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(September 2023 note: I am no longer handicapped. I explained why in this article ). (Background music) Have you craved physical contact from other human beings? I'm not talking about anything romantic necessarily. I'm speaking about the hug of a friend, for instance. I'm talking of... umm.. Well, as someone who lived much of his lifespan as a monk, I didn't really have any other examples... Skin Deprivation , also known as touch starvation, is a condition where you crave for physical touch from another being. Those who claim that loneliness is a state of mind (something I used to believe too) is not entirely true, when we are prone to skin deprivation. As of writing this article I am unaware if it's possible to rid oneself of this bothersome feeling. I can only tell you that I tried it myself, as part of my initial philosophy as a self-imposed monk, around a decade ago. Surprisingly, there are quite significant benefits to human touch , and as a more seasoned philosopher I had enough with arguing with the truth. And I can tell you that, in the rare times I was hugged as an adult, that it does feel refreshing... especially when you live in forced seclusion due to a respiratory disability... In terms of functionality, touch is several things. It is: A need . I am unaware of a human being who never needed it. A limited resource. You are dependant on someone else to touch you, and that's their prerogative. A mental right. By "mental right" I refer to your wellbeing. That you may deserve to be in good wellbeing, psychologically, simply because you haven't done anything horrid that justifies otherwise. A privilege. Only those who secure other people to provide point 2, will get it. The field of romance can surely be ruthless and unforgiving, when you realize that your need is not something you deserve to be handed to you. It is something you deserve to at least try and get from those who don't owe anything to you. ...It's why other people's presence is a privilege. Never forget that. They can always leave. And in some cases, you may need them more than they need you. Compare it to a worker and an employer -- you may need the money more than he/she needs you. I'm sorry, but that's perhaps why we will never have pure equality . It's because the relations between supply and demand are rarely even, if at all. It would only make sense that we will compete , then, because then we have the choice between suppliers. And in "suppliers" I refer to other human beings, and the demands they can give us. If you, yourself, fail to compete against other suppliers, you may be left alone, even as a supplier, and then might become more of a demander than a supplier. Loyalty in any human connection is also one where there is this sufficient transactions between supply and demand. Of at least two sides, of course. Be a poor supplier to the other person and they will either be disloyal or straight out abandon you; Be an excessive demander, and you will overwhelm your "supplier", to the point that they will leave you. However, a supplier is not always around or even available to be made a connection with. If there were always people who could hug you, people won't be suffering from skin deprivation, correct? Other people's physical company is a privilege, far more than their virtual one. Thus, in the absence of a supplier of physical contact, we must still endure life in the name of survival... And in the name of purpose. A purpose helps me a lot to endure this hellish reality called my life. For those new to the site, feel free to read more in your free time using the search bar. Anyways, I believe it was Nietzsche who said that “He who has a why to live for can bear almost any how.” And understand, I have a hidden reason, a hidden "why" for this site that I have yet to reveal to any of you. In order to ensure that "why", I will resume concealing this greatest "why", which still makes me endure this painful reality. Why? Because when you hold a purpose in such high regard like I do, nothing... nothing, is good enough of an excuse to stand in your way. That includes skin deprivation, and the fact that I turned an handicap due to my medical disability . Don't expect it to be easy to have friends in this world, let alone partners. According to a Good-Therapy blog , single men get lonelier than women, because women are socialized to build friendships, and thus, they are likelier to have more dense social networks than their counterparts, and foster greater intimacy with their close friends. Men, on the other hand, may be less willing to expose their vulnerabilities and distress, due to socialization. For they are expected to " suck it up " and keep things to themselves... ...Just as I was constantly told by a female teacher. She didn't really recognized my agony. She just thought I chose to look at things very grimly. No. I was simply rewarded for being stoic and obedient. And when I told another class I just learned to live with all the noise ( despite suffering from misophonia ), the whole classroom just laughed at me, thinking I was joking, for some dumb reason! Many people are, in a way, imbeciles , for choosing to laugh and mock before understanding one's distress. A distress which can be far greater than their minds may even bother to consider. The unwillingness to consider the possibilities, and be vulnerable to be proven wrong, SO EASILY, is humiliating. However, neither them, my medical condition, or my intense skin hunger, which can bother me greatly, will stand in my way. Disrespect me, and you will become part of the problem. I am not writing just for myself, you know. I'm not self-centered. And I have no use for your humiliating pity. Understand -- I just need you to not position yourself as an obstacle in my way for my hidden purpose. Because those who do, for whatever dumb reason, intentionally or not, are my enemies. Be a good person and just let me live in peace. I had quite enough with meaningless conflicts, online and offline. I am the one who chooses to still live . Keep it in mind.

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

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

Author's note: This is a poem that combines environmentalism with asceticism . No offense has been intended during the making of this piece, nor afterwards. If you have enjoyed it, consider sharing it to spread the word. Perhaps with your help we can make a difference in the near or far future. Enjoy. "Does the human species have the right either morally or ethically outlive the planet that birthed our very existence? Earth evolved us, nurtured us, and inspired us. When it goes, perhaps we should go as well?" -- John Duran Subcategory Directory: Honest Thoughts On the Industrial Revolution And How to Reduce its Influence The Horror of Heat And Its Effect On the Human Mentality Thoughts On Remote Work -- How Virtuality Leads to the Decline of the Physical Environment The Contemporary Importance of Public Transportation Towards Understanding African Communalism and Western Capitalism: A Comparative Guide (By Mr. E. David, E. Peter, Mr. J. Igwe) Peer Pressure, Evolution and the Future Equality and the Future Socio-Economic Class The Rarity of Life Among Infinite Stars: A Philosophical and Scientific Inquiry (By Mr. Chris Kingsley and Mr. Joseph Bright) Analyzing Mr. K. Basileus Political Fusion Manifesto (By Mr. C. Kingsley and J. Bright) https://www.philosocom.com/post/philosophy-of-entako The Rubinshteinic Guide to Deal With Longing ********* Ants have ruled this world, No other species could've previously for-told. It is so comfortable, ruling the world, Where no other species can ever oppose our throne. By being the rulers of all, We have enslaved everything else in this aquatic ball. The plants, the other species, entire lands, Just for us to distract ourselves, From the inevitable end, Caused by ourselves. We are both the constructors and the destructors, Using all resources in the name of prosperity, While doing so, to ensure the survival of present humanity, We actually bring the end, Of future humanity, As we pass away the time in concrete, asphalt and sand. And so the precursors we have imitated, And yet we remain apathetic , Of our development's consequence, On the world's decreasing lifespan , Of a once more vivid, aesthetic. And you might laugh at me, For being a contemporary ascetic, But once the world will fall to its knee, No one will turn and blame me, For encouraging waste, for too much spending, for reproducing, While our submissive world, Its final lesson for you all it shall be introducing. The path of the monk, The path of abstinence, of the strong, Can improve our lives and the Philosophy of Environment, With little need for compensating external empowerment, Only if we are to oppose the tyranny, Of endless opportunity, And its globally-toxic Stressful orthodoxy. How ironic, yet far from the moronic.

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

Preparing to Suffer -- My Philosophy On A Broken Heart Summary I start by explaining the concept of a broken heart. It's a metaphor for the emotional pain we feel when someone we love rejects us. This feeling is so common that there's even a medical condition called Broken Heart Syndrome. I also discuss about his fear of getting hurt in love and my decision to avoid romantic relationships altogether. However, I realize that fearing rejection can prevent me from experiencing love and all that comes with it. I therefore decide to embrace the possibility of getting hurt because I believes a life filled with love is ultimately more fulfilling, even with the risk of heartbreak. I conclude by encouraging readers to accept the inevitability of pain in life, including emotional pain from love. I argue that the pain is a product of sacrifice. (Philosocom's Directory on Heart) (Background music) A broken heart is an abstract expression that defines disappointment and failure whenever someone you love rejects you. While your heart doesn't necessarily crack when it happens, a medical condition, called Broken Heart Syndrome , exists. I'm not going to talk about medicine here, and I'm not a medical professional, only a philosopher. As long as you have people you love in life, the possibility of your heart to "break" always exists. That's because you cannot stop anyone from rejecting you. In Japan there is a very deadly type of lover, called the yandere . A Yandere is a lover who is so obsessed about you, they can be extremely dangerous to anyone, yourself included. A quick search on Youtube can reveal disturbing fantasies of these lovers, kidnapping the viewer, so they will never escape. Escape, after all, is a sign of rejection... Especially if you are imprisoned. Hm, yes. Hurrem , the wife of Sultan Suleiman I, was a yandere. After realizing that my heart will be broken indefinitely by anyone I'll ever love, I am renouncing my oath to live like a monk and abstain from women. I don't know if I'm interested in sex, but I am open to the idea, so I will at least see for myself. Fortunately, being asexual does not mean you are not a romantic person . People who are aromantic exist , so the need to love and be loved emotionally is not universal to all. People may fear love because they fear being hurt , and not only rejected. They fear suffering and the emotional pain that may be included when interacting with someone they are attracted to. They may have problems with trust, because the other person can, suddenly, betray them by being emotionally close to someone else. And so on and on. My decision to become a "monk" was to reduce pain and suffering caused by others. And who can cause the greatest emotional pain, if not those whom you truly love? And yet, a broken heart is "perfect". It is "perfect" when you realize that reality is flawed. That other people are flawed. That you are flawed. Why, then, let flaws that hinder you, flaws that you can't necessarily fix, stand in your way, for greater ambition? I no longer care if my heart will be shattered. It has been shattered enough times, so I am already aware of the pain. Instead, I will gather the broken pieces and build a greater heart, until my heart becomes as strong as iron . I am speaking metaphorically here, but you can follow the same philosophy. The same is true for my loyal readers . They may reject my articles and even decide to disconnect indefinitely. That possibility does not threaten me, for it is a possibility that I recognize. The point of philosophy is not only to find truths, but also to recognize them. To look them straight in the eye, without fear, and with great courage. It is, after all, better for the philosopher to do so, rather than to live in delusion. Correct? Yes. After speaking with some people, I have realized that "flaw" is the new "perfect". It is admired when a person is honest about their flaws, and to be dishonest in the matter is a petty flaw . The person who pretends for others , just to please them, may find it difficult to earn their trust. This seems to be true in romance as well. A vulnerable man is also liked, because it means that the man is open enough for you. I am myself vulnerable, but no longer fear being hurt once more, or the time after it. Love requires sacrifice. Sacrifice that is noble. Sacrifice that is moral and appreciated. A good lover is also a man or woman who are also loyal beings . And loyalty takes courage, as well as integrity. To fear your heart being broken can mean that you are not open enough for either your loyalty, or that of your partner's. People like to feel safe. Not only financially but psychologically, as well. And not just your friends or loyal readers. Lovers, as well. Those who fear a broken heart, may not feel safe enough, to sacrifice themselves for another. For the other, they cannot control. For the other, can always leave, and betray. Let us conclude with this: In order to prepare for your heart to break, you must first realize the inevitability of pain. Physical or otherwise. There is no life that is always pure of pain. Accept pain as a possibility , and if there is no actual danger, you might be open enough to suffer once more, in the name of love. In the name of him, or her. For pain is a product of sacrifice in such cases. Vengeance does not always have to be about proving someone wrong . It can also be defined by a life that is well lived. By a life where there is love.

(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. Griffin's website: https://gisaidit.com/ ) (Background music) ************************* Introduction I’m not a fan of holding your tongue to spare someone’s feelings . Sometimes, things need to be said so that it helps the person do better rather than feel better. Too many people hold back what should be said in an attempt to protect someone’s feelings, when in reality, they are preventing them from the opportunity to grow. The old timers know this better than anyone, as most of them have no problem saying exactly what needs to be said. I think it’s about time that someone said that quiet part out loud for everybody to hear. We've Lost Our Way We’ve lost our way when it comes to open communication and being able to have a mature conversation. Too many people are scared of offending someone that they hold back things that very much need to be said for the benefit of that person or the group as a whole. You can see this most with our leaders and politicians. They will say what ever it takes to maintain their position, and this usually includes saying what ever you want to hear . They will promise you wealth, blame the current villain at the moment , and outright do a 180 on their position if it keeps them in power. This is not leadership, it is weakness. Only a weak person would do an about face on their very values just for power, money, and an ego stroke. Leaders and politicians aren’t the only one’s I see exhibiting this sheepish behavior. Regular people do it on a day to day basis. Couples lying to each other to save face and blame, friends hyping you up knowing damn well that action is a terrible idea, and parents not telling their children the reality about life and their future. Everyone is trying to spare everyone’s feelings, and that is exactly why we are in the situation we are in. Everyone wants to feel better rather than do better. Do Better To do better takes courage. It takes an ability to look at a situation for what it is and the marbles to face it standing tall. To acknowledge the reality and still push through to make the best of it. I see this a lot in my consulting where the person is more concerned with not feeling insecure, that they will self destruct their business or life to avoid it, instead of facing the problem with maturity and dignity. I’ve never once seen those people succeed, ever. Doing better means being able to look at your strengths and your faults and being honest about your abilities. Handing a kid a trophy for showing up does them a disservice for they no longer have an accurate perception of reality. You’re setting them up to fail and struggle in life. Sometimes, you need to be told you suck at something. This at least gives you the opportunity and choice to either: A) Focus on getting better at it or, B) Move on to something that you are good at. Everyone isn’t going to be great at everything; more importantly, NO, everyone shouldn’t be able to do everything. We function as a community, with each person being good at what they are good at. Everyone needs to play their role, and no everyone is not a good leader . Our current societal situation should make that glaringly apparent. Too many people trying to lead when it is not their skill to do it effectively. Fear = Misery We are missing useful perspectives on how to deal with or solve problems because people are too scared to say what they really think. You can see that with our climate scientists today who are often too scared to state the reality of our global situation for fear of being labeled a “ doomer ”. Too many times I have seen a problem that was apparent to a group of people, but they all rode along for the train wreck because no one had the courage to say something about it. Think about that, we have people willing to wreck themselves and others, just to save face. Being silent about a problem or reality helps no one, including yourself, because you’re still going to have to deal with the consequences. This behavior is a function of human nature: To want to be liked and part of the group. No one wants to be ostracized and excluded. Natural herd mentality, as being separated from the group biologically equates to a lack of your ability to survive. So instead, people stay quiet, try to keep it as PC as possible, and hope that they don’t stand out as the black sheep . Instead of speaking up, they cower to stay safe and maintain the status quo. It’s a selfish move derived from selfish motivations with a purely selfish outcome. Real strength is being able to stand up for truth and say what is needed so everyone can do better and grow. Real strength is not being afraid to do what no one else is doing, because you know it needs to be done. We’re talking about adulting here. The Good Ol’ Days I miss the days where you could just be real with people and they wouldn’t be offended. When you could say the truth and they knew it was coming from a place of love and wanting to help, rather than a place of malice and jealousy. Gone are those days. It amazes me how sensitive we have gotten. But I say it’s time to get back to being real, if not for the sake of helping other’s come to terms with their reality, then for ourselves for not having a silent heart attack watching the world lose it from disillusion. It’s time to be honest with each other so we can all grow and do better. We need to let that quiet part out.

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

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

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

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

(For the whole site's category on solitude, click here ) (For the directory on success, click here ) Article Synopsis by Mr. J. Igwe And Co. The article "Why It's Lonely at the Top – A Personal Perspective" delves into the complex relationship between success, solitude, and personal fulfillment . Mr. Tomasio's candor and sincerity resonate with readers, as he shares his personal experiences of loneliness and anhedonia . The poetic structure of the piece sets a contemplative tone, blending ideas of power and isolation. He also weaves philosophical insights into the narrative, providing readers with a thoughtful reflection on success beyond mainstream media. The article emphasizes hard work and sacrifice, dismantling myths like "overnight success," providing a more grounded understanding of what it takes to reach the top. Furthermore, his emphasis on contributing to others and the belief in altruism adds a moral dimension to the discussion on success. The article effectively captures the complex emotions and struggles that often accompany success. Its blend of personal reflection, philosophical insight, and raw honesty make it a compelling read. (Background music) Introductory Poem: Powerful and Powerless Solitude, by side! Power and night! Volunteers, thrive all fine. My solitude works me, At her mine! I failed, to overthrow, Her shining might! Volunteers, thrive all fine, But I'm a prisoner of Solitude's light! I thought, I'll be less lonely, Once, I gained authority! But with it I was born, With it I live, With it, I'll live until I die! I won't be victimized, For I'm not terrified! I'll gain more power, As I contribute, To the vast horizons, Of humanity! The Relations of Success and Solitude The expression " It's lonely at the top " suggests that those who are successful and/or powerful in their field have very few friends. This feeling of isolation can be a surprising consequence of the relentless drive required for achievement. This shows us that great success isn't necessarily a prerequisite for deep, honest relationships with people. Success isn't a singular mountain you conquer. It's a continuous ascent demanding constant refinement and determination. This pursuit, even in the realm of social interaction, can be a solitary path. I speak from personal experience, which I will explain later on. Those seeking shortcuts often fall victim to "get-rich-quick" schemes. Desperate for results, they avoid the effort, becoming easy prey for con artists exploiting their vulnerabilities. My own journey has been one of solitude, even before fatigue became a factor. My focus on philosophy, both then and now, has kept me away from social and romantic connections. This path, while fulfilling in its own way, has inevitably led to a deep sense of isolation, which I define as cosmic-like and chronic. The appreciation and readership I receive may provide proof for my good work, but it doesn't liberate the feeling of being alone. For being lonely at the top involves being at a high peak of understanding not many reach. This may make it difficult to convey ideas even my most loyal readers would understand properly. To Quote Mr. John Duran: The beings of enlightenment bear a great burden in their spirits. They are destined to walk far and wide, seeking wandering restless souls, open enough to listen and understand. Which seems an impossible task, so their real burden is that they are bound to walk utterly alone across a devastated landscape of ignorance and obtusity. Sacrifices and the Pursuit of Mastery Despite being only 26 (2024), I've accomplished a lot. However, boasting feels pointless . The truth is, I find little joy in socializing, as I find little joy in anything either way. So, I work relentlessly, pushing forward even when I lack the energy. I made it into my habit, to work independently of my willpower . This has been my routine for years. Success often demands a mountain of practice, learning from countless mistakes. The key is continuous improvement, and keeping in on the straight and narrow. Empires are not built in a day for a reason . They relentlessly pursue their goals, striving for mastery – a title I've been fortunate enough to receive in philosophy by some of my followers . Since 2013, philosophy has been my singular focus, eclipsing most other aspects of life. At first the essays I wrote were very poor. It took years for my craft to be perfected or at least improve significantly. My success lies in making people want to read more by caring about my writings. However, hard work is no guarantee. It's a gamble on a future different from your current reality. However, beyond the very rare occasion, overnight success is a myth . It's a sacrifice few are willing to make, choosing instead to prioritize social hangouts, romantic love and even aimless global travel. These people might not go far with their ambitions simply because they don't invest enough time and resources to make something succeed in whatever you're doing, not being lazy for instance is a great advantage for starters. The truth is, unless you possess the emotional capacity for deep connections, solitude may be your companion on the path to success. And it's just a possibility that might as well never materialize. But there is no choice but to try, and try hard, if you even want a good chance at getting whatever you want. What truly fuels this journey is an undying faith in your work and its potential impact on the world. The Internal Rival Who Consumed Me From Within Anhedonia , the struggle to feel joy, has become an unwelcome companion in my relentless pursuit of building Philosocom. I accepted this condition when I realized it helps me work better when I no longer depend on things to make me happy, for I am unhappy anyways, and am fine with it. The more I dedicated myself to work, the rarer joy became, until it vanished entirely. It's a void no amount of effort seems to fill. It was there, in a way, from the very beginning . I am not used to affection. As I began losing my emotions I also began not being really affected by it. My focus on becoming a better writer and philosopher left me respected, yes, but joyless and largely unfeeling. This website's success came at the price of profound loneliness which I taught myself to accept as unavoidable. The vast majority of my interactions are online. I also taught myself to accept this fact as a necessity. Working tirelessly, I worried about becoming a ruthless figure, consumed by ambition. I actively sought ways to connect, to feel loved – a defense against such a fate. However, I slowly fell from my personal grace when I failed to do so. I realized instead the virtue of ruthlessness , no longer able to mourn the former self I discarded. The truth is, my laughter with others is often a performance. The professional thing is to pretend . I do it extremely well as it's a skill I taught myself to develop. While in reality I don't even feel the vast array of emotions I display. Humor requires less of an emotion and more of logic the ability to appeal to others . Anyways, I used to yearn to feel something beyond the temporary lift of a cup of coffee. But then I realized this: People at large don't really care about what you really feel, but rather what you display to them. Thus your emotions are not necessarily important when it comes to many goals. Not as much as the proper and acceptable display of them, instead. Despite it all, Philosocom's success remains paramount to me. No obstacle will deter me from furthering its reach. I work not for myself, but for you, the users . The resources I gain fuel this platform's growth. I am driven to give you the content I believe you deserve as Philosocom readers. A Lonely Path to Purpose Contributing holds the most importance for me. It eclipses everything else because I already worked on myself enough through philosophizing to care less about myself and more about others. After all I wish to be good and altruism is the highest good . Yet, after years of existential isolation dedicated to my work, I can't help but wonder if connection is a distant dream. Work has become my sole purpose, leaving a hollow echo in my personal life. This existence is undeniably lonely. Perhaps others on this path can relate. After all, "lonely at the top" isn't just a cliche . While it may not hold true for everyone, for many of us driven entrepreneurs, it's a stark reality. It's one that can only be surpassed by having faith in what you're doing. Extra Notes Being at the top can mean different things as success is goal-dependent rather than a universal notion. It can vary from being wealthy to being a genius . Either way, some level of high accomplishment is a necessity for success. Examples include: Business leaders/executives. Master writers. Paranoid Dictators. Savants. Mr. Nathan Lasher's Feedback Do not be altruistic at the expense of yourself. What good are you to anyone if you bury yourself trying to be selfless? You must maintain your own health to help with the health of others. Solitude can be eliminated by finding those who can get behind your dream or who have similar dreams to you. A collaboration where you can be mutually beneficial to each other is a solid asset. It allows you to selfishly focus on yourself while at the same time being aware that you are helping someone else out in the process.

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

(Background music) I am a young, a-social man who endured far more than the average person has ever endured. My hardships built me to become fearless, strong and brave. In solitude I coped and recovered from my many traumas and ailments, both inflicted by the world and self-inflicted as well. I grew strong, mentally strong and ascetic.  My traumas broke me and built me to become truly strong, giving up on weakness. My spirit is unyielding, my will unbreakable. I do not fear this war for I came to it mentally prepared. The sound of rocket alarms, which I hear often daily, do not intimidate me.  The news of torn-down buildings and death do not intimidate me. For many, war is an era of sorrow. For me, it's just another Tuesday. In war, people die. That's just how war is. It's inevitable that in war people die. I made peace with that fact. I made peace with the fact that I was born to a nation of unrelenting survivors, and as such have become an unrelenting survivor myself, in my own methods. In solitude, I survive better than most people would. I purposefully isolate myself to endure and to stay safe. I rarely go out. I rarely talk to people. Ever since I was a child, I knew I was too sensitive , and therefore I have built and designed myself for toughness in solitude. And thus, as people scream, mourn their dead and lose their homes, I endure in silence like I always endured life. Life was already tough for me before the days of war. E ver since I saved my grandmother  all I knew in life immense mental pain. Immense pain and sorrow under the veil of amnesia. Furthermore, I already realized that the world is going  to be more dystopian , which casted an additional veil of depression on me as a child. But that depression is gone. Instead, came acceptance of reality as it is, alongside with my desire to rectify the world  via Philosocom. I am not a social man . I am a solitary creature who endures the pains of 2020's Middle East in silence, alongside my own PTSD. My pain is my drive and my reality . I shall endure this pain until there will be peace, and even after there shall be peace (who knows when), I shall be left with enduring my personal pains heroically. I have endured much. I do not fear this world. I did many brave things, during this war, like daring to love , daring to save and help people that would otherwise be left alone, giving them a voice and giving them hope, even for a little bit. Independently, during the war, I redeemed myself from my darkness, and let my inner light shine. A survivor of a failed world is what I am. The education system didn't prepare me for war. I prepared myself. I do not fear what I cannot control. I bravely live, day after day, in a war-torn country, as I recover from my many traumas, inflicted by an incompetent world, and by myself, purposefully. Much of my hard life has built me up for strength most people just don't have. I saved my grandmother, t hen guarded a then-unstable mother for 17 years , starting at 10. At 10, most people still have their childhoods. For me, I saw my grandmother screaming that the world had forsaken her, and observed her grabbing a knife and stabbing herself. Had I not been there, she would twist the knife deeper. I still have flashbacks to this very day, to that cursed event, but I am able to endure alone, no psychologists, no help to my mind other than medication. My life had been defined by relentless survival of trauma.  This war means less to me, as a result. My pathway in life is unique, for the education system failed preparing me to the real world. I often feel like a solitary navigator, having no choice but to carve his own path in adulthood, enduring PTSD and ailments mainly by myself. Those who know me more know that I am a hero . That I am brave and strong. Life was hard for me before the war, life is hard for me during the war. For me, it is a different hardship, but a hardship nonetheless, and hardships are something I am used to. It was the very grandmother I saved that taught me better than the entire education system. She raised me to be, in her mad words, the "ultimate moral soldier", designed to rectify this world, and make sure my mother is safe. I already did a lot in her name, in the form of helping people. Helping people is what rectifies myself from my darkness, and makes me a happier being, even during war. I'm keeping on Philosocom as a promise to her, to do my best to be a moral man that helps people. Life matured me long before the war, but this war matures me even more.   I don't have the ego I used to, just a year and a half ago.  I don't have the need to appear in person online. I live independently, standing tall on my own two feet, with no support network, after I saved several people from sacrificial despair, and after helping the needy, and after getting love, and breaking my monastic vow. Seeing my dear one smile is what keeps me going in life at this point, after 14 years of my life where I was in great despair myself. Life. Life was always hard, but life built me. My pain was always invisible, and writing is how I let go of much of my pain. Even being born was traumatizing for me. I grew up to an unstable mother and grandmother, to divorced parents, in a criminal, poverty neighborhood. I always sheltered myself from the world, and always saw the world as hostile, because that was the life I was given. These were the cards I was dealt with, in addition to seeing my grandmother stab herself, which only added to the trauma. This war is just another hardship for me, as a result. The war doesn't excite me, as a result, for life was always hard. It is simply a new breed of hardship I've never experienced before, but I came mentally prepared for it. It is said that hard times create great men, and it is correct. Had my beloved not wished me to be safe, I would stay to endure seeing rockets above me. One day I felt like I would die, and indeed, one time a rocket exploded so near to me I just knew I would've died had I not ran away. I endured much, suffered much, but there is a lifetime still ahead of me. In solitude, I grow from my traumas and live life casually in a war-torn country, alone. No one to help me but myself, by choice. I always chose the hard paths in life, because the hard paths are what build you. It was always obvious to me,  and as such I went, as a teenager, to hours-long walks, to build a self-ruthless self.  I already made my life hard on purpose long before the war. This is why, for me, this war is just another hardship. But still, it changes me. It makes me stronger than I ever was before. I choose to live a largely-solitary life to spare people. Most people are not as tough as I am, so I deem it fit to spare people from my brutally honest way of communicating. I don't want to cause pain to anyone, I refuse to derive joy from causing pain, it is not what my late grandmother would've wanted. I've long accepted the fact that this war might last long. I do not fear it. The suffering of my nation doesn't bring me down. Even amongst war, I manage to find happiness. The happiness of love, specifically . I no longer live for myself. I live for two people, me and her. And I vow to stay strong. I vow to remain unbreakable and fearless. I vow to resume enduring anything that life shall put in my way. I already endured much, and I can endure more. I do not fear, for I have developed myself to be fearless. It is just I want to keep sparing the world from the likes of me, because you either die a hero or live long enough to become a villain. And my aim in life is to die a hero, and get rid of my darkness for good by helping people through Philosocom. Love and ruling this site with a helping hand is what keeps me going, what keeps me happy, what helps me not succumb. I want people to learn from my example. I want my life to be a tale of bravery and strength. I want to inspire. I want to help people not give up. I want to help people, through my writings, to choose life, despite the hardships that life may throw at you. Sacrificial despair is only for the weak.  When you are as strong as me, nothing can break you. When nothing can break you, your perception changes. Even the longest of wars can be but Tuesdays to you. So don't give up just yet. Believe in yourself. Believe in yourself and don't let down those who are dear to you and those whom you are dear to them . You are important, you are valuable. Sometimes, it's these little moments that help me move on in life, like the smile of someone special to you. Find someone to love, find someone to cherish, even if that someone would be yourself. Endure the pain, endure the suffering, and march, march on.

Articles on fear: ( https://www.philosocom.com/post/void-fear-the-fear-from-nothing https://www.philosocom.com/post/why-i-fear-disrespect-of-family https://www.philosocom.com/post/true-nihilism-how-it-s-possible-to-become-fearless https://www.philosocom.com/post/athazagoraphobia-an-inspired-poem https://www.philosocom.com/post/the-philosophy-of-monsters-or-how-to-cope-with-reality https://www.philosocom.com/post/the-philosophy-of-coercion-how-it-corrupts-society-through-normalization-its-ironic-origin The "Cowed" Case -- Cowardice and Serenity https://www.philosocom.com/post/the-ascetic https://www.philosocom.com/post/commentary-on-fear ) Article Synopsis by Mr. John Igwe and Co. "Fear and the Right: Navigating Resistance and Courage" is a comprehensive exploration of fear's role in personal and societal contexts. It explores its potential as a tool of control and motivation for personal action, exploring moral implications and the need for overcoming fear to achieve autonomy and personal growth. The article provides engaging examples, such as Mutually Assured Destruction (MAD) , to ground abstract concepts in concrete realities. The article also incorporates historical and philosophical perspectives, such as those of Seneca, to provide modern interpretations and connect them to long-standing philosophical debates about fear and courage. Practical advice is offered, such as using mantras to manage fear and evaluating the validity of one's fears, is both actionable and empowering. The article emphasizes overcoming fear to achieve personal goals and resist undue influence, fostering a sense of agency and personal responsibility. In conclusion, "Fear and the Right: Navigating Resistance and Courage" is a thoughtful and engaging exploration of fear and its impact on personal and societal levels. (Background music) ************************** Fear -- An unpleasant emotion or thought that you have when you are frightened or worried by something dangerous, painful, or bad that is happening or might happen -- Cambridge Dictionary Why Living Courageously is the Only Path to Freedom Fear, although undesired by many, is often a "good" way to keep people under control/influence by authorities, bullies, and manipulators. Fearmongering , intimidation and terrorism are such examples for that end. By installing fear among the populace, you increase their own paralysis from doing anything that goes against what the installed fear advocates as what "should" or "needs" to be avoided. The shadows of power, managing the world behind the scenes , manipulation thrive best, working our emotions against us. Even today, it's possible that individuals with influence wield fear as a tool they have in each other's hearts , sculpting the behavior of others to their will. This "fear-installing," as you call it, seeks to control the actions of the "supervised"—keeping them within the confines of the powerful's desires. If the last statement is true, then there are indeed people whose fear has taken too much control over their lives, when "too much control" can be described as equivalent to the paralysis of the self. In other words, fear can paralyze your autonomy , and not only compromise it greatly. Those who are fearful are less likely to do things they would otherwise do. That includes actualizing themselves. (I wouldn't make this site if I never overcame my social anxieties, and succumbed to those who wanted to keep me down. We shouldn't be slaves to our fears ) . Effectiveness and Fear-Based Control Instilling fear in the mind is rarely, if ever, ethical, even if it's effective. Weaponizing fear to control people, despite its efficiency, is a destructive strategy that cripples individual agency, thus reducing psychological safety . Subjugating people through fear may work in the short term, but its immoral foundation ultimately undermines any ethical social engineering. Fear also destroys trust, thus increasing the likelihood of betrayal. This fear is known as pistanthrophobia . Those who regularly interact with people who tend to be more afraid than others, AKA cowards, might want to seek ways to handle their betrayal. Navigating the Complexities of Fear in a World of Power The corrupt possibilities of being in a state of authority can easily blind the figure of power if they are not strong enough to resist the temptation of abusing their power through an enduring moral code. Because in some cases where authority restricts the individual's freedoms (like when you are entitled to certain rights but are prevented them despite obligations ), the justification is questionable. Therefore, individuals have the right to resist such limitations when they believe they have a valid reason to pursue a life of fearless peace and harmony. The potentially only justifiable occasion to instill fear in others is in life-or-death situations where it can save lives with minimal casualties . In this context, fear serves a beneficial function, acting as a powerful motivator for survival. Even intimidation has its uses in the metaphorical cases of paper tigers . They can be used to keep away unnecessary harm from hostile, stronger forces. Ironically, an example for the usefulness of fear as a way to save lives, is something called MAD, or Mutually Assured Destruction. It's about nuclear weapons. But beyond fatal potentials, we all have the right to want to live in peace and with as little fear as possible. Resisting, even if it will be met with disapproval , can nonetheless be justified with reason. After all, no one has the right to make us fear from doing things we want and/or need to do. And in some cases, even in times of war. (In the Rubinshteinic category I've written an article on inner peace) Hence why the writer should write , the speaker should speak, and the artist should resume their work even when met with people who don’t want to consume their content. Another's lack of will alone does not justify the dominance of a potential paralysis in our hopes and dreams. That's even if the people in question are of authority, thus leading to the authority fallacy . People of authority cannot just order you to shut up by their mere will to do so. An additional justification is required. Otherwise, why obey a figure who can and/or should be questioned? How to Conquer Doubt As Roman philosopher Seneca pointed out: “There are more things…likely to frighten us than there are to crush us; we suffer more often in imagination than in reality.” Whenever you feel afraid of something or someone, pause and ask yourself if there's actually a valid reason for your fear. If you can't find one, or if the reasons are outweighed by the potential benefits of facing your fear, then practice overcoming it. Remember, you have a rightful place in this world , no matter how many voices try to silence you. Irrational and disproportionate emotions often lead to unproductive behavior, both for ourselves and those around us. When I say "productive," I mean refer to the product pursuing your goals and express yourself authentically within society. And finally, a tip: Whenever you are very worried to the extent of fear, practice a mantra or melody that you will associate with bravery and triumph, and think about it while the emotion arouses. Perhaps this tip will help you better cope with the often-irrational proportions of fear or major worries. Mantras have the power to alter your emotions. Just remember that if there's really no threat in doing something, no danger of real substance, then maybe you shouldn't fear doing it. Don't let your anxiety make up a fuss. Mr. Nathan Lasher's Feedback People often have unrealistic expectations when it comes to emotions and I am not meaning that in a good way. Most people have very negative reactions to change. They act as if their entire life has changed all because one minor thing changed which minor impacted them one day, upon learning about it. “Oh my goodness my child did what?!” All because they have to take time to deal with it. Is it that emotional of a thing? All that is needed is to take care of any fallout from it and teach your child to not do that exact thing in the future. That is the point of childhood. Yes you want to raise children with good values but they should come at the expense of experience. Make minor mistakes and learn from the outcome. This should be no further emotion than excitement. You learn the right way to do things by learning all the wrong ways to do them. Again, this goes back to the fact that, when most people feel any level of emotion the thought which caused it becomes "the most serious thing in the world". Most of the time when people yell at you it isn’t about anything other than their response to the action that you took. It should be a good thing to evoke emotions within people. It means that you are actually doing something. The whole life lesson I have for the existing of the emotional fallacy created by social construct is that one needs to handle their lives with as little emotion as possible. Because anytime anyone has done anything bad it was because of emotion, in most cases, and humanity's response has been to try and stop certain emotions from occurring by limiting the actions which can be taken. How is that for a social psyop since the beginning of time? Driving fast makes you feel “insert emotion” so there for said emotion must be a bad thing so people shouldn’t feel in that way. People are victims of the "What Will They Think Fallacy". It's where people’s determination to actually act is held back by what people they know might think. We let others' opinions of us impact our lives too much . Someone can overcome their fear through action. People also fall victim to automatically assuming any negative emotion is something to be afraid of. They feel it and over react to what it is they are focused on. That focus turns things 10X worse than they truly are. Also, remember that it is easier to ask for forgiveness than it is to ask for permission. I mean, clearly, don’t go out and kill someone or cause anyone serious harm. But, at the same time, don't think that causing emotions is a negative thing. Emotions are the psychological response to a physiological occurrence. Don’t let leaving the emotional sprinklers on be a bad thing . Your emotions were designed as a survival mechanism for people . L ife is about moving around the emotional spectrum and understanding how to handle each one . Fear is one such emotion. Nobody should be scared of fear. It means you are working properly.

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

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

(Disclaimer: The guest posts do not necessarily align with Philosocom's manager, Mr. Tomasio Rubinshtein's beliefs, thoughts, or feelings. The point of guest posts is to allow a wide range of narratives from a wide range of people. To apply for a guest post of your own, please send your request to mrtomasio@philosocom.com) (Philosocom's Svartgold/Svarl Articles) (Philosocom's subcategory on religion) (Background music) ******************** Jesus was born of the virgin Mary, whom no one knew. He has many believers around the world. Many of you already know. But some of you do not know him. I want to give you a presentation about his pure heart and morality, which give freedom and peace to the world of today. Jesus the Son of God, had plenty of enemies . And this is because his way was moral and peaceful for all people and the world. And his psychophysical ability to save people with limitations by putting his hand on their heads and healing them inspires an understanding that goodness also has pluses and high abilities. His choice is to support the poor. Help the disabled. Basically, help everyone he can. This caused other nations to hate him. All this stemmed from jealousy towards his brilliant mind and compassionate heart. And the infinite power of giving that he had. and in his spirit. In the fact that he didn't need people to be happy. Within him were happiness and loyalty to the world. It is said that he loved children very much. Taught them how to pray. To have humility with one another because all together is the power of holiness. Jesus wanted everyone to be equal and therefore advocated that the rich take care of the poor by giving tithes and by treating them equally. Throughout his time in Mark 10:18–31 , we see that Jesus advocated helping the weak. By providing welfare , assistance, and respectful treatment to every person, regardless of who they are. Any person who speaks ill of his friend, will pay for it in the Sanhedrin trial . All the gossip is on his face, as if he has shed his blood and will make a judgment for it. Every murderer will be judged above. Anyone who manipulates and manipulates to gain control over people will be accused of betraying their friend. Jesus was very much in favor of a person praying quietly in the room, not in a way of modesty to show everyone that he was praying only to gain recognition and out of hypocrisy. He advocated giving to the poor quietly and not in the way of people who give to gain recognition and control over others. A lie is a situation in which a person lies to another and hides information from him, even if this information is critical to him as a human being. Sometimes, evil is so embedded in the enemies' heart, that he will try to gain information and use it later against you. Jesus hated such liars. Every person he saw looked at him as a king. And by the light, he receives his power and then good judgment. Jesus loved Jews very much and wanted their welfare. He knew that for more than thousands of years, the Jews were the chosen people, and he knew that they should be helped in any way. He was born into Judaism , and his desire was also to make things easier for the Jews. Therefore, he corrected the sermon to observe Shabbat in such a different way. After all, with time, there are already measures. And the Sabbath came to make a man king for one day. The purpose of the Sabbath is to enjoy this day and do things for yourself and others. The kindness and desire for good that he saw in Adam made him lower his expectations of others to give them the gift of a holy day in which they are the masters of their lives and live freely and enjoy themselves on this day. He noticed that there are also sick and poor people on Shabbat, regardless, and therefore the Holy Spirit in him made it possible through compassion for man to change the Shabbat to a day where he can enjoy himself and help others. And to do things for the community and the family. As a man born of God's seed, he was empathetic throughout. He had abilities that only God and the Holy Spirit have. One of his tasks was to defeat the Satanic spirit. The demons are different. The devil is a demonic spirit that originates in people. This is a spirit whose purpose is to harshly criticize and categorize people who are better than her. Within these people, there is a constant desire to hurt the weak and to feel strong. And do they do it by lying or gossiping? Arrogance . Endless manipulation and criticism. When such people are in their homes, their home is filled with hatred . Which creates an unclean spirit . ( Luke 11:24-26 ) The same spirit of this type of person, when he leaves his house, carries with him seven more evil spirits than the one that was in his house. Together, many are evil and have devilish souls. An evil devil will be created. Their look is one of a violent nature that manifests itself in evil energy and evil eyes. They move their heads in the light of condemnation and in the light of humiliating that person who is weaker than them or different from them. And this look of hatred creates more such ghosts. This is the devil's mission . This is what creates the wicked, the wars, the hatred, and the restlessness of those impure souls who descend into the lives of the pure souls who want to see the light and be the kings of the earth. Weeds are the work of the enemy. When he does your work. When a person takes care of plants, takes care of children, or takes care of his animals. If he gives with love, the plant will develop. Also, the sons and daughters. And if he gives with hatred of man, the grass dries up and withers. It can be concluded that giving affects the behavior of the person, even the plants. And through this, you can see if there is a bad seed in it. That is, a human seed created by Satan. The situation in the world, especially in this period, is that the seed of evil has grown so much. Innocent people are attacked and sometimes even killed just because of their religion. As is happening in Israel . More specifically, people are murdered just because they are Jews. By people who have evil in them. There is evil in every religion, every race, and every nationality . But such acts. They are racism for its own sake. Jesus says that in the last days , he will save Israel. And it will come when he is seen and felt to be the Son of God. He will take the Christians to him to harm all those who threaten the Jews just because they are Jews. Jerusalem was given to the Jews. And so Jesus ruled. In the New Testament, there is a vision of the end times. Jesus will come to protect Israel. and the Jews. Because the state was expressly given to them according to the Torah . The words of God must be respected. The emphasis is that the whole world has morality from the root of the divine seed , and together they complete God incarnate. And that divine seed is the antithesis in the battle against Satan . It's the same entity that wants to kill innocents or show "concern" towards their misery, while in reality, she only cared/cares about herself (AKA Satan). People who follow her example can be regarded as the devil's people. People who are in favor of justice and goodness will never start a war. Neither physical nor mental takeover, whether at work, in a closed house, or in general. For war is immoral and unjust. When a person has no morally-greater purpose in his life and he cunningly gets his money, he thinks about how he can use his time and understand others to control people mentally. He does not look at them as people but as objects and demands that they waste their time in an unnecessary war/conflict, for his own amusement/benefit/profit. He has no desire to be good and respect man as a part of God. Instead, he will cause pain, disrupt people's plans, and steal time from them, and deal destruction he brought with his own resources. Anyone who belongs to the devil will seek to harm out of pleasure or boredom. Women sexually, or anyone too weak to be efficiently terrorized. Increase in their hearts, a frequency of fear and not a frequency of love. The frequency of love is one that is healing. A frequency of love builds God. People who have a demonic spirit are too antagonistic to want to nurture and spread that frequency. They have no care for it, and as such, they lack the compassion to reduce the suffering of others, using love, empathy and grace. A man who marries to get a divorce from his wife (or vice versa), not because a woman cheated sexually or otherwise -- he is a man who belongs to Satan because he causes suffering for their own gain (or vice versa). Such is the case when one divorces for the money. Therefore, he/she will find his judgment above, AKA karma . A person who does not forgive others. And I don't mean love. But forgive if he is asked for forgiveness, is sinning in the sin of pride, otherwise known as the sin of vanity . A person who does not ask for forgiveness, nor apologizes from his heart to the man or woman he loves. In his own time, every day that passes will be counted by God as a sin. You can learn from Jesus that his moral way is saving the disabled, the weak, and the poor, giving education with love, by giving yourself . Give love like the love between a man and his wife. Love is the way of truth, way of God. When people hurt others only out of a desire to reduce their value, shame them, or hurt them because of their skin color or religion, etc. These are little people, "children". Their world is black. And when they start to hurt, they have a great right to hurt them back with tricks that they started doing without considering the time or the pure status that each person has as far as he is concerned. Anyone who denies Jesus denies goodness. And I learned from Jesus. His teachings have many good insights. There are miracles like when Moses saw the bush, like when Jesus came from a virgin and pure woman. Jesus was full of compassion and forgave everyone, but he emphasized that his forgiveness was his own . The Holy Spirit is the one who will judge the evildoer. We must learn from the story of Jesus and his sacrifices for others. He gave a lot to others, and received the power and mind of God, in exchange. His moral path has existed for thousands of years. And protecting others who are weaker than you is his moral way. Isn't it better to be human? To be more humane? To nurture the humanity within you, and have a heart? Invest in yourself, the human part of yourself, and you can be as moral as Jesus Christ himself. Honesty, bravery, courage, energy healing, and the divine power that stood by him all the time still exist. People any religion. Some choose good. And some choose evil. What do you choose? I am adding here an exciting lecture on the subject: https://www.youtube.com/watch?v=3ArMFKx35AE

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

Subcategory Directory: (This is the sequel of this article) (The extra addition) The Childish Philosophy of Philosocom Article Empire The Tales of Dusts -- My Challenge... To You! https://www.philosocom.com/post/master-your-mind Article Synopsis by Mr. John Igwe and Co. The article "Becoming A Master" offers a profound exploration of the concept of mastery, emphasizing the importance of persistence and dedication. It also asserts that mastery is accessible to anyone with sufficient persistence and determination, making it relatable and attainable for a broad audience. The article acknowledges societal perceptions of self-proclaimed mastery, highlighting the delicate balance between self-recognition and societal norms. Real-life examples like Mozart, Beethoven, Newton, and Tesla enrich the article by illustrating that mastery in one area does not imply overall superiority. Personal reflection adds authenticity to the narrative, making the article more engaging and relatable. In conclusion, the article effectively challenges conventional notions of mastery and encourages readers to pursue their passions with dedication. (Background music) *********** Part I: A Wide Access, Domain Specific The paths to mastery may vary from one to another, even if the practiced art or field at hand is the same. However, one common aspect in these paths is the same, in most if not all of them, and that is the practitioner has to be persistent in their training even after optimal mastery has been acquired. Mastery is no longer the sole property of the elderly and the highly-educated, nor to those who have an immense amount of followers. In this world where much knowledge and wisdom are available to be attained, even often without the need to exit our houses. Everyone with enough persistence and determination can become a master of literally anything that can be studied and practiced, regardless of the way it is done. Whether it requires certification in order for one to be deemed worthy to practice it, is something else. This includes being an expert in certain video games, to the point of being able to finish it faster than most of those who play it , to writers like me who have, truth be told, the ability to write long and concise articles in less than an hour or even half an hour. When Expression of Mastery is Stupid The problem with admitting one is a master, however, comes from societal reception. People largely prefer others to compliment them , than hearing others compliment themselves (or, you know, admit their own virtues). That's especially true when the people in question have yet to either witness or fully realize the merit of the other. In that case, anyone who calls themselves a master in a genuine tone can either be seen as condescending, delusional, narcissistic , or egoistic, even if in reality they are not... Even saying that you are very smart can be considered arrogant, even if you indeed told the truth. Hence why the authority of norms expects you to be humble about yourself and praising anyone who isn't you, even if it will entail keeping what you are convinced is the truth — to yourself. Part II: The Perceived Stigmas "In both directions, our mutual realization highlighted a line of thought embedded in society: the best parts of our lives, selves, bodies, careers, and identities should be squished into a single decade, the narrow window between age 20 and 30 when we’re neither “too young” to understand or “too old” to be relevant ." -- Rainesford Stauffer Honesty is more preferred when admitting your faults than when praising your merit, most especially when you are considered too young, as the younger you are, the more of a beginner you will likely be seen, even if you are not. All because of the stereotypes associated with those who think good of themselves "too much" for their own good. The young are regardless considered novices because of ageism . The "He Knows What He's Doing Because He's a Genius" Stereotype It's hard to say whether his quirks are mere eccentricities or true indications of madness -- Eggman enjoys playing around with his opponents..... In some ways, it seems as though Eggman is trapped in the mind of a child, and that he views life like a game . -- "Dr. Mechano" One of these stereotypes is a common misconception, that those who believe to be of great merit, believe they are greater than others in general. History has produced many masters of their craft who were, practically, inferior than the "common" men and women of their time, in many common fields. From Mozart and Beethoven to Newton and Tesla, many great masters had extremely poor social intelligence, and had great trouble socializing with others, making friends , and even engaging in romance and sex. Activities that arguably were done skilfully by the large majority of humankind. (This source may suggest why) We can also learn from this the following, that even masters can be terrible in some practices, and thus are obviously far from perfect, if there ever was a perfect human being. Part III: The Self Beyond Society "But no matter how harsh the journey, you must realize that there are no trials that you cannot overcome. Friends will help you along the way . Surround yourself with strength, the strength of many..." -- Leknaat The recognition of one's merit is often imperative to discovering who they really are beyond the glasses of society, to their self-confidence, and to the foundation and preservation of their legacy. In this day and age, we have already decided that some forms of positive self-recognition are acceptable without descending to the association of negative traits, notably on the orthodox social platforms such as Facebook and Instagram. People showing their beauty, their financial prosperity, their romantic partners, and their massive amount of followers; such self-promotion is most often common amongst younger audiences, but could be an indication that in the future, such praise would be desired and appreciated in the next generations of humankind. Because no matter how good we are at what we're doing, the strength of others is always even more useful when done right. Thus, for you to recognize them, they must recognize you first, often. Hence why displays of mastery at a certain field/s fulfil a very important social, if not political, role. The Dynamicity of One's Own Mastery None can destroy iron but its own rust -- Ratan Tata And still, the public recognition of self-expressed mastery, especially in more esoteric fields, are either viewed with suspicion or with condemnation. This also reveals that mastery can be compared to a muscle. Despite your endeavors, if you will not practice in your craft enough, your skill can be decreased as if you have done nothing to increase it, both practically and in the eyes of others. You can even forget skills. This is also one of the reasons why I've been spending years writing books and articles in 2 languages. That's even though, technically, most of my life is before me, rather than after. I've missed quite a lot... of regular life, philosophizing in solitude. Personal Reflections "One creature's immaturity is another's absolute revelry!" -- Mr. John Duran Having dedicated much of my short lifespan in my attempt to perfect the art of written philosophy, I believe I have reached a point of being a master in said art, to the point of a specific follower (whose privacy is kept) calling me a master from time to time. Nonetheless, I think of myself as inferior to most people rather than its expected opposite. I will probably never experience other people experience so easily... I am not a social being , and the shallowness of this world brings me sadness. To many people, my lifestyle would make them feel imprisoned, frustrated, and lonely, as if they are actually prisoners, and would attempt to restore their original lifestyle. Knowing the life-limiting power of my disabilities , I have turned to writing philosophical content and providing it to the world, simply because I wish to be satisfied, productive, and contribute to the world in my own way. Now you tell me if I am condescending , when I am to admit the truth: That I've been practicing philosophy since 2013. People are free to delude themselves that I've been doing my first steps in philosophy in the 2020's.. No. It's just that I did much of it in isolation, without teachers, guides, advisors or even much reviewers. I've built my skill up by myself . Rejected, and alone. Even without my personal example, the point is clear: with enough dedication, practice, and at times, sacrifice, anything can be mastered, and anyone who has truly mastered something, should be worthy of the title "Master."

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

(Background music) We are slaves to our comforts, they dictate how we like them, not us -- Mr. John Duran Embracing Life's Discomforts Discomfort, regardless of size, lingers in our minds like dirt in our noses. No matter how much we clear our nose, the air we breathe carries new, uncomfortable dirt, standing in the way of our breath. Similarly, everyday life presents varieties of minor unease into our ears and other senses, no matter our situation or circumstance. Do you really think we can live a life that is completely free of any unease, of any degree of suffering, no matter how big or small? If we are not hungry, we will starve. If we are not thirsty, we will avoid drinking more often. Discomfort, therefore, contains a practical aspect that is worth embracing in the name of our survival. Perhaps children often feel less discomfort because they have their family to take care of them, so they have less to worry about. However, it's often that once we grow into adulthood, we may be less happy because we have far more concerns. Perhaps being yourself as an adult can reduce your unhappiness , yes? But "being yourself" won't negate the fact that you have bills to pay and things to afford. Rich or poor, popular or rejected as insane , empowered or controlled, our minds catch these discomforts. Like flies to honey, they stick in our consciousness. The presence of discomfort is an inseparable part of life's package. Of everyone's package. However, how we choose to perceive it, the emotional weight we assign it, -- that, dear readers, is pretty much our choice. Many struggle to distinguish between the "discomfort feature" and the way they choose to see it. They may see both their perception and its subject, as the same. This, in turn, negates our potential to endure it better. Why? Because our experience is shaped not only by what we experience, but also by how we regard it. Inspecting our perspectives, therefore, is imperative in the ability to customize the ways we experience the world. Our unwillingness or ignorance of the power of introspection, breeds an unconscious tendency to inflate inconveniences and individuals, leading to unnecessary, reduceable suffering. Instead of seeing them as unwanted dust bunnies, let us view them as fleeting clouds, passing shadows. Acknowledge their presence, yes, but don't let them rent too much space in your mentality. For much of our perception, and not just the discomfort itself, that determines its power over us. With a shift in perspective, we can remind ourselves that life is dynamic, ever-changing. We use our minds to strengthen our resilience by breaking the cognitive habits of our thinking, and reconstructing them. Our ability to navigate the ups and downs of life, is possible with greater ease and greater motivation, for we are not necessarily batteries to be recharged, but generators. Either way, a life devoid of any bumps or discomfort, would be a bland one indeed, as the absence of risk is, in a way, a great risk by itself -- risk of opportunity. Finding Opportunity in Discomfort Modern life offers a new level of comfort; a comfort that surpasses the hardships our ancestors endured through plagues, poverty, persecution, pillaging, human rights abuses, and military conflicts. We, the modern humans, undeniably enjoy a far wider spectrum of comfort, and pleasure compared to our distant past. Of course, it's although not all people enjoy the same level of comfort, making it, at large, a privilege that many people nonetheless have. Ignored minorities may have it harder , for example, as well as people who have to deal with war. And yet , in this era of comfort and hedonism, many of us still find ourselves agonizing over the remnants of discomfort that modernity has yet to eliminate. It's like a single grain of dirt amidst a pristine beach , a minor inconvenience that has survived the mass extinction of its larger counterparts. An example familiar to many: our modern impatience . Ironically, despite instant access at our fingertips, we often struggle with waiting. It can largely be due to stress. And of course, modern life, despite its entertainment value, is full of stress. I experienced this very issue once of impatience. My barber, promising a 10-minute break, vanished for 20 30 minutes. While many would complain, I saw this delay as an opportunity for introspection. Thanks to this "minor" discomfort, I took the inspiration to write (and later on, revamp) this article. Had the barber returned swiftly, this piece might as well never have come to fruition. This is my point: even the tiniest discomforts can spark immense productivity . They transform from annoying hiccups into springboards for creative leaps and other opportunities. Consider the possibility that comfort may hinder you from taking the necessary risks for new opportunities to be formed. Having your comfort unchallenged could make you less resourceful as resourcefulness comes at times of discomfort. That's because problematic times can serve as windows for thinking outside of the box. And by being more resourceful you can have a better chance at realizing more portions of your potential. Conclusions So, when discomfort arises, ask yourself: "Is this really as bad as I perceive it?" Often, our minds amplify inconvenience. "How can I convert this into a productive possibility?" Reframe the challenge as an opportunity for growth. Remember, the next time you encounter "a single grain of sand," it might just hold the potential for the production of something else, that wouldn't be there, if it weren't for it.

(Background music) The fallacy I'm about to present is quite straightforward, but its implications deserve some reflection. It asserts that simply because things have always been done in a particular way doesn't mean we should passively accept the status quo. The mere existence of long-standing policies, written or otherwise, doesn't justify their continued implementation. What if these policies are flawed, ineffective, or otherwise problematic? What if they happen to do exactly the opposite of what we want? What if they can be changed, as well? In other words, given that reality is constantly evolving, for life is dynamic, there's no default justification for maintaining the status quo indefinitely. Just because things have been done a certain way for a long time doesn't mean they should continue to be done that way forever. I'd like to draw an analogy from a TV show I recently watched, called "Code Geass." The show features an apparently immortal emperor who rules over a world-dominating empire . In a speech justifying his actions as emperor and his ambitions to conquer the entire world, not just a portion of it as it currently stands, he asserts: " All men... are not created equal! Some are born swifter afoot, some with greater beauty , some are born into poverty , and others are born sick and feeble. Both in birth and upbringing, in sheer scope of ability, every human is inherently different . Yes, that is why people discriminate against one another, which is why there is struggle, competition and the unfaltering march of progress. Inequality is not wrong, equality is! What of the E.U., which made equality a right? Rabble politics by a popularity contest. The Chinese Federation with its equal distribution of wealth ? A nation of lazy dullards. But not our beloved Britannia, we fight, we compete, evolution is continuous. Britannia alone moves forward, advancing steadily into the future. Even the death of my son, Clovis, demonstrates Britannia's unswerving commitment to progress. We will fight on, we shall struggle, compete, plunder, and dominate , and in the end, the future shall be ours. All hail Britannia!!" In this speech, the fictional Britannian Emperor attempts to justify not only conquering the world and enslaving others, but also why inequality is superior to equality. His reasoning for the preservation of inequality is this: That is just the way things are; that not all men are created equal, and thus, there are inferior people, and there are superior people, as it "should" be. Things are factual, therefore they should stay factual. In that fictitious reality, where might makes right , the inequality of people is sufficient legitimacy. A flawed reason for the strong to dominate and for the weak to be dominated. The same reasoning, could've been also be applied to Nazism, who believed themselves to be the most superior of "races", and thus had any right to purge the other "races" and of "inferior" characteristics, such as disabilities and mental disorders. In their case, their military might wasn't enough for them to overcome their enemies. Of course, there is indeed great inequality in this world as well, regardless of that TV show's portions of realistic fiction . It doesn't mean that it is moral to allow unfair inequality just because it is evident (whether or not "fair inequality" exist, is a subject for another day). The problems of the world should not be enabled just because they became the status quo, when some of us have some degree of influence to change at least some of them. Hence why it's important to have influence. If you're a student or a teacher in a school where there is a great deal of bullying, the fact that bullies prey on weaker victims, doesn't justify by itself bullying to be premitted in a school. It's the same fallacy that doesn't justify an all powerful empire to dominate the world and enslave natives. Unless you believe in some doctrine that says that the strong have the right to rule over the weak? Thus, if someone tells you that "that's just the way things are", you can technically know that such an excuse isn't morally legitimate ( there are several ways to explain moral legitimacy ). If there are one or more solutions to a situation that can solve that problem, then said solutions should be applied. Difficulty shouldn't be an excuse, and as such we can witness how laziness can hinder us from being moral beings, by not taking the necessary steps to solve problems and thus reducing suffering in the external world. It doesn't, or shouldn't matter how used some people are to a certain state of things, when these things can be altered for the greater good. This reasoning for problem-solving could be theoretically true to any state of affairs in the world. Especially, yes? When the solution is probable. On the collective scale, taking our chances may be worthy to create reform and alter the current, incompetent way things are. Of course, we can't exactly solve all problems by ourselves, and it is in no way easy to solve even one of them, necessarily. But trying to make the world a better place to live in is one of the reasons I philosophize, for philosophy saved my life before and I wish to repay my debt to it by using it for the good of humanity. The idea that some things are justified simply because they are the norm, is a dangerous and harmful one. It also reveals to us the counter-productivity of being loyal to the norms, and thus, why norms can be pretentious. Norms could've been used throughout history to justify anything from slavery to apartheid to discrimination against women and racism . It is important to remember that just because something has always been done a certain way does not mean that it is right. In fact, it is often the case that the status quo is unjust and needs to be changed. If we want to create a world with greater justice , we need to be willing to challenge the status quo. We need to be willing to question the way things have always been done and to ask ourselves if there is a better way. We need to be willing to stand up for what we believe in, even if it means facing opposition and hatred . It is not always easy to challenge the status quo. It can be difficult to speak out against injustice, especially when we are surrounded by people who believe that things should stay the way they are. However, we should not underestimate what we're truly capable of, and should we work hard enough for it to become a reality, then we might even succeed in giving our own fair share of global improvement. Hence why, in terms of contribution alone, success is more important than happiness. If you aspire to change the world, or even bring about a smaller-scale transformation, you must first recognize that the current state of affairs is either flawed, ineffective, incompetent, or illogical. Once you identify the shortcomings of the status quo, you can then embark on a journey to replace it with a more effective, equitable, and sensible approach. The world is flooded with imperfections and injustices. Do not fear from challenging the status quo if you wish for a better reality. That is why I challenge it myself with my way of life and thinking, by serving as/leading by example. This option, reserved for those willing to overcome fear, empowers you to advocate for positive change, and inspire the hearts and minds of others to do the same. A natura, moral rebel, aware to the flawed conduct of society, doesn't require explicit instruction on recognizing these flaws. Innately, they possess the discernment to identify and question the shortcomings of the established order. After all, isn't that the essence of democracy – to challenge the status quo rather than passively accepting it like one would do in an effectively-oppressive dictatorship? While norms play a crucial role in maintaining social stability, they may also impose constraints on our fundamental freedoms. Carefulness is essential to ensure that these norms align with our values as people, and don't illegitimately stand in our way of our liberties. And, of course, of a more moral, just society.

(Philosocom's Directory on Technology) Summary by Mr. John Igwe and Co. The article "Why I Left WhatsApp - The Fallacy of Progression (AKA Appeal to Novelty)" critiques the common assumption that new technologies are superior to older alternatives. The article begins with an engaging introduction, defining the fallacy of progression and using historical and contemporary examples to illustrate its logical fallacy. It delves into philosophical ideas about progression, evolution, and technology, providing a thoughtful analysis that goes beyond surface-level arguments. The critique of societal norms and the pressure to conform to new technologies is well-articulated. (Background music) Introduction to the Fallacy The fallacy of progression (AKA the appeal to novelty ) is one that many of us may not be aware of that is even a fallacy. This perhaps may be true, especially among the younger demographics. The fallacy occurs when we assume that progression is good just because of itself, AKA, because it's progressive, new and so on. It is mainly a fallacy because it is wrong, technically, to assume that any kind of progression in any field is a good one, or even beneficial in any way. It does not mean that progression did not create benefit to humanity. However, one should consider not generalizing any kind of progression as beneficial, just because of these specific benefits, achieved throughout history. Part I: The Varieties of Progression -- Not Just Linear What is progression ? We seem to associate it with success , as in getting better at something, or as something is getting better or "evolving". However, we should understand, that: Not every progression is towards a greater development. Progression is simply an advancement of something, of something going forward. It does not imply that the advancement is great, for deterioration can be progress as of itself (AKA non-linear). The progression fallacy/appeal to novelty fallacy is fallacious because our conception of progression is unnecessarily fixated towards one specific model. Progression is not always about constant development and improvement but also about decline. Progression is about continuation and not about improvement towards a greater and better novelty. The responsibility of improvement falls on the people experiencing the progression of events (World Rectification) . There are various ways in which progression is expressed and not all of them are towards an evolving, general "good". Some progressions of things and beings, are either indefinite, or infinite. Therefore, the universe by itself is in a constant state of progress, as it continues to exist in the flow of time and space, and not necessarily towards a specific end-goal. You can see this understanding in Taoist philosophy. The Circular Example Progression in this sense can also be in a circular manner. The progress of spring is summer, and many of the blooming flowers and plants will die out because progression does not have to be towards a certain development of greater feats. You can find such circulation mainly in music , and your body is also circular in nature, in the forms of metabolism, and the repeating need too eat and sleep, whether or not you're like sleeping. Circular progress of oppression does not lead to linear development but to stagnation . Furthermore, not every progress necessarily has an end goal, like a "one hundred percent" completion, where the progression eventually stops. The Evolutionary Example Evolution, is not about developing into something greater, but about adjusting to our environment. It is an extremely slow, imperfect process that is there to improve the probability of a species surviving. It isn't about becoming better nor about improvement. The "progress" or continuation of evolution is, therefore, a genetic attempt to better survive. It does not ensure survival, and only the most adaptable of species will endure. Our survival does not have a precise end-goal,  besides the ones we choose to have/believe in .  We "simply" survive generation after generation as long as possible. The same reasoning of biological evolution can be applied to technological, robotic and financial evolutions . Companies that fail to adjust to the demands of their consumers will eventually die out by going bankrupt. Technologies that will serve their purpose less than other forms of technologies will become irrelevant to the vast majority of humankind. From this we can learn to look beyond whether something is innovative or not, and actually ask ourselves if the innovative product/concept is actually helpful and not just enticing. The Chronological Example In fiction, plots are progressed even when certain concepts in it are deteriorating. When the antagonist wins over the protagonist in a battle, the story still progresses towards an eventual conclusion at its end. The fact that Darth Vader defeated his son in "Empire's Strike Back" is part of Luke's development towards the man he became, accepting reality and seeking to rectify Vader towards good. Modern/novel forms of oppression, AKA, of doing the same morally-depraved act  but in different ways, doesn't make them necessarily good, needed or desired. You oppress a country with punitive billing, you deter their growth, you earn more as a politician  and may use your funds for personal gain  related to hedonistic pursuits.   In chronological progression, the destination can simply be the result, or the outcome. Reality is dynamic and ever-changing. Those who will fail to accept this reality and adapt will suffer unnecessarily due to their dependence on fixations and patterns. Taking action and overcoming the mere allure of things and beings, can make us more of active forces in the world, and less of passive recipients to chronological evolution. Part II: The Subjective Value of Relevancy In Technology When it comes to technology, this fallacy works out greatly. The PlayStation 5 gaming console was released to the public. However, it was redundant, because its predecessor, the PS4, was not only cheaper, but also runs tons of identical games already. Therefore, by this logic, even if the PS5 is the newer model, the one that is more recent, it's far-more beneficial an older model, simply because was cheaper, and was already a decent console. See how the appeal to novelty can unnecessarily make you spend excessively on things you can already afford for far cheaper. I call this idea the same result problem , where you can get the same result, at lesser expanse. That redundancy, I have found to exist in many other communication technologies, and yet, they are desired, probably because "everyone else uses them" and because "they are contemporary". When you claim that something should be used because it is commonly used, you adhere to the ad-populum fallacy, or even to the appeal to tradition (The Way Things are Fallacy) . The need to adjust stems from the need to stay relevant, not from the need to be popular. You don't need to be popular to be relevant and these concepts are different. A business needs to be relevant because it will only survive if its services is needed by demand. It does not need to be popular, or even admired or glorified, in order to fulfill this basic function. Take WhatsApp as an example . It is a messaging application that allows people to chat through text, speech and images. Nothing exactly new was invented here, and yet it seems to be a far more preferable choice of virtual chat, than sending SMS. We can all just send SMS messages to each other, but due to the appeal to novelty, ad-populum and the appeal to tradition, we are normalized to use this redundant service. This is a bit strange, considering that regular sending and receiving SMS on your phone, does not require an internet connection , while one needs to be online to be on WhatsApp . You literally need to pay money for internet connection, to use function you can use regardless of internet. The same goes for Spotify, by the way. You don't need Spotify to listen to music. The relevant service it provides is nothing revolutionary . It is simply modern, so many flock to it. It's ironic because there are far more songs on YouTube. I personally find Soundcloud easier in navigation, and never had to pay for any subscription while I used the desktop website. Part III: The Results of The Appeal Some people, and perhaps you included, may fear being without a smartphone (Nomophobia) and be too anxious, depressed and bored without one at your fingertips. This is very unfortunate considering we can spend time with one another instead and thus reduce our chances of being lonely. The existence of smartphones, while far more handy than a computer, has made us even more addicted to technology. It is possible that smartphones is are designed to malfunction for us to buy them again. Conclusions Sometimes the older products, older technologies and so on, have merits which the other ones, have not. Replacing a smartphone is very expensive, and not everyone can always afford it . But in comparison, older, "ancient" products, that serve the same functionality, could often do just as fine. Personal Commentary I believe it goes against my morality as a philosopher, to know that I am wrong logically, and not try to change that mistake in me . It isn't to say that I am purely a logical being, as one who realizes them to better understand reality. Fallacies are there to be learned from, not to be repeated.

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