HaikerensGuide !dBGi/iH4eY started this discussion 13 years ago#32,025
German post-modernists call it Weltschmertz, Romantic and Grecean ecclesiastics called it acadea, the Japanese call it Hikkikomori. One of the major problems in our world today neither lies with the economy, nor with policy, nor with religion, but with the fluxostatic chasm between all three occupying the dead air weakly bonding these three in some Van der Walls type force: a sort of apathetic disconnect with the system in that one no longer relates to its functioning but merely becomes a product of it, namely, anomie. The existence of these ideologies are the nocebic effect of such anomie.
The generation of monetary wealth sees its stagnation, the possessions of some culminate in the deprivation of others, the equivalence of corporation with the people belittles the value of human livelihood; this empathic void leading from point A to point B is anomie. The will to govern, in this same vein, essentuates an arrogant power-lust, for it dehumanizes the self and reinterprets a new construction of it laughably up-regulating its place on this imaginary political scale, subliminating everyone else’s place upon it; this gray line crossed is anomie. Religio-theological conviction boils down to errant responsibility; the self’s co-dependency abdicating responsibility, so that they may blame a devil for what they do wrong, or thank a god for what they do right, rather than take responsibility for one’s own actions, and this inability to do so is anomie.
Individuality is both virtuous and vice. The former I notify “good individuality,” the latter I notify “toxic individuality.” To differentiate the two by my own definition, the assertion of the individual upon others in such a way as to subvert the stability of systemic order and curtail progress in doing so, toxic individualioty, is the most viscious sin in one’s seperation from the collective in order to transcedentally enhance his own being to defray from the fold, or good individuality, and such constitutes the seperation of individualism from anomie — the true, good individual is independent from others, the true, good individual disallows others to be dependent upon the individual. In our denial of ourseves the right to actively pursue our individual potential without affecting or being affected, then we poison ourselves into either misusing, manipulating, or cynically misleading others for our own objectives, in some Machiavellian avarice, or we become the instruments to this abuse by others, in some capitulating hypocritical deferrence to the good-will of some Catholicist charitability. The sum composite of any virile, vivacious society is its parts. Such functioning parts permit the continuation of movement within the political mechanism; healthy, self-dependable individuals, neither controlling nor controlled by others, expunged of those unhealthy influences that could only ever provide weak links to the chain, naturally removing whatever strengths the whole might possess. In avoiding anomie then, either end of the spectrum, whether that is antipathy towards others or sympathy towards others, can only be viewed as collective genocidal-suicidality rolled into one for they ultimately are. The fact that this is the state of being today testifies to the inherent flaws in the human condition, in the greater scheme of things. Perverted into unrecognizable, self-contradictory forms, the economy, politics and religion roll into one indistinguishable morass. The demand to make a choice bbetween false dillemas comprise the fatal society in which we exist solely, in our servitude to its deference, make the charitable sacrifice in both our and its immolation; it is deadly, both to us and itself.