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(Philosocom Directory on Work) (Philosocom's Directory On the Virtual Realm) (Philosocom's Philosophy of Environment Directory) Article Synopsis by Mr. Chris Kingsley and Co. The article "Thoughts On Remote Work: How Virtuality Leads to the Decline of the Physical Environment" explores the benefits and implications of remote work in modern society. It emphasizes the advantages of flexibility, autonomy, commuting reduction, mitigation of office politics, and personal reflections. The article highlights the benefits of remote work, such as increased job satisfaction and productivity, reduced commuting time and costs, and lessened environmental impact. It also highlights the potential for remote work to mitigate office politics, which can be a significant source of stress and distraction in traditional work environments. In conclusion, the article provides a thoughtful exploration of remote work and its benefits, offering a balanced perspective that includes potential challenges and a wider range of implications. (Background music) Part I: How Private Computers Revolutionized Work For those able to work by solely using a computer, remote work could arguably be the future of many employees and freelancers . If so, then there will be less of a need to drive to a specific location every day, privately or publicly. And, there will be less need to share a space with other people, just to fulfill a job you can do anywhere as long as your computer has an internet connection. Remote work is arguably the best way to work because it means that your work hours will be very flexible if you're able to finish your job for the week. Imagine working intensively for a few days in a week, to the point that you are left with no work for the time being. Then, you could do whatever you want until another series of tasks comes your way (or look for those yourself, with no binding contract). Why work 5-6 days a week when you can condense the work to a smaller number of days and take extra days off? Why not take longer breaks and divide your work time in a way that will bring you more comfort and less potential exhaustion? That way, you might even become more productive! The Restraints of Real Life If you're easily bored by being in one place, why not work in one or more cafes while enjoying coffee? During a vacation abroad? Or even in your own bed, next to your partner or pet? If the work is done remotely, it doesn't have to matter if you're a freelancer or an employee of a specific company. The freedom of choosing a location and time will be on your own shoulders, as long as the task at hand is done. As more and more people become licensed drivers , the roads will only get more and more filled with traffic. In turn, an increasing number of traffic jams will require you to either use public transportation or simply wake up earlier than you should. Furthermore, the popular trend of going to work via car is costing you money, of course. The typical U.S. driver lost 51 hours to congestion in 2022, about an hour each week. That's 15 more hours lost to congestion than in 2021, and all that time wasted in traffic jams hit pocketbooks hard, costing the average American driver $869 in lost time, according to 2022 Global Traffic Scorecard by the mobility analytics firm Inrix. -- David Schaper. And, it's all just to get to work on time. A specific position you don't necessarily need to waste so much of your time, money and your health , just to perform it. The Value of Unconventionality When you work remotely, you can wake up whenever you want. It's of course under the obvious condition that you'll actually work, not slack off, or degrade into incompetency. The problem with "orthodox" work, AKA work that requires you to be in a certain place exclusively, is that it might require you to be confined to a certain area or even country, limiting your freedom of movement. Now that we have the internet, we can hire the services of people across the world without needing them to be local to our own office or any other physical location. We don't even have to meet them in person ever, and as such, won't have to find ourselves so much in office politics . They occur less in virtual spaces than in physical offices. Much of it causes unhappiness, resorting workers to protect their mental health from it. Therefore, unless you also seek to make friends in the office , is there much point advocating this orthodox way of work when we could encourage more remote working? Also, due to increased rate of office rent , there is also an increased rate of office vacancy , at least in the U.S. Part II: Points of Contrast Different companies can't afford as much remote work as other industries, still hallmarking the traditional importance of physical spaces. From the global media company Yahoo to the massive online platform reddit, some companies abandoned this feature entirely. Yahoo blamed it for lack of innovation . Reddit blamed it for lack of coordination. A Microsoft study claims remote collaboration is more mentally challenging. Some people require a sense of community for their wellbeing. Remote work can only intensify the loneliness of remote teams. Remote work can harm corporate culture , therefore reducing the competency of teamwork and team bonding, which can greatly increase work output if done correctly. Urban planners may design cities to lure digital nomads as residents, who are known to be remote workers. This comes at the cost of declining downtown businesses , ruining local revenue. Downtowns are basically business centers. Conclusions When it comes to both remote work and the digital era, physical places and products should be pretty much "dead," unless they must be physical, such as art and other merchandise. If you work somewhere where your presence is necessary to be gathered in a common space, such as a factory, and there's no other option, then the exclusion applies here as well. Therefore, remote work is never always possible, making physical spaces for work, production and distribution, a "necessary evil". However, if possible, why work in a physical space or even produce physical items when you can do so remotely online? Why suffer the traffic jams every day and force yourself to wake up abnormally early as a result? Why have a computer in an office when you can have one at a café, on vacation, or even at home while you're in your pajamas? Of course, some people have their own reasons, which are legitimate. Some jobs give you a car, for example. So, if you've moved somewhere else, you'd still have to drive a longer way to work, but with it being sponsored by your company. Still, remote work could indeed be the future of much of the world's employment. For some people, like the autistic and the extremely empathic , remotely-working in an environment you can choose per your own design could be ideal.

(Philosocom's Directory on Heroism) (Philosocom's Directory on Evil) (Philosocom's Directory of Choice and Decision) (Philosocom's Directory On the Virtual Realm) Introduction: The Complexity of Choice In some games, you see, your actions as the player, have a huge effect on the world of which you are in. Even in my favourite childhood game which built up my moral compass , you can make certain actions which might seal away certain possibilities for the reminder of the game's plot. If I, for example, choose to execute someone I could've otherwise recruit to my side, then I will never get the happy ending to the game, until I start a new run in the game (or, otherwise, choose to make a separate save file and make a different choice). These kinds of games teach you a very important lesson, not everyone might be aware of: That your choices have consequences, not only in the game you're playing but in real life in general. If you choose to treat someone very badly, then they might never be your friend. Unlike games, you can't restart your life, which means that your choices can be even more impactful than in the virtual world of certain games. Life in general is a series of choices that either open up or closes opportunities. Some of these possibilities may appear again for you to choose, but others might be too late. If you're a female, and choose not to have kids, then there might come a day where you'd regret it, simply because females aren't always able to carry children , unlike males, who could always impregnate. Vain-ess In Video Games However, at least in some games and not in real life, the consequences of your actions don't really affect the game environment, which is a pity in my opinion. It's a pity, because it means that none of your actions actually matter in these cases, representing a simulated version of a vain reality where your actions don't really matter. Do you know what " respawning " is? It's when enemies are re-generated in a specific location, as if they were never killed beforehand. That feature is extremely imperative in multiplayer games , because there are other players as well, who also need to play the game. In such examples, which are many, your actions don't matter at all, because your actions as another player should not affect the gameplay of another player; Everyone in a public game should have the same chance to fight the same enemies you just fought. Should enemies be defeated permanently, and not come back, then the other players wouldn't have a way to progress like you did. This leads to many virtual worlds where, unlike in real life, your choices do not matter at all, even if they merely affect yourself or the progress of your own character. Such worlds, while entertaining , yield no permanent impact. The Sisyphus notion is with great despair, because no matter how much effort you'll put in this activity, the stone could always roll back by gravity, as if you've done nothing at all. So are some games, if not most games. Even games which aren't exclusively virtual, like chess, are always restarted whether you win or lose a match. These games, these simulated world, are only there to fulfil the satisfactions of player's worldwide, making them a good source for escapism from the non-virtual world, where your actions matter more. But in these video games, the cognitive effort put into defeating the enemy army, doesn't really matter, because the enemy army will always come back for another match in the future, should you desire to play chess again. Simulating Evil This existential absurdity , where your choices don't actually matter, can easily shake the stability of having a morality code. In one of the games I've played, you can be either a hero or a villain. Typical, as them hero's mission is to do good, and for the villain, to do bad. In one of the areas you can be in the game, there are two missions regarding the same issue. As the hero, you can save the ill from a horrible disease, while as the villain, you can simply take samples from the same ill people and give them to a certain scientist. That scientist claims that, they don't care at all about civilians dying, and that taking samples of their disease should be a far higher priority, putting scientific research above the sanctity of life. If you are a hero in that game, your choices won't matter at all, because even if you save civilians from that disease, more will respawn in lieu of them, after you've finished interacting with them for the quest you've been given. Problems, you see, are there to change the hero on their journey, in order to solve these problems. Sometimes these problems are antagonists such as villains or other misfortunes. But in such games, no matter how many problems you'll solve, how many bad guys you will defeat, they will always come back, as if you've done, absolutely nothing. This absurdity can easily create apathy towards the virtual world you're playing in, because ultimately, it's just there to entertain you, again and again, until you'll be done for the time being. In a world where no choice has any proper consequences on the environment, there really is no point to try to save, what you can't save, and defeat, what will always come back. If you choose to be a villain or just a bad guy in such games, you don't really face this absurdity, because unlike proper heroes, you do not submit to the morality of good. Therefore, it doesn't have to matter to you, how many enemies you've defeated, how many crimes you've committed, because there's no punishment in being a villain, while there is no true good making when you're the hero. The virtual worlds of video games present us an opportunity to do many things regardless of consequence, and as such I sometimes played the villain because it allowed me further insight on evil, while having no consequence whatsoever on the world. The Nature of the Real World There's a reason as to why you shouldn't be evil in real life -- your choices affect the world, and in turn, yourself. In the real world, you are a product of your choices. When I kill thousands of people in a video game, nothing necessarily happens to you or the character you're playing, unlike their impact in real life, which changes not only the world but also yourself. You can choose to be the good guy in these games, but your fight against evil will ALWAYS be a fruitless one. So, if there is no point for doing good, as a means to help and to combat evil, what functionality does be good hold, other than pretending that your character actually does something for the sake of the game's world, and not simply to entertain you, the player. There is therefore no point in being good in the video game world because your goodness will not have an impact. As a moral philosopher, I seek to leave an impact of good. I seek to influence the world in a way that will rectify it. In video games, playing the villain is always a favourite pick for me, because it allows me to look into both ways of morality without really causing any actual harm to a world I seek rectifying. Undertale, Where You Do Have a Lasting Impact There are exceptions, however, but they are not that common, especially not in multiplayer games. I know at least of one game, called Undertale, that remembers all of your previous runs of the game. However, it doesn't tell you that your choices have permanent implications, you discover that on your own. Basically, if you decide to kill absolutely everything that's in your way, you essentially ruined the possibility of a true happy ending to the game, even if you'll play it again and again. If not wrong, the only way to reset this possibility is by uninstalling the game. Undertale is a game that always remembers your actions, demonstrating probably one of the most realistic things out there in gaming: Having a conscience. Even if you may cancel yourself from an opportunity, you can always make a new game, as if nothing happened. But this, to never be able to escape from your decisions, in theory, is something that could make one think, that a game like Undertale is like a living, breathing creature, just like a human being or an animal. Ending: The Functionality of Morality But as long as I won't be punished for killing enemies who come back, to kill them again infinitely, there really isn't any moral imperative for being on the good side. That's because morality is there to improve and redeem both you and the world. A truly moral action is done with the intention of making a positive impact on the world. With this intention in mind, pretending that we are good heroes via a video game is a poor substitute when we can actually dedicate our time to be good in the real world. And not in a virtual application, where no actual impact is made neither on the world or on yourself.

The Directory on Freedom Death, Freedom and Intersubjectivity - The Philosophy of Shared Perception On Freedom -- Understanding The Complexities of Freedom As Humans The Internet, Modern Technology, Materialism and Freedom -- How To Better Use Our Assets External Detachment For Internal Freedom -- How To Develop an Inner Core Limiting Freedom In the Name of Freedom -- How Limiting Corporations Can Increase General Freedom My Philosophy on the Freedom of Choice -- Why It's Fine Making Mistakes (In General) How Cancel Culture Influences Freedom of Speech (By Mr. E. Peter, Mr. J. Igwe and Mr. E. David) Childhood's Absent Element The Dark Side of Liberty -- How It Breeds Sociopathy What Should You Do With Your Life (I Think) -- How To Become A Self-Sovereign The Fault In Contemporary Liberty -- How It Contradicts Itself The Hymn of Expression The Fourth Philosocom Day Speech -- Building A Beacon of Intellectual Freedom Together The Rubinshteinic Guide to Deal With Longing https://www.philosocom.com/post/shadow-woman https://www.philosocom.com/post/mortal-kombat-2 ) Article Summary by Mr. Lucien Sage The Prison of Freedom: A Philosophical Experiment, Story and Directory" is an article that explores the paradox of absolute freedom and its potential to become a form of imprisonment. It uses a philosophical thought experiment to explore the consequences of living without accountability , arguing that such power could lead to moral corruption, detachment from reality, and loss of meaning in actions. Drawing from philosophy, religion, and fiction, the article explores how unrestricted freedom can erode one's moral compass, making individuals susceptible to nihilism and ethical decay. The concept of "The Prison of Freedom" is introduced as a state where excessive freedom can lead to isolation , purposelessness, and psychological entrapment. The article also includes a fictional allegory to illustrate how the pursuit of limitless freedom can result in servitude to one's desires. Mr. Tomasio concludes by suggesting that intellectual discipline can help mitigate regret and make more conscious choices.  (Background music) The Prison of Freedom Going free is not only physical, it is first of all mental . -- Mickey Eilon What if you had all the freedom you could have as a choice-maker? What if all your choices won't have any permanent consequences, as long as you can restart reality, and render them from ever existing? What if you could make these choices over and over again without the need to have any remorse whatsoever, no guilt and no shame? What would you do if each of your external actions could be undone in an instant in this philosophical scenario? People who lack a strict code of virtue, and with subpar critical thinking, can easily be corrupted by such immense power over reality In Judaism , it is said that a person's life is like an entire world. What if you could take away that world and all the things contained within it, only to restore it as if the very taking had never happened? In reality, some amount of fear or caution is required in order to live wisely and honorably. If you discard someone aggressively, most chances are that they will not come back. If you loot someone's house, they might lose their belongings and even become penniless. Both actions can get irreversible implications. In this philosophical scenario, however, all actions are reversible. When the actions are reversible so are their consequences, either positive or negative. If this philosophical scenario was applicable to real life, many would find themselves as corrupt as the nihilistic villain from Final Fantasy 6, Kefka. Thus, we can deduce from this that most humans are easily prone to corrupt trends, and that the ability to restrain oneself, always has to come from within the self, not necessarily from others. This of course reflects on the weak moral nature of most of humanity. In such omnipotent scenario, which I call "The Prison of Freedom", The average person could easily become an awful, manipulative megalomaniac in the name of validation from others and in the name of immense wealth and so on. This also implies that it is not lucky to trust most people . A prisoner of your own immense freedom over time, like the time titan Kronika or the Greek God Chronos, you might realize that you're not as godly as you might think. The more you restore time over and over again, your actions could be perceived by yourself as utterly meaningless . The suffering of many wouldn't matter to you, as your brain would be hardwired to just reverse back the their misery over and over again. Many evil deeds that you may act, wouldn't matter to you the more you do it ( compare this to a butcher whose deeds are elementary to them ). This is the dark side of enlightenment: When you reduce events many would consider historically significant, to mere data. People with such darkened wisdom can do much malice in this world if their morals are not strict and/or sufficiently determined. This is what made me create the hypothetical idea that I'd like to call "The Prison of Freedom": The idea that even in such power over reality, one is not free from their own immense loneliness... In actual prisons, you are physically confined and can't do much. In such confinement, especially when it is solitary, mastery of mental survival is quite imperative... Now, when you are in the prison of this philosophical thought experiment, you are basically sucked into a pocket dimension where you can play God by having control over time. However, when you leave the dimension's territory, you lose all your godly powers forever. As such, the prison of freedom is a subverted, unconventional concept of what is traditionally considered freedom and confinement... Sometimes, there is a lot of freedom inside of small rooms and hermitages. Sometimes, the freedom is only within an environment where you are allowed to be yourself. To quote Alex Mos: "There is a lot of freedom in the house." Bonus: The Tale of Razor the Blackguard And the Undead Sage The torchlight casts a series of shadows and lights across Razor's grim features. He stood before the sage, a figure surrounded by mist and mystery. As the air of the sage's lair, hung thick with the scent of fatigue and despair, a constant reminder of the voices that echoed in Razor's skull, urging him to wreck destruction across the lands . Driven by a desperate need to escape from such ill voices, he sought redemption from the sage, a figure of unconventional research , whose words held a chilling promise. "You seek redemption , barbarian," the sage intoned, his voice a low hum. "But redemption comes at a price." Razor, haunted by the voices urging him to commit horrible acts, barely paid attention. He craved an escape, a way to silence the whispers echoing in his skull. As such, the strange, troubled man asked with no critical thinking: "What price?", with a rough voice. "A town but not just any town..." the sage offered, his voice smooth. " A place where the value of a life has no concrete meaning . There, you may slay as you please, and I will restore . You will gain your voices' tempt, without guilt or shame. " Hope flickered in Razor's weary eyes. "And the lives I've already taken?" he asked, his voice trembling in fear and in regret. "Those, I cannot restore," the sage replied. "However, in this town, your future killings will be… inconsequential. A cycle of death and rebirth, as eternal and meaningless as they come. That town is forsaken by the law, for even the common law of the land respects a being as wise as myself. Thus, this town is only my own... " Razor, desperate for release from the fear of being locked up, didn't see the trap that shall imprison him in a different type of prison. After all, what the mind cannot conceive, it cannot achieve.. The runaway blackguard agreed, eager to escape the torment of his inner demons. As he entered the sage's portal, Razor became a prisoner in his own paradoxical paradise , a butcher in a pocket dimension he could never leave, even if he wanted to. There, he was absolutely safe, but at what cost..? The sage, watching from the shadows, smiled in malice. He had acquired a powerful weapon, a warrior bound to his will, trapped in a gilded cage of his own innovative creation. Razor, the barbarian, had sought redemption, but found only a new form of servitude. In a way, Razor was never free to begin with, and always a subordinate to the tyranny of circumstance... Years passed. Razor, a ghost of his former self, roamed the streets of the town, a hermit in a place he once called his own home . The voices, once an internal explosion of rage , now whispered of boredom, of the monotony of endless slaughter and resurrection. A weaker mind, the enslaved warrior struggled with boredom greatly. The sage, meanwhile, watched, his patience enduring hard as iron. The time for his execution of his grand design was drawing near. ... Personal Commentary If I were in a "prison of freedom" of my own making, I would replay the same conversations I had with Ms. Chen, my perceived antagonist , and see what she would say if I chose different responses to her responses. I will do so over and over again until I better understand her fully beyond my current theory of mind on her. As such, a practical prison of freedom would be a place ideal for endless virtual simulations. After time after I'd finish a certain route, I will restart and learn more by trying a different path. Then, when I believed I had all the information I needed, I would discard this godly ability, simply because I didn't need it any further. Things are necessary until they are necessary no more. From devices to entire organizations. Questions for Reflection Do you have things you regret doing, or at least, things you would've liked to have gone otherwise? What if we could "load" and "save" from our past, make different decisions, and thus create and live a different route? Then, regret will not have to be necessary for those who feel sorrow for their life decisions. Life isn't a video game or a "prison of freedom", although it can be seen as similar to a role play game. Every action has the potential for irreversible consequences, or "points of no return". Is that a risk you're willing to take? Can you truly "save" your life from the consequences of your choices, as you might in a video game? Perhaps, if you're intellectual enough , you can live your life as if you were confined to such a prison of freedom. However, it can make you come off as very eccentric by this world, and even by your own dear ones. What is the ultimate lesson to be learned from this realization? Remember, all lessons are personal. Look within yourselves and see what you make of such an article.

(Philosocom's Subcategory on Time) (For Philosocom's directory for articles on money, click here)   (Philosocom's Subcategory Directory on Freedom) Introduction on a Divine Being I have played many video games, and watched many movies in my life. However, there is one character that I have found to be both the most powerful and the most purely evil . She is one of the most powerful characters I have ever encountered in fiction, possessing godlike powers that are related to time manipulation. Lady Kronika is a supreme divine being who appears to have complete control over time, space, and infinite realities. I have fought her several times, and I can confirm that she is one of the most overpowered opponents I have ever faced in a fighting game. In a fictional universe based on paganism, where there are multiple gods, Lady Kronika is even beyond godhood. She is a Titan, a being of even higher power. It is believed that she was named after the Greek god Chronos , but I have been unable to find confirmation of this. Being supposedly omnipotent and extremely evil, she is responsible for the crisis of infinite timelines and realities, and thus, for the deaths of countless beings. In her own franchise, she is considered the main villain and the most powerful entity in a series of games where you can play as immortal beings. Kronika the Businesswoman For some reason, you, the player, can make infinite deals with her if you visit a certain island in the game of Mortal Kombat 11. This island, which appears to be under eternal moonlight, is filled with treasure chests. These chests can contain a variety of items, some of which are more important than others. I have looted this island for over a year and a half, on and off, and I still do not know exactly what I have collected. All I know is that I have a large number of items that I may not even be aware of, and that I may never use. The island is quite large, but there are at least two portals on it that connect to Lady Kronika. You do not even get to speak to her directly; she simply ignores your existence as a mere customer. Her deal is simple: you pay her 100,000 gold coins (which is easily attainable in the main game), and she will reset 50 of the treasure chests you have already looted. However, she will also place them in a different timeline, so that they will contain different rewards each time you make a deal with her. You can make these deals in sets of 50, and then proceed to loot the chests again, like the greedy materialist you supposedly are. In other words, you can never loot the entire island. The island, under Kronika's control, seems to be stuck beyond the natural flow of time. No matter how many treasure chests you loot, she can always grant you the ability to open them up again, and again, and again. An Examination of Freedom This is an example to the philosophical idea I call the prison of freedom , where you are free to do as you please, under limited confines. Imagine having all of your food, shelter, and desires provided for you for the rest of your life, without having to do very much in return. That is how I feel when I make deals with Lady Kronika. Despite being an evil goddess, she does provide good business. As I play Mortal Kombat 11 more and more, I realize that, despite being defeated in the game's plot, Lady Kronika is nonetheless the supreme ruler of the game in practice. This is because, if you enjoy looting the island, you will have to defeat opponents for gold coins. These gold coins can ultimately be used to benefit Kronika more than they benefit you. As I mentioned before, there are many items in the game, and most of them are useless and are left ignored by the average player, which I also am. However, the ambition to have more and more, especially when it is so easy to do so, remains. By making infinite deals with a time goddess, I have come to understand that, as a player, I am not really in control. My freedom is given to me by someone else. The right to reset the bounty on the island is always priced, by a Titan who does not even bother to communicate with you, even when you are giving her money for her service. She is definitely not human or mortal. She seems to give people the illusion of control, while she herself is the one who determines what will be in the treasure chests. The same illusion of control can be seen in the conventional world, where our freedom is given to us by authorities higher than us, like the very countries which allows us our rights. An Examination of Ethics Like a corporation who has the highest monopoly , Kronika is the ultimate designer, for she can determine what will happen and what will not, and whether or not one's reality might be wiped in an instant by her sole desire. Those who believe in the philosophy of grand design, in the idea that everything is predetermined, should consider that the entity behind it all, if it indeed exists, might be evil, similarly or exactly like Lady Kronika. I can understand how functional determinism is as a philosophy, whether correct or not. A true determinist would, after all, try and see anything and anyone as something of a greater reason, one that is meant for themselves and for others as well. In Judaism, there is an old saying: "Everything is for a greater good." But what if the one doing the determining isn't as good as we may think? What if we, like Kronika, are not the ones who benefit from them, but vice versa—benefit themselves, using us as mere playthings, as mere pawns, to fulfil whatever motives they have? What if we are only deluded by the idea that we are indeed free, when our freedom is granted by someone else as a mere permission? What if life is but a scam with an ulterior motive none of us are necessarily aware of? Another Jewish saying: "Man thinks, God laughs." I enjoyed that island a lot thus far, but isn't it just a scam for Kronika? A scam to pay her with currency just to give oneself the illusion of prosperity, of wealth, by having many things one might not even regard or use or even remember that one has? I really hate Lady Kronika, the Keeper of Time. She disregards any looter who arrives on the island she has power over, and only gives her service, nothing more, nothing less, without marketing herself, and without telling us why we should have more of these many random items. In short, Kronika's island is a capitalist paradise where the coin of the realm is the very lifeforce that determines one's adventure. There, one is not entirely free, but bound to endless looting. It is like in real life, where we are, in capitalism, are expected to make a lot of fortune for the sake of prosperity alone. In this capitalist oligarchy, the player is just a fighter drone for that divine Titan, where she is the one making the most profits. It is like real life, where billionaires make profit of the poor and the working class. It's just business, and the deaths of countless, may matter little to you. Let alone, to her. Because as long as she is paid, she is fine. She is, in a way, your boss. From this lens, Kronika's island is a microcosmos to real life, where it is often those who have the most money that get to call the shots, and where consumerism is built merely to fulfill the destiny of profit above all values. The only thing that matters to her is power. You are just a means for that end. A pawn who can't escape his/her own reality. It is the grim reality of many people, who work not only survive but, in the end, bring profit to their bosses. Why I Don't Play by Life's Normal Rules Do you see now why I chose asceticism? There are many things in life we do not really need and yet we buy them regardless, bringing profit to forces that do not care for us but for our wallets. Some of these things we would buy might never be in actual use. That notion of getting something to be yours could be nothing but a hollow way to feel like you're progressing with your life. But in the end, consuming for the sake of consuming doesn't bring any benefit but excessiveness of something you don't necessarily need, creating unhealthy dependencies like addictions, and making you a servant of a system that is made to keep you mindlessly buying. In reality, the conventional world, like Kronika's island, is there to please the rich and powerful, who often succumb to corruption. And yet, the answer to this question remains unclear "Why should I have more than what I already have?" I do have the "money," the gold coins, to invest in her offer as much as I'd like... but why, exactly? It just seems vain and pointless. Like in real life, this financial materialism is a cycle that never ends. You work partially for services and products you don't really need, only to work for their gain, once more. Unnecessarily, we are being played, despite having the choice to do otherwise. And as a critical thinker I do otherwise. I am aware of how incentives ultimately make me weak through unnecessary dependencies and a mere servant of the corrupt rich. If I am to eternally be stuck on a mystical island with infinite riches, at least tell me why I would desire infinite wealth in the first place! Chest after chest, "reward" after "reward"... what is the role of such absurd infinity? The role is, of course, to please. Kronika, the supplier. I don't need the incentives, and I am satisfied with what I already have. It is within asceticism that I can better master the art of article writing , and within this solitude which allows me to think critically. I am a rebellious philosopher, and I choose not to partake in the deceitful game of life, which only contributes to a morally depraved world . In life, I play a different game than the one the oppressive capitalism Kronika and her island represent. I cater to no one, and instead choose to study the truth.

(Philosocom's Subcategory Directory on Freedom) Article Overview by Mr. C. Kingsley and Co. "Death Freedom and Intersubjectivity: Shared Perception" is a thought-provoking exploration of human consciousness , societal constructs, and the quest for personal liberation. Mr. Tomasio delves into philosophical concepts, challenging readers to rethink their perceptions of reality, happiness, and the interplay between individual and collective experiences. The article's strengths include an engaging introduction, clarity in complex concepts, use of quotes from figures like Mr. Nathan Lasher and Mr. John Duran , a balanced perspective, personal reflection, and encouragement of critical thought. The article's emphasis on skepticism and constant questioning serves as a powerful reminder of the importance of independent thought , aligning with the overarching theme of seeking truth beyond societal narratives. The article's strength lies in its ability to weave complex philosophical ideas into an engaging narrative, enriched by personal reflections and authoritative quotes. Overall, it is a meaningful contribution to contemporary philosophical discourse, inspiring readers to seek deeper understanding and personal liberation. In conclusion, "Death Freedom and Intersubjectivity: Shared Perception" is a commendable piece that challenges readers to introspect and question the foundational aspects of their reality and happiness. If we were to take the phrase, "change the world" , one would assume that it involves a whole ordeal that would be difficult to do. Yet, what if I told you that changing the world was a global effort? You change the world by changing the cognitive realities of as many people as you can. The world as a whole is the collection of all human beings' cognitive realities. This is also along the lines of what it means when the term "collective consciousness" is used. "A + B = C. Your cognitive reality would be A and mine would be B which together would equal C. C is what reality is. All the physical and metaphysical substances that exist. C is the place where realities meet." -- Mr. Nathan Lasher (Background music) Shared Reality and Societal Chains Intersubjectivity , the space where our individual perspectives meet and co-create a shared understanding, forms the very bedrock of what we experience as "life" and "reality." The dynamic engagement of interactions, connections, and social participation defines our existence within one or more collectives. Conversely, a life devoid of these connections, often falls under the labels of "escapism", "defeatism" or even "death" (or a life not worth living). However, this very intersubjectivity can be a double-edged sword. While it fosters a sense of shared reality, it can also morph into a set of "mental chains," subtly pulling us towards established beliefs and paradigms. That is, whether or not these mental constructs actually align with the World Beyond the Mind. To quote Mr. John Duran , who applied what I just said to wage slavery in America: Wage slavery is not a solution to poverty, homelessness and the destitution of America. In fact it is the actual Source of the problem. Yet, modern humans are SO perfectly mass-conditioned , that its the ONLY path through life they can or will ever acknowledge and blindly follow, from birth to death, in chains of our own making. Society, through many interactions, shapes our perception of the world, while often discouraging exploration of alternative viewpoints . Paths that deviate from the mainstream narrative might be met with labels like "weird," "eccentric," or even harsher terms. Such social constructs are unfit for philosophical explorations since they seek to diminish them. The unwillingness to not diminish the exchange of new ideas creates a tension: Do we embrace the intersubjective reality for a sense of belonging, or forge our own unique paths that may risk societal acceptance? This dilemma involving intersubjectivity lies at the heart of many people, prompting them to constantly evaluate and question the interplay between shared experience and individual exploration. Those who are able to afford long-term seclusion, may question whether or not to be a part of society in the first place. It is only when society is going to be more open minded, when many problems within it could be solved, for one of the points of deep thinking is to be able to solve our problems. Reclusion and the Unseen Horizons of Reality While intersubjectivity builds the intricate industrial complex of our shared existence, it can also confine us within its familiar patterns, like in a cage, thus preventing us to expand our perception of reality. As such, being a recluse isn't merely about disconnecting. It's also about stepping outside the "mental chains" that this shared reality creates. It's a pursuit of a "life" and "reality" that extends far beyond the conventional definitions, and beyond its orthodox paths to living . Solitude offers a fertile ground for discovery. This is true not only in writing, a solitary activity that allows us to better know ourselves. Removed from the constant distractions of social interaction, we can encounter new possibilities, both of action and perspective, which allows us to broaden our horizons and question the philosophies we grew up on. Unfettered by societal expectations, we can explore paths unseen and unheard within the confines of intersubjectivity, that may more often than not work like an echo chamber, and may fail to accept criticism professionally. This exploration, however, comes with a "symbolic death" . A Solitary Journey to Unbounded Consciousness As we venture beyond the established borders of "life" and "reality," our old selves, shaped by the dominant paradigm/s, begin to fade. This metaphorical demise signifies an expansion of consciousness, a questioning gaze that pierces the veil of the conventional. Skepticism, a core component of philosophical inquiry, becomes our guide, in a world that may regard it as an "attack" on sensitive minds. Through skepticism's lens, our day-to-day experiences transform, appearing more intricate than they initially were. We begin to see "life" and "reality" as a network of neurological events playing out within individual brains – a phenomenon strikingly similar to the concept of intersubjectivity. Much of our perception of reality, after all, is but a choice , whether it's one we actively make or otherwise. This newfound skepticism challenges the very foundations of societal priorities. We start to question the weight society places on these seemingly top-tier experiences, ranging from romance to the notion that life is to be enjoyed from , to the existential value of work . The "reality," "life," and "importance" dictated by societal norms may simply be a shared narrative, a mental contract we've made to maintain a collective identity. It's merely a narrative we taught to regard as reality itself. Embracing doubt, allowing it to shape our every action, leads to a metaphorical death. We begin to examine life more, and experience it less. The "qualia" of our experiences, the subjective qualities of our perception, are forever altered by this pursuit of knowledge, thus separating us from the rest of humanity in profound mental isolation. This relentless philosophical questioning can lead, as it did for me, to a path of asceticism and a hermit-like existence . Through introspection and self-sufficiency, I've discovered that the emotional and intellectual rewards traditionally sought within society can be cultivated within. This realization has also led me to profoundly question the societal obsession with material wealth . Understanding that much of what we seek, mentally-wise, can already be found within ourselves, led me to understand the futility of much of this reality. The choice to step outside the familiar realm of intersubjectivity is not for everyone, for it can be followed by a great sense of loneliness and alienation . Yet, for those who yearn to explore life and reality beyond the conventional, solitude becomes a potent tool – a gateway to a universe unseen, a catalyst for a metaphorical death freedom and intersubjectivity that paves the way for a more expansive and liberated consciousness. Redefining Happiness Beyond Societal Constructs The pursuit of happiness often steers us towards external validation , societal expectations, career ambitions, and material possessions. However, my exploration of intersubjectivity and solitude has led me down a different path, a path of "inner alchemy", as I realized that much of my happiness depends not on these aspects of reality, but on my own mentality. The same could be true for you as well. Through introspection, I've come to a radical conclusion: external ambitions and achievements hold little sway over true happiness, which is defined by our ability to be satisfied with our subjective interests , not our intersubjective ones, necessarily. It's the conscious cultivation of thoughts that foster happiness and satisfaction that truly matters. The fulfillment of our personal and shared ambitions are nothing more than a supplement to help us with just that. They are the "kli", not the "tochen" . The trappings of societal success – high status, a well-paying job, romantic relationships, even family – while not inherently bad, become less relevant, when we are free from the chains of inter-subjectivity. These are chains that do not necessarily care for our own subjectivity, which are vital in the pursuit of happiness. We cannot know happiness if we fail in knowing ourselves enough. The key lies in harnessing the power of thought to cultivate the emotional states we desire. Doing so requires a deep commitment to introspection and a constant effort to manage our internal dialogue. It's a personal experiment, an expedition into uncharted territory, where our social circles could serve as an obstacle in our path. Thus, for those who fail to find happiness and joy in society, searching for it in solitude becomes the less-walked alternative. And it cannot happen properly if we don't bother questioning, exactly, why society and its limitations fail to provide us the happiness we want.

(Here are more articles on money: https://www.philosocom.com/post/the-main-elements-of-a-paying-job https://www.philosocom.com/post/how-money-corrupts-thoughts-history-on-mother-3-s-tazmily https://www.philosocom.com/post/wisdom-to-consider-in-finances https://www.philosocom.com/post/the-rubinshteinic-way-to-fortune https://www.philosocom.com/post/why-is-the-state-also-a-place-of-business A Bum's Night Out: Too much Time On my Hands (John Duran's Story Analysis, Part I) Equality and the Future Socio-Economic Class -- Why Our Ignorance Fuels Dystopia (And the Value of A Greater Vision) https://www.philosocom.com/post/catering https://www.philosocom.com/post/mortal-kombat-2 ) Small Introduction While it is ambiguous as to whether money buys happiness or not, it is certainly crucial for one’s survival in a civilization that largely depends on monetary gain and monetary spending in order to sustain our needs and desires . We as a civilization have become more materialistic because money is the capacity of our regular functioning, almost more than anything else. And, it's also a way for us to value people more than others. ("Regular functioning" refers to be able to sustain oneself financially, through one or several incomes, without living in institutions such as psychiatric wards and hostels. Financial sustainability leads to other areas of life as well, such as many things revolving around prestige bias ). The more money we have, the more likely we will be able to function. Hence why there may be people that are more desperate for money than others — because they have a bigger need for money than other people. Of course, that is outside of greed , which is based on void-filling. Problems With Money As a Powerful Presence The problem that I find in financial materialism comes when it surpasses other values, which in turn becomes either greed or corruption . When the desire for it becomes stronger than respectable and appreciated values such as compassion , understanding, tolerance, patience and so forth — that is where one’s dignity in the eyes of others may decrease with time, should they prefer excessive monetary gain than the pursuit of said values. Money is a necessity, but it can also be addictive . This is evident in cases of gambling, bribery, and the exploitation or deception of naïve people. In order to avoid letting our need for money become an addiction, we must strengthen our ability to resist the temptation of further monetary gain . That's especially if that gain is unnecessary, dangerous to our reputation, or could lead to imprisonment (When it comes to financial crimes ). If we can sometimes surpass the need or desire for monetary gain in the name of societal and personal decency , we will be able to preserve our discipline, strength, and self-respect in a world that is becoming increasingly materialistic. Don't let the pursuit of money become counterproductive to your daily endeavors. By becoming more resilient to its unhealthy and/or illegal temptations, you may be able to become its master instead of its servant . You can use money for the sake of survival, rather than basing your life on the accumulation of maximum revenue at the expense of your values. Remember that, in the case of Heisenberg , the drive of money is one that can cause unnecessary misery to others. One that can be reduced by love and feeling important to someone who is dear to you. Mr. Nathan Lasher's Feedback Money is nothing more than a tool we use to take care of our needs and wants. When you realize this and also realize you can always go make more money at a job, money loses its psychological power over us. People freak out about anything that involves money. If you want to save money the best advice I can give is to find things of enjoyment that primarily involve a one time upfront costs and minimal upkeep costs. When most of your focus is on something that doesn’t cost it then money will be easier not to spend. Isn’t that the whole key to money, act as a tool to get us the things which we want and need ? You want more money to go and find a job which will give you enough for all your needs and some of your wants. Perfect work/life balance. Always make sure you have time for a few of your wants. Otherwise what is the point of earning more money? Money is an asset and it should also be substituted for additional assets as well. Not letting your life be controlled by the desire to increase them. Cars, houses, boats, collectables, computers, video game systems. These would be examples of assets people are driven by getting. Just remember that money is only a means to get what you actually want.

(Background music) Introduction I hail from a specific, secular culture that, while not distinguished in its lineage, advocates traits that can be indeed associated with nobility: politeness, kindness, consideration, tolerance, and clear language—qualities that command respect in any society. Therefore, it would be only natural that I would firstly, if not only, define the decency of an individual in accordance with the way they behave, more so than any other type of measurement. While I was once taught that there are people, such as us, who are of a 'higher quality' than others, I have come to disdain such an arrogant expression. My Code Towards Morally-Low Behavior However, treating others like abusers and people who normalize threatening as legitimate are such exceptions, because why would I have a moral reason to treat such people as good as people who never abused or threatened me? Here's my code, regarding such exceptions: I will not be decent towards those who traumatized me. I will even be more indecent towards them if they think they deserve the respect I share to other human beings, despite traumatizing me. I will not be decent towards those who think threatening me is okay just because it is beneficial to the requests they may be asking of me. Using my flashbacks for your own gain is immoral whether or not you're aware you're doing just that. Ignorance is no excuse for misdeeds. And it does not matter that none or few understands. Objectivity exists beyond our perception. And I'm too vengeful to forget any harm made to me, which was plenty already. I will not be decent towards those who think it's a good idea to waste my time with petty arguments, when I can dedicate that time to working on Philosocom, and/or resting for the next task on Philosocom. Wasting people's time involuntarily is an example of harassment . I will not be decent towards those who dehumanize me. I will only discard any of those conditions if I absolutely have to in order to get something I need, done, which is imperative for me to have. If required me to apologize , that is something I am capable of doing, should I be convinced that it is the moral thing to do. And yes, I am willing to be convinced in the name of the truth. The point of not tolerating indecency is to not enable or encourage its continuation. The Rationale A decent person is someone who consistently demonstrates gratitude, whether through words or gestures, when someone does something kind for them. They avoid using profanity or speaking aggressively unless absolutely necessary, or unless they speak to the morally-low (like people who physically abused them, or exploited their traumatic past ). Violence, except for in self-defense, is not a characteristic of a decent person in my judgment, unless there are compelling reasons for it. Universal respect to human beings is fundamental because we are, before all, human beings, and that might as well be the only thing common amongst all human beings. To dehumanize anyone, even if they are morally-low themselves, is morally-low by itself, and also the strawman's logical fallacy. To be physically harmful to the innocent just because we were victims of harmful folk, does not justify our harm of these innocent people. Retaliating against those who harm us, and remembering what they did to us, to the grave, is a far better execution of justice. That's because justice is about getting the equivalent of what we receive. And to resume being worse like those who were worse to us, is not justice, but injustice, normalized. Nay. What we should do is to refuse being as awful as others were to us. I place minimal, if any, emphasis on a person's race , socioeconomic status, or beliefs and/or faith when evaluating common decency. True decency should transcend most, if not all, discriminatory scales. It is expressed not by these scales and not even by impressions, which can easily cover one's true acts. Decency is only expressed by the things we did, and by the things we might do. Since many of us are poor at making long-term decisions , indecency can quickly be a trait of ours, because we fail to optimally understand the impact of our actions. As such, one of the reasons I don't like this world is because people don't understand what they're capable of and what the actions they're doing are capable of. By the same token if I am in a taxi driven by an eccentric, I will not judge them based on their origin, despite the unfortunate negative stereotypes associated with whatever label they're "part" of. This unfair bias towards one's own social categories is one of the reasons why I avoid most of humanity. Anti-Semitism, for instance, manifests from indecent and unfair judgment. Most Jews do not choose their religion; they are born into it and are afterwards labeled as such due to their ancestry, regardless of their personal beliefs or satisfaction with their Jewish identity. I have no reason to view anyone who see reason to act morally-depraved as a decent person. No matter how much they would market themselves as good people to the world, none of this will change the fact that they abused voluntarily and that voluntary moral depravity has no regard for ethical conduct. Much health in our relationships can be gained and preserved if we didn't mistreated each other so much. Instead of acting morally-depraved I prefer avoiding. Therefore, as long as you exhibit proper manners and are a respectful person, that might suffice for me to consider you a decent individual. Of course, the other criteria is to not abuse me in any way just to make requests or demands. While I cannot control the actions of others, I sincerely hope that people would extend their respect beyond criteria that can unfairly discriminate; Respect, as human beings. Not carriers of different tags and labels. And I hope they wouldn't have to abuse others just to get what they want from them. I do wonder if that is too much to ask. I am willing to improve my morality and that is why I also focus on ethics in my philosophical career. However, this basic priority of mine is not something most necessarily share. A Practical Approach In a world marked by injustice, some individuals face unfair treatment due to factors beyond their control. However, in a better world , I envision a more-noticed attitude that encourages the fair treatment of all individuals, regardless of their inherent or acquired characteristics. We should see people as human beings, and anything else, later. This approach represents the most realistic and desirable way to interact with all human beings, regardless of who they are. It is fair that we be decent to anyone who has no ill-intent towards us, AND who has done nothing wrong to us. Only when these two are combined, then we have all the more reason to be decent to another human being. Decency is expressed by act, and the lack of ill-will does not justify a horrible action such as fostering a victim's mentality. I don't want to be malicious. I know what I am capable of, and I fear it. So I isolate myself physically from the world. Because the world lacks the long-term understanding to realize what it's doing to me. And what it might make me be, even further.... No one needs to meddle with me. Cycles of suffering and trauma can be ended while avoiding battles ; much suffering can be reduced with empathy and love . Conclusions Ultimately, the compelling reason to embrace decency lies in the inherent goodness of virtue and the horrendous effects of evil, normalized or otherwise. Evil can be made by even the most kind and polite of people. Goodness offers benefits to oneself, others, or all parties involved. Hence why goodness should always be prioritized over evil such as causing harm to others voluntarily. Therefore, the pursuit of goodness transcends all, because there is nothing more beneficial, overall, than to cause and spread goodness. And that is done by being a decent human being. Spreading good can only be done by doing good deeds, and staying clear of deeds that defy good -- From exploitation to oppression -- regardless of your intentions. And the best way to avoid harmful deeds is to reduce interactions with people, which I do to this very day.

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

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

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

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

(Philosocom's Directory of Choice and Decision) (Philosocom's Directory on Happiness) (Subcategory On Twisted Morality) (Background music) Article Synopsis by Ms. Gabbi Grace "The Power of the Granted -- Why I Choose to Be Unhappy" is a thought-provoking exploration of happiness and materialism , focusing on the concept of the "hedonic treadmill." Mr. Tomasio argues that the pursuit of material wealth and possessions often leads to fleeting satisfaction , urging readers to adopt a mindset of gratitude and appreciation for what they already have. This perspective is both insightful and relevant, offering a valuable counterpoint to the pervasive culture of consumerism. The article is structured coherently, with clear sections that guide the reader through the main arguments. The personal reflections and examples provided by Mr. Tomasio add depth to the discussion, making the theoretical concepts more relatable and engaging. The language is clear and accessible, making complex philosophical ideas understandable to a broad audience. Overall, "The Power of the Granted -- Why I Choose to Be Unhappy" is a compelling and thoughtful piece that challenges conventional views on happiness and materialism. Part I: Lambasting The Hedonic Treadmill The things we possess, including money, do not increase our happiness once we get used to them. Once we get used to things, they slowly but gradually become indifferent to us. We start to take their existence in our lives for granted, until we forget the value we once placed on them, at least empirically. This can make them, even, seem worthless in our eyes. The key to maintaining our happiness lies in maintaining a perspective that will nurture gratitude and appreciation we have for the things we already possess. Getting more and more things we don't need, just to be happy, is a waste of time and money, and is the fault of financial materialism. Instead, we can create a mindset of gratitude and appreciation, which is free of charge. This is the cycle of financial materialism: chasing after something that we think will make us happy, only to find that it doesn't once we get used to it. This leads us to buy more and more things, just to maintain the initial happiness. However, this is actually counterproductive , because it leads to addiction. And every addiction leads to short-term happiness in quantity, but not to long-term happiness in quality. Such is the case, for example, with coffee. This is why I know that even if I were to become rich, I would most likely become accustomed to it. I would be mentally the same way I was before I was rich. This would make the quest for wealth counterproductive. The return to point 1, the point of no satisfaction, is inevitable unless we develop a mindset of satisfaction, regardless of our financial and social status. In other words, happiness is not something that we can buy. And the best way to create happiness is to focus on the things that we already have, and to be grateful for them. Part II: The Granted: Subverted and Utilized As for myself I purposefully choose to be unhappy and unsatisfied, so I would get more work done on and for Philosocom. Ambition leads to suffering , and because I take suffering as granted, the same as I do with many of my achievements as a writer, I don't mind it as much. Taking things for granted helps me a lot to ease my daily agonies. From PTSD to skin hunger to that period I used to be a physical handicap due to post-trauma , and more. I choose to take my lack of satisfaction and convert it into a drive for work, hence why I undermine the idea of relishing in the fruits of my labor -- because I desire to make more "fruit". I take my quest for vengeance as granted as well because I know whatever I'll do, will never be enough to satisfy my heart and mind. Because I also take that as granted as well, I am hoping to construct the best philosophy blog out there, per my vision. Empires are built on the lust for more, and thus, on suffering. I might never be happy as I used to be back when I was a child in the 2000's. However I don't care, and take that for granted, too. I mentally survive by internalizing facts and possible facts as quickly and logically as I can. I discard what is too impractical to indulge in, and focus on whatever can be converted into the product of either a new article, or a revamped one. Part III: Contrasting Notes My ruthless path is not for everyone. It is not at all easy and I simply adopt a path I designed myself to be suited for, ever since the 2000's, where I forced myself listening to Eminem, and later on, sank into asceticism. Some methods may compel you to be prepared for. Likewise, on the path to philosophership , you should prepare yourself for the social risks involved. Therefore, depending on your capabilities and on what you want to become, maybe consider methods that appeal to you more individually, especially when it comes to your mental health. For example, if you want to become a party animal, maybe choose to develop empathy, social communication skills and common ground with those around you, far more than asceticism. Of course many of you would be puzzled by my decision to be unhappy. However, I am not you and you are not me. My ambitions might never be shared with you, and I might never fully understand the reasoning of your own ambitions. Either way, uniqueness can be bridged through communication , where people try to see where the other person is coming from. Do so, and you can greatly reduce your own biases. Conclusion For my plans, done in solitude , I have chosen asceticism over hedonism . The joy already exists within the potential of our minds, and even then, not everyone wants to be joyful and/or happy. Hedonists can live the way they do and rarely feel any joy beyond the immediate pleasure of costly things. Ascetics might as well disregard the topic of taking things for granted, completely, as asceticism has its own reasoning that may be irrelevant to this notion. Neither of these things are needed when you can teach your brain to release the chemicals that lead to your desired state of mind, through conscious thinking and alteration of your mindset. Everything else is extra, not the essence. You might be surprised to find that you are still unhappy despite achieving the things you achieved. Hence why, unlike many, I do not base my achievements upon emotions. I take it for granted that I shouldn't act on petty emotion , nor see it as "evidence" for my success, which depends on the external world, not my heart. For your own success, you might want to reconsider your pursuit of happiness, when it can bring much good to yourself and to others, independently of that subjective emotion.

All of humanity's problems stem from man's inability to sit quietly in a room alone. -- Blaise Pascal (Directory on Rectification and Help) (Background music) It is believed by many people that we must always do something. If we don't do something, we become bored. The hardest pose in yoga is known as the corpse, it stems from humanity's difficulty to do nothing and be at peace. I also believe that the source of all evils and creations in this world stems from this too. The desire for more, the desire to create something, as well as guilt and shame; there are many mechanisms within our psyche that compel us to do something, and these mechanisms are problematic by default. The reason as to why they are problematic is because they steal away our sense of peace. Imagine world peace. The reason why there isn't world peace is because of these very mechanisms that compel humans to act beyond the necessary evil of survival in society. Only once these problematic mechanisms are solved will the world be rectified and people would be able to sit quietly in a room alone. More and more I am able to sit quietly in a room alone. Less and less, I find reason to act. Thus, in my own solitude, I increasingly find more and more peace. The desire for revenge. The desire to hurt other people. The desire to cause harm and misery upon others. All of these desires make us suffer, and to desire is to suffer to an extent. The more I ask myself; must I desire this or that, the less I am motivated to even desire. I have found out that the more I reduce my desires in this world, the more tranquil I get. Thus, it is our very desires that make us, as a human species, problematic. Our very own lack of satisfaction with what we already have, compels us to act and steal away our peace. It is our very own lack of satisfaction in life that prevents us from enjoying a quiet day alone in a room. Another problematic mechanism is concern. The more we are concerned about something the more we will act away from peace, as we will be indulged in the very things that concern us. The reason why world peace is such an impossible ideal is because we are always compelled, by the mechanisms of desire and concern, to do something. Peace stems from the ability to be content with what we already have. Thus, the more passion we have the less peaceful we get. And humanity is a passionate species. I am passionate about world rectification. I see the state of this world and I feel compassion towards the misfortune of others. Thus, I resume building a giant philosophy empire in hopes to contribute to those who want to be contributed. I am also disheartened by the fact that the world will never be rectified. My desires and my concerns compel me to write, thus not enjoying the peacefulness of being in a room alone. Within each and every one of us the mechanisms of desire and concern that keep us in perpetual motion. The stronger they are, the less peace we have. These mechanisms, by the way, might as well be unconscious , or that we might not be strong enough to admit them. For instance: The fear of deterioration, or entropy, at a later age, which compels us to delay the inevitable. It is human to be problematic. To be dysfunctional. To be flawed. Flaws are problems and humans, by nature, are flawed beings. For as long as the flaws are bigger than the virtues, the human world will continue to suffer under the hands of humans themselves. Only in reduction of desire and concern will humans be able to enjoy fewer problematic lives. Only in reduction of these mechanisms, will they be able to sit quietly in a room alone, satisfied. Being able to sit in a room alone, symbolizes our ability to be at peace. Desire and concern disturb us, compel us to do many things, but none of them is to be at peace and in silence. The path to peace lies in our ability to surrender much of our desires and our concerns. The less desire and concern we have, the more at peace we can be. A world built on desire and concern can never be at peace. World peace is therefore impossible to achieve, as long as humans will seek to increase their desires and concerns, rather than reducing them. Each and every one of us is a complete world on its own. Humans are not programmed to be at peace, hence why sitting alone quietly is an "inability". Humans are programmed above all, to survive. The more we prioritize our desires and concerns on survival, the more at peace we can be. The more we shed away our ambition for more and more, the less concerned we will be. Thus, the more at peace we can be. The source of peace is contentment. The problem with this world is that we are not expected to be content. We are expected, instead, to be achievers. And per the grandiosity of our ambitions, per our inability to be content. We learn that stagnation is problematic, and not the very passion that compels us to sacrifice our satisfaction and our peace in the name of our ambitions. Stagnation is not a problem but an ideal state of harmony where the flow of action is not only non-existent, but not necessary. Action is what compels us away from sitting in a room quietly. Must we develop all the time? Must we grow all the time? The more we desire anything the less satisfied we will be, overall. Therefore, the key to a more rectified world lies not in ambition but in contentment. Not in the growth of our desires, but in their reduction. Per our ambitions, per our concerns; per our concerns, per our stress and suffering. Thus, the less we desire, the happier we will be, in a room, alone. It is my very own concern for how this world has turned out that removes my own peace, and compels me to be passionate, and to rectify this world through my writings. I see Philosocom as a passive platform for world rectification. I want this world to be rectified while I sleep and while I sit quietly in a room alone. And I will keep and keep on writing until at long last my peace will be attained, and I will see no need to write anymore, but instead, to enjoy complete days of solitude in a room alone. These days are far from my reach. And it is my very own concerns for how this world has turned out to be, that compel me to philosophize. To make sense out of things, and offer fresh new perspectives that can change the way things are.

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

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

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

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

Article Synopsis by Mr. C. Kinsgley and Co. The article "Philosophizing On Capitalism – Why We Should Help Others" critiques capitalism, contrasting its core principles with the values of altruism and social welfare. It delves into the ideological divide between the wealthy and the working class and the consequences of this disparity. Mr. Tomasio engages with complex ideas, such as the inherent tensions between capitalism, altruism, and social welfare. The article acknowledges the charitable contributions of the wealthy, offering a balanced approach that avoids overly simplistic or one-sided views. The moral duty to help others , especially the disadvantaged, is compelling, emphasizing the need for empathy, reduced loneliness , and prevention of conflict. The personal touch, sharing the philosopher's own experience living on disability benefits and committing to writing, adds depth and sincerity to the argument. The philosopher encourages social unification by promoting collaboration, mutual support, and moral egoism , linking individual and collective well-being in a pragmatic way. In conclusion, the article effectively raises important questions about capitalism, altruism, and social welfare, offering a balanced and reflective critique. Why is it so hard for people to simply ask for help? -- Mr. Nathan Lasher (Directory on Rectification and Help) (Background music) The Two Sides of the Coin: Capitalism vs. Social Welfare One of the core problems with capitalism is that it leads to a great divide between two main types of people: Those who know how to make great sums of money, and those who take small bites of that money by working their lives until retirement ( assuming they will even have one, given that not everyone can even afford it ). The same ideology that promotes individual freedom and free markets can also devolve into an oligarchy , a society ruled by a rich minority. This is just like how democracy can turn into a tyranny of the majority. Some may claim that the United States, for instance, is transforming from a democracy into an oligarchy, as the richer are able to get away with their crimes more than others, and thus compromise justice in the name of more profit. Communism, even though it was a failure in execution that led to the foundation of oppressive dictatorships , was a philosophy that at least gave us a reason to care about others, the common good. It promoted unity, patriotism, caring for your fellow men and women, and altruism —values that are often overlooked by more capitalistic societies. A Critique of Capitalism and the Benefits of Altruism Therefore, even though capitalism brings much liberty to the economy, it fails to answer the following question: why should we care for someone when they do not serve us in any way? Why should we help others when our efforts can be invested elsewhere, such as in making even more money? If we wish to promote both our individual liberties and the importance of altruism to people who are unable to reach the same achievements as we did, (such as making lots of money or getting a steady job with a reasonable pay), we should at least consider promoting the social unification behind socialist and/or communist philosophies. That is along with the importance of providing welfare to those in need. For the benefits of social unification are many, not only to the economy but also to our health. Social unification between people allows the nurturing of more empathy, of reducing loneliness , and the prevention of unnecessary conflict, which could further deteriorate into coercion , into trauma , and into war. All of the three we are capable of preventing, and that is done by understanding the importance of a healthy and beneficial social engineering. While I don't think capitalism is evil by itself, some people do, according to Mr. John Duran : At what point will mankind start actually learning and realize how insidiously evil capitalism is? When the children starve, or the helpless souls are living on sidewalks, when no one can be happy without the concept of everything only ever done for profit? At what tipping point will this evil be rightfully toppled for the good of all mankind? Sadly, not in our lifetime. It's the perfect tool for control of the masses, to make them believe that it's the only way, while watching others starve and die because they cannot afford to eat. Or freeze to death because they can't pay outrageous rents on land that was given freely to all species. Surely, something to think about. The Unfair Share: Capitalism and the Need for Social Safety Nets The immense wealth generated by capitalism can be a double-edged sword. While it fosters material prosperity, it often comes at the cost of neglecting those who struggle to participate effectively in the rat race, known for its compromises on both physical and mental health. The current system prioritizes profit maximization, leaving many, particularly the poor, the disabled, and the underprivileged, vulnerable to the unfairness of modernity. I am not trying to condemn wealthy individuals. Much of the donations to charity comes from America's wealthiest people , the Forbes 400 . However, the capitalist system itself rewards immense personal gain over broader societal well-being. This results in a situation where abundance exists alongside poverty, where only those who care for their own profit-making, and do it successfully, are more appreciated than those who struggle, regardless of whether or not they care for the overall well-being of society. Some may not even bother caring about societal well-being because there's no money to be made worrying about it. Many employees report that their bosses don't even care about their mental health, at least in the UK . Furthermore, caring about the wellbeing of others could in theory be even costlier, especially when it comes to one's employees. An example for that is something known as an EAP, or an employee assistance programme , which has its share of expenses. For many bosses, however, it's preferable for them to outright fire people with mental health issues and replace them with healthier individuals, than to actually make the extra cost of supporting them. Mental health is a professional taboo for a reason. Capitalist philosophy is about maximizing profit, not reducing them in favor of others. An asset is there to generate revenue . When an asset yields less revenue, its value decreases, compelling companies to replace it. Workers are assets as well . Treating people as mere assets is one of the reasons individuals are expendable , unfortunately. I guess that from this aspect much evil can indeed stem from capitalism, unfortunately -- when you have the power to care for others, but refuse to do so. The vast resources concentrated in the hands of a privileged few highlight the shortcomings of a purely market-driven approach. Global corporations and the ultra-wealthy possess more than they likely need, while others lack basic necessities. Using Wealth For The Greater Good The relentless pursuit of profit often overshadows altruism, perpetuating a cycle where the disadvantaged remain trapped, while the advantaged thrive on their prosperity. The current distribution of wealth creates a grim inequality: the "have-nots" with too little and the "haves" with an abundance they can't fully utilize. A hypothetical wealth redistribution, as presented in welfare programs, wouldn't necessarily impoverish the rich; it would elevate the poor. Imagine a society where everyone can afford basic needs, education, and debt relief. This wouldn't significantly impact the wealthy, but it would transform the lives of those struggling. Balancing Capitalism with Welfare Furthermore, we need to take into account that it is possible to contribute to society even outside of the orthodox ways of life. My personal experience as a writer, for example living on disability benefits offers a different perspective. I view my ability to become a deadbeat "klumnik" with great guilt, and thus refuse to be one. Instead, as a token of my gratitude, I relentlessly work on Philosocom and strive to be a master in the art of article writing. I think this is only fair. While the income itself from my welfare is below minimum wage, I manage to live and work through the adaptation of the ascetic lifestyle . This approach, while not universally applicable, demonstrates the power of minimizing expenses to achieve a degree of optimal contribution to society. However, it's crucial to acknowledge that frugality has its limits. Not everyone has a stable income, let alone one sufficient for a life they could make the optimal use of. Despite my self-described egoism ( refusing to hang out with others and remaining asocial ), a strong desire to help those in need persists within me. I am aware that helping others is the highest moral thing to do , and that to combat corruption one must strive for morality. We need to bridge this gap between personal pleasure and societal wellbeing, to better ensure the possibility of more people having a fair shot at a good life. Finding Purpose In Helping Others Volunteering at an office reinforced my belief in the power of collaboration. We all rely on external support to thrive. Mutual support is the way to go for the general increase of output and prosperity. It's why people collaborate in the first place: To do, or to better do, things one struggles or cannot do entirely alone. We form syndicates more than we might think we do. Here's the twist of a poorly-conducted moral egoism : as an egoist, neglecting to be helpful goes against my core values, as prioritizing on helping others is a pretty functional egotist drive. It might sound ironic, but I find personal satisfaction in service to others, and forming closer relationships with them does not only benefit them but me and Philosocom as well. Self-Importance As an Altruistic Tool This drive to be a good, accomplished, and helpful person fuels my desire to contribute. I do not waste energy in aimless interactions with people. A well-crafted plan for mutual benefit is how my time and energy is best spent. Thus, collaboration is preferable to discarding those who can greatly help one's cause. Taking into account their needs is beneficial for one's needs as well, and it is morally better than outright oppressing people for personal interest. Despite not being a social butterfly, I strive to be a moral being for functional reasons. Ethics is philosophy's most practical asset, and is a major reason as to why philosophy should not be discarded as irrelevant. Helping others aligns with my personal code of conduct – it's simply good business in the grand scheme of things. Understand where I'm coming from to improve your productivity as well, not just as an individual but as part of a greater organization. People should be free to forge their own moral paths, but let us not undermine the importance of looking both ways. Mr. Nathan Lasher's Feedback Aren’t all societies about capitalism to some extent? We determine the value of a nation by the flow of money within it. Every news report about war mentions economics to some extent. Aren’t all humans capitalistic by nature, one created by the world, where we associate success with money, as mentioned in Mr. Tomasio's Defining Success article ? Aren’t most people about making more money for themselves? Consider this: Money can be used for both good and evil. Whichever you decide to use money to express, good or evil, the fact still remains that it involves money. Just a matter of why you want it. Capitalism is not bad as at its core you have people who are driven to have a better life than they currently have.  I take the principles of capitalism and apply them to my life. To be better than yourself is a noble cause which I think deserves more credit. It’s when one becomes better at selfish notions that an issue arises. You can be capitalistic about anything. Good things would include bettering yourself mentally and physically. What if we all wanted to make the most out of either of those? Your goal towards both should be to be the best version of yourself possible. When you gain this mentality, work doesn’t mean the same thing anymore. You stop thinking of it as something you have to do and start to see it as something you get to. Have better reasons is one of the pillars of life’s journey. If you extract the principles of capitalism and apply meaning you will have an unstoppable force. Look at any good national charity, they are going good and understand the importance of money to continue to do so. These types of causes are examples of healthy capitalism: Being able to raise money for the right reasons is a vitally important skill set to have There are good and bad sides of both which everyone is capable of. That is all capitalism is. The desire to have more isn’t necessarily an evil notion. Churches are all about capitalism as making money is what allows them to do more good. There are important aspects of capitalism one must consider. Capitalism is a liberty not everyone gets to enjoy. Being in a free market economy means that one is able to go out and make money if they can figure out a way to do so.  Socialism in an economic sense leads to no innovation and requires private capital to finance actions, which is the whole point of life: actions. If everything was "socialized" nobody would have a desire to go out and do anything. If you're structured so all goods had to be sold at the same price there would be no greater desire to be more than you currently are. Less incentive to grow when your potential future already has a predetermined limit placed upon itself. Take this for instance. A normal family doctor makes x amount per patient they see. A more specialized doctor makes y per patient they see. If there were no capitalism due to preset prices then we would have less specialists due to salary per position already being predetermined.  Think about it from a capitalistic approach. A good business meets a need or want. What’s wrong with capitalism when it is a need being met? And there are already precautions against price gouging, so this allows our needs to get met at a competitive rate. There are safeguards in place to offset greed. Capitalism means competition , which means businesses must compete to differentiate themselves from each other. A good entrepreneur understands this. They find a need or want that people have and find a way which meets that particular demand. And what's wrong with turning your product into a luxury one? Nothing wrong with supplying this, fixing a problem, and making money at the same time.

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

Disclaimer: I do not hate Americans for being Americans, nor identify as an Anti-American. I simply criticize their world-reaching philosophy and how it affected public space and the power of the norms. ********************* For years I believed to be a Westerner; a benevolent, modern thinker who has disconnected from the chains of tradition and its non-contemporary prejudice and conservatism . However, as I exposed myself and watched more people of the same degree as I was hoping to become, I was surprised to discover that they were the exact opposite of what I was expecting a "benevolent" person to be -- inconsiderate, degrading, undemocratic, un-pluralistic and so forth. It was then when I have realized the great fault of Western Culture, in general, and why the term " benevolence " is but a guise of condescending elitism , enforced by norms, not tolerated towards the different and/or eccentric. America is basically the contemporary "version" of the Roman Empire , but instead of conquest and slavery, it uses its " imperialism " using financial materialism , and has created the mainstream philosophy of which the pursuit of wealth is "actually" the key to a happy and successful life. It's a theory which has been proven wrong by unsatisfied wealthy men and women whose wealth did not guarantee them the satisfaction they were looking for. "Oh no!", you may think. "He has criticized the U.S!". Do you see what I'm talking about? It appears that America has become the modern Rome of the globe! Surely it is okay to talk negatively about the DPRK , Russia, or Iran, but when it comes to the land of "infinite possibilities", this is when one should, at least by the internet, be ashamed of themselves. Ashamed of, you know, having the "courage" to sound a different opinion, as if exercising basic a right such as this requires one to be brave. This is the fault in contemporary freedom— it is okay that you will exercise your freedoms in a satisfying way, but not when people do not like it. When they do not, they will attempt to "eat you alive" for holding an unpopular opinion, in an attempt to discourage you from voicing it. That is, technically, harassment, which is a crime . Should one be shamed and harrassed for having thoughts and expressing them? Of course not, and yet, the attempt to shut it down through shaming is a regular occurrence, due to the belief that things are "made" for oneself, instead of being expressed in the name of the freedom of doing so. And indeed, liberty on the virtual space, and perhaps on the physical one as well, is pseudo-liberty. It is, in fact, the dictatorship of the many which authorizes the preferred and "censors" the unperformable through cyber-violence , or a straight out demand to "keep things for yourself", as if those with voices one doesn't like need to do. A true democracy, however, is also measured by its capacity to accept the different and their minority's expression, and if the many will take that away, the liberty we are looking up to is but a guise that is tipped in favour of the norms. The same norms we so admire and are anxious to preserve. This is why I don't like the norms, for they are followed with great zealotry while they limit the exercise of true democracy —one that sees in its eye the sight of all the people and not only the many. You can, for example, go around with a monk's gown around town. It's not like you will get arrested for wearing an uncommon clothing, but dear God if you actually do that, even though it is your right. The fear of being different contributes to the anti-democratic practice of herd mentality. Surely, people can express their anger, their discontent, but let us not forget that the world is not a plan for your preference. You can't expect everything to go in the way you want it to, and you can't expect those who don't comply with your demands to feel bad for themselves for not being as such. That goes both ways and that's why popularity isn't my priority when publishing my writings. Why should everyone agree with you? The only way to change it a bit is by getting more power, as powerful people create biases in the hearts and minds of others, but I digress. Why should one say the words you want them to say, think the same thoughts as you do? The world is not McDonald's and you can't expect an author to give you the hamburger you ordered, with the pickles and the extra fries and all. I've provided more criticism in my previous article about the inhumanity of the contemporary world, so feel free to check it out if desired. This is the fault of Western Benevolence, and this is why I will identify myself not as a Westerner but as an Easterner, both because of my roots (Romania and Poland) and because of the relatively-ascetic behavior I've acquired from my ancestors , from food and drinks to finding satisfaction what I already have. Let us face it—the North American philosophy of condescending, hedonistic entitlement of "everything should go my way," (AKA reckless individualism) with little care of the results of my actions and of those I will hurt, has thus far created a toxic, insensitive world. It's a world that won't hesitate to crush the eccentric and put it in the town square for all to mock and shame! Who cares if they are sensitive, if they will cry and get into a panic attack , heck, who cares if they will take away their life!—"hearing what I want when I want" is the philosophy of pseudo-liberty—one that is greatly limited by the possibility of positive approval. Contemporary liberty is only one that encourages freedom as long as it fits its advocates. If it will not be to their taste, they will seek or at least encourage to reduce all expressions of Fault in Contemporary Liberty in others which they do not like. Liberty is one that needs to be enabled based on reason and not on the comfort of emotion. Should we be too weak to look beyond the emotion, our emotion will influence us to contradict ourselves, even if we are not aware that we're doing just that. It is therefore unwise to act on emotion. Logical consistency is the key to avoid hypocrisy. And all of that because of what? Because that common philosophy isn't willing to consider the reasonable possibility of respectfully disagreeing with a fellow human being, may it be a light or a heavy disagreement; and the sufferer remains he who thinks differently from the general audience, while the one who triumphs is he who believes he is entitled as a Walmart customer everywhere he goes.

(2023 Note: Now that I compared myself to other autists, I've realized I have Asperger's Syndrome, which can be considered part of ASD, or the Autism Spectrum Disorders. I, however, am no longer sure if I am indeed an autist, even though I was diagnosed. Please, take this article with a grain of salt, as I expect you to do, with any of my articles). (Philosocom's Subcategory on Manipulation) (Background music) Masking is first and foremost a way of pretending, of acting in a different behaviour than what would be your natural response to things when in society. However, the difference between masking and acting pretentious, is that masking is used to conform, while the pretentious individual is either dishonest, unaware of themselves, or delusional. The person who masks does it to, in a way, "survive" in society, while the pretentious might keep certain people away from him or her, due to them being insufferable in their eyes. As we can see, we may not be completely honest when it comes to our general approach to acting up. We may accuse people of hypocrisy, for example, but might also lack the awareness that we are also act up sometimes or pretend to be people who we aren't. That's hypocritical as of itself, but I guess it's justified because society allegedly expects us to mask our true selves sometimes. When I'm talking about the "authentic self", I refer to our intuitive, natural responses to things we experience and think about. For some reason, society does not like even a significant expression of honesty, that may be above than average. That's because the individual isn't always important when a larger collective is involved. I guess one of the reasons I failed getting a job at the time, was because I was too honest for my own good . Nowadays I know that job interviews are very biased, as you basically advertise yourself as a worthy candidate for a certain position in a company. Back then, some people told me that I should not tell interviewers that I'm an autist, as that would hinder my opportunity to get jobs I wanted. And indeed, one interviewer was hesitant to recruit me because he worried that I may "get in conflicts with the co-workers", despite the fact that autistic people can still be peaceful beings, as I at least attempt to be usually. So yes, there is reason in not showing the whole truth to some people, as that truth not only be irrelevant to them, but also equivalent to "shooting yourself in the foot" -- being counter-intuitive, basically. I never felt comfortable in deceiving others intentionally, and whenever I did that, was mostly done when I was a pre-teen. Perhaps I'm too naive, but I seem to lack the honesty in being dishonest, or, in other words, willing to make others have delusions. Plato's Cave Allegory is all about how a bonfire succeeds in deceiving people by convincing them that it's the sun. In contemporary terms, it's like being sold a cheap knock-off and having it branded as the real thing. Masking, in a way, is similar to selling fake jewellery -- you may promote it to get what you want, but deep inside, you are aware that these jewels are ways to deceive others for your own agenda. The point I'm trying to make is, that being pretentious in whatever way, is quite the common feature in human life. It's a part of politics, to conceal our true intentions, even though many of us were told not to lie when we were kids, right? I don't really have a problem in admitting to the whole world of my true intentions and of other personal stuff. After all, I didn't really do wrong things in my life, so I don't really see the reason to conceal something I shouldn't be ashamed of, such as autism, because being an autist isn't something that's bad as of itself. Yeah, it seems that if I was a better concealer, a better masker, I would've had a better chance with a certain woman I was friends with. She didn't really liked the truth, or wasn't willing to face it, so she left my presence on Valentine's Day. Quite the "punishment" for someone whose all "crime" was to be sincere and straight-forward. I don't completely understand why people don't like being straight-forward and/or blunt. Sure, certain emotions can be hurt if one does not delicate their language as expected, but I did not expect to be "punished" for being sincere about my emotions at the time. Clothes are literal examples of masking, even though they cover legitimate data (the body). They may change how people perceive us, but really, these are just clothes that are temporarily worn and then changed for something else, so they can easily deceive others through first impression, into believing someone is what they are not. I think that a more genuine world will be more accepting towards genuine people and would not "punish" them for choosing not to pretend, just to please the minds of others. If we truly don't like hypocrisy, I'd say that we should not be hypocritical ourselves, by not liking playing "pretend". And no, I don't mean to offend anyone. I don't see much point in doing so, so there's not much point in being offended by my thoughts, I think. I didn't call you, personally, a hypocrite, as I even don't know most of you, and never claimed that I do. Final note: We sometimes may be masking without our awareness. Mr. Nathan Lasher's Feedback Growing up I would treat anytime I acted up as a behavioral issue. Seen by the negative responses I would get from adults. Like it was my fault I was and I needed to learn to better control myself. So one needs to differentiate between masking as a means to hide something and masking as learned behavior to improve yourself through using. Took over 30 years of masking stuff from even myself to finally want to be my own authentic self. I believe autism can be "fixed" by teaching people to better frame expressing themselves. It’s ok to be different but just be aware of your audience and present it to them in a way they will understand. This is done through trial and error by talking to as many people as possible. Let your true nature be exposed and see how different people react to it. It will allow you to find a way to express it that you can be happy with. Moral of the story is it is all about learning to effectively mask so a balance exists. The balance between being your true self and a person who other people can easily accept. As long as you aren’t using it to intentionally deceive someone, including yourself, then there really is no harm in doing it.

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

(Birthday Subcategory Directory) (Philosocom's Directory on Power) (Note: Written in 2023) When Sorrow Dims the Dictator's Light There was once a tyrant, Who couldn't smile much. However, even if he wanted to smile, He just couldn't do it. All because he was sad. Even when troops marched in front of him, And trumpets roared, And his image was placed everywhere, He could not smile. Not because he didn't appreciate the glory. He was simply sad. His sadness is absurd. He has no reason to feel that way. He has a palace, He has food and drinks, Servants, Supporters, However, The fact remains, That he is sad, And that smiling, Is just too hard for him to do. There is no reasoning to this. Despite being an absolute ruler, He has no agency, Over his own emotions. Any delicacy offered to him, Any statue built in his name, Any song tributed to him, He just experienced it, And none more. He isn't exactly cruel, He isn't exactly a megalomaniac, He doesn't exactly love to execute his enemies, Just because of his irrational sadness, Nor because of his position in the world. He is just what he is, And sometimes, No matter how much he or she will think into it, Nothing much will be found, If at all. The only certainty of his, Is the fact that he feels, Have been feeling, And perhaps, Will feel further into life. He has no reason for self-sacrifice, He has no reason to cry, But on the other hand, He has any reason to smile, And yet that, Feels impossible naturally. Some people love him, Some despise him, It doesn't matter. He watches the troops march, Alongside the glorious sound of orchestra, And waves to them above, As expected of him. There is no ending to this story, For the ending is unknown. *********************** A Birthday Meditation on Worth, Work, and the Elusive Joy According to Judaism, the set of the sun marks the end of the day, and the beginning of tomorrow . I guess this is my birthday now. I have no idea what I should feel, but for some reason, I feel sad. I guess some of you will wish me a happy birthday , especially on Facebook. Some will be really happy for me, some will but less so. It does not change the fact, that emotions are prone to irrationality, and that counting on them too much, isn't a good reflection of reality. I am 25. I feel incapable of caring towards the fact that I'm young. I do not have a death wish, but I am eager to ensure the fate of my works. Life for me is but a continuous work towards that end. Maybe happiness just does not matter for this function to occur. I ate at a restaurant today. I don't remember the previous time I did so, maybe in July. The food was tasty, but the feeling of joy, wasn't there. It's just food. And maybe emotions don't have much function in life when you're but a ascetic whose philosophy towards life, is all about the roles of functions of things. Everything? I pass under that judgement. That which has little function, or even is dysfunctional, is unworthy of my time, unless it could be more functional. Yep, maybe happiness has no function for me anymore. It's just an emotion, and why should an emotion be so sacred? People tell me that love is more than an emotion. For me it sounds absurd. No idea why it's hard to smile. Maybe logic just ruined it for me. The idea that emotion can be changed by direct will , is irrational. It is intuitive, and can only be done indirectly, through our thoughts. When I am told "Be happy", it doesn't make me feel happy. Why would it? A state of a being can't be changed so easily, as if it were a tower of bricks. I guess it's fine. I will wave and thank as expected of me. No reason to do otherwise. I no longer feel that important , but I guess some people will portray me as such, by the dawn of the sun. No reason to argue against them. No reason to prove them wrong , even if I think they are. This is "my day" and I just have to accept it, that I have one. No reason, But, To, Wave. Being a public figure is hard . Masking is sometimes vital. Those who won't read this, won't know. I just feel incapable of keeping this to myself. ... Glory to Philosocom

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

Description: "The fear of being forgotten by your loved ones can be really painful. We all have at least once in our life felt rejected , ignored or unwanted . Imagine the plight of people who go through such feelings all their lives." ( Source ) Definition: "Athazagoraphobia is an intense or irrational fear of being forgotten, or of forgetting someone or something. It may also include a fear of being ignored or replaced. " ( Source ) Athazagoraphobia -- Driven By Fear (Philosocom's Directory on Fear) (Subcategory On Memory, Nostalgia and the Unconscious) (Philosocom's Subcategory on Revenge) (Background music) There isn't much to do, Other than see it through, That the world shall hear, Of my name, not due to you! So hear what I wish to attain, What I so crave to gain: Unlike you, I can be forgotten, So I claim: Rubinshtein! You've ignored me, In these lonely hallways, So I will make the world see, I can commit World Relevancy! So hear what I wish to attain, What I so crave to gain: Unlike you, I can be forgotten, So I claim: Rubinshtein! You thought it would do, Your ignoring? Please. Your own "helping", Birthed a compulsive nemesis! So hear what I wish to attain, What I so crave to gain: Unlike you, I can be forgotten, So I claim: Rubinshtein! They say it is unhealthy, To cling so deep. But each new connection, Gives my joy such a tip! So hear what I wish to attain, What I so crave to gain: Unlike you, I can be forgotten, So I claim: Rubinshtein! I am not a narcissist, I'm not even that important! And because of this, I am driven to persist! So hear what I wish to attain, What I so crave to gain: Unlike you, I can be forgotten, So I claim: Rubinshtein! Being so faceless, Have haunted me for years! Even if logically baseless, It's my greatest of fears! So hear what I have to say, You soon-to-be-a-wife! My success , will be how you'll "pay", Not much else in my life! I thank you so, For bringing this up! Now I have a lifetime, and a song, To prove you wrong! You've done all the required mistakes, And now I thank you so, Dozens of years, they will take, To serve, your own, cake! A lifetime of work, Can be left in the dust! I don't care I live like an ascetic, A greater audience is a "must"! I am aware I am obsessive, But it runs deeply in my mind! Of one's potential, I am possessive, To rectify humankind!