From above link:
Social Individualism is the combination of both the importance of the individual and the importance of the group. Is the belief that both must be combined. Both groups and the individuals who make it up are equally important. Both (traditional) individualism, with it's focus on the individual, and (traditional) collectivism, with it's focus on the group, are not only wrong but actually two sides of the same coin.
Individualists often claim that "there is no society, only individuals." But this is untrue, there are not only individuals but also relations and interactions between those individuals. Humans do not exist in a vacuum but interact with other humans from the time we are born. Groups and associations are an essential part of life; individuals cannot discuss or live by themself. By cooperating together individuals can achieve goals which would be more difficult (or impossible) on their own and to improve their situation. Forming groups enables individuals to meet their needs and coordinate their actions. Individualism actually leads to forms of collectivism such as capitalist companies. Because of their abstract narrow focus on the individual individualists do not see any signifigant difference between groups structured in hierarchical or non-hierarchical manners. As such they generally end up supporting hierarchical organizations which in practice operate in a very collectivist manner. How a group is organized has a great deal of effect on the individuals in that group; hierarchical organization tends to destroy their individuality. In hierarchical organizations individuals are subordinated to those on the top of the hierarchy and expected to obey them. This destroys the individuality of those in the organization; instead of thinking and acting for themselves they are turned into drones who obey the great leader(s). This leads to collectivist results, with individuality destroyed. Capitalism is actually a very collectivist system; it turns the majority of the population into worker-drones who obey their wealthy masters. Individuality is reduced to choosing between pepsi and coke.
In psychological warfare...the intelligence agencies of the democratic countries suffer from the grave disadvantage that in attempting to damage the adversary they must also deceive their own public.
VICTOR ZORZA Washington Post November 15, 1965
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One must travel beyond individuality or beyond the inner process to the outside process or the connection with it. As individuality is about seeing no reflection of one in others, not to copy others and to be one, though we share many ideas we all have a certain identity that is unique: but one can be too individual.
137
The interactions of human beings is a necessity for the interaction of the self with reality, this social point of view makes a person more real individually.
138
Each person must have a degree of freedom from the state, which may be harmful or an advantage to the welfare of the state.
139
Every person must have the ability to own their property, and this should be related to the degree that the person wants the land and the person’s compatibilities – for a larger family a will to have a larger house will be greater than the will to have a smaller family.
140
The family is a natural structure, but the state should be constructed with laws that soil good conditions for the welfare, and protection of the family. In the same way the family creates the conditions for individuality to become, which creates the purpose to have another family.
141
The government needs to be independent of the public, but be capable of making decisions which are respected by the collected feeling of the public.
142
Everybody differs at one position or another in their views, for this reason general boundaries need to be made, which take into relation the people’s feelings, with respect to what people are, for inside different views there are diverse people.
143
If the state is the mother of the individual, would not the globe be the father of the individual.
144
You may well wonder how a philosophy can move from individual to social, exclusive of dismissing the individual philosophy entirely. It is a matter of how the history is related to a more recent past, it has its association, as ancestors have their links and through it culture and history glide to a more present time. The old philosophy of the individual carries its culture to the present, making it more restricted but more concise.
145
Common is not such an everyday word as is understood, because what is common, is representative of people only at an instance.
146
In the analysis of political motivation, it is impossible to continue without constantly dipping into religion, going underwater, but people can only hold their breath for so long. As political morality does not exist, nor cannot it just be made up from economic theory, or can virtues be used to substitute moral law.
For what is moral law? This is known as justice, but where does justice exist, for one may discuss issues, but this is only a sharing of views. The truth is the moral law does not exist, politics only creates boundaries for individual freedom, and the protection of that freedom and then people are left to work within this freedom to create their truth, and motivation in life.
147
Political freedom is dependent on the dangers of the ideas to the freedom of the individual. So rules or laws are conditioned to be dependent on the lack of virtue, and respect of individuals against the freedom of other individuals.
148
Family politics is private socialism, not private capitalism as it is the collective sharing within it, not competition that gives the family strength in solidarity. It is the mother that shares her warmth to the child, and the father shares his strength; but competing with the child creates conflict in later years, which can lead to a fragmentation of the family structure, and it is of these units that the state is built, and of such states is the country built. The strength of a country rests in its inner holding or linkage, rather than territorial expansion: for Social Individualism is built on inner strength, and not outer strength, as the Individual stands that is how the country will stand.
149
When the desire to create an aphorism is less than the desire to flow in a poem will flow in horizontal motion, only different waters travel in vertical ways:
Listen, but do not come closer,
And close your eyes.
In a personal contemplation,
Where your waters flow in your moderation of keenness of spirit.
Mix with fellow people, so streams may join, in a collision of caress; and behold –
Our social order is.
Internal inside the family,
And through the family,
For a stranger could be like a father,
Or even a mother.
As time rings each day,
Or does it ring in itself.
Perfection is not perfection,
If it is not seen with perfected eyes,
Watch these words,
And flow like a water fall, and join your fellow streams;
Pay no heed to the state,
To accept the social spirit, and to avoid a corruption of others.
When you are the other to others,
Let us not join hands.
When we can join souls,
So let souls join,
In the patience of a grave, unsettled only slightly in time,
By slow decomposition:
A patience which dwells in the evil as well as the good waters,
In order to salute to social success to each other:
Through divine social empathy creating harmonics in society through emotional pathos.
The lesser evil against the greater evil,
The greater good against the lesser good,
Not a formula, but a struggle:
Deep in the mystic waters that channel energy in the mind.
Greatness deserves to be greatness,
As it is by virtue, and not lie.
150
An answer is a valuation which has no meaning. We do not need words, so why are words necessary if we do not need them? Do we hold what is the most furthers from us, have we made life into a joke, with a social structure that lacks seriousness, where philosophers are created more from dare than hope!
151
If we had a social structure, based on love, what would it mean but too many things? I f we had a social structure based on equal enterprise, does that mean that we have placed a bias towards business people? If we had a social based on equality of wealth, would it mean an equality of wealth for the people who rule? If we have a social structure based on any concept, we will always have a disadvantage that outweighs the concept. We need a social structure that unites concepts, and in this way it will unite people: why use one slogan, when we can have many and this promotes away from dull antagonism politics, or zealous personality rule, for the individual grows better in a state that stimulates, for the individual needs to protect their spirit from dullness as a right.
152
We need to embrace and caress the tears of others, in order to share their joy, it is a barter of feelings, as with money; but to do so, only democratic rule is possible, and it cannot be a disguised image to the people!
For democracy is the expression of freedom, and has to be a pre-requisite for personal freedom. Whereas false democracy creates fear, and mistrust between people, for the ruler can influence the atmosphere in a country, by not being true to public feeling, however if the atmosphere in a country is lacking, dry, and dull one must be critical of the philosophy of the ruler, then the ruler should be held accountable for ruling not with a ear to the masses, but to personal bias, or aim. People can also influence the atmosphere of a country, through the freedom from the will, and through the pathos of the will.
153
Opinions are a systematic of thought and should be shared, for they are composed of thousands of micro-thoughts.
Individual opinions cannot be compared, for they crown the distinctiveness in essence. Opinions express much in a very simple way: as the process of creating options is complex one may expect a greater variety of opinions, but the destination is the same for Individualism itself is a regulatory system of process: one does not follow comfortable decision making, for there is no point in over done patterns of life, though it is enough to create a strong aim in life.
154
We cannot know what society would think: we can only guess from what we hear. Laws are necessary, but second to the law is the temperament of society.
155
Some people will have by no doubt opinions, which are aimed only towards the destruction of others, but it is difficult to separate the false opinions, from the true opinions on which truth is encouraged. As it is obscure to judge people with false opinions because opinions occur with subtle care in the mind, but it is during the transition period between when the opinion is created and the action caused by the opinion is carried out that a sense of one being or acting in low opinion occurs. Even though it is easier to detect people with false opinions who act on them, it is possible for the disciplinary body in the government to have false opinions, and it is the responsibility of the people to detect these through the media and to exercise their rights fully according to the law of the state. Change should always be reserved, for one would not want to adopt towards a force which is created from false opinion, for change can define us.
156
When a person’s opinion is true or false, it will remain in this way, unless the thoughts which created the true or false judgments are challenged. There are no half-ways with opinions, but that person may not be able to decide whether their view glides either to truth or to chaos.
157
Spiritual patriotism. – Reality of truth should shine in all views, including the one of nationality. To use patriotic force for selfish reasons are treason to one’s land; but true nationality is more than frontiers or birth rights, but it is a personal relationship with the land that one walks on, or the ontological situation of where one is living.
158
The question concerning politics and philosophy is the practical or critical situation judgement. But it is in the nature of advancement, that one is not limited, to make good any self-sacrifice that goes beyond one’s advantage or disadvantage, and to the advantage of others in the spirit of fellowship.
Landing well in life can mean different things, but one cannot ignore the fact that much of the world can work itself out given to a common conversation among the basic of workers, through commonsense, and sound grounding, which are lost quickly when one rises in politics, either through force or vote, the issue remains, that such people who travel to such heights lose all, or most of their common grounding.
159
The truth is that much is visible only if it is immediate, for one knows it, and one senses it, as one senses one’s physical aspects of being. But being keen on the bigger picture things are not so immediate, one cannot see the state, one does not know how to see it for with perspective all detail is lost, our solution and individual-system is always limited to what is around of us. The problem with politics is that it believes it can go beyond the immediate, and see the perspective of the state in enough detail to solve its problems. Though research is carried out, and many votes are counted, and many opinions are expressed, people can only solve their problems, which includes leaders. The truth is that management is an illusion, nothing can be controlled, even influence is limited; the truth is that all leaders cannot see with perspective though much data is done by others, in trying to reduce the unlimited problem to a limited one. How can one see a state in a way that can solve it, when the only world one sees is the one that is presented to oneself, the real and immediate world which can only be sensed?
Being it is an illusion that we create order, we actually use order. We need the illusion that we can create order, but how can we create order, the best we can do is stabilising, or establish a condition of not losing control. We choose leaders to control the present order, but they cannot give us what we need: one must wonder that a higher force had to have fed us the order, as a mother had to have fed her child.
160
Marriage is an agreement of acceptance in a moment of hope, but it is based on the present desires, and assumes each will not change, and remain loyal to the person that love is exchanged and to not change beyond that, and to become another. Though with soul mates one desires a bargain relationship where one can find many different relations within one relationship, which allow little comfort to the individual, but individual union is a matter of simple and deep desire, that allows solace for individual change within the union which is related to the essence, and not to surface parameters like social position, or the many shades that hover over the personality like the weather.
161
There are different reasons which will result in a move to reform, which will be independent on the individuality of the person. Where there is only one reason to be individual, because the person is one, even twins cannot compare!
162
Freedom From The Rules Of Life is a retreat from individualism but only to prepare for it with gravity. Though to be communal you have to be individual to a certain degree, though being social is not empathy, or flirtation but instinct: self-love is not selfish if it eventually transforms to a love (free from monetary profit) or it will not have faith.
It is also true that if the people were strong enough to carry the weight of government themselves through stronger belief in truth, and moral virtue: a structure that refuses to bend to a manner that saves, and also infects the people, but a truth which lives and believes, and compromises not with madness but allowing the many roads to become one grand road. Also offspring are losing their innocence quicker, but they reveal much for they know not the cloak that is learnt through experience.
A man becomes weak and so his woman becomes burdened; well if a people were to lose grounding, sense of judgement, and vision would not extreme government give balance to the state, but what would it matter if it happens through force, or vote, when the cause results to effect more than the process of cause to effect.
163
Too much pretence exists that life has not reached a psychological battle, and it is only competition. So what is competition? Is it not about being first, but in life it matters not, except if it is made to matter in an artificial manner? Though when leaders go on about nationality they only desire to increase their authority, and lessen in fact the authority of the people, for ancient Rome wanted the mob, not the individual, for authority is taken from the individual, and the individual sees not the guidance of the spirit.
In essence the individuality is the gas mask that allows the spirit to breathe, so it can be felt. It does not follow that individuality opposes nationality, for true authority is felt within: why should one commit treachery to oneself, for the real battle is for self-ownership.
Though such people who obey very explicitly with no will, with no ear to their spirit and who in very deep seriousness obey external authority, at even the most stupid level even though nothing may ever work for them - whereas criminals obey not the inner spirit or the external voice of authority, though they have a will, but their individuality lies more in caricature (or the reflection of individuality) than in realization on a deeper level.
Milgram link
164
Poem
Space lessens the effect of sun light,
What does call itself nature?
Time and distortion,
To desire to say something for the time for silence has passed.
Occurrence and filter of the night:
From the blowing horizon, that asks for distant wondering.
165
If we hope for something that we desire, is it to the advantage or disadvantage of your associate human being? It is neither because to be social, compromises are needed and agreements made and without compromise we cannot see them in the light, but only in shadow. Being a good sport is a necessity in life, for sociability is like a ladder, if you do not climb properly, the laws of gravity will lead to your shortcoming. Social disciplines are a necessity for individual compromises to be made, for there are no certainties in life, only a certainty in natural and social compromise!
166
Thoughts feed from the atmosphere, and return to it in life, though solitude creates not atmosphere, but thoughts are set to fast. Though the thoughts of others are hidden, one must learn to judge the spirit of the occasion.
Though the spirit of thought rests on the health of the thought, but good atmosphere is necessary for good thinking. Though we know exactly what each of the organs does, what thoughts do is a mystery, for what is the purpose of having thoughts, is to communicate, but what is it, and why do we communicate: simply to compete for the survival of the fittest, but we have survival tools in communication that extend many inches too far if we only compete, or share, instead of trying to create an external harmonic order.
167
What is the desire of life, and what knocks on your heart, so where do your passions swing? Is there a tongue for such expression, or was there? What is the feeling of integrity, and why do we value this quality? To feel good means to feel good at a moment by not trying to do anything that might bias how you feel. Though this is hard to understand, and difficult to explain, but it is the limit that language gives us. Then the question of a good social life arises, as limits exist in the individual: would not limits exist in social circles. Though any significant change to a social circle, will lead back to the individual, and then back to solitude, and from such things another social circle may be set to motion.
168
Harmony is a longing to live in a manner that brings comfort within a realistic framework of livelihood. There is no problem with this, and everybody works this out for a desire for a good start in life outweighs much shallowness in the soul’s reserve. So a problem arises after this design for life as harmony becomes our default condition, in the same manner a rose may desire to bloom in winter. This is possibly the germ of all self lies, and in this way we lose our grounding for life; Individual Socialism rests on self-responsibility, which is rests on good grounding for the character, allowing individuality to arise, for it is more about development than an aim in life.
169
All readers of words concerning change and action will eventually desire action for words, but prose can provide a framework for action. Actions are an amplification of what occurs within, for this motivation all appearances are deceiving: actions first occur in us. The roads of people are of ceaseless widths (though depths vary much) but this is why we can deal with the randomness of life, we only have to believe in ourselves: for self-belief is self-faith.
Faith is intelligent action, as if words flow through and guide movement, though there is much subtle movement which spills in action. For force determines the power of movement, which is determined by mass, and acceleration; in mass is carried words that digest through reflection, or reading, and acceleration is determined by spirit, which is not about flow in life, but it is the interface to life. In a sense we belong to our actions, for what decides our actions is determined in previous reflection.
170
From the sensory experience of life, to the imagination within, put eyes on social gatherings, and perhaps be clouded by social ideas created from the media. Instead one may desire to troop deeper still, to find your own sense of the social experience, or the purpose and the reason of why one needs to connect: for what is being social is as rare as the identities that one feels drawn to, or the collective perception of others.
171
When life complicates throughout itself, it does not stop becoming further complicated, until some climax is found, like a foundation, or spirit of truth. Though if we give in to the complexity, and try to resist it in the fear that it may flood us, one may fail to play the drama in a progressive manner, but represses the movement of the force of life: there is no safe boot in life, for every individual must have a foundation of truth to be in the process, rather than the observer of it. Such is its power it influences and overwhelms others to its favour, but it is earned not through ease, but a complete letting go to the full experience of life. For one can shift the scale more to life, than death, which people try to do with money, but the fear seems to feed on this money, only to become stronger.
172
Art serves a practical purpose when it expresses social virtue through expressing the collective pain, which serves the will to truth through the will to power, and perhaps through this Art serves as a practical tool where the individual serves the social collective, and expresses the collective pain of the masses; though this serves the masses indirectly and true power defines through expression not force.
173
It is difficult to be certain of the condition of the world, because there are too many factors (though it s obviously far from ideal), and many factors remain obscure: though we can travel around the world, but the understanding of it far evades us. How can the state of the world be measured? Perhaps through the bridging of individuals, through union, instead of the bridge to the higher human, for without any social conditioning of the individual one is left with few alternatives.
174
Let seekers seek within like night angels, and then through such eyes then to others. If everybody was of similar way, or if only others would follow, then this would be the social situation that a social political structure would virtue towards in humidity. But as such people are not this, for such words need to appear, and political unification will still be shattered, bruised, and cut for things stray very far, but people lean deeper not to themselves but the political idea, hoping that it would lift them, but in essence the political framework is weary to maintain such a state of strength for such leaning. So must a country look within, but first it must see its walking shadow at night, and take risk with virtue, but not through revolutions, but through not wanting it i.e. a sincere learning in collective harmony, or a healing of the collective unconscious, through a wondering of national pain, and the very digestion of it.
175
One does not stand like a Dictator, one would think that they were made from rock, but to live life in truth one must sway also, thus spoke Nietzsche, “Formula of my happiness: a Yes, a No…”. The prerogative writes thus in this fashion, for I do not carve my words into wrong, but to the air, I surprise myself, like a magician whose wand wonders through air in the good spirit of truth, and thus collides thus!
176
Using fewer words to express, by choosing the shorter aphorism instead of using the essay gives more power to the idea, in order to put light where there is need for truth such as in politics as is the focus in this chapter. Such is the alleyway taken, where directness is valued over the building or design of the giving of the idea. Whereas in higher education the essay is valued more, for more value is given to the comprehension, or analysis of the idea, though less to the purpose of the idea, or function of it: one looks at the tool, and wonders its purpose.
177
Essay
It must be irritating for any reader who seeks factual information in order to establish absolutes in life. I write a true, yes and no: basically a philosophy of strategy. No reason exists to explain why an idea will work; instead I offer ideas more in narrative order. As I give to social reform, my mind gives thus to me. The prerogative is my mind, not me; my stomach leads me, as the simple comforts seduce me through life. Though one may judge these words as being over zealous, but questions of criticism lead only back to ‘What is a reader?’, and questions of quality, only lead back to questions about fences.
These ideas map thus in this suit of truth as tools of the everyday passion called living life, but not being too individual, but remaining steadfast in the practical nature of the world. Though psychology is more of a movement, with the flow of liquid ideas, it is a war with melancholy, but vanity is needed, for all things full become empty, one cannot accept the fullness of life, without the vanity of emptiness.
Am I to deceive or improve, but one only judges oneself, though faith in truth is not spiritual, but philosophical. Even if it is true that it is only we that see our paths, and it is the part we do not want to express: the very feeling of it only enters in solitude.
Only easy answers are ordered, whereas communism being so social and the right are being so anti-social: nor does one want to bounce back and forth between the two like a ball between two teams: I mean two political strong holds.
It is the teaching of contentment in defeat, retreat, and advance, where inner freedom (which does not compete) is valued over progress (which does compete). Maybe in this manner the state will not be divided into weepers, and investors; though this division easily acts through all divisions of upper, middle, and lower class, for in the heart of the elite is a desire to feel common in the sense of feeling alive, but this is polluted by fears caused by political hover ness.
178
My proof rests on whether the reader has defined what their idea of proof is or if the reader defines their proof, either how well the aphorism is written or on how well the meaning is defined in it. So much depends on so little, unless eyes open more to reveal more, for an aesthetic proof exists: one wonders in natural freedom towards and away from desire.
Politically freedom is about rights, or the freedom to have rights, but good politics is dependent on freedom: so as freedom evolves politics will evolve, but freedom can only evolve in the nature, and meaning of freedom, but not in the purpose of it.
179
Everything seems to be in harmony except us, the Earth exists except us in harmonic perfection with its fellow bodies. Yet we remain with progress, but we have lost our harmony, and our connection with the Earth has worsened: but decisions that involve others, in essence political choices appear to calculate that being cruel is practical wisdom, just a common notion, well common sense really, maybe we have lost our harmonics with the physical world, or our relationship with the practical: for the practicality of our nature expresses also our connection with the Earth.
180
There are some things in individualism which have an impact on the focus of individualism in basically most of their day of processing; as this is common in individuals it could be argued that there are social elements in the individuality. For when we seek to do something, we always ask ourselves how another individual will do it, and the same applies to during and after the desire contemplation.
181
So much danger exists in the state, so a fear of danger exists, but should we fear danger, but the true danger that exists is a wasted life, though also there exists a fear of pleasure, or are they both connected?
182
Sociality in the grand form is honesty in truth, but not for the sake of being honest from the freedom of the rules of life has given, but to pay back my debt to society, or in more concise terms: life – for this reason I become more accepting of the social prerogative, and even the limits that contain it. Though sociality exists in different forms, though to stay too long on one level or understanding of it, one develops confidence and expertise at it, rather than face the actual truth of it: though the romantic only exists so far, unless it betrays itself.
So politics reflects sociability, and here it is all reflected, as in vulgar parents one needs little investigation when all is exhibited in the children, though the media influence is a deathly shadow, but it is not a dark shadow.
183
When life becomes confusing, and decisions seem to be always in the air like a fog on our path, and one desires one’s sea to be a pond, or if despair to be more a part of one’s life then it is the time to start digging and find out what is underneath, in this way one achieves more than empathy with others, but compassion.
184
The alternative to social empathy which is the norm is Social Individualism: where one understands others more as a consequence of understanding oneself. This is in fact very different from social empathy, which relies on layman psychology; one may judge using this a person by how their voice sounds.
185
The many questions of the world seek endlessly like an over long dream without hope of neither fulfilment, nor do ideas release this confusion. In this life, we cannot plan out the world of philosophy i.e. of idea creation, and purpose in the consciousness of perception of doubt, where originality means nothing but the pathos of spirit of over-coming in creation of the over-being, so originality is about creating impressions, but lies vain in the sphere of purpose. One has to accept the ideas that come as of a greater revelation, but the expression of this in life deserves a freedom that displays a result of the individualised system of thought, and consciousness. Though socially different ideas from others will not find harmony, but ideas are more about benefit than co-existence, but the sociality of Individualism relies on conflict, but this is a sincere roughness.
186
What does the heart say and what lies in its depths? Though so much is repressed, does thy heart beat well? What is the life structure it preaches? We cage ourselves through repressed memories, and perhaps the virtue of the heart is trapped too, but every path to the heart is as different as the individual, for many paths exist up the hill: but it is the true purpose of the individuality, and possibly here lies the ambition of ambitions, where nothing can be taught except that which is self taught, as karmic riddles suggest us to lead waves of thought that move from the shallow to the depths of the situation-sea of life which teaches wisdom out of vanity.
187
Humility adds to character, and such a fire in one’s soul can only add social warmth, whereas a damp spirit tries desperately to make that spark. For all know that such a spark is needed, for the inner fire displays our paths; though wealth can create paths, but these paths display a compromise, or a disguised copy. The true spirit is fashioned well, and leans to the real with elevated intention of good will and purpose, for the greater reality is on the original road: perhaps not the road less travelled, but the road not travelled at all!
188
One needs an eye for the dark nature of life, for in this shadow lies the problem which lingers; in the same manner the lightness shows us the paths. The duality of darkness to light can easily be shared, though the light displays our path it cannot be shared. In some respect this explains why a person in a sharing group may exalt and leave the rest behind, though if the members in a group fail, they tend to fail in a very shared and collective way. It is the running from the shadow that asks fear to come into one’s life!
The critic would mention that I would be digesting the darkness, but one would not be creating the darkness, but facing it, looking at it. So I will be connecting to the darkness, or the creator of the darkness, or a wrong connection? But such darkness must have a virtue init that connects to one’s light, but in truth the darkness represents a testing of oneself for it is the true duality of life. As the positive turns to negativity, so does lightness become darkness through greater pathos of realisation, as something may appear less real, or of less meaning in life?
As all objects under light will cast a shadow, but to remove the shadow will be to move the light also, or even to move the object, or to move the object in a place that offers no light: as is the critical judgement of the purist. One does wonder about the shadow in one’s life, and at its vanity and the charm of its moving nature, whereas the object remains the object; but all objects do move perhaps even in decay, but does a child decay to be a person, or does the adult become the shadow of the child. So what is this decay and is it not inherited with all processes: the truth about advancement is that it is only about juxtaposition, though true advancement is of the concentration of the external light in the heavens, even the light of the sun is a shadow of it. Though to many this spiritual light is hidden as if it comes from behind the clouds from another understanding, but as is the nature of light it may also reach below into the depths of the horizon.
189
Let corruption surge from all hearts, and souls become serene in action, and rest for meaning stays in meaning, and verbalising brings interest which in all honesty is movement i.e. dynamic, unlike meaning which is motionless, or static. We must learn the process of becoming through over-coming as stars guide so the verb motivates to the meaning, and the essence in the meaning.
For we are not objects, one cannot just write meaning: one needs a vehicle for meaning. Verbalising also shows sincerity, for it allows a measure of things which gives vitality and spirit in meaning. Though the art of sincerity is a revealing of one’s lower aspects, for then the ego is humbled, though it must not be done through low spirit, especially low expression! For Social Individualism favours the most exalted to live with humble spirit, and the humble to live with exalted spirit.
190
As society stands now, decisions are made globally, then this sets effects into activity, but Social Individualism installs from detail and then moves outwardly, for the advantage with this policy is that it relies on Individual effort, but not on collective forces. Nothing is pre-planed to create a buffer where the process of the political system is created in real time, in effect a dynamic system, unlike left, right and middle systems, which are solid systems, and reactive to each other, this is fluid and responsive.
191
The function of the state is to synthetically create the maternal face of nature: without the harshness, and brutality of it. The rules of the natural world are replaced by rules of the state: animal instinct becomes sensibility which gives expression to our sublime nature. Whereas tribes that live in the habitat fear their survival as they lack the stability of the state: for their laws are influenced by nature to condition their survival. Though in many respects for the purpose of honesty their virtue seems to be more stable, but the laws of nature force them only to stone expression: but true progress relies on expression to light the path ahead, though many still live in the state as if they were living in a tribe in a lost land, due to false political conditioning that is willed through ego, or animal instinct.
192
There are many ways around situations, but a smaller number of examples of how to proceed in situations: but no proper pathway exists for an individual. Choices have to be made, and some have regret and other things are confirmed; in this way life controls us with obstacles, but the will to overcome varies with the individual, and on their desires in life. So if problems can be overcome, and nothing surprises then there exists ontological overcoming. Which is an overcoming of overcoming, or pure realisation (which is not about Nirvana, for this is not about awaking, I believe that Buddhists see awaking in the context of awareness, not realisation) which is a process of the evaluation of the spirit, or an understanding of the need to overcome.
193
On losing oneself. - It is through the action of letting go entirely, that then so much of the world seems something detached from oneself, only afterwards the world will find you, for the truth is that one does not find the world, together with the true social. So much cannot be worked out, for if one needs to work out that it is better to co-exist, whether from one individual to another, or country to another country than one is forgetting something, for such things are realised and not found. So awake everything is, with so much calculating, but realisation is above calculation, it reveals only what one finds through humility: though idleness is not reflection, but idleness is not letting go, but more of the world letting go of oneself.
194
How is overcoming done, what is this process? Though not a question to answer, but a question for starting things, we overcome through spirit, which could be a feeling of vain hope through an obstacle that needs to be faced through strategy, and planning. One is in fear, and the fear has to be overcome, with subtle force one sees through the fear, and the fear passes behind, as one passes over the obstacle. For this reason, overcoming is involuntary, because it relies on the depth the individuality lives, or relies on. Solitude provides shelter so much that if one can endure it one has time free from overcoming with nothing to face except oneself, which can be overdifficult for some. Though overcoming is not a daily action, for such weights cannot be taken lightly. This is passive overcoming.
There also exists active overcoming, which is opportunist by style – a taming of the shrew, thus the obstacle is converted to ones advantage. One may wonder what is social about overcoming, what does the social give which goes beyond the heat of the gathering, for does the soul only take from books! But the social works like an engine, its parts have to work; though Social Individualism assumes without offering proof, or any sound theory that talents are spread for the social utility, and these holders find collective responsibility: creating an individual nature towards the state.
195
And suddenly time stood still, as if the world only existed through a window, where was one’s sense of the cosmos? So the many rivers run, regardless of inner destruction; how do we fall so low in the mud? Why does the truth remain regardless, for the forces of negativity remain seemingly quite stable! But the destructive force of the confused in humbleness, and wonderment collapse as a house may age, rotting and pretty vacant: negativity betrays its own virtue, but the house stands, and yet they believe that this is proof that they stand.
196
Sensual intoxication resulting from mild chemical stimulation to extreme ones are more a side show than an entertainment; but the chemical alteration is caused by the nature of the reactions in the body, for this reason anything beyond the natural high spirit is too individual, and here one finds limits to sociability: though creating a sensation or limited expansion to individuality for people burdened by habit, and not raised by it – who feel far from individuality.
197
Eventually things do become apparent, as what is being too individual, and then does one compromise what makes ones life something that is worth the effort; for in truth sociality is much of the same thing, though pretence may exist of being able to get away with things – one just needs to raise the perspective. Or the over social starts to display individualistic characteristics, but such a path to individualism will challenge one’s spirit.
198
The many lessons of love are numerous, but it remains the social prerogative; to some love is a many splendid thing of fulfilment of desires and dreams and a great learning thing, and to others it is a many splintered thing: of thorns, without the fragrance of roses. But the search for truth appears simultaneously with a search for romantic love: for it is the truth of the heart. An invention, and illusion of the heart, perhaps when the heart distracts from the mind, hence putting a blind-fold over the true intentions of the person in mind in order to bring out with kindness what the self sees not through in life as a single person.
199
Truth is more of an individual aim in philosophy, but the invention, love is a social aim. For to pull one person towards you (though what is) will bring everything closer to you, for love is not individual, it will work for all individuals.
200
Love pacifies the Individual fortitude, as a mother would a child – but it also expands its spectrum of visions or horizons. Social Individualism is a process of life, rather than slices of it as is offered now which is politically normalised and people have been conditioned to it as the only way, as once Kings and Queens had done so; choice is restricted to analysis of observation where policy exists outside the state and not in the state.
201
Many are left desperate and stranded, or lost, as there are numerous dead ends and winding roads in life, and obstacles do not forget: political policy seems to not care about the social. Whereas we can analyse what is said through the media: things stand clueless. In such circumstances one must reach beyond the daily gloom as perhaps some absolution does exist – for what is the truth of absolution?
202
In this mist.- The truth about the fate of one’s life relies little on values like that of the sexes, or age. Values are created by our attitude to fate: one must act when things are going well, and one is pacified by good nature, and only then will the future glow in one’s horizon with optimism. Though one cannot take this to a political level but rulers, who reign well, must first run their personal state of affairs well! Though the deeper one goes down the path without inner action in effect, things will eventually stop going well, and the later this action is taken the more one is forced to compromise with shadows later!
203
Official sarcasm. - “When is a lie not a lie?” I ask the Minister, or would one say I do not appreciate sarcasm. Still have not felt well by the words of a politician, or a religious person to speak with actual religious feeling: maybe labels are processes, not nouns but verbal: such has their sarcasm evolved.
204
There are moments when reflections are so patent, and directions so particular, and whispers so loud, though logic compatibility escapes from one’s past, thus actions become much more than necessity, but an order from oneself to oneself: thus true sociality defines itself not as a whole, but on its internal individual drives, when consciousness thus escapes the orbit from the scheme of cause and effects.
205
The gist of life and its conflicts which are struck between the rational and irrational of opinions and tête-à-tête must not be feared, but accepted: for in social conflict lies good meaning. One must not compromise harmony in sociality for truth is a value of substance, but central perspective comes through challenge, and not unsighted trust for the sake of convenience.
206
Allow silence* to gather as if one has greeted an old good friend: but it comes as a fog, for the relationship with solitude is the relationship with the social, but not the spirit of it which is possibly based on our self attitude – the concept of this varies individually, or the method!
*Silence is used in the normal sense i.e. stillness, but in more modern thought stillness could be mental, emotional, static, or dynamic, or a combination: or even a percept ional stillness, a clear perception not over reacting to sound, or shadow. In this sense silence is thought to be about our understanding of fear, and belief in our sense of undertaking life.
207
Society is a category of groups, but how can this be analysed? This is the first question of the left, right, and mean political structures: who do not ask the question to move forward, but how better to apply their policy, with no desire to reflect on their policy. Such thinking cannot understand what can only be felt; such analysis loses itself in perception: observation only concerns itself with the surface nature of these groups in all generalisations, but it may not have made society fragmented, but the promised rescue is a faint dream. The right lean to the past, and the left desire the great leap forward, whereas the mean seem to struggle in juggle in-between but at the price of losing a political focus.
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What is the purpose, and nature of society in the state? Does it represent the state or a division of it? Perhaps it represents something inside of us that connects us better to life, though it defies analysis it implies state parental policy.
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Social Individuality does not seek to complicate society, but to simplify it.-
Sociability is about familiarity, the closer people are collectively through their groups, and the more sensibility there is for political decisions. Dependence breeds sociability, whereas independence brings people into solitude, but it is a mass opinion that the well being of a citizen improves with greater independence the person achieves. Though independence does not lead to individuality, but to greater self-responsibility, whereas people who seek spirituality through solitude do not seek individuality but pathos or the light or signs towards individuality: a foundation for existence...
211
Fusion of the Individual and Social principle.- Of the swing of sociality in comparison to the workings of the individuality there is greater wave for intensification, but also of chaos: for we can never feel as another, nor can companionship be absolute.
212
Even things that do not change are forced to change by entropy: better to force change, but a purpose of life is to force one to change. Still people seek and speak about paths of no change in the natural movement of the atmosphere of all in the dramatics of the structural integrity of life, though daring not to go under the surface.
213
God to oneself. - Through all desire one wants to sow seeds that bring good fortune in the grassland of life, but nevertheless they find they are vulnerable in cellars under society. Thus moral crime gives, though it is officially permitted, one wants to reap, but the sower is the individual and only passion rains on the crop to give good fortune. For seeds crave the light of morality, but not just in the sense of charity, and companionship, but also in the sense of intellect and moral truth.
214
The most wanted procedures, and encounters to achieve, are also the most difficult of things to recognize, for this reason many are swept away like pebbles into the sea. It is not about the hypocrisy of truth, but the modesty of it, many expect truth to have a sense of self, and a smartness wrapped around like a present, so this is what is taken in as if any consideration of it would be a sin.
215
It is the passionate grip of the heart that cannot be deceived that wants overall peace, but what controls conflict, to resolve it? For individuality seeks with sincere desire as it suggests the in before it divides thus discovering an inner duality not in need for labels but feeling through life with empathy that pluralism is for the best though it may not become apparent: for such small steps need to be taken that cannot be measured.
216
Deeper in the ocean of rate – my intellect leads.- Social calm and collective bliss in the sense of kindness and in good hearted reflection we all desire inside, though intellectual compatibility is one of convenience: a harmony in compromise, where thoughts lead through the minds eye. But sexuality confuses the path; lust is hypocrisy in disguise that gives more only for the moment, so the intellect leads, from a thought free from distraction: one goes beyond the body, but also from judgement, for acts judges themselves - past the sense of what is, and to the path that glides, with us in good spirit hand in hand.
217
Writing does not invade opinions, as much as converse, it displays ideas without intrusion, and it expresses without manipulation well when its currents flow and things must flow in humble direction even when the stream submerges underground. In quiet guidance are good directions given, or are realised, though direction created through conflicting discussion leads not the collective stream from ground to air, for such guidance forces the stream to dryness in pride, which is almost always hidden well.
218
What is the purpose of the state? Order is the path of the state, and individual becoming is a personal issue and not of national stress, but the state desires health and order, it desires the means to keep it in order; the state is the heart of the individual collectiveness of consciousness. It also hopes for the desire to be of value, and not to just exist to only be alive, for health gives in order to grip better in climbing the challenges that lay ahead. Nor does the state exist for the artist; it simply wants the necessity to know why it exists, for it also changes, for the strength of its rationale is dependent on its values.
219
Guiding political principle is influenced and guided by country borders, majority and minority groups, but people need their past if they appear to hold values, for people like to feel esteem through national identity. Policy should respect the past, though nationalism is a psychological need for identity, though identity does not give purpose in life. Political leaders serve the collective, and from this well they construct decisions, so the individual collective must be answered for here rests the substance for serious political strategy!
220
The relationship with the government and state principles is one of more promise now that maps have been so affirmed; we have accuracy for mapping that belongs to modern times in connection to new technology such as satellites. Though when state quarrels stopped, unity was found through technological advancements especially for larger countries, but then governments quarrelled externally instead of internally: one necessitates understanding as to how states compromised to create unity, or how cultural regionalism was compromised?
221
The word government is intentional signifying that one does not have to think for oneself; we are governed so all we need to do is to live: but we need a purpose, we need to find that compass inside. It is now not a question of dictatorship as history has shown in the past as a lacking political order, but a question of bad leadership: power seduces government, it only wants more, even the power to be seen as it wants to be seen through media manipulation, and information control. Though such power exists in all government, but power distorts perspective, though it is easier to make decisions: answers are given instantly, but such approaches are misleading and sow dire seeds.
222
Politics is a grand subject in every sense, many lean to tidy economics of budget and recession because it simplifies government to left, right, and middle: though a family cannot live on money alone, but what is left is not a small challenge, and it may be true that the idea of power rose with government, but what is this power?
223
Though government is subsequently complex, it strains to progress, for the relationship between complexity and progress does not exist: only in lack do things desire this illusion in progress. But what is progress, maybe it has too many forms, and what ruler can measure it, but better for the state to live in process than progress, activity over aim, as aim is contrived unlike purpose.
224
The growth of government has been an organic one as of a tree, though Kings and Queens still exist, but only out of title, and public opinion. These trees simply stand and cast a felt shadow, failing to reach a purpose, and only more detail is added to its branches: such is this forest, or nature of this political world! A necessity though the variety of these trees is endless each country appears to accommodate a different form of it. Thus change is forced externally by political weather, and not internally through good nature.
225
Instances and choices are numerous in the life of an individual – natural sparks cause explosions in life which simply reflect the dampness of modern life. So where does government show responses in its responsible ruling nature? The answer is easy if the people themselves are less responsive in life, or more aimless, seduced by popular culture and not wanting to look under the surface of their day to day existence. Though if government is too large it will lead to fragmentation, but it would be better if it was represented in many different fragments, perhaps something a little more than left, and right fragments, which is more about the people they rule, than actually ruling.
226
As prey we seem to appear, never really finding peace and expression is content to sleep. Of atmospheres of the state which somehow relate beyond a personal intensity to our social nature: though through government the collective finds empathy, for it is the shadow of the state, though we live as shadows!
227
What connections exist between the group that governs and the group that is governed? So many questions lay posed through passing generations. One has to consider that this connection between the people and the elective is not a good one, though they have the vote of the majority. It is also self-assuming that it could only be in this way…
228
Religion will always be an aspect of the nature of governing as it is of something that many need to rely on: people need something to have some kind of grasp or meaning of the soul, but the lack of moral reason in normal day to day life has caused a fragmentation of religion from politics to a much lower power which has caused many to challenge the very idea of religion. We also live in an age of communication, which takes much excuse for reason mentality out, though it is also a communication of ignorance.
Our first reliance were our parents when we were children, and thus as children we were or are governed, or more clearly nurtured, also the second reliance could be an idol who delivers a perfect image, and hit after hit: a form worthy to lean on to a growing child in great distraction perhaps, and the third reliance eventually becomes religion, but few things are worthy of such leaning in life! Religion is simply the thing that most people rely on, for it gives people a certain aesthetic understanding and contemplation of life which exceeds the validity of religion itself, but it is ontological, as it is about why one leans, and not about action (which is Individual) so if a country is collective in this leaning, the government will thus lean too in this approach.
229
All is not open, nor can it be, even the unconsciousness is hidden from us, perhaps intelligence is at work, a hidden one! Though there are advantages and disadvantages in open, and closed government, in the same way as an Individual nurtures the subconscious from others, but one also needs trust and openness, but no man is an island, and there is much madness in the world, should one have to trust this madness to breathe in a social manner. But to become too closed is to lose one’s sensibility, and fresh currents may not arrive, but drown deeper into our own abyss.
It has cost much to fuel intelligence agencies, expenses pile up, perhaps some of the agencies act like governments in covert operations, better if such a thing was integrated into a sector of the governing aspect. If government was independent of politics, and elections consisted in voting for one ruling representative and government was allowed to grow with intelligence: we should vote for one person and not many as we do. For in Social Individualism the voting is Individual, and not a generalised vote for a group, and we see choice; in this respect voting becomes an exercise in Social Individualism.
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Freedom of speech is not this but it describes the freedom to be right, or to work out a sense of it. Though not right in the sense of taking rights away from others, but right in the sense of Individual essence, and distinctiveness, with respect to the existence of others over material concerns: for true speech comes from inside and is not interrupted by the tides of life, but becomes ones tide in life.
231
The juxtaposition of my previous Freedom From The Rules Of Life would be about what to do with this freedom, what is the policy that follows freedom. But Social Individualism is no luxury, and many would seek luxury after they have discovered more freedom in their life. For spirit is not movement: it is consciousness within consciousness, a seeing above and beyond image without regrets, or fears of loss. With such movement one follows a subjectivity, a cross linking of words from different sources, like a detective searching for clues, trying to step outside the ring of life, to seek better directions which fulfil, before one becomes a victim of envy; for here is a motivation to raise oneself.
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Where does truth exist in such Individualism? In its ethics, so what about the ethics of business, would not the same truth exist there. The union between the sum total, and the subdivision, and the becoming of it, without the part acting like the whole, or the whole acting like the part: for the whole cannot be individual, but it must bow to the individual for this reason, for the whole is not a sum but a representation of it.
Whereas business purpose is in the nature of profit, which is not a purpose in the Individual sense, for this is about values and inner contemplation with outward seeing, hence it is teleological in its meaning of existence, not refined, but more a state of affairs of roles in running business, there is no reflection of contrast as in utilitarianism. If the role of ethics in business is only profit, one can appreciate this, but it is a planned purpose, not a working out of a purpose, a yin aspect of purpose, and one needs to work too, but this is more a yang aspect of purpose. Though if the purpose of business is to offer a service that is of benefit, why do governments also see themselves in this process of profit? Or how can this whole (government) be individualistic, if it acts like a business, though more a business of business – economics? The obscurity of yin purpose is contrasted by business, or yang purpose that is not vague but marked out clearly: either should aid and provide for the other, and will have to meet at a certain point; one must first find purpose inside before one finds purpose in an external manner, hence it is the Individual that works best at work.
Reference - http://workingethics.com/profit.html
Extract below from above link:
Although there are several approaches to business ethics, I am assuming in this paper that business conduct can be analyzed much as we analyze human conduct. Businesses, like human beings, can be seen as agents who make decisions (French, 1984, Brown, 1990). There are also significant differences between businesses and human beings. Businesses, for example, do not have individual motives or desires. They are structured collectives and communities. These differences, however, do not prevent us from evaluating “business conduct.”
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Foundations need integrity, for foundations define the parameters of stable operation of political affairs, not withstanding individual purpose, but to provide living parameters for the state. As to dig so endlessly one sets a poor basis for allowing growth, but Social Individualism does not plan but it grows, whereas left and right policy is planned and presented for votes, and travels thus without bending. Such is the caution of Social Individualism… for when questions become silence it would be a prompting to stop defining how well this scheme will succeed.
Over planning feeds fear and under planning feeds despair, and these are clearly observed from left, right, and between plans. For in democracy no vote exists for centralised policy, for such structures drift more to oppositions, one cannot be both, this common ground becomes a policy, rather than policy being created through reasoning, though common reasoning only suggests that one policy will work, but does not realise that both policies can fail.
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Alive policy.- In existing policy, differences are thought of as a nuisance, less and less change is found acceptable; differences are becoming a nuisance, or even anti-social, but the truth is that we are different that is why we act differently. Though it also means less control, we cannot be analysed through market research and statistical analysis. Differences should be accepted, for being different is a process to resolve inner conflict through the Individual process.
Improvised government seeks a guidance in the circumstances around and through government, such a policy can weather out more than is thought normally. The illusion of strength in government though it is written well into stone only makes illusion for play that things will eventually work themselves out, through de-individualisation, though time keeps running and does not prove that the illusion is not an illusion. For one can rely on laws so much, but a stronger and Individually free government will realise that laws are like locks for safes of are rights, so locks adopt as laws do, while the law-breakers adjust for the adoption.
235
Defence is very necessary for a country, though this is often exploited to many ends. However political fear is seen in many political parties, but such fears can bring out the worst possible scenario. Relative policy will always be opposed, left to right, vice versa, middle to right, left-middle to left, but no such drama exists in Social Individualism, which can ignite doubt to fear so treacherously. Though gaining land only creates an illusion of strength, though it can win votes of non-individuals as an impression can create some spirit, unfortunately over the years gains created from a reaction to fear, only lead to other fears; such is the present ground ripe for seeds of political fear.
236
Fading and falling in the grip of wanting something that costs nothing, yet the scheme of things is not about people living with purpose, but it is called economic harmony, but is it economic order? Though people pursue so tediously in vain - their atmosphere is conditioned for basic living, but more people does not necessarily mean less individuality, one does not live less for the purpose of the many, for this does not serve the many; but any group can only be respected if it is individually respected: one cannot respect something if the parts are not respected, thus everybody is put in their space, but lack of Individuality only creates fields ripe for desire, one simply wants this and that. Though Capitalism is no political system, but it is an economic system of the illusion of laissez-faire , though Social Individualism uses Economic Individualism, unlike the right which manipulates economics, and the left which suppress free economical enterprise, or between meditations of policy, though as it stands it is no Le Chatelier’s principle.
Reference notes
Le Chatelier’s principle [lə sha tél yayz prinssip’l] principle of chemical equilibrium: the principle that a change affecting a chemical equilibrium is offset by compensatory changes in other components of the equilibrium, thus producing little overall effect.
[Early 20th century. Named after the French chemist Henri Louis Le Chatelier (1850-1936), who formulated it.]
Encarta ® World English Dictionary © & (P) 1998-2004 Microsoft Corporation. All rights reserved.
Economic individualism's basic premise is that the pursuit of self-interest and the right to own private property are morally defensible and legally legitimate. Its major corollary is that the state exists to protect individual rights.
237
Policy of light.- From such a principle in a state of doings that are unique in their development and purpose and united in its struggle of pathos with the basic unit of the state, not the unit of currency but the individual, as is value given. Such a policy of integration with the state, for prudent reflection, a nearer prime presence settles in the state. For taxes and import/costs do not raise or adopt a country to the world, but through collective Individual worth. One can have much, and yet have so little, gathering that what can be said of the Individual, should also be able to refer of the state, as a repeating of the policy of major error lies well in the normality of present day government, such horrific errors in the past exist only because a foundational error in policy exists, through the attitude of blame we have evaded the changing of policy, and it was through the attitude of blame too that in the past such policy has failed any sensible policy of reason, and prudence: thus the prerogative for double standards cease in this light of meaning.
238
As of policy, what is it that one chooses, or what hints one to their motivations? But it is not such, for much ego is revealed through might of war, and invasion: using history as an example, and ignorance as cover. What cannot be seen, behind motives, glimpses of truth perhaps betraying its user. And attitudes of wounded souls of life - one has the right to cure oneself through self-thought, and self-care through Individual reflective ness in such cases were one sees cracks open up; rather than being subject to this ‘upper’ direction of guidance, being obviously so much for the best in the long term? But being a subject to one’s care of self through sense of self, and thus to become individually fitting.
For there is much crisis in mental thought, and much sense of unequal justice. The finding of ones dignity, and the succession of days in life, not unfortunate, but as a wise pathos of motion distinguished in true inner forces, and realizations, not limited by vision, and economies of money in senseless aim, but rising beyond the echoes of political eagerness. Social Individualism is a quiet mannerism of love of Individual union of Individual expressions, and hence the collective is driven by wise turnings.
239
What desire commits to this present economic policy? So great is the void…but of a worn policy of spirit. Limits exist not as rules but drivers of enforcements to protect and allow the necessary Individual pathos to make existence not just a tour of force and competition, but to a consciousness of a journey in life that necessitates beyond ness and natural fulfilments that belongs to a greater political order. For the greater many is denied any happiness that extends beyond economic desire in life. Though such a policy leads not to any freedom from the spirit, but rejects it on the grounds that Individualism lacks the serious drive, and should be limited to culture. But the Individual spirit is as serious-minded as the desire of the Individual and not necessarily connected to the Individual, but closer to the essence behind the Individuality.
240
Decisions, and choices only guide under a certain criteria that is presented to us, if the criteria or policy of our existence is wrong we will make the correct mistakes in our decisions and choices; unless the choice looks at itself, and decides to challenge the normalised policy. If one studies the reactions of one chemical with another, conflict may result, but may also be caused by the conditions that these 2 chemicals are allowed to meet: thus one commits oneself first, before any attempt to wonder.
241
National identity has to extend internally. True Individual pathos requires conditions that go beyond the economic. Presently nationality is about serving the economy, and here it is laid before you, for a countries value lies here, unless another value is found.
One does not just want to fit in, one wants to go beyond the measure of things, and lead a life of self-Individualisation; thus value is based on each person, rather than spread using left, or right political poses. One has the right to find a contentment that feels real, though one does not vote for oneself, but one represents oneself. Though one can have too much freedom, but one wants the right to manage one’s own freedom.
242
As things stand, as we stand, for as the world is but an expansion of our life of desires that builds conditioned through the experience of the social consciousness: that thread that connects us all and creates a sense of humanity. So perhaps the economy of world barter is a side step for this, for either perception exists as a reality or it does not exist; but the wealth of Individuality surpasses much; perhaps also buying without creative individual interest is a void in life: for one cannot economise past one’s sense of self, at the risk of losing one’s genuine feelings in life that identifies us in an unique and private mannerism.
243
Much flair lies in the fabrication and latent truth of achievements in city life though they are at odds against present political climate, but inspired by moments of clarity that go beyond the ordinary greyness of life. Where something in the most strange and quietest atmosphere from deep within, and past logic refuses to bend to the crookedness: the necessity of being and needing to be able to feel good in one’s skin, and through a sense of collective goodness to make life worth the bother of it, for a mistake is simply one more step in the wrong direction: such steps cannot be easily retraced, though they are not the mistakes of effort, but the habit of lack of spirited effort. Such actions with such results are done with sublime passion, though much loud passion easily gets applause, but will eventually be drowned by it, but the lack of applause can raise oneself, as one finds a rich silence.
244
After all, and what remains in our depth and spirit, but not sinking in false formality but rising through rich informality. And all by the mechanisms of the rising and falling of thoughts a new measure of policy dawns, as formality turns to informality.
245
State idealisms are an impossibility but ideal properties have always been defined fundamentally, or with exaggeration and led to politically distorted landscapes. Idealism only works Individually for then one is left to compose it in a personal way, whereas politically left, middle and right structures attempt to define idealism collectively for the state through whatever policy is initiated, but exaggeration only works in a private way - though state idealism assumes such privacy is a luxury, but all political atrocities are led first by an attack against the privacy of the person.
246
The stares of the state reach for its preservation, and well being, but more for the on going nature of its policy. Though one can surrender, that perhaps all is for the best, and perhaps one eludes oneself in doubt, for gone is the feeling that makes life of value: in the range of aesthetic love!
One may doubt so well, and many things may pass us by yet. Quietly we question beyond material policy to find a port for inner and outer union. One reaches through building, one extends naturally, for being Individual is a finding that extends beyond the material, or one’s wealth, one wants a knowledge of oneself, going perhaps to formula, but the tangent of change keeps the world stabilised.
247
The shadow of policy.- As words of value need purpose, but so does purpose need the freedom to exist. A lighter understanding, or an easy natured policy: as lightness can descent to darkness a breathing policy is needed, not a cloaked policy - driven under the necessity of quick progress, followed by heavy fears to waver public thought. A non economic policy of freedom is essential which frees policy from legal corruption and is free from heavy poses of influence, steered with tactical questions! For such a policy will not stage a more open give and take, going beyond financial needs, to deeper wants: warming the cold barriers from Citizens to Individuals, and turning legality to morality, legality serves as a policy of morality.
248
Everything will tend to its nature, whether right or wrong, but the problem with Individualism is that the subjective experience of life can be seen as a moral prerogative. We desire and so we reach, but Individuality is not about new ideas, but it is the path of new ideas, its repetition will defend this. Yet we do have order , but something escapes us, something without pretension, but fluid: undefined and defined - a policy based on the nature of policy. We are forced to wonder, and desire the freedom to wonder, one cannot even help another - everything is bought and sold, all stands crippled, but standing and the truth is always revealed, for jealousy cannot even be evaded, something always escapes.
249
Definitionism against reflection.- If only our depths would settle in their depths, but we are never left for many need us more than we need ourselves. Though left, right and middle structures seem to take all the road, but Social Individualism is another road, though it drives not on the road, but in the road, for if it drives on the road it has to be in a certain position on the road, it has to drive to the left, right, or middle of it, these negative policies force involuntary sacrifice, with a sword.
And thus what does follow, but the Individual elements of the state are lost with the chaos, as garbage, and its spirit is lost like rain to drains: everything is defined without spirit or depth of understanding. For definitions are defined by reflecting on zones of understanding, which condense to define knowledge.
250
Tempt not us to understand, but the true policy of a leader is the Individual policy of self as of any leadership from the group to the group of states, this is the nature of the flow of policy. For the nature of the political point though it may extend to such, and such boundary is only as significant as the initial spark, and it cannot become more than this, or amplified by any support from the public. The counter argument being a spark purified, through argumentation, but many times the loudest voice wins, and the quiet voice speaks in subtle notes resting on reason, refusing in silent heart.
Though the origin of the question of policy is not the answer, but the origin of the answer - for the origin is the seed of hope. Thus we question not for ourselves but beyond ourselves, but the question also poses a beyondness of our normality.
251
Does the other view you, as you view them, or how you expressly expect eyes to confer. Thus this shared rock of beliefs is a parody of styles, with hands in pockets and distinction dead through an accepted parody of manners. And after many years a dispatch drifts from over the awareness of our sightedness, perhaps it is not about the money counter, but the procedure of being is the room between mankind, or an extent in being, and not out of it!
252
The distinction of civil rule that produces a ‘state’ happiness ruled by pride; but such glory, though a success does not rule in itself. The shallow rise to force, to such glory, so is this success, a disappointment over the population, for do people become failures if they are on not on the decision plane? Politicians are thus not seen as of the people, or for the people, but elementals. What is acceptable in such rule, but the opinion that one is belonging to a land has the favour within a reality of truth, in excess of being able to follow signs in life, as one was a pawn, as not being a ruler?
253
Obstacles exist all over, everybody wants to win, but that is it, utterly to triumph, as with the economics of policy, as with the economics of immediate movement, it is very economical. The reality about economic policies is that they are far from economical, and require much resource, to maintain a capital economy, that requires to inevitably run it, there is no blame of rich or poor but the policy stands trial.
Individual Socialism highlights the power to make providential options that are right, without the stress to be right or left, middle, or even greens left, or right. Whereas truths do not exist in policy, but await to be found in people, it is what is valued. As a child ceases to oppose when given the personal scope, when proposed the privilege to exercise Individual freedom.
254
Political ontology.- So here is the authoritative chief, we do not know him, but we have an idealized image, and news broadcasts. But how do we hear, is it the Individual or citizen who listens? There is such power defined as when their Individual force exceeds the laws of their country courts, for if a miniature version of this leaders task of force and covert operations be judged, would a sentence be given in a typical court of the land? Thus leadership should not be Individual, but not as a result of plainness but through sacrifice of Individuality, so true leadership is shown, and power is returned to the citizens to become in-result able: in this way the truce of a land is protected internally.
255
A policy of being and not having.- In collective being, what is Individual force: there is nothing wrong with having a request for power, but economic systems announce a lust for power. For one is living in the system, as with all types of familiarity one accepts what one knows ‘better the devil that you know’ but all well systems flow, or they dry up, old ideas shed their skins - the present system of left-right suspense meditation is a tape that has been performed too long, people desire an open system of policy.
In understanding another one views that cause, and in being cultural one views the case of effect, but economic policy promotes a world of effect that leads to a deterministic world view, we accept the negative aspects of the international condition because we are trained to do so by an out dated policy, we submit, we do not question, nor do we hesitate; so where is the cause in an individual? Than we know our effect to that person - social individualists.
256
Though there is much promotion of Individualism it is more of Economic Individualism, or its counter part is Non-Economic Individualism, whose counter point is a global equilibrium. One system will naturally adjust to another system, troubled countries are compelled into this collective case, as left and right policy will adopt (though this is a case of negative adoption), so what is this non-social Individualism? This would be a non-cultural, an Individualism of spatial existence: based more on inner relationships, more a culture of being than a culture of the arts.
As in a class student results are not spread out, ability is not collective, as with the richness of not the same countries: one may behave in one way, and another scholar in another method. As a Social Economic system, will compel a counter non-social Individualism, and this Individualism will be more of a willing nature than the hesitant reflection of Social Individualism: more a case of closed Individualism, than open Individualism.
257
Motivations for political thought.- In all things there are suspicions, thus so many things are drawn to formality through alarm of doubt. There is sense of injustices in being so formal, of being so much of a type, though there may be a type of cute comfort in it: though formality has as much reassurance as grade qualifications, though some virtues are needed to qualify exams, but such formality comes through as commercials of the self, rather than belonging to the person.
As by explanation economic policy was only being itself, and showed its colours through slavery, Imperialism, and the cold war, and their motives were economical and any accountant would bank them, whether left or right. No motivations exist in this, but one does wonder when it will announce its colours again. As with the 2005 attack of Iraq has funded the terrorist elements, there is little motivation with this position: Iraq stands cursed, and tortured: though played by both sides like a chess game, and celebrated by people with pride, and heads by ceremony.
258
Informal revolution.- Formality needs more of accessibility, and the most cruel systems were very formal affairs, full of approval, courtesy, and little shouting - though the distinct formality was maintained, and more reassurances proposed through publicity. If formality is needed, one needs many ties, and very clear expressions, thus a good motivation for political thought is the accessibility of informality, for a line can only be so straight, without it being drawn to offer reassurance to the population, unless a position degrees them to rely on themselves: for with truth comes casualness.
259
The drama of judicial verdicts, a mystic melody floods in, but economic slavery is no exalted wind. But new doors exist to be found by the curious, but a new curiosity guides new motivations. This presents the truth that all policy is ultimately only social motivation, the deeper themes must be served, but only a different method that tries to account for in excess of economics.
260
Motivation evaluation and impeachment of the old order.-Such is the earth of duties, some usual, and a few unusual, but both fulfilled in a normal manner. Such are our roles from the heart, to the spirit, we seek questions to clarify. But the greatest mistakes have yet to be made, current policy as yet to reveal it's task without bias, but it still has an allure of false freedom, together with the mirage of Individuality as being a ‘designer’ creature of wanting and requiring.
As with Hitler, progress was made through illusions, and much pointing to terrorists, before he became a judicial terrorist of the world. We need the illusion till it breaks us, and sends global chaos where the whole world is put on the cross. It is all about finding that pure inspiration before it dies, and that is Social Individualism: perhaps it is we that lie to ourselves first before policy.
