This document proposes a new system called the "Genuine Hero System" to motivate humanity by addressing our subconscious fear of death. It argues that past cultural systems have failed to provide meaningful self-esteem or a true sense of immortality. The document outlines Ernest Becker's theory that human consciousness creates an anxiety of death and meaninglessness, driving us to develop cultural beliefs and hero systems to construct illusions of meaning, or "LIEs", through which we can deny our mortality. However, past systems have offered ineffective or destructive methods, hindering human progress. A new system is needed to properly motivate humanity and ensure our survival.
This document proposes that the fear of death is the primary motivator of human behavior. It argues that cultures develop "hero systems" through beliefs like religion and politics to help individuals deny their mortality and find purpose. However, past hero systems have failed to genuinely satisfy needs for self-esteem and immortality. A new "Genuine Hero System" is proposed to better motivate humanity and ensure its long-term survival.
This presentation postulates that violence and conflict are no more natural to human beings and their society than compassion and cooperation, and that their apparent ‘naturalness’ is because they are part of a cultural construct that is prevalent in today’s world. It proposes that this view of humanity came to be put forward as part of the myth developed to justify the European conquest and colonization of the rest of the world. It analyzes its modern–day reproduction as a hegemonic imaginary, who stands to gain and lose from it, how it is propagated, and whether or not one could speak of a conspiracy.
The document discusses the concepts of hierarchy, egalitarianism, and tradition. It argues that egalitarianism has never truly existed in human societies, which have always organized themselves hierarchically. Proponents of egalitarianism contradict themselves by noting that hierarchies inevitably reform. The document rejects democracy and egalitarianism, arguing instead that societies work best when ruled by an elite and organized according to traditional hierarchical principles that acknowledge inherent differences between people.
Human Nature and Moral Evil book 2 chap 5Miguel Cano
In this work, we try to find answers, in clear and simple language that agree with the common sense of most people, to questions such as: What are the basic aspirations of human being? What are goods and values? Can we aspire to find truth, beauty, goodness, love and happiness? Is there a commonly accepted concept of good and evil? What are the motivations that move human beings to do good? Are there universal moral laws? Is man good by nature? Does the problem of moral and social evils have a solution? What is conscience? Can ethics offer a solution to current human problems?
Homo americanus vs Homo sovieticus: & EGALITARIANISM
#progress #Egalitarianism #western-societies #West #Western-Society #Tomislav-Sunic #Homo-americanus #Homo-sovieticus #arktos #Esotericism #Esoterism
https://bittube.tv/post/0980d385-47f7-4893-9846-572d6a7fea9b - Part 1
https://bittube.tv/post/e12990d8-a32f-4ff5-9bb0-d4a7b72763b9 - Part 2
https://odysee.com/@periodic-reset-of-civilizations:c/Homo-americanus-vs-Homo-sovieticus----EGALITARIANISM:b
https://tube.midov.pl/w/mv94VFTD2sA3fr9Xdds5jP
https://www.bitchute.com/video/i2GZEgRHtxAW/
All the platforms I Am on:
https://steemit.com/links/@resetciviliz/link-s
▶ BITCOIN
34c3XCeSyoi9DPRks867KL7GVD7tGVcxnH
▶ ETHEREUM
0xAc1FBaEBaCc83D332494B55123F5493a113cE457
▶ TEESPRING
https://periodic-reset.creator-spring.com
This document summarizes key points from a talk on spirituality, identity, and social justice. It discusses how identities are complex and intersectional. It argues for moving beyond an isolated view of self towards an interdependent model of connectedness. It explores how existential and social suffering are interrelated, and how spiritual development involves working for social transformation and justice. It examines the social construction of racial categories and how race operates as a fluid social space rather than fixed biology.
1) Multiple fields including biology, economics, and psychology view humans as fundamentally self-interested beings who act to maximize their own benefits.
2) Proponents of psychological egoism argue that even seemingly altruistic acts are ultimately motivated by self-interest through mechanisms like reciprocation, social approval, and guilt reduction.
3) Critics argue this view reduces human morality to self-interest and denies the possibility of true altruism, though most agree some forms of altruism could serve hidden self-interested motives.
This document proposes that the fear of death is the primary motivator of human behavior. It argues that cultures develop "hero systems" through beliefs like religion and politics to help individuals deny their mortality and find purpose. However, past hero systems have failed to genuinely satisfy needs for self-esteem and immortality. A new "Genuine Hero System" is proposed to better motivate humanity and ensure its long-term survival.
This presentation postulates that violence and conflict are no more natural to human beings and their society than compassion and cooperation, and that their apparent ‘naturalness’ is because they are part of a cultural construct that is prevalent in today’s world. It proposes that this view of humanity came to be put forward as part of the myth developed to justify the European conquest and colonization of the rest of the world. It analyzes its modern–day reproduction as a hegemonic imaginary, who stands to gain and lose from it, how it is propagated, and whether or not one could speak of a conspiracy.
The document discusses the concepts of hierarchy, egalitarianism, and tradition. It argues that egalitarianism has never truly existed in human societies, which have always organized themselves hierarchically. Proponents of egalitarianism contradict themselves by noting that hierarchies inevitably reform. The document rejects democracy and egalitarianism, arguing instead that societies work best when ruled by an elite and organized according to traditional hierarchical principles that acknowledge inherent differences between people.
Human Nature and Moral Evil book 2 chap 5Miguel Cano
In this work, we try to find answers, in clear and simple language that agree with the common sense of most people, to questions such as: What are the basic aspirations of human being? What are goods and values? Can we aspire to find truth, beauty, goodness, love and happiness? Is there a commonly accepted concept of good and evil? What are the motivations that move human beings to do good? Are there universal moral laws? Is man good by nature? Does the problem of moral and social evils have a solution? What is conscience? Can ethics offer a solution to current human problems?
Homo americanus vs Homo sovieticus: & EGALITARIANISM
#progress #Egalitarianism #western-societies #West #Western-Society #Tomislav-Sunic #Homo-americanus #Homo-sovieticus #arktos #Esotericism #Esoterism
https://bittube.tv/post/0980d385-47f7-4893-9846-572d6a7fea9b - Part 1
https://bittube.tv/post/e12990d8-a32f-4ff5-9bb0-d4a7b72763b9 - Part 2
https://odysee.com/@periodic-reset-of-civilizations:c/Homo-americanus-vs-Homo-sovieticus----EGALITARIANISM:b
https://tube.midov.pl/w/mv94VFTD2sA3fr9Xdds5jP
https://www.bitchute.com/video/i2GZEgRHtxAW/
All the platforms I Am on:
https://steemit.com/links/@resetciviliz/link-s
▶ BITCOIN
34c3XCeSyoi9DPRks867KL7GVD7tGVcxnH
▶ ETHEREUM
0xAc1FBaEBaCc83D332494B55123F5493a113cE457
▶ TEESPRING
https://periodic-reset.creator-spring.com
This document summarizes key points from a talk on spirituality, identity, and social justice. It discusses how identities are complex and intersectional. It argues for moving beyond an isolated view of self towards an interdependent model of connectedness. It explores how existential and social suffering are interrelated, and how spiritual development involves working for social transformation and justice. It examines the social construction of racial categories and how race operates as a fluid social space rather than fixed biology.
1) Multiple fields including biology, economics, and psychology view humans as fundamentally self-interested beings who act to maximize their own benefits.
2) Proponents of psychological egoism argue that even seemingly altruistic acts are ultimately motivated by self-interest through mechanisms like reciprocation, social approval, and guilt reduction.
3) Critics argue this view reduces human morality to self-interest and denies the possibility of true altruism, though most agree some forms of altruism could serve hidden self-interested motives.
This document summarizes key points from a discussion of incentives, justice, and equality. It outlines two defenses of inequality based on claims about human nature and the inability to build an equal society from selfish individuals. It also critiques Rawls' view that principles of justice only apply to social structures, not personal choices. An alternative view proposes promoting an egalitarian ethos to guide just distributions and choices. An example shows how such an ethos could work on a camping trip. The document ends by discussing problems with justifying inequality based on incentives and the need for a change in motivation, not just economic structures, to overcome inequality.
This document discusses how ideology affects entrepreneurship in Peru. It argues that collective values prevalent in society can jeopardize entrepreneurship, productivity, and wealth creation. Collective values found in tribal societies like solidarity and social responsibility contrast with individualistic values like private property and competition that are more conducive to an open society with a complex economy. The document analyzes how ideologies influence politics and lawmaking, and how laws intended to enhance reality can instead create conflicts and harm the economy by placing obstacles on individuals' freedom.
Why Ben Stein Is Wrong About History & ScienceJohn Lynch
This document contains excerpts from and commentary on Ben Stein's film "Expelled: No Intelligence Allowed" which promotes intelligent design. The summary is:
1) Ben Stein argues in the film that Darwinism has led to problems in society and is taught as undisputed fact rather than theory.
2) Critics argue the film misappropriates Holocaust imagery to discredit evolution and that Darwinism cannot explain Hitler's actions.
3) The document provides counterarguments and recommends additional resources to get more perspectives on the intelligent design debate.
Perhaps there is still a worldwide accepted metanarrative which tends to hide its condition as a metanarrative, disguising itself as a neutral characteristic of the general reality.
This hidden metanarrative could be seen as capitalism with all of its attributes (entertainment, consumerism, technologies…).
Capitalism would be a metanarrative that doesn’t give a rational explanation or take our human experiences into account. We would be able to detect this fact in two different points:
1.To maximize our personal benefit or our well-being doesn’t necessarily coincide with happiness in our experience.
2.To rely on the Adam Smith’s equation according which our private selfishness should be necessarily our best contribution to the common good.
Education designed to_deceive-mary_williams-1978-14pgs-eduRareBooksnRecords
This document summarizes an article that is critical of modern education programs. It argues that programs like sex education, drug education, and values education were designed by humanists to change society by manipulating human behavior. These programs use techniques from psychology like values clarification, role playing, and sensitivity training to alter students' thinking and behaviors rather than just impart knowledge. The goal is to have students reject traditional values and morals in favor of situation ethics with no absolute truths. The document warns that these programs are deceiving parents by appearing to provide knowledge but are really aimed at re-engineering culture according to humanist ideals.
If there is a dumb meta-narrative acting as the framework of our experiences, actions, and life, then we need a more detailed theoretical explanation of how capitalism provides us with social cohesion.
One attempt at this explanation is developed in the Theory of Social Imaginaries by contemporary thinkers such as Gilbert Durand, Michel Maffesoli, Cornelius Castoriadis, and Charles Taylor.
This document provides an abstract and introduction for a paper discussing how society has shifted from Newtonian absolutes and belief in God to Darwinian relativity. The abstract notes that scientists like Isaac Newton and Charles Darwin have influenced society through their ideas. Newton believed in absolutes and God, while Darwin's work on evolution reflected relativity and absence of divine design. Many contemporary issues stem from this scientific shift. The introduction discusses how constellations have provided guidance for centuries through universal laws, and draws a parallel between the fading constellations and society's fading reliance on divine authority in favor of individual interpretations.
The document discusses the origins and goals of social theory. It explains that social theory emerged in Europe during the Enlightenment period to understand societal changes like the loss of religion and industrialization. The founders of sociology like Weber, Durkheim, and Marx produced early social theories. In America, theories focused on democracy and race relations, with W.E.B. Du Bois being influential. Additional sources of theory include fields like anthropology, economics, and various area studies. The goal of studying social theory is to understand society and improve lives by translating theorists' explanations into our own words.
In his book The Postmodern Condition: A Report on Knowledge (1993), J.F. Lyotard announces a change in the way in which we manage our meanings in Western Culture societies. He points out that all of our metanarratives have fallen in postmodernity because there is an active and continuous process of incredulity towards them.
Our recent history shows how ideologies (and religions) can lead us to war and destruction.
Our society seems to be more pragmatic and scientific in this regard.
Our narrative skills are developed socially, but we need to depart from certain cultural hypotheses in order to make meaning. These hypotheses are included in the metanarrative that we have inherited from our parents, family or “defining communities” (Charles Taylor, Sources of the Self, 1989).
This inheritance still exists, but:
1.Our “defining communities” tend not to have a strong and sharp narrative to pass on to their offspring.
2.Our society doesn’t share a clear and stable metanarrative from which everyone can judge his own life and experience.
3.It has become desirable culturally speaking (after the hippies, May 68, the Punks, the Spanish Movida, etc.) to rebel against parents, established social values, etc. this has been demonstrated in the book The Conquest of Cool: Business Culture, Counterculture, and the Rise of Hip Consumerism (Thomas Frank, 1997) and La Revolución Divertida (Ramón González Férriz, 2012)
Identity, choice and consumer freedom the new opiates? a psychoanalytic int...gutoathayde
This document provides a psychoanalytic perspective on identity, choice, and consumer freedom in contemporary society. It argues that identity and choice can be seen as "wish fulfillments" or "fantasies" that emerge from unconscious desires and anxieties. Similarly, the notion of consumer freedom is proposed as an "illusion" that functions like an "opiate of the people" by offering consolation and compensation for societal discontents. Specifically, the illusion of freedom disciplines individuals, offers therapeutic relief, and fulfills narcissistic desires, just as religion has in the past. The fundamental desire behind this illusion is suggested to be the desire to feel unique and in control, while the main anxiety it defends against is feeling ordinary or lacking control
The document discusses the responsibility of psychiatry in reestablishing peacetime society after World War 2. It notes that wars have persisted throughout human history and the most recent war has made every nation interdependent, yet humanity continues engaging in warfare. It outlines 3 possible courses: 1) return to pre-war society and risk future enslavement, 2) prepare constantly for the next war, or 3) take steps to prevent future wars. While preventing war has never succeeded, its exploration is preferable to the first two fatalistic options. Considering war's toll and humanity's new capabilities for mass destruction, continuing warfare cannot be justified and alternative means must be found to reduce global tensions and population pressures.
This document discusses the need for reform and unity among humanity. It argues that religious and political divisions have led to war, destruction and the oppression of populations for the benefit of elites. The document presents a vision for a more enlightened and cooperative world order based on secular education that promotes understanding between all people. It analyzes how humanity diverged due to religious myths, theological mindsets of superiority, war, propaganda and corrupt economic systems. Reform is needed through mass education emphasizing our shared humanity to replace the current culture of conflict with one of global peace and prosperity.
The document examines how society exerts social control over individuals by redirecting their primal drives of libido and aggression according to Freud, Mead, and Elias. It discusses how Freud saw the family unit forming from love and necessity, with society finding ways to control drives through sublimation. Mead believed individuals are controlled by integrating the attitudes of their social group. Elias viewed society gravitating toward universality through increasing social cohesion over time. The document argues society has a primal drive for increased social cohesion that enables it to control individuals by inducing them to adopt group mentalities conducive to this drive without realizing they are being controlled.
This document discusses theories of social stratification and inequality. It begins by outlining objectives to explain multidimensional concepts of social stratification and how inequalities are sustained by certain ideologies. It then presents an experiment inspired by John Rawl's theory of justice that asks participants to choose between different types of societies with varying social and economic inequalities. The document goes on to define social stratification, discuss its principles and forms of social divisions. It also examines processes that sustain stratification and the intersectionality of inequalities before analyzing different theories and perspectives on stratification including meritocracy, Marxism, and a human development approach.
Postmodernism rejects objective truths and foundations of knowledge. All accounts of reality are equally valid and there is no way to judge between different perspectives. Postmodernists also reject grand narratives and theories that claim to fully explain reality. Jean-Francois Lyotard analyzed changes in language and the rise of different "language games" in postmodern society. Baudrillard argued that society is based on images and signs rather than material goods, and reality has become blurred with media simulations. Postmodernism emphasizes style over substance and destabilizes culture and identity through the proliferation of media images.
International Journal of Humanities and Social Science Invention (IJHSSI)inventionjournals
International Journal of Humanities and Social Science Invention (IJHSSI) is an international journal intended for professionals and researchers in all fields of Humanities and Social Science. IJHSSI publishes research articles and reviews within the whole field Humanities and Social Science, new teaching methods, assessment, validation and the impact of new technologies and it will continue to provide information on the latest trends and developments in this ever-expanding subject. The publications of papers are selected through double peer reviewed to ensure originality, relevance, and readability. The articles published in our journal can be accessed online
Circa 2006 Universitas Applying Evolution90053 13 4Alexander K. Rai
This document discusses evolution from biological, social, and information perspectives. It defines memes as cultural units of information that are transmitted between minds, similar to genes. It argues that society has evolved rapidly due to an overabundance of information transmitted through modern communication technologies. This uncontrolled information propagation resembles cancer and has spiraled social processes out of control. It proposes cultivating bio-intuition and altruism to guide a more sustainable evolution toward a new era of "liquid capitalism" led by enlightened youth.
Myths are stories that help answer fundamental human questions about identity, purpose, and morality. Myths predate religion, art, literature, philosophy and science as ways for societies to explain origins, motivate behavior, and provide entertainment. Myths play an enormous role by shaping the symbolic value system and unconscious psyche of any given culture through the stories and heroes they commemorate.
14 Social Alternatives Vol. 34 No. 1, 2015
Classical Stoicism and the Birth of a Global
Ethics: Cosmopolitan Duties in a
World of Local Loyalties
Lisa hiLL
Do I have responsibilities to strangers and, if so, why? Is a global ethics possible in the absence
of supra-national institutions? The responses of the classical Stoics to these questions directly
influenced modern conceptions of global citizenship and contemporary understandings of our
duties to others. This paper explores the Stoic rationale for a cosmopolitan ethic that makes
significant moral demands on its practitioners. It also uniquely addresses the objection that a
global ethics is impractical in the absence of supra-national institutions and law.
themed artiCLe
What do we owe to strangers and why? Is a global ethics possible in the face of national boundaries?
What should we do when bad governments order us to
mistreat strangers or the weak? These were just some
of the questions to which the ancient Stoics applied
themselves. Their answers, which emphasised the
equal worth and inherent dignity of every human being,
were to reverberate throughout the Western political
tradition and directly influence modern conceptions of
global citizenship. Yet, how the Stoics arrived at their
cosmopolitanism is often imperfectly understood, hence
the first part of the discussion. Objections that their ideas
were too utopian to be practically useful also reflect
misunderstandings about Stoicism, hence the second
part of the paper.
I begin by exploring the Stoic rationale for the cosmopolis,
the world state, after which I address the objection that
a global ethics is impractical in the absence of supra-
national institutions and law. Well aware that local
loyalties and the jealousy of sovereign states towards
their own jurisdictional authority would represent
significant obstacles to the practice of a global ethic, the
Stoics insisted that the cosmopolis could still be brought
into existence by those who unilaterally obeyed the laws
of ‘reason’ even within the confines of national borders
and in the face of hostile local institutions.
Background
Inspired by the teaching of Socrates and Diogenes of
Sinope (Diogenes the Cynic), Stoicism was founded
at Athens by Zeno of Citium in around 300 BCE and
was influential throughout the Greco-Roman world
until around 200 CE.1 Its teachings were transmitted
to later generations largely through the surviving Latin
writings of Cicero, Seneca, Epictetus, C. Musonius
Rufus and Marcus Aurelius, as well as the Greek
author Diogenes Laertius via his Lives and Opinions of
Eminent Philosophers. The Stoics not only influenced
later generations; they were extremely influential in their
own time. From the outset, Stoicism was a distinctive
voice in intellectual life, from the Early Stoa in the fourth
and third centuries BCE, the Middle Stoa in the second
and first centuries BCE, to Late Stoicism in the first
a ...
14 Social Alternatives Vol. 34 No. 1, 2015Classical .docxdrennanmicah
14 Social Alternatives Vol. 34 No. 1, 2015
Classical Stoicism and the Birth of a Global
Ethics: Cosmopolitan Duties in a
World of Local Loyalties
Lisa hiLL
Do I have responsibilities to strangers and, if so, why? Is a global ethics possible in the absence
of supra-national institutions? The responses of the classical Stoics to these questions directly
influenced modern conceptions of global citizenship and contemporary understandings of our
duties to others. This paper explores the Stoic rationale for a cosmopolitan ethic that makes
significant moral demands on its practitioners. It also uniquely addresses the objection that a
global ethics is impractical in the absence of supra-national institutions and law.
themed artiCLe
What do we owe to strangers and why? Is a global ethics possible in the face of national boundaries?
What should we do when bad governments order us to
mistreat strangers or the weak? These were just some
of the questions to which the ancient Stoics applied
themselves. Their answers, which emphasised the
equal worth and inherent dignity of every human being,
were to reverberate throughout the Western political
tradition and directly influence modern conceptions of
global citizenship. Yet, how the Stoics arrived at their
cosmopolitanism is often imperfectly understood, hence
the first part of the discussion. Objections that their ideas
were too utopian to be practically useful also reflect
misunderstandings about Stoicism, hence the second
part of the paper.
I begin by exploring the Stoic rationale for the cosmopolis,
the world state, after which I address the objection that
a global ethics is impractical in the absence of supra-
national institutions and law. Well aware that local
loyalties and the jealousy of sovereign states towards
their own jurisdictional authority would represent
significant obstacles to the practice of a global ethic, the
Stoics insisted that the cosmopolis could still be brought
into existence by those who unilaterally obeyed the laws
of ‘reason’ even within the confines of national borders
and in the face of hostile local institutions.
Background
Inspired by the teaching of Socrates and Diogenes of
Sinope (Diogenes the Cynic), Stoicism was founded
at Athens by Zeno of Citium in around 300 BCE and
was influential throughout the Greco-Roman world
until around 200 CE.1 Its teachings were transmitted
to later generations largely through the surviving Latin
writings of Cicero, Seneca, Epictetus, C. Musonius
Rufus and Marcus Aurelius, as well as the Greek
author Diogenes Laertius via his Lives and Opinions of
Eminent Philosophers. The Stoics not only influenced
later generations; they were extremely influential in their
own time. From the outset, Stoicism was a distinctive
voice in intellectual life, from the Early Stoa in the fourth
and third centuries BCE, the Middle Stoa in the second
and first centuries BCE, to Late Stoicism in the first
a.
This document summarizes key points from a discussion of incentives, justice, and equality. It outlines two defenses of inequality based on claims about human nature and the inability to build an equal society from selfish individuals. It also critiques Rawls' view that principles of justice only apply to social structures, not personal choices. An alternative view proposes promoting an egalitarian ethos to guide just distributions and choices. An example shows how such an ethos could work on a camping trip. The document ends by discussing problems with justifying inequality based on incentives and the need for a change in motivation, not just economic structures, to overcome inequality.
This document discusses how ideology affects entrepreneurship in Peru. It argues that collective values prevalent in society can jeopardize entrepreneurship, productivity, and wealth creation. Collective values found in tribal societies like solidarity and social responsibility contrast with individualistic values like private property and competition that are more conducive to an open society with a complex economy. The document analyzes how ideologies influence politics and lawmaking, and how laws intended to enhance reality can instead create conflicts and harm the economy by placing obstacles on individuals' freedom.
Why Ben Stein Is Wrong About History & ScienceJohn Lynch
This document contains excerpts from and commentary on Ben Stein's film "Expelled: No Intelligence Allowed" which promotes intelligent design. The summary is:
1) Ben Stein argues in the film that Darwinism has led to problems in society and is taught as undisputed fact rather than theory.
2) Critics argue the film misappropriates Holocaust imagery to discredit evolution and that Darwinism cannot explain Hitler's actions.
3) The document provides counterarguments and recommends additional resources to get more perspectives on the intelligent design debate.
Perhaps there is still a worldwide accepted metanarrative which tends to hide its condition as a metanarrative, disguising itself as a neutral characteristic of the general reality.
This hidden metanarrative could be seen as capitalism with all of its attributes (entertainment, consumerism, technologies…).
Capitalism would be a metanarrative that doesn’t give a rational explanation or take our human experiences into account. We would be able to detect this fact in two different points:
1.To maximize our personal benefit or our well-being doesn’t necessarily coincide with happiness in our experience.
2.To rely on the Adam Smith’s equation according which our private selfishness should be necessarily our best contribution to the common good.
Education designed to_deceive-mary_williams-1978-14pgs-eduRareBooksnRecords
This document summarizes an article that is critical of modern education programs. It argues that programs like sex education, drug education, and values education were designed by humanists to change society by manipulating human behavior. These programs use techniques from psychology like values clarification, role playing, and sensitivity training to alter students' thinking and behaviors rather than just impart knowledge. The goal is to have students reject traditional values and morals in favor of situation ethics with no absolute truths. The document warns that these programs are deceiving parents by appearing to provide knowledge but are really aimed at re-engineering culture according to humanist ideals.
If there is a dumb meta-narrative acting as the framework of our experiences, actions, and life, then we need a more detailed theoretical explanation of how capitalism provides us with social cohesion.
One attempt at this explanation is developed in the Theory of Social Imaginaries by contemporary thinkers such as Gilbert Durand, Michel Maffesoli, Cornelius Castoriadis, and Charles Taylor.
This document provides an abstract and introduction for a paper discussing how society has shifted from Newtonian absolutes and belief in God to Darwinian relativity. The abstract notes that scientists like Isaac Newton and Charles Darwin have influenced society through their ideas. Newton believed in absolutes and God, while Darwin's work on evolution reflected relativity and absence of divine design. Many contemporary issues stem from this scientific shift. The introduction discusses how constellations have provided guidance for centuries through universal laws, and draws a parallel between the fading constellations and society's fading reliance on divine authority in favor of individual interpretations.
The document discusses the origins and goals of social theory. It explains that social theory emerged in Europe during the Enlightenment period to understand societal changes like the loss of religion and industrialization. The founders of sociology like Weber, Durkheim, and Marx produced early social theories. In America, theories focused on democracy and race relations, with W.E.B. Du Bois being influential. Additional sources of theory include fields like anthropology, economics, and various area studies. The goal of studying social theory is to understand society and improve lives by translating theorists' explanations into our own words.
In his book The Postmodern Condition: A Report on Knowledge (1993), J.F. Lyotard announces a change in the way in which we manage our meanings in Western Culture societies. He points out that all of our metanarratives have fallen in postmodernity because there is an active and continuous process of incredulity towards them.
Our recent history shows how ideologies (and religions) can lead us to war and destruction.
Our society seems to be more pragmatic and scientific in this regard.
Our narrative skills are developed socially, but we need to depart from certain cultural hypotheses in order to make meaning. These hypotheses are included in the metanarrative that we have inherited from our parents, family or “defining communities” (Charles Taylor, Sources of the Self, 1989).
This inheritance still exists, but:
1.Our “defining communities” tend not to have a strong and sharp narrative to pass on to their offspring.
2.Our society doesn’t share a clear and stable metanarrative from which everyone can judge his own life and experience.
3.It has become desirable culturally speaking (after the hippies, May 68, the Punks, the Spanish Movida, etc.) to rebel against parents, established social values, etc. this has been demonstrated in the book The Conquest of Cool: Business Culture, Counterculture, and the Rise of Hip Consumerism (Thomas Frank, 1997) and La Revolución Divertida (Ramón González Férriz, 2012)
Identity, choice and consumer freedom the new opiates? a psychoanalytic int...gutoathayde
This document provides a psychoanalytic perspective on identity, choice, and consumer freedom in contemporary society. It argues that identity and choice can be seen as "wish fulfillments" or "fantasies" that emerge from unconscious desires and anxieties. Similarly, the notion of consumer freedom is proposed as an "illusion" that functions like an "opiate of the people" by offering consolation and compensation for societal discontents. Specifically, the illusion of freedom disciplines individuals, offers therapeutic relief, and fulfills narcissistic desires, just as religion has in the past. The fundamental desire behind this illusion is suggested to be the desire to feel unique and in control, while the main anxiety it defends against is feeling ordinary or lacking control
The document discusses the responsibility of psychiatry in reestablishing peacetime society after World War 2. It notes that wars have persisted throughout human history and the most recent war has made every nation interdependent, yet humanity continues engaging in warfare. It outlines 3 possible courses: 1) return to pre-war society and risk future enslavement, 2) prepare constantly for the next war, or 3) take steps to prevent future wars. While preventing war has never succeeded, its exploration is preferable to the first two fatalistic options. Considering war's toll and humanity's new capabilities for mass destruction, continuing warfare cannot be justified and alternative means must be found to reduce global tensions and population pressures.
This document discusses the need for reform and unity among humanity. It argues that religious and political divisions have led to war, destruction and the oppression of populations for the benefit of elites. The document presents a vision for a more enlightened and cooperative world order based on secular education that promotes understanding between all people. It analyzes how humanity diverged due to religious myths, theological mindsets of superiority, war, propaganda and corrupt economic systems. Reform is needed through mass education emphasizing our shared humanity to replace the current culture of conflict with one of global peace and prosperity.
The document examines how society exerts social control over individuals by redirecting their primal drives of libido and aggression according to Freud, Mead, and Elias. It discusses how Freud saw the family unit forming from love and necessity, with society finding ways to control drives through sublimation. Mead believed individuals are controlled by integrating the attitudes of their social group. Elias viewed society gravitating toward universality through increasing social cohesion over time. The document argues society has a primal drive for increased social cohesion that enables it to control individuals by inducing them to adopt group mentalities conducive to this drive without realizing they are being controlled.
This document discusses theories of social stratification and inequality. It begins by outlining objectives to explain multidimensional concepts of social stratification and how inequalities are sustained by certain ideologies. It then presents an experiment inspired by John Rawl's theory of justice that asks participants to choose between different types of societies with varying social and economic inequalities. The document goes on to define social stratification, discuss its principles and forms of social divisions. It also examines processes that sustain stratification and the intersectionality of inequalities before analyzing different theories and perspectives on stratification including meritocracy, Marxism, and a human development approach.
Postmodernism rejects objective truths and foundations of knowledge. All accounts of reality are equally valid and there is no way to judge between different perspectives. Postmodernists also reject grand narratives and theories that claim to fully explain reality. Jean-Francois Lyotard analyzed changes in language and the rise of different "language games" in postmodern society. Baudrillard argued that society is based on images and signs rather than material goods, and reality has become blurred with media simulations. Postmodernism emphasizes style over substance and destabilizes culture and identity through the proliferation of media images.
International Journal of Humanities and Social Science Invention (IJHSSI)inventionjournals
International Journal of Humanities and Social Science Invention (IJHSSI) is an international journal intended for professionals and researchers in all fields of Humanities and Social Science. IJHSSI publishes research articles and reviews within the whole field Humanities and Social Science, new teaching methods, assessment, validation and the impact of new technologies and it will continue to provide information on the latest trends and developments in this ever-expanding subject. The publications of papers are selected through double peer reviewed to ensure originality, relevance, and readability. The articles published in our journal can be accessed online
Circa 2006 Universitas Applying Evolution90053 13 4Alexander K. Rai
This document discusses evolution from biological, social, and information perspectives. It defines memes as cultural units of information that are transmitted between minds, similar to genes. It argues that society has evolved rapidly due to an overabundance of information transmitted through modern communication technologies. This uncontrolled information propagation resembles cancer and has spiraled social processes out of control. It proposes cultivating bio-intuition and altruism to guide a more sustainable evolution toward a new era of "liquid capitalism" led by enlightened youth.
Myths are stories that help answer fundamental human questions about identity, purpose, and morality. Myths predate religion, art, literature, philosophy and science as ways for societies to explain origins, motivate behavior, and provide entertainment. Myths play an enormous role by shaping the symbolic value system and unconscious psyche of any given culture through the stories and heroes they commemorate.
14 Social Alternatives Vol. 34 No. 1, 2015
Classical Stoicism and the Birth of a Global
Ethics: Cosmopolitan Duties in a
World of Local Loyalties
Lisa hiLL
Do I have responsibilities to strangers and, if so, why? Is a global ethics possible in the absence
of supra-national institutions? The responses of the classical Stoics to these questions directly
influenced modern conceptions of global citizenship and contemporary understandings of our
duties to others. This paper explores the Stoic rationale for a cosmopolitan ethic that makes
significant moral demands on its practitioners. It also uniquely addresses the objection that a
global ethics is impractical in the absence of supra-national institutions and law.
themed artiCLe
What do we owe to strangers and why? Is a global ethics possible in the face of national boundaries?
What should we do when bad governments order us to
mistreat strangers or the weak? These were just some
of the questions to which the ancient Stoics applied
themselves. Their answers, which emphasised the
equal worth and inherent dignity of every human being,
were to reverberate throughout the Western political
tradition and directly influence modern conceptions of
global citizenship. Yet, how the Stoics arrived at their
cosmopolitanism is often imperfectly understood, hence
the first part of the discussion. Objections that their ideas
were too utopian to be practically useful also reflect
misunderstandings about Stoicism, hence the second
part of the paper.
I begin by exploring the Stoic rationale for the cosmopolis,
the world state, after which I address the objection that
a global ethics is impractical in the absence of supra-
national institutions and law. Well aware that local
loyalties and the jealousy of sovereign states towards
their own jurisdictional authority would represent
significant obstacles to the practice of a global ethic, the
Stoics insisted that the cosmopolis could still be brought
into existence by those who unilaterally obeyed the laws
of ‘reason’ even within the confines of national borders
and in the face of hostile local institutions.
Background
Inspired by the teaching of Socrates and Diogenes of
Sinope (Diogenes the Cynic), Stoicism was founded
at Athens by Zeno of Citium in around 300 BCE and
was influential throughout the Greco-Roman world
until around 200 CE.1 Its teachings were transmitted
to later generations largely through the surviving Latin
writings of Cicero, Seneca, Epictetus, C. Musonius
Rufus and Marcus Aurelius, as well as the Greek
author Diogenes Laertius via his Lives and Opinions of
Eminent Philosophers. The Stoics not only influenced
later generations; they were extremely influential in their
own time. From the outset, Stoicism was a distinctive
voice in intellectual life, from the Early Stoa in the fourth
and third centuries BCE, the Middle Stoa in the second
and first centuries BCE, to Late Stoicism in the first
a ...
14 Social Alternatives Vol. 34 No. 1, 2015Classical .docxdrennanmicah
14 Social Alternatives Vol. 34 No. 1, 2015
Classical Stoicism and the Birth of a Global
Ethics: Cosmopolitan Duties in a
World of Local Loyalties
Lisa hiLL
Do I have responsibilities to strangers and, if so, why? Is a global ethics possible in the absence
of supra-national institutions? The responses of the classical Stoics to these questions directly
influenced modern conceptions of global citizenship and contemporary understandings of our
duties to others. This paper explores the Stoic rationale for a cosmopolitan ethic that makes
significant moral demands on its practitioners. It also uniquely addresses the objection that a
global ethics is impractical in the absence of supra-national institutions and law.
themed artiCLe
What do we owe to strangers and why? Is a global ethics possible in the face of national boundaries?
What should we do when bad governments order us to
mistreat strangers or the weak? These were just some
of the questions to which the ancient Stoics applied
themselves. Their answers, which emphasised the
equal worth and inherent dignity of every human being,
were to reverberate throughout the Western political
tradition and directly influence modern conceptions of
global citizenship. Yet, how the Stoics arrived at their
cosmopolitanism is often imperfectly understood, hence
the first part of the discussion. Objections that their ideas
were too utopian to be practically useful also reflect
misunderstandings about Stoicism, hence the second
part of the paper.
I begin by exploring the Stoic rationale for the cosmopolis,
the world state, after which I address the objection that
a global ethics is impractical in the absence of supra-
national institutions and law. Well aware that local
loyalties and the jealousy of sovereign states towards
their own jurisdictional authority would represent
significant obstacles to the practice of a global ethic, the
Stoics insisted that the cosmopolis could still be brought
into existence by those who unilaterally obeyed the laws
of ‘reason’ even within the confines of national borders
and in the face of hostile local institutions.
Background
Inspired by the teaching of Socrates and Diogenes of
Sinope (Diogenes the Cynic), Stoicism was founded
at Athens by Zeno of Citium in around 300 BCE and
was influential throughout the Greco-Roman world
until around 200 CE.1 Its teachings were transmitted
to later generations largely through the surviving Latin
writings of Cicero, Seneca, Epictetus, C. Musonius
Rufus and Marcus Aurelius, as well as the Greek
author Diogenes Laertius via his Lives and Opinions of
Eminent Philosophers. The Stoics not only influenced
later generations; they were extremely influential in their
own time. From the outset, Stoicism was a distinctive
voice in intellectual life, from the Early Stoa in the fourth
and third centuries BCE, the Middle Stoa in the second
and first centuries BCE, to Late Stoicism in the first
a.
14 Social Alternatives Vol. 34 No. 1, 2015Classical .docxaulasnilda
14 Social Alternatives Vol. 34 No. 1, 2015
Classical Stoicism and the Birth of a Global
Ethics: Cosmopolitan Duties in a
World of Local Loyalties
Lisa hiLL
Do I have responsibilities to strangers and, if so, why? Is a global ethics possible in the absence
of supra-national institutions? The responses of the classical Stoics to these questions directly
influenced modern conceptions of global citizenship and contemporary understandings of our
duties to others. This paper explores the Stoic rationale for a cosmopolitan ethic that makes
significant moral demands on its practitioners. It also uniquely addresses the objection that a
global ethics is impractical in the absence of supra-national institutions and law.
themed artiCLe
What do we owe to strangers and why? Is a global ethics possible in the face of national boundaries?
What should we do when bad governments order us to
mistreat strangers or the weak? These were just some
of the questions to which the ancient Stoics applied
themselves. Their answers, which emphasised the
equal worth and inherent dignity of every human being,
were to reverberate throughout the Western political
tradition and directly influence modern conceptions of
global citizenship. Yet, how the Stoics arrived at their
cosmopolitanism is often imperfectly understood, hence
the first part of the discussion. Objections that their ideas
were too utopian to be practically useful also reflect
misunderstandings about Stoicism, hence the second
part of the paper.
I begin by exploring the Stoic rationale for the cosmopolis,
the world state, after which I address the objection that
a global ethics is impractical in the absence of supra-
national institutions and law. Well aware that local
loyalties and the jealousy of sovereign states towards
their own jurisdictional authority would represent
significant obstacles to the practice of a global ethic, the
Stoics insisted that the cosmopolis could still be brought
into existence by those who unilaterally obeyed the laws
of ‘reason’ even within the confines of national borders
and in the face of hostile local institutions.
Background
Inspired by the teaching of Socrates and Diogenes of
Sinope (Diogenes the Cynic), Stoicism was founded
at Athens by Zeno of Citium in around 300 BCE and
was influential throughout the Greco-Roman world
until around 200 CE.1 Its teachings were transmitted
to later generations largely through the surviving Latin
writings of Cicero, Seneca, Epictetus, C. Musonius
Rufus and Marcus Aurelius, as well as the Greek
author Diogenes Laertius via his Lives and Opinions of
Eminent Philosophers. The Stoics not only influenced
later generations; they were extremely influential in their
own time. From the outset, Stoicism was a distinctive
voice in intellectual life, from the Early Stoa in the fourth
and third centuries BCE, the Middle Stoa in the second
and first centuries BCE, to Late Stoicism in the first
a ...
14 Social Alternatives Vol. 34 No. 1, 2015Classical AnastaciaShadelb
14 Social Alternatives Vol. 34 No. 1, 2015
Classical Stoicism and the Birth of a Global
Ethics: Cosmopolitan Duties in a
World of Local Loyalties
Lisa hiLL
Do I have responsibilities to strangers and, if so, why? Is a global ethics possible in the absence
of supra-national institutions? The responses of the classical Stoics to these questions directly
influenced modern conceptions of global citizenship and contemporary understandings of our
duties to others. This paper explores the Stoic rationale for a cosmopolitan ethic that makes
significant moral demands on its practitioners. It also uniquely addresses the objection that a
global ethics is impractical in the absence of supra-national institutions and law.
themed artiCLe
What do we owe to strangers and why? Is a global ethics possible in the face of national boundaries?
What should we do when bad governments order us to
mistreat strangers or the weak? These were just some
of the questions to which the ancient Stoics applied
themselves. Their answers, which emphasised the
equal worth and inherent dignity of every human being,
were to reverberate throughout the Western political
tradition and directly influence modern conceptions of
global citizenship. Yet, how the Stoics arrived at their
cosmopolitanism is often imperfectly understood, hence
the first part of the discussion. Objections that their ideas
were too utopian to be practically useful also reflect
misunderstandings about Stoicism, hence the second
part of the paper.
I begin by exploring the Stoic rationale for the cosmopolis,
the world state, after which I address the objection that
a global ethics is impractical in the absence of supra-
national institutions and law. Well aware that local
loyalties and the jealousy of sovereign states towards
their own jurisdictional authority would represent
significant obstacles to the practice of a global ethic, the
Stoics insisted that the cosmopolis could still be brought
into existence by those who unilaterally obeyed the laws
of ‘reason’ even within the confines of national borders
and in the face of hostile local institutions.
Background
Inspired by the teaching of Socrates and Diogenes of
Sinope (Diogenes the Cynic), Stoicism was founded
at Athens by Zeno of Citium in around 300 BCE and
was influential throughout the Greco-Roman world
until around 200 CE.1 Its teachings were transmitted
to later generations largely through the surviving Latin
writings of Cicero, Seneca, Epictetus, C. Musonius
Rufus and Marcus Aurelius, as well as the Greek
author Diogenes Laertius via his Lives and Opinions of
Eminent Philosophers. The Stoics not only influenced
later generations; they were extremely influential in their
own time. From the outset, Stoicism was a distinctive
voice in intellectual life, from the Early Stoa in the fourth
and third centuries BCE, the Middle Stoa in the second
and first centuries BCE, to Late Stoicism in the first
a ...
This document discusses the concept of political thinking and ideology. It defines political thinking as seeking to determine which political ideas and regimes best meet societal needs. The document then examines different types of political theory and explores the contested concept of ideology. It analyzes ideologies according to concepts like authority and liberty and diagrams ideological spectrums. The document also lists criticisms of ideologies, such as oversimplifying reality and promoting rigid thinking.
This document discusses the need to rediscover Christianity through community, spirituality, and mission. It explores how Christianity has lost its way at times through issues like institutionalism and embracing violence. However, it also discusses examples throughout history of rediscovery through movements like the desert fathers/mothers, St. Francis, and liberation theology. It argues that finding our way again involves developing ways of community, spirituality, and mission focused on social justice issues like poverty, peace, and the environment.
This document provides an analysis of Aldous Huxley's novel Brave New World. It summarizes that the novel introduces a futuristic society that strives for stability by eliminating individuality, emotion, family and religion. People are conditioned and controlled through technology to be happy and serve the needs of the society. While appearing perfect on the surface, this world removes what makes people human. The document then analyzes how certain aspects of modern society, such as advances in technology and a focus on happiness and political correctness, bring the fictional world of Brave New World closer to reality.
This document discusses the changing world views over the past 50 years and the rise of postmodernism. It argues that each decade since the 1950s has seen the loss of an important aspect of what it means to be human: innocence in the 1950s, authority in the 1960s, love in the 1970s, hope and the future in the 1980s, and the power of reason in the 1990s. Postmodernism rejects objective truth and moral values in favor of subjective interpretations. As Christians, the document says we must define truth through correspondence to reality and logical coherence, and remain in the world but not of it, following Jesus' example.
How To Write A Well Constructed Essay Rcalvet.ComConnie Johnson
This document summarizes the steps to request an assignment writing service from HelpWriting.net:
1. Create an account with a password and email.
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5. DEATH = LI(F)E Death is the motivational force behind all human behavior!
6. Ernest Becker The Denial of Death (1973) The idea of death, the fear of it, haunts the human animal like nothing else; it is a mainspring of human activity - designed largely to avoid the fatality of death, to overcome it by denying in some way that it is the final destiny of man....
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10. Intelligence = Consciousness Mankind has survived and gained dominion over the earth due to the evolutionary trait of superior intelligence . However, that very intelligence has made us aware of the realities that we exist and we die. Consciousness is our gift and our curse!
11. Consciousness =Death Anxiety Death Awareness causes anxiety We dread and deny the fact that we are creatures who devour other creatures, defecate, urinate, and eventually and inevitably die. We fear that there is no after-life. “The fall into self-consciousness, the emergence from comfortable ignorance in nature, had one great penalty for man: it gave him dread, or anxiety.” – Ernest Becker (DD).
12. Otto Rank Becker’s theory is based in large measure on his interpretation of the works of Otto Rank. Rank said: “Every human being is…equally unfree, that is, we…create out of freedom, a prison…” “For only by living in close union with a god-ideal that has been erected outside one’s own ego is one able to live at all.”
15. Summary The stark reality of death causes in each of us the death/meaninglessness anxiety – that is, a recognition, both conscious and unconscious, that life has no meaning faced with the ultimate oblivion of death.
16. DEATH = LI(F)E The fear of death causes the individual to construct an illusion of meaning. Death compels the individual to construct a Life Immortality Elusion, or LIE, to hide or repress the stark reality of death. Thus, Death = LI(F)E
17. The Life Immortality Elusion (LIE) Elusion “The act or an instance of eluding or escaping.”
18. Cultural Hero Systems Symbolic devices that counteract the death/meaninglessness anxiety.
19. Cultural Hero Systems Human cultural groups develop action methods, or hero systems, based upon their religious, political, and socio-economic beliefs, to deny the reality of death. Such action methods infuse life with illusory meaning, and provide the promise of personal immortality. Cultural Hero Systems Based upon beliefs common to the group Provide methods for individual self-esteem Provide methods for personal immortality
20. Becker defines culture as: “…humanly constructed beliefs about the nature of reality that are shared by people in groups in order to minimize the anxiety engendered by the uniquely human awareness of death.”
21. The Personal LIE The Person uses action methods drawn from his culture’s hero system to repress or overcome the death/meaninglessness anxiety by infusing his life with an illusion of meaning; Life is an I(e)lusion constructed from the action methods offered by one’s cultural hero belief system to avoid or deny the reality of death!
22. The LIE Provides: Personal Self-Esteem Personal Immortality in a cosmology of some kind based upon religious or secular myths.
23. Becker: “…everything that man does in his symbolic world is an attempt to deny and overcome his grotesque fate. He literally drives himself into a blind obliviousness with social games, psychological tricks, personal preoccupations so far removed from the reality of his situation that they are forms of madness – agreed madness, shared madness, disguised and dignified madness, but madness all the same.”
24. More Becker: “The irony of man’s condition is that the deepest need is to be free of the anxiety of death and annihilation; but it is life itself which awakens it, and so we must shrink form being fully alive.”
25. Cultural Hero Systems Formed By A Culture’s Beliefs: Religious Christianity, Islam, Judaism, Buddhism, etc. Political Economic Social Artistic
26. LIE Construction Methods Religious Faith and Ritual Romantic Love & Sexual Lust Warfare Spectator-ism Materialism Work-alcoholism Celebrity worship Entertainment – TV, Movies, etc. Artistic/Creative Cultism
27. Becker: The social hero-system into which we are born marks out our paths for our heroism, paths to which we conform, to which we shape ourselves so that we can please others, become what they expect us to be. And instead of working our inner secret we gradually cover it over and forget it, while we become purely external men, playing successfully the standardized hero game into which we happen to fall by accident, by family connection, by reflex patriotism, or by the simple need to eat and the urge to procreate.
28. Donald Carveth: “Society offers a range of possibilities for heroism in which death is denied and an illusion of immortality constructed. ”
29. The Socialization Process Members of human cultural groups are socialized, or programmed, to adopt the beliefs of their cultures as genuine and true, and then to use those beliefs to motivated their actions in achieving self-esteem and the promise of personal immortality. The “Socialization Process” consists of the information or teaching imparted to cultural members by their parents, siblings, and peers, and by the culture at large through priests, teachers, media sources, etc., from which individuals construct their LIEs.
30. Becker: “…people need a ‘beyond,’ but they reach first for the nearest one; this gives them the fulfillment they need but at the same time limits and enslaves them. You can look at the whole problem of a human life in this way. You can ask the question: What kind of beyond does this person try to expand in; and how much individuation does he achieve in it?
31. Summary Human Intelligence = Awareness of Death Awareness of Death = Death/Meaninglessness Anxiety Death/Meaninglessness Anxiety = Cultural Hero Systems Cultural Hero Systems = Construction of LIE for individual self-esteem and personal immortality via socialization process
32. The Human Problem Cultures have offered ineffective, trivial or destructive methods of heroism from which their members construct their LIEs. As a result, human history has been a sorry story of war, ignorance, cruelty, destruction. As a result, humanity has failed to reach its spiritual, intellectual and technological potential.
33. THE HUMAN INDICTMENTLife vs. Humanity Charge One: Failure To Ensure the Quality of Life for All Human Beings From its evolutionary manifestation between 50,000 to 100,000 years ago, until the present date, Humanity has failed to devise, develop or implement an organizational system, culture, or government, which ensures that all human beings are given a genuine and complete opportunity to pursue life, liberty and happiness. This failure has led to many obvious ills – abject poverty, hunger, the unnecessary spread of disease, ignorance and illiteracy.
34. Charge Two: Failure to Avoid and Prevent Wasteful Conflict and Warfare From its evolutionary manifestation between 50,000 to 100,000 years ago until the present date, Humanity has failed to devise, develop or implement an organizational system, culture, or government, which prevents groups of individuals from engaging in acts of conflict and supreme violence, known as warfare, against other groups of individuals. This failure has resulted in the death of millions upon million of human beings and in the destruction of entire civilizations and their infrastructure; moreover, in both the waging of, and preparation for, warfare and defense against warfare, the species has wasted incalculable economic, intellectual and scientific resources.
35. Charge Three Failure to Properly Seek the Comprehension of God and Nature From its evolutionary manifestation between 50,000 to 100,000 years ago until the present date, Humanity has failed to devise, develop or implement an organizational system, culture, or government, enabling it to suitably engage in the spiritual, intellectual and scientific study, examination and research so as to develop, over time, a more complete, if not complete, understanding and comprehension of the nature of God and the Cosmos.
36. Charge Four Failure to Ensure the Survivability of the Human Species From its evolutionary manifestation between 50,000 and 100,000 years ago until the present date, Humanity has failed to devise, develop or implement an organizational system, culture, or government, capable of ensuring the survival of the human species from possible natural or man-made cataclysm, such that it is certain, at the present level of technological achievement of the species, that mankind is doomed to extinction.
43. Why Hero Systems Fail Past and Present Cultural Hero Systems have failed to provide their members with heroic methods that: Satisfy the need for personal self-esteem; and, Satisfy the promise of personal immortality.
44. Becker: “The fact is that self-transcendence via culture does not give man a simple and straight-forward solution to the problem of death; the terror of death still rumbles underneath the cultural repression.”
45. Past and Present Hero Systems have not offered humanity with genuine self-esteem and a true sense of connection with immortality: Self-esteem is gained from trivial activities or those which are destructive or inimical to human progress and survival The promise of personal immortality is based on false cosmologies devised by religions
46. What Is Your LIE? Identify Your Beliefs: Religious Political Economic Social Romantic Sexual Artistic
47. Methods for Self-Esteem Creation Motivated By Beliefs: Religious Actions (Rituals) Attend Church; prayer; suicide bombers Political Actions Run for office; support candidates; vote Economic Actions Work; spend (consumerism/materialism) Social Actions Romantic Actions
48. Are You An Automatic Man or An Authentic Man Becker: “…Most people play it safe: they choose the beyond of standard transference objects like parents, the boss, or the leader; they accept he cultural definition of heroism and try to be a ‘good provider’ or a ‘solid’ citizen. In this way they earn their species immortality as part of a social group of some kind…”
49. “We shall require a substantially new manner of thinking if Mankind is to survive.” – Albert Einstein
51. The Genuine Hero System Based upon a belief in Humanity as another possibly sacred advance of Life toward a comprehension of God and the Cosmos. Based upon a belief in the sacred dignity and rights to life, liberty and the pursuit of happiness by each human being. Based upon a belief in the possible existence of a Supreme or controlling force behind cosmic existence.
52. Self-esteem is gained by action methods designed to improve each individual’s quality of life; Self-esteem is gained by action methods designed to advance and enhance the survivability of the species; and, Personal immortality is gained by embarking on a personal and collective quest to comprehend the God Concept and the Cosmos through scientific examination and study, and spiritual and intellectual contemplation.