisé à les mettre. Vous pouvez également mettre des publicités dans le message pour économiser la vitesse du site (selon le variété de site de contenu de vos messages. Peut-être qu'il peut être imprudent de mettre des publicités sur les côtés si vous écrivez comme un ancien philosophe oriental, parfois ou habituellement) Le revenu au début peut être faible, mais avec suffisamment de lecteurs sur une base régulière, vous pourrez éventuellement gagner un revenu mensuel ; cela dépend bien sûr de votre trafic. (Vous devrez également être régulièrement mis à jour avec leurs politiques, pour vous assurer que leurs services ne seront pas déconnectés à cause d'une erreur de votre part). 4. Convainquez votre public que votre voix est distincte, au sein de la concurrence. La philosophie est peut-être un créneau relativement ésotérique, mais vous avez littéralement des centaines de concurrents du monde entier. Utilisez votre écriture et vos pensées pour convaincre vos abonnés de rester spécifiquement sur votre site et moins sur celui des autres. Rendez votre écriture non seulement convaincante mais aussi attrayante pour tous ceux qui recherchent des idées et de nouveaux points de vue. Rendez vos lecteurs engagés, disposés à contempler vos mots et émus par eux. Montrez non seulement de la logique, mais de la passion. De cette façon, vous augmenterez le caractère distinctif de votre blog aux yeux des autres. Étudiez des philosophes influents si vous le souhaitez, mais essayez de voir non seulement ce qu'ils ont affirmé, mais aussi pourquoi ce qu'ils ont affirmé était si important pour garder d'innombrables personnes intéressées par leur matériel au cours de l'histoire. Le chemin vers la philosophie reste le même encore aujourd'hui : atteindre un état d'avoir non seulement de bonnes capacités de raisonnement, mais aussi une chance de devenir une personnalité publique avec la puissance de votre travail. 5. Identifiez votre public idéal si vous utilisez une campagne publicitaire. Après tout, un peu de marketing peut vous aider si vous avez assez d'argent pour investir régulièrement. Je peux attester de ma propre expérience que l'Inde est de loin le pays qui compte le plus de personnes intéressées par la lecture de blogs philosophiques. Cependant, même si vous avez un public cible spécifique à l'esprit, si la renommée est ce que vous recherchez, étendez également votre influence à d'autres pays, même si c’est à un moindre coût de marketing. 6. Critiques et propos haineux - identifiez ceux qui ont de véritables commentaires et ceux qui veulent vous blesser pour avoir écrit des choses qu'ils ne veulent pas lire (mais lisez quand même, pour une raison quelconque...). Utilisez les mots de vos détracteurs pour améliorer votre art et rejetez les mots des détracteurs s'ils n'ont rien de vraiment constructif à dire. La critique n'est pas mauvaise par défaut, surtout la critique utile. Au lieu d'être insulté inutilement, vous pouvez considérer certaines critiques comme des pistes d'amélioration. Rappelez-vous, vous ne vous écrivez pas à vous-même, vous écrivez à un public. Tenez compte de leurs commentaires, en particulier ceux de vos fidèles lecteurs (ceux qui vous lisent occasionnellement/régulièrement). Si vous êtes découragé, souvenez-vous des paroles de vos partisans et utilisez-les même comme témoignages pour montrer au monde que votre contenu est bon aux yeux des autres ; Ce qui permet de garder une bonne réputation. Comprendre ce que signifie ad-hominem peut également aider. C'est tout ce que j'ai à offrir en ce moment à quiconque souhaite devenir un "e-philosophe" comme moi, c’est à dire, philosophe en ligne et créateur de contenu. Comme indiqué précédemment, il ne s'agit pas simplement de philosopher, mais il ne faut pas oublier que tout le travail qui l'entoure vise en fin de compte à élargir davantage vos contemplations à des publics avec lesquels vous n'interagiriez peut-être jamais autrement. Pour tous ceux qui veulent que leur voix soit entendue sur la scène mondiale, Internet ne doit pas du tout être rejeté comme une bonne idée pour cela. Même si vous avez un public cible spécifique, je peux attester que vous avez peut-être des lecteurs d'endroits que vous pensiez autrement ne pas pouvoir atteindre. C'est à quel point Internet est puissant et comment, techniquement, un blog est beaucoup plus pratique que ce qu'étaient les livres. On peut donc dire que l'avenir du contenu n'est pas dans les livres mais dans les blogs, accessibles librement à toute personne disposant d'une connexion internet! *********************************************** (English, original) (For how to understand a philosophical text, click here) Have you ever wanted to open up a philosophy blog of your own, like this one? After over 2 years of intensive work, I can testify that it will not be easy, nor will I guarantee immediate, optimal results. It's more than just the mere act of philosophizing; it's about designing a website, attracting and preserving an audience, staying ahead of your many competitors, and making sure you are active enough online to keep your content relevant. Also, financial gain isn't something that's going to happen in an instant, as that depends not only on your content but also on the traffic of your audience and making sure you do not blast your blog with advertisements, left and right. Since I've been exhausted for around a week, I will make this article brief, yet try and help you as much as I can in regard to this subject. I've set up a few points for you to browse through, but as of now, I'm afraid this is all I can do. However, I do hope what I have to offer will suffice and serve as a starting point for anyone who wishes to be a blogger in this niche. 1. Create your website/blog by first deciding which platform to use and how much you can afford to pay for domain maintenance. Make sure you have enough funds to maintain a basic domain for as long as possible. Wordpress and Wix are the platforms that I recommend for anyone who wants to blog. When it comes to your domain, you should choose something that is both memorable and relevant to your niche. A too-long name will make it hard for users to remember your brand, and a too-irrelevant name could mislead your visitors. Every professional-looking website should be white with specific fonts in black. That design is most fitting in the mentioned niche of philosophy, as it gives off the vibe of a philosophy book. 2. Make sure you have enough content to provide for the world. When it comes to philosophy, your articles should be written as if you were presenting an argument and trying to convey it to others in the most logical way possible. Make sure you present your theories and assessments with logical coherence, while keeping your audience interested enough to continue reading, hopefully, the whole article. It should be mentioned that people nowadays don't always have the patience of book readers, so don't expect right away to have your average reader stay on your site for ten minutes straight. Make your articles not too long but interesting by trying to make the reader feel like your article is worthwhile and insightful enough to contribute to their own thoughts. Make people appreciate your thoughts! 3. Once you have enough content in the form of posts, try to get approved by Google Adsense. It is a platform provided by Google through which you can make money from your blog through automatic advertisements. While the ads are automatic, you can technically filter them to further match the interests of your audience. That way, it would be more likely that more people would click on your ads. Once you are approved, design your website in a way that will allow space for ads to be added. Make sure the ads are not too big or too small, and that they are placed in a way that does not interfere with the reading experience – both on the desktop and on the smartphone. If you decide to use Wix, minimize the width of your post and put some ads either left or right, in whatever space you've allowed to put them in. You can also put ads within the post to save site speed (depending on the variety of content site of your posts. Perhaps it may be unwise to put ads on the sides if you're writing like an ancient Eastern philosopher, sometimes or usually) The income at first might be small, but with enough readers on a regular basis, you'll eventually be able to make a monthly income; that, of course, depends on your traffic. (You also will need to be regularly updated with their policies, to make sure their services won't be disconnected because of a mistake on your end). 4. Convince your audience that your voice is distinct, within the competition. Philosophy might be a relatively esoteric niche, but you literally have hundreds of competitors from across the globe. Use your writing and thoughts to convince your followers to stay specifically on your site and less on others'. Make your writing not only convincing but also attractive to anyone who seeks insights and new points of view. Make your readers engaged, willing to contemplate your words, and moved by them. Show not only logic, but passion. That way, you will increase the distinctiveness of your blog in the eyes of others. Study influential philosophers if you'd like but try and see not only what they've claimed but why what they've claimed was so important to keep countless people interested in their material over the course of history. The path to philosophership stays the same even today: reach a state of having not only good reasoning skills but also a chance to become a public figure with the power of your work. 5. Identify your ideal audience if you're using an ad campaign. After all, some marketing can help if you have enough money to invest on a regular basis. I can attest from my own experience that India is by far the country with the most people who are interested in reading philosophy blogs. However, even if you have a specific target audience in mind, if fame is what you seek, spread your influence to other countries as well, even if at a lower cost of marketing. 6. Critics and Haters -- identify between those who have genuine feedback and those who are out to hurt you for writing things they don't want to read (but do read anyway, for some reason...). Use the words of your critics to improve your craft and discard the words of haters if they have nothing truly constructive to say. Criticism isn't bad by default, especially helpful criticism. Instead of being insulted unnecessarily, you can deem some criticisms as insights for improvement. Remember, you don't write to yourself, you write to an audience. Consider their feedback, especially the feedback of your loyal readers (those who read you occasionally/regularly). Should you be discouraged, remember the words of your supporters, and even use them as testimonials to show the world that your content is good in the eyes of others; it keeps a good reputation. Understanding what ad-hominem means can also help. That is all I have to offer right now to anyone who wishes to become an "E-Philosopher" like me, AKA, an online philosopher and content creator. As stated before, it is more than just philosophizing, but one should remember that all the work around it is in the end to further expand your contemplations to audiences that you may not otherwise ever interact with. For anyone who wants their voice to be heard on the global stage, the internet should not be discarded at all as a good idea for just that. Even if you have a specific target audience, I can attest that you may have readers from places you once might have thought you could not reach. This is how powerful the internet is, and how, technically, a blog is far more convenient than what books used to be. You can therefore say that the future of content is not in books but in blogs, accessible freely to everyone with an internet connection!