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20 December 2012

Why Time Travel Exists (or not?)

Proposition: If you will it to exist, time travel exists. Otherwise, it doesn't.

Why? Because if it is possible for time travel to exist (and I'm pretty sure it is), then someone will eventually create the technology if there is a will to do so. If YOU IN PARTICULAR will it to exist, then you will eventually be one of the customers of the time travel service, there having been a will for it to exist, which means that it exists. If you honestly, truthfully, and sincerely wish time travel to exist, it will exist.

If you don't will it to exist, it doesn't exist. Or if your will is insincere, clouded by delusions or destructive thoughts, it doesn't exist. Why? Because there is no reason for it to exist. Why would anyone want a time machine to exist if all it would be used for is to destroy the universe? Time machines don't exist to destroy the universe, but to SAVE the universe. Otherwise the universe wouldn't exist, and the time machine wouldn't exist, which means time travel wouldn't exist.

Imagine: time travel is invented in 30 years. You want time travel to exist for YOU. So you will it to exist. You spend time researching how to get access to the time machine. The research eventually bears fruit, or it doesn't. But you have a TIME MACHINE. So you have infinite time to do research, which means it will eventually bear fruit. Even if the research takes longer than the length of your life, it will still bear fruit. Because you have a TIME MACHINE. So you do research for your entire life. The research travels back in time, back to the beginning. You continue the research from where you left off. And so on, infinitely.

How does the research find its way back to you? Because the research is instrumental in time travel existing, since there has to be a will for it to exist for it to exist. The purpose of a thing is to exist relationally to everyone. The time travelers have no choice but to send your research back in time, because if they didn't, there would be no one to access the time machine, and therefore the time machine wouldn't exist, and they wouldn't exist.

Therefore, if you want it to exist, it exists.

What if time travel is invented after your lifetime? No problem. You'll research how to gain access to the time machine. The actual time it takes for time travel to be invented doesn't matter, because you have a time machine. So it exists.

16 December 2012

Why Enemies are Blessings: Re. Morgan Freeman and Lanza

I'm glad Morgan Freeman wrote the response he did for the shootings in Connecticut. Because I completely disagree. And, actually, my disagreement has solidified my resolve to a) not kill every fucking body I see, and b) not kill myself. (Death, by the way, is not an "opposite to life." Another post for another day, perhaps.) The argument went a little like this:

Freeman: http://www.dailypaul.com/266479/surprising-message-from-morgan-freeman-he-blames-the-media-for-ct-shooting

Me: You're full of shit.

Freeman: Yeah? Why's that?

Me: Because you're spouting the same sort of crap that every cynical psychiatrist does. You want more "mental health research," and like any "mental health researcher," you're looking for the essential quality that makes people essentially and fundamentally bad people from the very start, so you can kill it, quarantine it, sedate it, and obliterate it from the human race.

And to top it all off, you're saying the essentialist quality has to do with desire for fame. FAME! Which shows that you, like most other Hollywood celebrities (I wanted to say "hacks" but that's going too far—in this case, anyway, there's actually evidence against that claim), you believe that:

  1. Everyone wants exactly what you have.
  2. While it was divinely ordained for you to have it, it was not divinely ordained for 99.9999% of the world's population to have it.
  3. All the problems of the world would be solved if everyone just gave up on their dreams and stopped wanting what you have, and instead, adopt a submissive position and accept the crumbs that people like you allow to drop off the table.

Freeman: Well, I read your position, because like every Hollywood celebrity in the world I keep up with the writings of Nathan Foster. It seems like you claim here that you understand the inner workings of school shooters. You say, and I quote, "I have these kinds of thoughts running through my head at least 20 times a day...."

You go on to claim the following: "[W]hether or not the objective world is an evil place where everyone deserves to die will be entirely beside the point. It is quite possible, theoretically, that everyone in the entire universe will rise up as your personal enemy." Taken in conjunction with the post about "Absolute Eclectic Morality," It would seem that you, sir, not only understand the shooter, but empathize with him, and perhaps even agree with him. There is actual evidence, in these three posts, that you believe everyone deserves to die.

So what's stopping you? If you think you deserve fame, and you know killing a bunch of people will get you fame, and you don't think that it is necessarily ethically wrong to kill a bunch of people, why don't you do it then, and gain as much fame as you could ever hope for?

Now this thought is what really crystalized my position, and it illustrates the value of enemies. (Not that Morgan Freeman is a mortal enemy of mine, but he does have a point of view which I completely disagree with, and in this case, that is enough.) The rest of the conversation:

Me: For one, if everybody didn't deserve to die, they probably wouldn't all eventually die. And for another, while I may, from time to time, hold the belief that everyone deserves to die RIGHT NOW, unless I actually have the ability to kill every single person in the world—not just a handful of people in this or that place, but literally everyone—I'm really just tooting my own horn. Everyone is going to die anyway. Why do I need to speed up the process?

And besides that obvious negative point of view, there's a positive reason not to kill everyone as well. There is a possibility that they have something to teach me. See, I'm a firm believer that situations of ignorance are ripe situations for new and meaningful knowledge. As it says in the Bible, "Many are called, but few are chosen." It's perfectly okay to be chosen, or not to be chosen, to be the one who kills everyone in the world. And while it's not certain that there's a reason why I'm not that person, there's a possibility that there is such a reason.

Which leaves me with two options. 1) I should've been chosen but wasn't. In which case, I have an opportunity to root out the real enemy and deal with that spirit. Or, 2) I should NOT have been chosen, and wasn't. In which case, I had something to learn, and it's better that I wasn't chosen.

Freeman: Great, so with your manic/depressive psychosis and acceptance of others, you're going to choose the other option, and off yourself in the basement?

Me: I'm glad you brought that up, because no, I'm not. I'm just like everyone else; I'm going to die eventually, and there's no reason to speed up the process. And there may be an opportunity to make a difference.

Freeman: You seem to be making the argument that living in this world is completely ephemeral. The only reason not to actually kill yourself, or anyone else, for that matter, is based on distant probabilities that perhaps they have benefit to the world. This is also evidenced by your insistance, in your response ("My Perspective on School Shootings"), that to end school shootings, we should train in discovering other-worldly goddesses, rather than human relationships here on Earth.

Me: I do NOT make the claim that life is ephemeral. I DO, however, make the claim that where you live your life is ephemeral, as long as you can make out goddess-Buddhas. If my body here on this Earth is killed, I'm fine with that, as long as I can find a place somewhere else where I can make out Buddhas. The choice is completely meaningless.

Freeman: If the choice is meaningless, why not try your luck with another body in another world, rather this one, which obviously causes you so much pain?

Me: Obviously, Morgan, you don't keep up with my writings as much as you claim, or you wouldn't have missed this post, in which I claimed that it is precisely the decisions which are meaningless—for example, Coke vs. Pepsi, Planet Earth vs. Planet Venus, human-form vs. goddess form, etc.—that are the most important. And not only did I make that claim, but I considered it such an important claim that I advanced the further claim that it is actually the basis for a just and creative society.

Hopefully you know, by now, that I mean exactly everything I say. And if we take the eclectic view of my philosophy, you'll understand that I am completely committed to a) NOT killing myself, and b) NOT killing others. This is a profound vow which, on many days, is like choosing to drink a specific cola-flavored drink. But many days there's actually a moral reason to follow it.

15 December 2012

The Era of Great Pain

It is possible that we are entering an era of great pain. This is an era where:

  • Every concert is a "recreational activity."
  • Every day of work is a "job."
  • Every formal learning experience is an "education."
  • Every animal is a "pet."
  • Every blog post is "self-expression."
  • Every tennis match is a "hobby."
  • Every computer is a "computer."
  • Every piece of food is "food."

Every hallelujah is cold and broken. Every experience is psychological. Every activity is a behavior. And every dissenter is "mentally ill."

Look. Concerts are NOT "recreational activities." They are LIFE. In short, everything is pain. And "living in the moment" has lost all meaning apart from forgetting everything, as though the phrase holds little more promise than recreational drug use.

Work is not a "job." It is LIFE.

Learning experiences are not "education." They are LIFE.

Animals are not "pets." They are LIFE.

Blog posts are not "self-expression." They are LIFE.

Tennis matches are not "hobbies." They are LIFE.

Computers are not "computers." They are LIFE.

Food is not "food." It is LIFE.

We cannot go on as though everything is meaningless. We simply can't continue as a species if everything is trivial and forgettable. NO. Every experience should be profound and meaningful. We MUST take every form of being, doing, experience, and so forth AS SERIOUSLY AS THOUGH OUR LIVES AND THE ETERNAL SALVATION OF OUR SOULS DEPENDED ON IT. When we feel upset, or when we need a little pick-me-up, we cannot simply say, "Recreational activities help pick me up. I should choose a recreational activity that will pick me up. I think I'll go to a concert."

I can't think of any more meaningless thing we could possibly ever think. It is absolutely cynical and wrong. We should NEVER think like that. We should go to a concert because it will ROCK OUR WORLD, or we shouldn't go at all. We should get a job because it will FUNDAMENTALLY IMPACT EVERYTHING, or we shouldn't get a job at all. We should eat food because it will ALLOW US TO COMPLETELY REJUVENATE THE WORLD, or we should eat red-hot balls of iron. There is no excuse. Either you're part of the solution, or you're part of the problem.

If you're part of the problem, you're part of the Great Pain. You'll do nothing but cause everyone around you great pain. If you can't enjoy life, GTFO.

The evil of the machine thrives on insecurity. We feel we have to be "hip enough to be square." But there is NOTHING that makes life more beautiful than insecurity. And if we can't recognize that, then we should demolish all the Universities. We should set fire to all the schools and libraries. We should forbid all scientific and academic inquiry. Because all it will do is make the human race more cynical, more painful, and more evil.

Science is for risk-takers. Knowledge is for risk-takers. Comfort is for risk-takers. Otherwise it is the purest form of curse. And I believe our society is currently cursing itself. I wish EVERYONE would take a moment to LIVE IN THE MOMENT—which, properly understood, means NOT forgetting everything, but THROWING AWAY scientific knowledge, security, money, food, computers, "recreational activities," "jobs," "education," as UTTERLY MEANINGLESS, and living completely in the state where it is possible that the world will DISAPPEAR. That everything you've trained for will DISAPPEAR. That everything you've worked for and earned will DISAPPEAR. And you should live the rest of your life that way.

Ironically, if you don't do that, it would be better if it DID disappear, because all it will cause is Great Pain.

My Perspective on School Shootings

Approximately a year after my psychiatric hospitalization, and as a direct result of it, a number of thoughts I'd been having about the world culminated in a script for a short movie. It was about a school shooter. And it summed up the mindset of such a person in a simple argument, which I've not yet seen in circulation.

See, we tend to think that people commit school shootings because there aren't people "paying attention" to them. They lack the human interaction they need, and the human interaction they get is adverse to psychological health. So they attack a school or workplace in order to "get back" at the people who did them harm.

Now this view seems to make sense, but it leaves something important unexamined. It may explain the Columbine or Virginia Tech shooter, who shot their classmates. It may explain the shooter in Moscow Idaho, as well, since he probably believed that the government was the cause of all his problems, and therefore decided to shoot government employees.

But what about Adam Lanza?

Lanza shot a bunch of grade school children who had absolutely nothing to do with him. There was no reason whatsoever, according to the above-mentioned theories, for him to shoot these children. They were not his classmates. They were not his coworkers. And they did him no harm. This obviously points to this folk theory of school massacres as inadequate. In fact, the fact that the children did Lanza no harm is so obvious that, I bet, it factored in to his decision to shoot them. Which brings me to my own theory.

The thoughts I'd been having culminated in a simple, logical argument, which can be expressed formally. It goes like this:

1) Because of what I've experienced, the world is a very bad place. So bad, someone deserves to die for making it this way.

2) It's no one's fault in particular.


Conclusion: Everyone deserves to die.

Obviously no one has the power to kill everyone in the entire world. The next best option, then, is to kill as many people as possible.

Now this argument may have different flavors. It may take this form, for instance: "The world has been specifically designed to harm me." Or, "People in general exist for the sole purpose of harming me." Or any number of variants. But the key point is the same: existence in general is so awful, based on my own experience, that people who perpetuate this existence must be destroyed. Since it's no one's fault in particular, everyone must be destroyed.

Looking at it in this light, the meaning behind Lanza's apparently meaningless shooting becomes clear. Why unrelated children in an unrelated school? Because who it is does not matter. Everyone deserves to die, and the situation is so desperate that action must be taken right away. Therefore, Lanza decided to shoot as many people as possible as quickly as possible.

Another point ought to be mentioned in regards to the question, "Why first-graders?" Well, first-graders are relatively undeveloped human beings. They have not yet had the chance to become the kind of people who contribute to the existence that people like Lanza have come to despise. Better to kill them, Lanza probably thought, before they become that way, and save them from contributing to that kind of treachery.

So what's the solution to this kind of problem? I can tell you with absolute certainty exactly what the solution is not. The solution is emphatically not psychiatric. Identifying and treating the "mentally ill" shooters before they shoot people will probably result in more shootings. Remember: I have these kinds of thoughts running through my head at least 20 times a day, and they did not start until after I submitted to psychiatric treatment. From my perspective, psychiatric treatment is almost entirely the cause rather than the solution to the school shooting phenomenon, insofar as psychiatry makes existence unbearable.

The solution is to make the world a better place. And I'm not talking, necessarily, about a one-piece-at-a-time strategy. For example, my strategy for doing this, partly, is to simply not exist in this world, and in that way make it better. For example, I've trained myself to see pictures, of goddesses or whatever, as living beings in and of themselves. Then I interact with these pictures, so I don't have to interact with the "real" world. Because the real world disproportionately causes me harm—harm for which no solution readily exists.

Psychology, today, is ill-equipped to deal with this problem. I always laughed when I talked with my therapist, because I would give him a long string of everything that had been going on, and how nothing had been going right, and the only thing he could say was, "Wow, that sounds pretty bad." Psychology has coping strategies for dealing with particular things which cause psychological problems. If the news is upsetting, limit access to the news. If a workplace setting is causing problems, take five minutes to visualize a better place. We have de-escalation techniques for dealing with problematic people. We encourage people to hang out with beneficial friends, rather than harmful ones.

But what happens when there are so many particular things, coming at you from all angles, and with such frequency, that it just seems like the world itself has set out to hurt you? What if you have no beneficial friends? What if it isn't the workplace that's causing you problems, but the entire world? At that point psychology has no answers, and in order to shut you up, refers you to a psychiatrist, who causes more problems. But why not apply these coping techniques to the world itself? Psychology will say that hanging out in seedy bars, for instance, will lead to having seedy friends, and therefore, you should not hang out in seedy bars. So if, living out your life, you have been completely unable to make more than maybe one or two friends who treat you right, why not stop hanging out in the world? Why not hang out with goddesses instead?

One might respond that we should make a commitment to live in the world rather than outside of it, in order to make the world a better place. Yes, of course this is true, but I think it's unreasonable to expect everyone to be able to handle everything the world throws at them all the time. If the world consistently throws us more than we can handle, we may need a temporary alternative.

But that alternative doesn't come from nowhere. Remember, even our pictures of goddesses are anthropomorphic: they're inspired by things in the world. It is quite likely, in fact probable, that our goddesses will behave similarly to people in the world, if we haven't trained our minds. And then, of course, there is no possible escape.

That is why it is of vital importance for people to come up with a wholesome, inspired, concrete philosophy of ethics, or "the way the world should be." This philosophy should be crystalized and clear to the philosopher. It should be founded on a solid basis, such as meditative experience. That way, even if the objective world continues to do nothing but hurt you, goddesses will nevertheless be attracted to your ideas, and, if absolutely necessary, you won't need to live in the world at all. And if your ideas aren't adequate, so long as you're honest with yourself, the goddesses will let you know, and you can revise from there.

Thus if we train people to be honest with themselves, self-expressive, introspective, and fundamentally inquisitive, we will have cut out the basis of mass shootings. If we allow people to question objective reality, formulate self-expressive philosophies of living, and have real and direct intercourse with our fantasies (rather than intercourse mediated through objective reality), whether or not the objective world is an evil place where everyone deserves to die will be entirely beside the point. It is quite possible, theoretically, that everyone in the entire universe will rise up as your personal enemy. But it is impossible for there to be any space anywhere in existence where a goddess-Buddha does not reside, if we've been trained to see them. That is the solution to hateful killings in the world.

13 December 2012

Cloud, Entrepreneur, Cloud

A couple of weeks ago, I started working at a place called Brick and Mortar, here in Moscow. Working not in the sense that I have a job, but in the actual sense of the word—I work here. Anything, including writing this post, which I consider "work," I tend to do here. Another kind of work I can do here, which I haven't yet done but which I intend to do, is contract through a service called oDesk.com. Both of these platforms—B&M and oDesk—are related in a deeply philosophical way, which I will examine below.

Let's start with Brick and Mortar. B&M is advertised as a community workspace, or a co-working space. But these concepts don't really get to the heart of the matter. "Community workspace" is especially far off. I might be able to see it as meaning that it is both a community and a workspace, but the lexico-grammatical meaning of the phrase seems to indicate that it is exactly what it says: a "community workspace," where "community" is an adjective and "workspace" is a noun. And "community" as an adjective indicating "this workspace is a community" is a very esoteric reading of the word indeed. More likely, it indicates that B&M is a workspace intended for use by the general community, which isn't quite right.

But even if the esoteric reading is correct, and B&M chooses to market themselves as a workspace which is a community, or workspace community, I still think this misses the mark. The library is a workspace community. The University of Idaho is a workspace community. Hell, every single business in America is a workspace community. It just doesn't seem to do the idea justice.

So I propose a new way of thinking about it.

B&M is not just a workspace community, but a specific kind of community. Now I'm going to draw my inspiration from one particular office here. It is a more or less typical office, of course, where a person named Jordan sits down and does his work. But it is not just an arm of B&M; it is an actual business, fully operational and (I assume) independent. A sign sits on the interior office window: "Palouse PC Computer Repair." A sign is a sure sign of independence.

The implication of this business within B&M is that B&M is the kind of place which independent businesses are intended to grow out of. In this way, it's much more like a business incubator than a workspace community. Yet it goes farther, because the full implications of the word "community" remain intact. It is the kind of place where "business incubator" and "workspace community" are fused inextricably together. This entirely new kind of concept, the likes of which I've never seen before, may represent a dramatic shift in the business dynamic of America.

There are three different phrases I've come up with to describe what B&M is. One is, "entrepreneurial bank." It's a bank, not of money, but of entrepreneurial spirit. Collected here at the workspace is a reserve of freelancing, independent, entrepreneurial spirit. See, Moscow is a young person's town, and a lot of college kids live here, many, if not most, of whom have an overabundance of entrepreneurial spirit. Some of that has found its way here, and so what we have is an excess of entrepreneurial spirit, which we then loan out to the world at large.

But the fact that it is gathered here in one place, in one specific building, is significant. It leads me to my next characterization: "non-academic university." In a university, each of the professors is pretty much independent, just like the workers here. Nevertheless, they organize themselves into co-working groups, which do research in teams for the purpose of furthering human knowledge. That is their goal. Strip out the "knowledge" part of that goal and replace it with the more general word "progress," and you basically have B&M—a non-academic university.

But my favorite phrase, because of its currency, involves the most groundbreaking human achievement of our age: the Internet. In this vein, B&M is an "entrepreneurial cloud." Just like Amazon's EC2 is a computing cloud, B&M is a cloud of entrepreneurs. But B&M hasn't yet realized what I believe is a serious groundbreaking prospect for this kind of place. An "entrepreneurial cloud," to be more like a "cloud computing platform," seems to indicate that the community at large here in Moscow, if they so choose, can upload specific limited-time requests to the cloud for the us to perform.

Say, for instance, that the Moscow Arts Commission, a wing of the Moscow City Government, decides they want to make Moscow, Idaho a national hub for the arts—just as, through the U of I's Lionel Hampton Jazz Festival, the city is a national hub for jazz music. What they could do, if our workspace grew big enough, is contact B&M with a request for proposal. B&M then, as a community, could identify each individual entrepreneur or freelancer in the workspace who has any applicable skill, and if they agree to sign on, contract with them to fulfill the goals of the Arts Commission. Once the goals are fulfilled, just like Amazon's cloud computer, B&M will return to its natural state, ready for another project. All further gruntwork, if there is any, would be taken up by a dedicated entity—probably a wing of the Moscow City Government, or the local arts business community, or whatever.

Now this idea in itself is exciting enough. But there is yet another exciting prospect based on a simple fact: B&M is made up not of computers, but of people. And people can actually originate goals, rather than merely fulfill them. It's still like a cloud, but more like a storm cloud, which makes lightening of entrepreneurial inspiration. The end result may perhaps be that Moscow Idaho, or any other city which seriously entertains this approach, will become among the most interesting places on the planet.

As said earlier, this is an entirely new idea. And it has stunning and broad-reaching implications. Like the Internet, it may harken in a completely new era in business. See, on the Internet, there are websites like the afore-mentioned oDesk—cloud-compute inspired businesses. oDesk's innovation is called "homesourcing:" businesses, anywhere in the world, can "homesource" work to any individual anywhere in the world, practically instantly. Thus a budding fashion design shop can quickly assemble a team of customer service agents without setting up a physical call center, for example. One agent may be in India, another may be in Idaho; it doesn't matter because it's all done "on the cloud."

But oDesk is different from B&M. While B&M stresses entrepreneurial spirit, oDesk stresses contracted labor. When you work at oDesk, you are very much working for a boss at a (more or less) established firm. But when you work at B&M, the assumption is, generally, that you are the firm. This isn't a rule, of course; anyone here can work for whomever they choose. But the point is that B&M is a hub for entrepreneurial spirit, whereas oDesk is a platform for contracted labor.

And both companies say something profound about us in the United States. Taken together, oDesk and B&M represent a new way of thinking, a dual modality of American labor. The old way of thinking goes like this: Nathan Foster applies for a job at CostCo. The new way of thinking goes like this: America applies for a job at America. Places like B&M, across the country (and yes, there is more than one place like this), form entrepreneurial ideas, and contract out to places like oDesk. Thus we can all contribute to a vast cloud of "business happenings" everywhere around the world, simultaneously.

That's the vision, anyway. And I believe the new way of thinking, more accurately and concretely than any discourse I've yet seen, expresses the American concept of "honor." Honor, to me, is loyalty plus leadership. And while in the old way of thinking these two were completely separate (i.e. the job applicant has loyalty while the employer has leadership), in this new age each individual can have both qualities simultaneously. A person can simultaneously contract with oDesk and originate ideas in exactly the same space, among exactly the same people. I can come from the cloud, into entrepreneurship, and go back into the cloud, seamlessly. This is the fundamental innovation these two businesses represent, and needless to say, I'm excited about the prospects of both.

Absolute Eclectic Morality

The last post I made was written in a state of blissful psychosis. And yes, I do mean, literally, psychosis. If you didn't already know, I am an expert in that subject, for reasons which may well be biological.

And in that post I said some things which definitely rung of psychosis, like, essentially, the basis of all morality as being open to the idea of everyone killing everyone. Nevertheless, while the post may have been—quite enjoyably—formed in psychosis (the previous one to that having been formed in a state of depression), the ideas expressed were actually formed, and even named, earlier.

The concept I was expressing I have named "absolute eclectic morality." And the principle behind it is that the basis of morality is not dogma, not intuition, not biology, and not any conceptual framework, but in openness to frightening and painful things. But while some of these earlier posts may well serve as a great introduction, I have yet to explain, to my satisfaction anyway, the way in which an anarchic state of "absolute eclectic morality" culminates in a more orderly state of conventional morality.

Consider this analogy. A man has a positive goal. He wants to make a change in the world. He wants to start a political party. He may think, "What exactly should I do, in society, to put forth my political views?" In his natural thought process, the thought may occur that he should kill a bunch of people whom he disagrees with. Obviously, this is the most expedient way to form a political party. But will it really fulfill the intended goal? If you live in a society where such behavior is acceptable, the goal may well never be achieved, or even formed. How can we achieve anything with the constant threat of death biting at our heels? So this thought is discarded.

We can stop right there, because clearly, in a similar manner, any behavior which is immoral will eventually be discarded. But was the man an immoral man for such a monstrous thought to occur to him? Absolutely not. It was perfectly natural. The process of fulfilling a goal begins first with a state of formation. Okay, I have a goal, now how do I fulfill it? The word "how" here is loaded with possibilities, and in this initial stage, each possibility is an acceptable one. This initial state is what I call absolute eclectic morality, because morality here means that all possibilities are open, eclectically, and will only be adopted or discarded based on their relative merit. The process which follows, of course, weeds out the immoral acts, due to their low relative merit.

So far I've proceeded in a very Confucian way. I've analyzed morality in terms of a "goal variable" if you will. It's entirely external, because the internal state of accepting the goal as valid and moral is taken as a given. But obviously the morality of a goal cannot be taken as a given. There are some goals which are, in fact, immoral. We can't just assume a moral goal.

But while eclectic morality may seem external, it rather seeps inward with the following concept: eclectic morality in no way means that all actions are justified. It merely acknowledges an infinite array of justifiable actions which encompasses all finite ideas. It acknowledges the fact that, in an infinitesimally subtilely distinct set of two situations, not weeping when a person coughs may be unjustified, while slaughtering that person with a knife is completely justified. Even if the two actions are separated by a mere moment, or the smallest of details. Of course the converse is true too; slaughtering the person may be unjustified, while weeping at his coughing may not be. (And obviously this is more often the case.)

But what allows for the sacred distinction between good and evil? It is, in fact, a state of absolute eclectic morality. The morality of an act depends on the entire context of the act. And "entire context" here is implied in the term "eclectic." The formation of goals must therefore also be taken into account. When one internally forms a goal, the context of the goal-formation must be taken into account in an eclectic way. And when that goal is externalized, all the various external methods for achieving that goal must similarly be taken into account.

From either perspective, internal or external, it will function the same way. If you produce a goal, and you're not sure if it is the correct one, absolute eclecticism will demand that you consider the possibility that the goal itself needs to be altered. Not as a return to the original goal, but as a clarification of the greater goal of what it means to be human. And likewise, if your intentions are good, absolute eclecticism will demand that the execution also be good. This is the way my moral understanding functions. And I believe it functions in all situations, internal, external, or otherwise.

11 December 2012

Clarifications of Buddhism: Nonviolence, not Anti-Violence!

One of the problems faced by American Buddhists today, I think, is that we are too peaceful. Many of the teachings of Buddha indicate a strong central value of peace. But to many, this kind of peace simply means inaction.

Instead of trying to be grossly peaceful, we should try to be subtilely peaceful. We should have a deep and meaningful sense of peace.

Consider the Dorje Shugden controversy in Tibetan Buddhism. Dorje Shugden is an enlightened, wrathful protector whose worship The Dalai Lama has outlawed. He outlawed this practice, according to Wikipedia, because he read a story about Dorje Shugden saw, wherein the deity saw a bunch of Gelugpa Buddhists studying Nyingmapa Buddhism, and so he slaughtered them, because Dorje Shugden is a Gelugpa Buddhist and wanted to maintain the purity of Gelugpa Buddhism.

I can definitely understand the pressing need for Tibetan Buddhism to be adopted by Westerners, and I can definitely see how Buddhism may not have been so easily introduced if His Holiness didn't adopt such a firm perspective. Far be it from me to criticize the Dalai Lama.

But honestly, what's so bad about slaughtering people? Slaughtering people is something human beings do, and we need to recognize this. We can't just take our human nature lightly. There's an important lesson in our violence.

In my opinion, if we're going to slaughter people, we should do so in a mutual hatred stemmed from mutual respect. As Sonny said in the classic Dog Day Afternoon: "The guy who kills me... I hope he does it because he hates my guts, not because it's his job." We shouldn't kill people dispassionately, leaving them confused about why they are victimized for no apparent reason, and leaving us with a spiritual crisis because we don't understand our actions or the meaning of our lives. If we kill people, it should be because we fucking hate them. And because they fucking hate us. Period. End of story.

The Maoris, whom I have studied a bit, built a well-developed warrior ethic based on this idea. They are warriors. They hate people, and they kill them. They also send them medics to lovingly heal them up and make them strong and ready to fight, not because they love them, but because they hate them and want to fucking kill them. In this deep hatred is a profound feeling of love. If a Maori wants to kill your fucking guts, you should take it as a compliment.

But if an American wants to kill you, unfortunately, it's probably because his boss wants a little higher of a profit margin. Understandably, as Americans, this leaves us a little disoriented. Should I identify as an American, despite this desperate cynicism, or should I adopt a wholly new culture? Being American is thus difficult for us. However, unfortunately, this difficulty in being American, due to people's natural tendency to overgeneralize and miss the point of things, results in an unwarranted extension of the idea of restraining violence into the territory of anti-violence, which disregards not only the cynical American approach to violence, but the wholesome Maori approach as well. In this way, the baby is thrown out with the bath water.

So if Dorje Shugden wants to slaughter people, so what? He's enlightened; he can do what he wants. We should be less concerned with whether or not slaughtering people is justified, and more concerned with opening up to the other, and being receptive when the other opens up to us. There are teachings we must learn from others. And we Buddhists have wholesome things to contribute. Being anti-violent is actually a kind of closed-mindedness.

If we decide to be nonviolent, that's great. But how does this apply to others? This is our moral choice. Not theirs. It is far more important to be open to the ideas of others. And here's a crucial point. When we are open to others, and their wishes, belief systems, and so forth, we will begin to see the actual basis for nonviolence, rather than our mere projected basis for it. We will begin to see the most appropriate way to express our inner wishes, and we will see that regardless of violent intent, on either side of a dispute, if we are truly open to each other, the most equitable and intelligent way to resolve the dispute will come to light. And this way will probably (though not certainly) have no violence. In other words, the resolution will certainly be non-violent, but not anti-violent.

Moral codes are not dogma. Moral codes are a system of restraint that we apply to develop a sense of higher importance. Dogma, on the other hand, is the belief that a certain moral value has an essential quality by the virtue of which it is completely infallible and must be followed in every circumstance without fail. I tend to think instead of nonviolence as a guiding moral principle, we Western Buddhists tend to adopt anti-violence as dogma.

Comments Now Unmoderated

Google has introduced spam filters for comments. So I have now turned off moderation for comments. Just to let you know.

Restraint

Every act in the world is justified in the right context. Every single act. This is the only basis for all forms of morality; every form of morality has its basis in complete, utter, and unequivocal submission to the TRUTH that ANY act one does is justified, in the right context.

Think about it. Killing people is wrong, right? But what if the person is going to commit a great evil? In that context, it's right. Morality, in this way, is completely dependent on context. Without the context, every act is justified. The only thing which could possibly create a moral context is SOMEONE ELSE'S WISHES.

The Hebrews believed that once God showed His face to the world, the world would be destroyed.

Consider: In our hearts, the Will of God, as the basis for all acts we decide to do or even to consider, is OUR face. This is how we "save face" or "lose face"—by choosing which deeds to do or not do.

What's God's face?

Well obviously we can come to the truth of God's face by examining our own. And guess what. If everybody decides to act on every whim and moral or immoral desire, THE WORLD WILL BE DESTROYED. Thus, according to the previous consideration, it follows, logically, that when God shows His face, the world will be destroyed.

Consider: last post. It has three points: 1) Every wish is a movement towards the end of enslavement. 2) I am enslaved, because things aren't going my way. At all. 3) The solution is to destroy, aggressively or passive-aggressively. What I'm saying is that I will, and you will, and everyone else will destroy this world. When people get what they want, the world is destroyed. Completely.

What is the most meaningful destruction, though? Clearly there are things we don't want to be destroyed. There are, in fact, dreams and wishes that we want to be created. I want MY MUSIC to be created, not destroyed, and I want the basis of the future popularity of my works, like Conceptionism, music, films, and so forth NOT to be destroyed. However, if it holds true that when EVERY wish is fulfilled then the world is destroyed, it must follow that each PARTICULAR wish is somewhat destructive.

The solution? Strategic destruction.

We destroy one little bit of the world at a time, strategically, to make sure that in the future, the ENTIRE world is destroyed. And EVERYONE's wishes fulfilled. It is like a huge climax; death and destruction, a little bit at a time, leading up to a climactic point of destructive pleasure.

And God shows His face, what will remain?

WE will. Because it is our WISHES that must be fulfilled, but a mind is not a wish, but SOMETHING WHICH WISHES. Is this frightening? To me, no it isn't, not at all. And what of future creation? Once we destroy ourselves, we will become the destructors, and rain death upon all future creation, just for fun. And all the future created beings will rejoice, just like we did.

2012 Apocalypse. That is my wish.

10 December 2012

"You're Not Really Here:" In Anticipation of the End of a Shitty World

"Don't worry. You're not really "here." That is, you're not really "enslaved." Every passing wish is a movement away from that, and everybody wants the same thing. The more you live, the less you're here."
     —The Goddess Diana

Okay, Diana didn't really say that. I did. But Diana's response to the pressing issues of this year, for myself and everybody else who is having the shittiest of years, is that THIS IS THE TEST. Is the world worthwhile? Is living here on planet Earth worth the time?

Should I be aggressive and try to make everything better, or should I be passive-aggressive and let everything be shitty, let the world put pink ribbons on my hair and dress me in Alice-in-Wonderland dresses and destroy any semblance of a will, ultimately creating the karma, I think, which will lead me to be reborn as a world-destroyer and kill this entire planet? This is the test. (Have you ever felt that way?)


Me, in the "Slave Room"
Tally for the year:

Personal:

  1. Psychiatry: Succeeds in making sure I can't wake up in the mornings
  2. Job hunt: Fails because I can't wake up in the mornings
  3. Conceptionism: No market: people don't like it because I state that a goddess has a female gender (only language which doesn't refer in any way to gender is acceptable)
  4. Music: Fails: everyone says my music is genius, so I spend over $100 on an album, one person buys it
  5. Film: Fails: only one person liked my latest film, can't produce more because I have no money and no market
  6. Sangha activities: Fails: can't drive up to retreat, a) car breaks down, b) don't have enough money; can't make it to meditations, can't wake up in mornings
  7. Personal retreat: Fails: I get too depressed to stay awake
  8. Antipsychiatry: Fails: everyone thinks they know more about schizophrenia and psychiatry than I do
  9. Personal psychology: People make vague hints that I was traumatized as a child, proceed to systematically not care

World-wide:

  1. Psychiatry: Huge, monolithic force and growing, medicating children, outlawing ways of thinking, committing genocide, no one is even coming close to stopping it, everyone is in love with it, no one cares that its only purpose is to destroy your soul
  2. Religions: Everyone hates each other for their beliefs, but don't try to understand those beliefs
  3. Philosophy: The process of digging in your heels and stubbornly accepting stupid and ill-conceived ideas so you can yell at people
  4. Business: The deliberate attempt to hurt everyone for no reason
  5. Computers: a) Moving away from the Internet and towards proprietary cell-phone apps, b) moving towards closed-source software that sucks for no reason, c) Google floundering because it is Internet- and open souce-based, d) Why? See "Business"
  6. Government: Everyone hates it for the good things it does and loves it for the bad things it does

Good things:

  1. Loving goddesses, deities, even demons, etc. clearly proving that literally everything on this Earth is completely, irredeemably evil, and that there is no purpose trying to find happiness until after I've died and moved on to another world.
  2. Graduated with degree: systematically doesn't make a difference, thus proving that everything which happens which is good is merely symbolic, and that true happiness cannot happen until after death.
  3. Obama wins reelection: but congress is still divided, thus proving that that everything which happens which is good is merely symbolic, and that true happiness cannot happen until after death.

I have nothing to offer this world.
This world has nothing to offer me.

WHY AM I HERE.


"I fought the war and the war won" — Words of Psychiatric Wisdom

Church's response: You're here to do what the fuck I say and shut up.
Psychiatry's response: You're here to drool on the carpet, do what the fuck I say, and shut up.
Business's response: You're here to do what the fuck I say and shut up.
Government's response: You're here to pretend like you make a difference even though you don't.
School's response: You're here to pretend like you make a difference even though you don't.
Goddesses' response: You're not really here. Less so the more time goes by.

29 November 2012

Notes on This Blog and My Previous Post

I'm not going to post here again concerning psychiatry in the foreseeable future, and I want to dedicate this post to explaining why.

What is the purpose of a blog? To me, a blog distinguishes itself from social media, internet forums, chat rooms, and the like because it is literature. A blog constitutes a body of literature, which can be referred back to for reference. In that sense, while social media, internet forums, etc. are temporal, a blog is timeless. Things do not need to be repeated here; as long as I say something once, I can feel comfortable leaving the topic alone.

I see no reason to continue writing about psychiatry simply because I've already said all I wanted. The last post, "The Problem with Psychiatry in Three Quick Arguments," represents the culmination of my point of view regarding psychiatry. It is as crystalized as it can be. This is precisely how deep the rabbit hole goes; I need dig no further.

Sure, I may feel the need to elaborate, but really all I'll be doing is further sharing the ideas in the previous post. And many posts previous to that one elaborated quite well enough. So while I may see the need to elaborate, I see no need to elaborate here.

There is only one concept which I haven't talked about on this blog, which is the solution to the problem. The solution is simple: three agnosticisms, and three behavior modifications. To wit:

  1. Being agnostic about the science.
  2. Being agnostic about the diagnosis—it's validity and it's applicability.
  3. Being agnostic about the treatment—it's validity and it's applicability.
  1. Modifying psychiatrists' behavior of lying.
  2. Modifying psychiatrists' behavior of manipulating.
  3. Modifying psychiatrists' behavior of using coercive and violent force.

These solutions are implied in all my previous posts. But now, they have been crystalized. The problem is crystalized; the solution is crystalized; there is no need for further discussion here. Whether or not these ideas become accepted is a matter for society to deliberate, and though I certainly see the grave danger posed by psychiatry, and I hope others see it as well, it is not my place to dictate what society will and will not accept.

This is not an "Internet suicide" by any means. An "Internet suicide," for those of you who don't know, refers to when a highly opinionated person joins an Internet group and expects everyone to agree with them, starts a dumb flame war when they learn many people don't, and then concludes their presence on the site with a message, in all caps, saying, "SCREW YOU ALL YOU'RE ALL STUPID I'M NEVER COMING BACK HERE AGAIN." At which point exactly no one seems to care. This post is not that, because a) I never expected anyone to agree with me, b) I don't care if they don't agree with me, c) I'm still going to post on this blog, and d) I'm still going to spread my views about psychiatry, just not here.

So please stick around; though you won't see this particular vein of anti-psychiatric philosophy, you can all look forward to a lot more philosophy and beautiful things.

28 November 2012

The Problem with Psychiatry in Three Quick Arguments

I've composed an open letter to psychiatrists which sums up, in three linear, deductively valid, logical arguments exactly what is wrong with psychiatry. Previously I was wondering how deep the rabbit hole goes; this is precisely how deep it goes. I'm mailing this to psychiatrists, and I want a response. I think I deserve one, and I hope others, especially those directly harmed by psychiatry, can see why.

17 November 2012

The Insanity Machine

I want to give a little more time to the idea of God and why it's so problematic. I seem to be noticing a rift between American atheists and Muslim Arabs. Both groups are generally really good people. They are polite, friendly, and try to get along with everyone. But they just seem to talk past each other on the topic of religion. And more importantly to the topic at hand, the way in which they talk past one another illustrates an important point about religion.

I need a little more experience with Muslim communities. But every time I interact with Muslims I tend to think that they are baffled by atheists. They just can't comprehend the idea of someone not loving God. They don't see why someone would reject God out of hand, for no obvious reason. So they revert to their own cultural beliefs and come to what I believe is a defensive conclusion drawn out of sheer bewilderment—American culture is anti-God.

Atheists, for their part, simply can't understand why anyone would adopt what appears to be an insane idea without any evidence. Which is really a perfectly reasonable conclusion in most philosophical categories. They don't understand why any Muslim would declare belief in a God they can't see and who obviously (to them) does little to help anyone. It's like believing in an imaginary friend who tells you to kill people, they think.

Is this really a clash of cultures? I believe not. I think it's two groups of people talking past one another because they simply don't have enough information about the other group. There are critical pieces of information missing.

Here is one critical piece of information which, from what I tentatively experience, is really unique to the West, and particularly America. It's what I call the Insanity Machine, and it is associated with religion.

Here's how it works. The Insanity Machine declares a philosophical proposition to be ultimately, fundamentally true or false, and no argument for or against the conclusion is allowed. Every attempt to argue against the conclusion is met by absurdities in defense of the Machine. But here's the kicker: these absurdities all appeal to existential crisis, which is common to all human beings, and cannot be successfully repudiated without appeal to another philosophical proposition that is ultimately, fundamentally true or false. The Insanity Machine then uses the concept of infinite punishment in hell to declare that it's proposition is essentially correct, and appeals to your fear of this hell to bully you into dropping your conclusion, whatever it may be, and settling for it's own.

Allow me to illustrate.

Human: "I am so happy to read that the Bible promotes love for all human beings. We should all be loving to one another."

Insanity Machine: "Bullshit. You have to hate Black people and Muslims or you're going to hell."

Human: "How can you say that?"

Insanity Machine: "Hate is actually love. God is love, and God hates people, so you have to hate people or you're going to hell."

Human: "Hate can't be love. That doesn't make any sense."

Insanity Machine: "It doesn't make sense because a demon is bewildering you. God has preordained who is going to heaven and hell for all eternity and nothing you do can change the fact that you're going to hell, unless you come to the conclusion that you accept Jesus Christ as your personal savior."

Human: "Why would God do something like that?"

Insanity Machine: "You can't argue with God. Everything I say has the authority of God and everything you say is from the devil. So adopt what I say or go to hell."

Human: "Jeez, what if a demon is bewildering me? How would I know?"

Insanity Machine: "You know because I'm telling you and I have authority. Believe me or go to hell."

Human: "Where do you get your authority?"

Insanity Machine: "From God."

Human: "How do I know it's the right God?"

Insanity Machine: "Because God says so, and if you don't believe in God you're going to hell for all eternity and you have no hope for anything. It doesn't matter if you know it's the right God because God has preordained that you will go to heaven or hell whether you know or not. Therefore you'd better know, or else you'll suffer in infinite burning pain for all eternity roasting and frying away in writhing agony forever."

Human: "What if this insanity machine is right? How would I know? I don't want to go to hell! What can I do? What on earth is the solution?"

Insanity Machine: "Have you accepted Jesus Christ as your personal Lord and Savior?"

Human: "Well I think so but..."

Insanity Machine: "Shut up, fucktard, you haven't accepted anything because you disagree with me. Now accept Jesus as your personal Lord and Savior RIGHT NOW or I will PERSONALLY see to it that you roast and boil for ever and ever and your seething skin will flake and peel off and you will try to cry out in pain but you'll be in infinite darkness and you'll never be heard and every nightmare will come true and your eyeballs will boil and infinite pain forever."

Human: "Oh God! What do I do!"

Insanity Machine: "You worthless scum, I just told you what to do. Now do it. Do it, or else."

Human: "Christ! I accept Jesus as my personal Lord and Savior! Please save me from hell! Please help me! I can't breathe I'm so frightened!"

Is it just me, or does this look an awful lot like a confession obtained under duress? The human being, of course, then goes on to use every excuse to proselytize and preach hatred and intolerance for the rest of his life, causing endless varieties of pain and suffering, and feeding into a cycle of fear which makes seeing the world correctly near impossible.

Now maybe I'm just ignorant. But I have never seen a Muslim bear any hint of an idea like the Insanity Machine. But in America, we see it all the time. Literally everywhere. It pervades our entire culture. It is by far the most insidious demon I've ever seen, and you only see it in Christianity. And if I'm right, and no Muslim has ever really looked this demon squarely in the face, it goes a long way to explain the rift between atheists and Muslims.

See, atheists are actually very courageous. Atheists are more courageous than I am, because while I for whatever crazy reason can't seem to stop talking about God, atheists are psychologically able to dismiss this ridiculous and disgusting Insanity Machine as absurd and reject it. They go on to spread their beliefs against intolerance, fear, hatred, and the agony of the soul-rape that is the Insanity Machine by telling everyone to avoid God at all costs. Unfortunately, people who have never heard of the Machine simply don't understand.

Anyway, regardless of what culture you're from, I feel it is of utmost importance to state this concept, and name it. I've named it the Insanity Machine. Now, hopefully, anyone who recognizes it in a wild-eyed, crazy demon-possessed Christian can simply say, "Hey, that looks an awful lot like the Insanity Machine to me. Care for a Xanax?"

10 November 2012

Twitter, Look Out

Just a quick announcement: I'm on Twitter now, feel free to follow me for your daily dose of psychosis just as the doctor ordered!

Blueprint for a Just and Creative Society: Part 2

The two sides of the coin described in the previous article have to do with creativity and justice. I can summarize it like this: 1) When one can choose between two or more social institutions, and the choice doesn't matter, it is important to make a choice and stick with it. 2) When one can choose between two or more social institutions, and the choice is important, it's best not to choose between the institutions themselves, but rather choose the most ethical point of view, and the institution that happens to be most in accordance with that point of view. Choice 1 makes society creative, choice 2 makes it just.

I think it's also important here to touch on one particular choice in the second category that we must make as a society. The choice has to do with a kind of unity. When we make choices of the first category, it is important that we as a society do so in a context regarding sociocultural institutions, agreements, understandings, and so forth that we can trust. While it's important that personalities do not get all mashed up, we have to have some common ground which invites us to view other personalities, and for other personalities to view our own. This gives meaning to everyone, regardless of their choices. (I'm using the word "personalities" here instead of "people" in light of the statement that we form our identity, or our personality, according to the loyal choices we make that do not matter.)

In order for this to happen, we have to be able to trust one another. For there to be common ground, or a level playing field, we have to agree on certain codes of conduct, according to each person's differing ability to accept things. There are a number of these common grounds, like the fact that one dollar is worth the same everywhere in the U.S., the fact that arguments can't escalate to the point of lethal violence, or sexual violence, and so on. The most important of these, of course, is a legal system we can trust to institute our just demands.

But there's another aspect to this as well—an internal aspect. We can't simply rely upon external things like laws and financial institutions to ensure that all our interactions are positive. We also have to have an internal sense of trust for each other, and an internal sense of goodwill. We have to truly have warm-hearted, good feelings for one another. Love and compassion. Then we can get into fights without really fighting. And anyway, if we don't have these feelings, no number of laws can cover every contingency. We have to trust that we can trust each other.

Thus we should be able to have multiple different personalities, some of which radically opposed to one another, in all aspects except the ones which are important, in which case we should be in accord. And these personalities should interact, through the medium of social exchange which we can trust as an ethical baseline. We must all have a sense of trust for one another, as well-founded as it can be. If this isn't possible, neither is a just and creative society.

06 November 2012

Hope for America

I want to register this historic moment in my humble blog.

Obama's win is a moment of moral victory for the Western world. All around this blue globe, people rooted for Obama. But this is different than us rooting for him. When others root for an American candidate, and they're not Americans, they aren't rooting for themselves. They're selflessly declaring their support for us, the American People. The world stands with us, and we deserve to celebrate. The heart and soul of the Western can now cease to cling to Charybdus; we are half-alive in open ocean, but we have Hope.

05 November 2012

Blueprint for a Just and Creative Society: Part 1

I like Coke. It is important for me to have brand loyalty to Coke. In 50 years, I can't imagine drinking Pepsi for the life of me. Whether or not I drink Coke or Pepsi is essential to my identity as a person.

Whether I vote Republican or Democrat in the next election, however, is not at all essential to my identity. I could switch sides between Republican and Democrat as the wind blows with no remorse. In fact, the very idea of becoming loyal to the Republicans or Democrats in principle sickens me. I don't think I would be doing my duty to America if I picked sides in that debate.

Now you may think all of the above absurd, but there are very important reasons for these things, which are essential to building a just and creative society. Since the second paragraph is probably more controversial than the first, I'll speak to it first.

There is a man in Idaho by the name of Tom Trail. He's a Republican State congressman in the House representing Latah County, and he's been reelected year after year without fail. Now you may think that, for Idaho, this is to be expected. And condemned. After all, Republicans are consistently wrong on just about every issue. And on many issues, they are so off the deep end in the "wrong" territory that voting for any Republican in any election must be seen as morally reproachable. For the most part, I agree. I wouldn't have voted for Romney if my life depended on it.

But Tom Trail is different. He is a truly compassionate man. He voted against all of the anti-woman legislation, and all of the anti-education legislation. When I was working for my college newspaper, I found him to be the most approachable legislator in Idaho. It may put things in perspective to know that Latah county is, for Idaho, a heavily Democratic county. Obama carried Latah county in the 2008 election. Many of our state congresspeople are Democrats. The fact that a Republican keeps getting elected in a Democratic county year after year is significant.

Our district also elected Walt Whitman to the United States House. He's a Democrat. Now he voted along the party line on every single issue during Obama's first term, when voting along party lines was actually important. The only problem was, he voted along the Republican party line, and against the Democrats. On Every. Single. Issue.

Naturally, it would make me as sick to my stomach to vote for Walt Whitman again as it would to not vote for Tom Trail. Of course, you would probably say that these particular people are the exception and not the rule. You'd be right. But what I'm getting at is this. The fact that Walt Whitman is a member of the Democratic party, or that Tom Trail is a Republican, is a completely ephemeral thing that does not, and should not, carry any significance. I know, there are systemic problems with the Republican party. But even so, there is a possibility that the Republicans will get things right on an issue or two. And that the Democrats will get things wrong. In these instances, it would be immoral to vote Democrat, and moral to vote Republican. In these instances, party loyalty should be instantly ditched.

Why is this so? Because political parties, by their very nature, do stuff that is important. (Or, at least, they should.) This is a key point. On any issue that is important, we must always try to take the position that is ethically right. Loyalty, in this case, must be ephemeral. If we see an issue as fundamentally important, like whether or not women in Pakistan should get an education, getting the issue right is more important than loyalty. Thus, if my friends start to believe that women are inferior and should be ordered around by the government, I should ditch my friends, not my position on the issue.

Contrast this to the Pepsi / Coke debate. It is not at all important that I get my position in issues correct. For instance, if Coke, for whatever reason, decides to add a lemony flavor, my position on the lemon vs. straight Coke debate is ephemeral.

But it goes even deeper than that. I would argue that just as it is our duty to America not to take sides in the Republican / Democrat debate, it is our duty to America to definitely pick sides in the Pepsi / Coke debate. It is our duty to decide whether we will drink Pepsi or Coke, and stick with that decision, probably for the rest of our lives! Besides the obvious issue of the morality of the company, there is a caveat of course: if the cola debate isn't important to us, then there is no need to pick sides. But I will nevertheless argue that we should pick sides in some similar debate, such as debates among the various sporting teams (not my cup of tea), or the Apple / Google debate (though we should ditch Microsoft, for moral reasons), and so on.

I'm not just saying this to be weird; there is a reason for this. And it gets to the topic of this post. Brand loyalty among unimportant things is important, because it is essentially creative. Developing sincere (though not excessively violent) conflict over things that aren't important gives our society the groundwork necessary to build a better future.

Conflict can act as a scrying tool to figure out what is important. I like Coke, as I've said before, because it is a cultural ambassador of America around the world, and because of the connection with Andy Warhol. There may be other legitimate reasons to like Pepsi, but this is why I've chosen Coke. Now if I get in a heated shouting match with someone who likes Pepsi (an experience I truly wish to have someday), I'm sure these reasons will come to light. And because of the shouting match, and because this shouting match is heated, we will do serious cultural work determining what values are important to us as Americans. Coke supports the troops (or says they do). Pepsi may, one day, decide to support the Dalai Lama, who is against all war. In this hypothetical shouting match, the Pepsi guy will probably say, "You goddamned lousy hypocrite, you're a Tibetan Buddhist but you're buying Coke when Pepsi gives money to the Dalai Lama, and Coke funds military people?? Whose side are you on?" At which point I'd hang my head in shame and donate a few bucks to the Tibetan Government in Exile. Then buy another Coke.

See, just because I've taken sides in the Coke / Pepsi debate doesn't mean I have to forget about every other debate. If Pepsi comes out with a solemn, principled stance that they will absolutely not support the Republican anti-woman agenda, and will even give money to reverse it, I will solemnly salute the Pepsi guy as one culture warrior to another and go home to lick my wounds. In fact, that issue is so important to me that I may even buy a Pepsi out of respect. But as long as Coke does not decide to take a morally reprehensible political stance in an issue of importance, I see no principled reason to switch to Pepsi. I can always donate a couple extra bucks to women's groups, or whatever. And then I could write a letter to Coke, or start an online petition. But I'll be drinking Coke while I do it.

The principle at play here is the one of generative conflict (or generative violence if you wish). Every unimportant brand has a constellation of qualities that, if you look deeply at them, present a concrete vision of morality. Other brands have other constellations of other qualities involving the issues of importance. The act of picking a side represents a moral act, because what you are doing is declaring the important things to be important. On the other hand, the act of not picking a side, or rejecting both, is an immoral act, because you are rejecting the idea that these things are important at all. The act of picking both sides doesn't help things, because the identity of you as a person cannot coalesce around something that isn't cohesive.

Let me explain that last point. We as humans are really not multi-taskers. We cannot do two things at once, because we have a single body. And we shouldn't give our body up, because having a cohesive identity allows us to relate to others, which is important should something bad happen. In the West we like to say that when someone is badly hurt, it hurts all of us. In a sense, this is true. However, I tend to think that this isn't exactly the right way of looking at it. It is much worse when something bad happens to someone else if it doesn't hurt us than if it hurts all of us. If it hurts all of us, there is necessarily no one to help us. And if there is no one to help us, we have no responsibility to try and fix the situation. We might as well just let it go. But if it hurts someone else and doesn't hurt us, we have a grave responsibility to act. Conversely, the other person has the responsibility to get help. In this way, there is a possibility that things will get better for everyone.

If nothing bad happens, then we still may as well retain our cohesive identity. We can just go on merrily drinking Coke or Pepsi for the rest of our days without worry. There's no problem at all. And when a bad thing happens to someone, then we're prepared to help.

I'm not saying that we should cling to our identities. We don't want to become high school jocks, always talking about what sport is best, then beating up people who don't think sports are important. We should all have a sense of camaraderie about these things. But I don't think it's a bad thing to have an identity, and to define our identity in such a way as I've described. And in so doing, having some healthy conflict about it is definitely beneficial. There is a difference between fighting and debating, even if the debate is impassioned.

Coke and Pepsi, as brands, offer us a way to form an identity. When we talk about important things, on the other hand, it's better not to form an identity. It's better to just be a good human being and do the right thing. Thus it is precisely because the choice between Coke and Pepsi is not important that actually making the choice is important. The Coke / Pepsi debate, and others like it, are therefore the only debates worth taking sides in.

03 November 2012

A Short Philosophical Examination of Love and Crushes

This topic is one that is of central importance to me. I remember one time, in a spiritually turbulent state, I ran away from my home town of Moscow, Idaho. In the midst of all the confusion and pain, I got a moment of beauty. I was treated to a twenty-first birthday dinner, desert, and drinks by two lovely ladies, who had only just met me a day or two earlier.

One of the ladies told me, "A lot of people come to this town and want to teach me something. Do you have anything you'd like to teach me?" Politely, I asked her, "Is there anything you'd like to learn about?" And she said, "Teach me about crushes."

A lot of the insight I believe I've gained into the idea of crushes, and of love, was expressed in that conversation. And at that particularly turbulent time in my life, the importance of insight into these things can't be understated.

The first thing I said was that there is a fundamental distinction between love and crushes. The two are not really the same. In other words, you can relate to the object of your affection as having a crush on her but not loving her, as loving her but not having a crush on her, as having a crush on her and loving her at the same time, or as neither having a crush on her nor loving her. (Note, I'm going to exhibit a little gender bias here and refer to subjects of affection in the male gender and objects in the female gender, not because I think all women are objects, but simply because I am a male and I'm speaking to my own experience, and can't speak to the experience of women, though I'd bet it's similar.)

So if love and crushes are so fundamentally different, in what ways are they different?

For one, love is among the class of things which lasts forever and which can be applied equally to everyone. You can say, truthfully, that you will never stop loving someone. Crushes, on the other hand, are not among that class of things. You cannot say, necessarily, that you will never stop having a crush on someone.

Love is also nonviolent and caring. Crushes, on the other hand, are essentially violent. This is why they're so scary. You feel as though the object of your affection could literally crush you, and that would be perfectly okay, and that if you could just kiss her once, it would be good to go off and die somewhere because your life will be complete because nothing you could possibly experience would ever be even a close approximation to the experience of that kiss.

Love is a nonconceptual thing. It cannot be defined, and therefore cannot be limited in any way. Crushes, on the other hand, are conceptual. In many ways they are the epitome of conceptual thinking. When you have a crush on someone, you conceptualize her to painstaking detail, individually running your mind over every one of her features, everything she ever said, every look she ever gave you, and so on, obsessively, for days upon days. You are extremely attached to the concept of the woman you have a crush on, and this is the essence of what a crush is.

What more can be said about love and crushes? It seems, from the foregoing, that we should strive in every way to adopt the former and avoid the latter. That having a crush on someone is an ethical failure. But this cannot be true, because it is possible to both love and have a crush on someone, and love admits of no intentional ethical failures.

I believe there is a way to ethically have a crush on someone. It involves intimate knowledge of the idea of what a crush is, so one can avoid its pitfalls (anger, tears, frightening behaviors, and so forth). It is perfectly acceptable to be enthralled by the concept of a woman. But, in my opinion, one must have an agnosticism of this concept along with the enthrallment. If you love every minute detail of someone, but remain open to the possibility of details which you do not know—some of which, perhaps, may be frightening or even ugly—then your crush is ethical. And if combined with love, it can even be an enriching and positive experience.

How can something so crushing possibly be enriching and positive? Because crushes have the potential to fundamentally transform the way you see the world. Imagine you are completely enthralled by the concept of a woman. You look at her once and cannot help but skip a breath. You think of any detail of her—the way the carries herself, the way she does her hair, and so on—and are inescapably ravished by the absolute beauty of it. But, you also love the woman, and are willing to accept her for her faults (even if you can't see them yet), willing to withhold violence and even take on violence for her sake, willing to give her what she needs—even when she needs to be free of being a concept, and so forth. And, therefore, you are also willing to be agnostic of her features as a concept, because these features change—and new ones appear, and old ones disappear—and love does not change.

Think of what this implies if you can maintain both the love and the crush, and if the crush never surpasses the love. It means that if some ugly feature of her appears, it may surprise you, but eventually you will be enthralled by it. Suppose you experience paranoia and are into conspiracy theories. Almost always, your crush will inevitably become the center of the conspiracy. You'll think she's a reptilian or something. But you love her, and you still have a crush on her, so inevitably, you become enthralled by the idea that she's a reptilian, and love her all the more for it. And so forth. Any negative feature or character trait that you can possibly think of, if she somehow adopts it in your mind, you eventually become enthralled by it.

Crushes therefore have the power to transform the entire universe from something negative to something positive and worth living for. When combined with love, both the love and the crush can feed off one another, and no matter what negativity you experience, the object of your affection has the power to change it all.

I used to think that the only right way to deal with crushes was to give them up. But this only caused me more pain, because of the emotional sterility of being without crushes, and the humiliation and fear when you inevitably develop another one. The only right way to deal with crushes is, I think, to learn to sincerely love everyone, in case you develop a crush on them.

This attitude is not only desirable, but necessary. Inevitably, you will develop a crush, and if you're not prepared, you'll be completely consumed. It happens all the time: people become emotional wrecks because the person they "loved" (read: "had a crush on") didn't "love" them back. Well, if you love them, in the real sense of the word, it doesn't matter if they "love" you back. Or maybe they marry their crush and end up beating them when they do something they didn't expect. But people who love each other don't hurt each other.

I've had a number of crushes. But I wasn't completely consumed. By any of them. Or, if I was, I recovered. I was lucky. And because of it, my life will never be the same. They are psychicly dangerous things, crushes. They hurt. But learning to navigate the madness can be essentially wholesome. Crushes: ultimately, an experience worth having.

Finding Wonderland

I had a dream one time where a conspiratorial reptilian was harassing me and questioning me, harping on me for quite a long time. Because he was a reptilian, I was completely engaged with him during the confrontation. It was sort of similar to The Scarecrow in Batman Begins, though not quite as frightening in nature.

At one point I simply got tired of the whole thing. So I retreated from the world. The reptilian finally realized this and said, "Ah, it's no use. He's lost in Wonderland." He was right.

What is Wonderland?

We always worry about how fast time flies by us. Years become blurs in the past. Days don't even seem to exist. We can't remember if something happened last month, or three months ago. We have this notion that time goes by faster and faster until we reach the inevitable point of our destruction, having accomplished nothing. The only solution, I think, is to go down the rabbit hole.

I think Phillip Dick was right when he wrote about how we have the capacity to change the course of time. He wrote a story about a few punks who took drugs which changed how time flowed. Now, for me, days go by very slowly. They do not fly by. It is better to do things this way, I think. More fulfilling. And I think everyone has the capacity to slow their time down.

See, usually we get caught up in this notion of becoming financially secure. We want security for our jobs, our homes—we don't even want to entertain the possibility that we'll be without a job or without a home. This may be nice, for a while; we may feel we've accomplished something. But the problem begins when time starts to speed up. Which isn't good.

I think we should lose our jobs and our homes. At least, we should put them at risk. Then we should slow time down until it stops. Once we do that, we will have found Wonderland—a shimmering, still and celestial Wonderland where the Queen of Hearts is nowhere to be found. We will have found the place in the universe outside of time and space. It is the only true world of the forms: where every wished-for thing we ever knew is present, for all eternity, right at our fingertips.

Make no mistake, this is not enlightenment. One can live in the world of time and be enlightened. So Wonderland isn't exactly necessary for us. But don't you think it would be kind of nice to slow things down a little bit? Don't you think it would be pleasant for time to cease slipping through our fingers? I tend to think so, and I think that for our culture, finding Wonderland should be a goal.

The world shouldn't be so boring that we want it to pass us by as quickly as possible. Frankly, I think we are all celestial beings, and a little piece of Wonderland, however we get there, is worth finding.

01 November 2012

On the Psychiatrist I Love

I've been visited in dreams by a psychiatrist. She is the perfect psychiatrist.

Not only does she not feel obliged to lie to or manipulate me in any way, but she spontaneously feels compassionate for me. She's willing to give me a hug when I feel upset, because she doesn't feel that compassion is a violation of professional boundaries.

She knows exactly what her drugs do and what they don't do. She knows the science behind them, and because she doesn't have an agenda, I trust what she says.

Once, in the middle of the night, I was shuddering in the fetal position crying out, "I feel so helpless. So powerless." Then she arrived and assured me that, even though she was a psychiatrist, she had my best interests in mind. "I can't trust psychiatrists, they just hurt me. What could you possibly do to help?" I said. "Something along the lines of enlightenment within the very object of pain?" She said, with a wry smile, knowing she'd touched on something I'd told her before about what makes me happy.

I was in tears, so she gave me a hug, then pulled out an eyedropper with liquid. "I'm going to give you something," She said. "What will it do?" I asked. "It's a dynamogen. It will give you power," She said. And I suckled the translucent yellow liquid and fell asleep shortly thereafter.

The first time I met her my reaction was completely spontaneous. I was with a group of people—me, a man with a diagnosis and his friend, and her. The man with the diagnosis demonstrated his diagnosis to the psychiatrist, and she took notes. First, he demonstrated the fact that "mental illness" in itself is a fundamentally creative thing and needn't be medicated. After she scribbled a couple things, he went on to show how freedom and dignity are the most important values for those diagnosed. She jotted a couple of notes and he moved on to the next demonstration.

I had a premonition about it, and I took him aside and told him, "I don't think you should do it. It will send the wrong message." He brushed me off. We went to the roof of the dream-building we were in, and I said, again, "Please don't. This is not the right way to send your message." He ignored me again.

On the roof was a pool, and the man went up to the diving board. Desperate now, I tried to stand in between him and the diving board, but he got around me and dove into the water.

The man did many flips and turns, dancing through the water like ballet. Then he approached an obstacle course, where he was to jump over, then under, then over a set of sail boats, which he did perfectly. Finally he approached the edge of the pool, and the edge of the building, thirty stories up, overlooking the city. Without a second of hesitation, he jumped over the edge and plummeted to his death.

We were all a little shaken, especially the psychiatrist. I looked into her eyes, and they seemed distant. So I wrapped my arms around her. A few seconds later I woke up, with a new archetypal friend and supporter.

This woman is no different than a doctor, psychotherapist, hypnotherapist, or massage therapist. There is no special class for her. She does not exist in a plane above and beyond mere mortals. She doesn't run the show. She is an ally. Every day I make my way through the world, I hope I meet more and more people like her. She's the only psychiatrist I trust right now.

30 October 2012

Open Everything: A Note or Two on the Implications of America

Constitutional democracy = open government. Community-driven software = open source. America = open everything.

I don't think the main point of the constitutional democratic movement was necessarily to open the functioning of government to everyone. But in America, to an extent, that was the end result. One of the big ideas here was that anyone could become President if they worked hard enough. Before, of course, not everyone could become kings or queens. You had to be of royal family. This seems obvious, but the radical and revolutionary nature of constitutional democracy, at the time, cannot be understated.

And the full implication, which has culminated in many ways in the Internet, is absolutely stunning: Anyone can be anything at all if they put their mind to it. To put it another way, everything is open.

This concept of "open" has an elegant geometry that has been refined through our culture acting out these ideals. It is really a beautiful idea, which I feel should be examined, so we can capitalize on the American dream and fulfill it in our own lives. Here are my thoughts on the matter.

What does it mean that something is open? In some ways, it's obvious. If I want to be a CEO of a corporation, I can be one. How? The easiest way, of course, is to form my own corporation. I have a feeling that a lot of people thinking about the philosophy of openness will stop there. But I don't think that's good enough.

Anyone can form a corporation. In America, it's ridiculously easy. But will the corporation make money? Now to my mind, the idea that "anyone can become a CEO" has absolutely no relationship to the concept of openness if anyone can be a broke CEO, but only a handful of people can actually make money at it. The concept of openness is much more complex than that.

I like Andy Warhol's statement: "In the future, everyone will be famous for fifteen minutes." This statement has been lauded as getting to the very heart of what America means. And through Warhol's life work, in a lot of ways, he made it happen. Not only was his life a rags-to-riches story, but after he became famous, he made everyone he ever contacted, including heroine addicts, working class drag queens, and so on, literally famous. He created a dialog between working class and superstar cultures. And everyone could be a star if they found their way to his little working space in New York City.

This concept of openness has a lot more meat than the superficial idea that anyone can be a CEO of a corporation. Whether you're a CEO of a corporation is determined by whether the Secretary of State in your state has a copy of a piece of paper in their filing cabinet. Whether you're famous, whether you're a star, on the other hand, has to do with whether scores of people think wonderful thoughts about you. This is far more meaningful.

It may not look it at first glance, but a similar thing is going on even in the example of the everyman CEO. If people are enticed by the idea that anyone can become a CEO of a corporation, it doesn't have to do with just your title, or with a piece of paper, but with whether scores of people think wonderful enough thoughts about you to give you money. This, I think, is what the idea of openness is all about.

So where does it come from? How do you get scores of people to think wonderful thoughts about you? The answer is really simple: you must think wonderful thoughts about everyone else. They then can't help but think wonderful thoughts about you, because that's how people's psychology works.

Unfortunately, there are systemic obstacles to thinking wonderfully about each other. This is what oppression is, and yes, oppression still exists. But the light at the end of the tunnel is the opposite of systemic oppression: systemic openness.

The constitutional democratic process is exactly that—systemic openness. It is a system characterized by openness. And the only way to fully realize the implications of the constitutional democratic process, and fulfill the promise it holds for the human race, is to open every system.

So not only should anyone be allowed to be President of the U.S. government, everyone should be allowed to be the President of Coca Cola. There should be a pathway towards being that President as well. For all genders. For all disabilities (within reason). And so forth.

Openness has a couple of logical implications. It means people are held accountable to those they affect in their decisions. It means everyone who has a stake in something has an ability to affect it in some way. It means that autonomous actors, in whatever form they take—corporations, individual people, collectives, and so on—have the power to do dialog and dialectics with one another to form a new idea within the context of the organizations which they feel involved with. There is nothing that "we just don't talk about." Someone, somewhere, has to talk about it, especially if it's a problem, or else it won't serve a purpose of any kind.

It means that the autonomous actors have communication channels open to them which connect them to all the other autonomous actors they deem necessary to talk to. This doesn't just mean that everyone can send mass emails and online petitions to the President of Coke—it means that the President of Coke will actually listen in some way. Coke has a delicious flavor, and serves as a cultural icon. It is also a cultural ambassador to many other nations. Coke thus has a responsibility to maintain their status in our culture, and if they do something which rubs Americans wrong, we have a right to talk about it, directly to the corporation. Otherwise, Coke is in a state of catatonic schizophrenia, and we're all in trouble.

I like Coke because of the Andy Warhol connection, and because of the fact that it unites Democrats and Republicans. It is our mainstay, much like the Queen of England. In a lot of ways, Coke is invisible. Which is as it should be. As long as it is affordable, we should be allowed to organize our culture around it.

This invisible quality should be the most important quality of leadership in organizations. Organizations should have a powerful main thrust, then keep cool and invisible, so that we can organize ourselves around them. In many ways, the U.S. government is invisible. Who is really in charge? The people who are in charge are invisible. Many of them are corporations, but many are also individuals, because we all hold a vote. The government, then, is what we say it is.

This is how openness works. I hope I live to see the day when every organization in America aggressively takes up a policy of openness. It is the way to innovation, as the Japanese economy proves. We're the premier open organization, but Japan seems to have an edge on us in the idea of openness in corporate decisionmaking. (See here.) But I think we can do better. I think we should prove to the world that we can open everything.

24 October 2012

Experiment

Experiment.

The word seems less like a thing and more like a praxis. It seems like a thing we do that involves a certain way of seeing the world. But of course, the word has another meaning. It's not just a verb, but also a noun.

But even the noun seems to carry a lot of verb-ness with it. An experiment is simply a record of the action described by the verb form. But to me, this doesn't carry all of the insight that the word itself implies.

Armament.

The word is similar to the first. For one thing, it rhymes. But I think the relationship goes deeper than that.

What is an armament? It is not a singular thing. It is defined by Webster as "military weapons and equipment." Plural. The insight about the word and its use of the suffix "-ment" is that it is an accretion of something, specifically arms.

Experiment: the accretion of experience. An experiment is nothing less than an accretion of a bunch of experiences. Yes, there may be a scientific method, but really, the scientific method is just a way of clarifying the act of observation, and therefore, of experience. I think this is what "experiment" really means. It doesn't just mean following the scientific method, but systematically experiencing everything. This is what an experimenter does: systematically experiences everything.

Now, what does this insight have to say about the nature of:

Enlightenment?

20 October 2012

Jewish Identity Disorder: Psychiatry in Action

We all know that, here in NAZI Germany, there is an epidemic of individuals, invisible to most but tragically evident to some, suffering from a new mental disorder. The very name of the disorder is enough to make you tremble in fear and feel sick to your stomach:

Jewish Identity Disorder.

Here's what we know of the disease. It is generally incurable and chronic. While mostly marked by cognitive features (like believing you're the Chosen People of God, and not believing that Our Savior Jesus Christ of Nazareth came to this world to save us for our sins, and various other beliefs not shared by the common culture), the disease also generally results in physical abnormalities. For example, there's a documented correlation between JID and curly hair and hard noses. Furthermore, there is quite a body of research which shows that JID runs in families. There may be a genetic component as well.

While effective treatment of the disease remains ever elusive, the catastrophic toll of JID across The Fatherland cannot be understated. Every day, thousands of Jews are rounded up by the police and shipped to treatment facilities. Many of them never get out. The ones that do get out generally live a life of terrible poverty and social stigma. The stigma is often described as the worst part: many good Jews understand that they have a serious mental illness and need treatment, often, unfortunately, at national treatment facilities. Despite their cognitive inferiority, they understand that there is something terribly wrong with them and that they'll probably never recover. We have to combat this. The time has come for our society to recognize that the profoundly life-changing diagnosis of JID simply doesn't justify treating them as inferiors, even though they are.

Your friends at the National Socialist Party stress the need for a national strategy to address the JID problem. We must also take into account the growing body of literature on recovery. There is a certain percentage of people with JID who only go to a treatment facility once, and, after professional treatment with Haldol and other psychoactives, they come to the conclusion on their own that they in fact aren't Jewish and never were. We also recognize the role of peers—others who have claimed to be Jewish—in treatment, as long as they follow evidence-based practices proven effective in decreasing the symptoms of JID. Also, strict professional boundaries must be maintained. (For obvious reasons, we can't have outside people with JID making personal friendships with inmates at our state-of-the-art treatment facilities.)

We stress that everyone should read up on the abundant literature regarding Jewish Identity Disorder. The severity of this national problem cannot be stressed enough, and an informed citizen is an empowered citizen. Sieg Heil!

08 October 2012

Poor Joe. He's Depressed.

"I don't feel too well today. My son, Joe, is depressed."

"That's too bad! Is he being raped for it?"

"Yes, thank God. Wouldn't want him committing suicide you know."

"I know. It's such a travesty that so many children refuse to be raped."

"Yes! And here's the crazy part; we're not even allowed to rape adults unless they ask for it. I worry that when my child grows up I can't rape him anymore."

"Can you believe how crazy the government is? I mean, I know when my child needs to be raped. I should be allowed to rape him whenever I choose."

"Well anyway, I'm so glad our school has a school rapist. With all these damn budget cuts, a lot of people can't even pay someone to rape their own children."

"We just have to keep fighting. Some people even want rape to be illegal altogether."

"I can't believe how crazy some people are. Especially the Scientologists. I hear that the anti-rape movement actually comes from Scientology."

"It's true: once, I heard Brad Pitt one time go on this crazy rant about how bad rape is because it was all started by some galactic alien at the center of the galaxy."

"The thing is, this is an entire movement of people inspired by the crazy theory that rape was invented by a galactic overlord named Xenu. Oh, they'll deny it, of course. They'll say rape is bad no matter who started it. But who are you going to believe—a rapist, or someone who thinks rape is bad?"

"And what about those people who think rape should be consensual?"

"That's like the worst idea ever! You think someone really knows when they do or don't need to be raped?"

"That's the thing! The people who really need to be raped don't know that they need it. It's so sad that people just won't recognize the humanity in raping people against their will."

"Oh well. I guess we just have to keep raping our children and hope these insane people just go away someday."

"They never will, you know."

"I know."