Philosophy

Society has a persistent tendency to isolate intelligent individuals. This isolation often arises because these individuals are seen as distractions. The system, whether it be educational, political, or social, generally does not welcome those who question its authority or actions. When intelligent people do question the system, they are frequently labeled as troublemakers, further marginalizing them from mainstream society.

From the perspective of many, intelligent individuals are often viewed as misfits who do not conform to societal norms or cultural expectations. These individuals can make others uncomfortable by exposing truths that many prefer to ignore. Intelligent people tend to question and research rather than accept information blindly, a trait that often puts them at odds with those who are content with the status quo and do not seek reality. Most people are more interested in material gains and the superficial aspects of life, often referred to as the "bullshit" provided by the "masters of the matrix." This focus is a result of conditioning and training that prioritizes these superficial elements over deeper, more meaningful pursuits. This societal dynamic makes the life of an intelligent individual particularly challenging.

Throughout history, many philosophers who revealed uncomfortable truths have faced severe persecution. Some were forced to endure hardships until the end of their lives, while others were even compelled to drink poison to recant their findings. In contemporary times, the situation has deteriorated significantly, making it nearly impossible for young minds to emerge as the next Schopenhauer or Nietzsche. Authorities often encourage the public to forget about philosophers and other meaningful figures in favor of trivial pursuits, creating a prison-like existence.

A large portion of the population lives in a state of oblivion, having forgotten the contributions of philosophers, scientists, and other influential thinkers. Many talented individuals are crushed under the weight of social validation, where their insights and discoveries are deemed useless if they do not serve the interests of the prevailing system. Free speech is increasingly suppressed, and surveillance and censorship have become more prevalent. In many communities, higher authorities dictate what others should say, often disregarding individual perspectives and points of view.

The world has become extremely corrupted, and the feelings of loneliness and isolation have led many to be erased from the matrix. To avoid these feelings, individuals are often pressured to join groups or communities and blindly accept and follow whatever is dictated by these groups. Unfortunately, genuine communities or platforms that truly support free speech and the pursuit of truth are rare, making it nearly impossible to unravel and share the truth.

Social media has become a pervasive tool in modern society, often transforming the mundane into the meaningful. It allows individuals to curate their lives, presenting a polished version of reality that can be far removed from the truth. This digital façade can create a sense of connection and purpose, yet it often masks the underlying struggles and discontent that many face. People find themselves scrolling through feeds filled with carefully crafted images and stories, leading them to believe that happiness and fulfillment are just a post away. In this way, social media can serve as a distraction, diverting attention from the harsher realities of life and the existential questions that linger beneath the surface.

In this context, many individuals find themselves trapped in a cycle of work and consumption, laboring for companies and organizations that prioritize profit over people. The relentless pursuit of money becomes a means of survival, yet it often leads to a sense of emptiness and disillusionment. People work tirelessly, often in jobs that do not bring them joy or satisfaction, simply to afford the basic necessities of life. This existence can feel like a form of modern slavery, where individuals are bound to the demands of their employers and the expectations of society, all while chasing an elusive dream of financial security and happiness.

The question arises: why continue to endure this cycle? The reality is that many feel powerless to break free from the constraints imposed by a system that values profit over well-being. The fear of financial instability and the societal pressure to conform can be overwhelming, leading individuals to accept their roles as cogs in a vast machine. However, it is essential to recognize that there is more to life than the pursuit of wealth. By questioning the status quo and seeking deeper meaning beyond material gain, individuals can begin to reclaim their lives and find fulfillment in ways that are not dictated by the demands of billionaires or corporate interests. Ultimately, the journey toward a more meaningful existence requires courage and a willingness to challenge the narratives that have been imposed upon us.

cross-posted from: https://lemy.lol/post/43395191

Religions are constructs created by humans, often serving as frameworks through which individuals seek understanding and meaning in their lives. However, many argue that these belief systems provide a false sense of comfort or hope, distracting people from confronting the harsh realities of existence. In this view, the allure of religion can prevent individuals from recognizing that, in the grand scheme, nothing truly matters. This detachment from reality can lead to a refusal to break free from societal norms, often referred to as "the matrix."

In this context, it is suggested that those who struggle with these concepts—particularly the more intelligent individuals—may find themselves isolated or ignored. They grapple with the complexities of religious beliefs and often feel disconnected from the mainstream narratives that others accept without question. This isolation can be profound, as these individuals seek to connect the dots of various religious concepts but find themselves at odds with the prevailing ideologies.

Furthermore, the notion of deities is viewed as an illusion, with some arguing that religion has become a means for certain individuals to profit without effort. The idea that a divine savior will rescue humanity from suffering is dismissed, as it is believed that we are trapped in a life that resembles a prison, where suffering is the norm. In this metaphorical prison, people are likened to batteries, used by the "matrix" until their energy is depleted.

Modern tools, such as social media and drugs, are seen as mechanisms that provide temporary relief or false happiness, effectively recharging individuals with fleeting dopamine hits. This cycle encourages people to continue working and contributing to a system that ultimately lacks inherent meaning. The argument posits that no god can save anyone because, fundamentally, gods do not exist. Some even speculate that perhaps a god once existed but was ultimately destroyed by humanity. In this bleak perspective, the conclusion is drawn that, in essence, god is dead, leaving individuals to navigate a world devoid of divine intervention or purpose.

cross-posted from: https://lemy.lol/post/43383160

In many cultures, individuals are often compelled to show respect to authority figures such as teachers, elders, and parents, even when that respect may not be warranted. This expectation can significantly restrict personal freedom, particularly when it comes to expressing opinions or preferences in various settings, including family gatherings, schools, and public auditions. For example, when a student argues that certain subjects are irrelevant to their daily lives, they may be ridiculed instead of engaged. This reaction can instill a belief that speaking the truth will lead to social isolation, shaping their future interactions and inhibiting their willingness to dissent.

This suppression of honest expression extends beyond educational environments to families and religious communities. In many families, children who question traditional practices or beliefs may be dismissed or scolded, reinforcing the idea that challenging authority is unacceptable. Similarly, in religious contexts, elders who are viewed as knowledgeable often provide answers that serve to maintain the status quo rather than genuinely address the questions posed. This can lead to dissatisfaction among those seeking meaningful dialogue, causing many to stop asking questions altogether and trust blindly in the authority figures for the sake of social acceptance or material benefits.

The consequences of this dynamic are significant. Individuals who dare to question established norms often find themselves isolated or avoided by their peers. In some cases, societies may publicly insult or ridicule those who challenge the status quo, effectively discouraging others from voicing their concerns. This culture of silence prevents critical analysis of the truth in relation to predefined agendas across various levels—home, school, workplace, and society at large. As a result, many who have valid questions find themselves silenced, ignored, or mocked, leading to a sense of disempowerment.

Moreover, this suppression of dissent can trap individuals in jobs or fields that do not resonate with their true interests. Many people feel compelled to accept their circumstances without question, often out of fear of social repercussions. This raises an important question: is this enforced respect and suppression of dissent a form of indirect mass psychosis? It may reflect a strategy employed by those in power to maintain control over the masses, stifling critical thought and genuine expression.

Ultimately, addressing these dynamics is essential for fostering a society that values honesty and encourages open dialogue. By creating an environment where individuals feel safe to question and challenge established norms, we can empower people to seek the truth without fear of retribution. This shift is vital for breaking free from the constraints of conformity and promoting a more authentic and fulfilling existence. Only by encouraging critical thinking and open expression can we hope to create a society that truly values individual voices and perspectives.

"The time has now come to bring these chapters to a close. My life from this point onward has been so public that there is hardly anything about it that people do not know. Moreover, since 1921 I have worked in such close association with the Congress leaders that I can hardly describe any episode in my life since then without referring to my relations with them. For though Shraddhanandji, the Deshabandhu, Hakim Saheb and Lalaji are no more with us today, we have the good luck to have a host of other veteran Congress leaders still living and working in our midst. The history of the Congress, since the great changes in it that I have described above, is still in the making. And my principal experiments during the past seven years have all been made through the Congress. A reference to my relations with the leaders would therefore be unavoidable, if I set about describing my experiments further. And this I may not do, at any rate for the present, if only from a sense of propriety. Lastly, my conclusions from my current experiments can hardly as yet be regarded as decisive. It therefore seems to me to be my plain duty to close this narrative here. In fact my pen instinctively refuses to proceed further.

It is not without a wrench that I have to take leave of the reader. I set high value on my experiments. I do not know whether I have been able to do justice to them. I can only say that I have spared no pains to give a faithful narrative. To describe truth, as it has appeared to me, and in the exact manner in which I have arrived at it, has been my ceaseless effort. The exercise has given me ineffable [too great or extreme to be expressed or described in words] mental peace, because it has been my fond hope that it might bring faith in Truth and Ahimsa (https://en.m.wikipedia.org/wiki/Ahimsa) to waverers [a person who is unable to make a decision or choice].

My uniform experience has convinced me that there is no other God than Truth. And if every page of these chapters does not proclaim to the reader that the only means for the realization of Truth is Ahimsa, I shall deem all my labour in writing these chapters to have been in vain. And, even though my efforts in this behalf may prove fruitless, let the readers know that the vehicle, not the great principle, is at fault. After all, however sincere my strivings after Ahimsa may have been, they have still been imperfect and inadequate. The little fleeting glimpses, therefore, that I have been able to have of Truth can hardly convey an idea of the indescribable lustre of Truth, a million times more intense than that of the sun we daily see with our eyes. In fact what I have caught is only the faintest glimmer of that mighty effulgence [radiant splendor: brilliance]. But this much I can say with assurance, as a result of all my experiments, that a perfect vision of Truth can only follow a complete realization of Ahimsa.

To see the universal and all-pervading Spirit of Truth face to face, one must be able to love the meanest of creation as oneself [Matt 7:12 (https://www.biblegateway.com/passage/?search=Matthew+7&version=ESV), Matt 5:43]. And a man who aspires after that cannot afford to keep out of any field of life. That is why my devotion to Truth has drawn me into the field of politics; and I can say without the slightest hesitation, and yet in all humility, that those who say that religion has nothing to do with politics do not know what religion means.

Identification with everything that lives is impossible without self-purification; without self-purification the observance of the law of Ahimsa must remain an empty dream; God can never be realized by one who is not pure of heart. Self-purification therefore must mean purification in all the walks of life. And purification being highly infectious, purification of oneself necessarily leads to the purification of one's surroundings.

But the path of self-purification is hard and steep [Matt 7:13 (https://www.biblegateway.com/passage/?search=Matthew+7&version=ESV)]. To attain to perfect purity one has to become absolutely passion-free in thought, speech and action; to rise above the opposing currents of love and hatred, attachment and repulsion. I know that I have not in me as yet that triple purity, in spite of constant ceaseless striving for it. That is why the world's praise fails to move me, indeed it very often stings me. To conquer the subtle passions seems to me to be harder far than the physical conquest of the world by the force of arms. Ever since my return to India I have had experiences of the dormant passions lying hidden within me. The knowledge of them has made me feel humiliated though not defeated. The experiences and experiments have sustained me and given me great joy. But I know that I have still before me a difficult path to traverse. I must reduce myself to zero. So long as a man does not of his own free will put himself last among his fellow creatures, there is no salvation for him. Ahimsa is the farthest limit of humility.

In bidding farewell to the reader, for the time being at any rate, I ask him to join with me in prayer to the God of Truth that He may grant me the boon [a thing that is helpful or beneficial] of Ahimsa in mind, word and deed." - Mahatma Gandhi, The Story Of My Experiments With Truth, the final chapter: Farewell

I recently spoke with a friend who was still dwelling on something that happened thirty years ago. “Why do you care?” I asked him. “That was four versions of you ago. That person doesn’t exist anymore. Move on.”

I find this way of thinking inspiring. I'm definitely going to share it with friends and loved ones.

When Tolstoy speaks of Christianity, he's referring to his more objective, philosophical, non-supernatural interpretation of his translation of the Gospels: The Gospel In Brief. For context: https://lemmy.world/post/23133528

"They say that the Christian life cannot be established without the use of violence, because there are savage races outside the pale of Christian societies in Africa and in Asia (there are some who even represent the Chinese as a danger to civilization), and that in the midst of Christian societies there are savage, corrupt, and, according to the new theory of heredity, congenital [(of a disease or physical abnormality) present from birth] criminals. And violence, they say, is necessary to keep savages and criminals from annihilating our civilization. But these savages within and without Christian society, who are such a terror to us, have never been subjugated [bring under domination or control, especially by conquest] by violence, and are not subjugated by it now. Nations have never subjugated other nations by violence alone. If a nation which subjugated another was on a lower level of civilization, it has never happened that it succeeded in introducing its organization of life by violence. On the contrary, it was always forced to adopt the organization of life existing in the conquered nation. If ever any of the nations conquered by force have been really subjugated, or even nearly so, it has always been by the action of public opinion, and never by violence, which only tends to drive a people to further rebellion.

When whole nations have been subjugated by a new religion, and have become Christian or Mohammedan, such a conversion has never been brought about because the authorities made it obligatory (on the contrary, violence has more often acted in the opposite direction), but because public opinion made such a change inevitable. Nations, on the contrary, who have been driven by force to accept the faith of their conquerors have always remained antagonistic to it. It is just the same with the savage elements existing in the midst of our civilized societies. Neither the increased nor the diminished severity of punishment, nor the modifications of prisons, nor the increase of police will increase or diminish the number of criminals. Their number will only be diminished by the change of the moral standard of society. No severities could put an end to duels and vendettas in certain districts. In spite of the number of Tcherkessess executed for robbery, they continue to be robbers from their youth up, for no maiden will marry a Tcherkess youth till he has given proof of his bravery by carrying off a horse, or at least a sheep. If men cease to fight duels, and the Tcherkessess cease to be robbers, it will not be from fear of punishment (indeed, that invests the crime with additional charm for youth), but through a change in the moral standard of public opinion. It is the same with all other crimes. Force can never suppress what is sanctioned by public opinion. On the contrary, public opinion need only be in direct opposition to force to neutralize the whole effect of the use of force. It has always been so and always will be in every case of martyrdom.

What would happen if force were not used against hostile nations and the criminal elements of society we do not know? But we do know by prolonged experience that neither enemies nor criminals have been successfully suppressed by force. And indeed how could nations be subjugated by violence who are led by their whole education, their traditions, and even their religion to see the loftiest virtue in warring with their oppressors and fighting for freedom? And how are we to suppress by force acts committed in the midst of our society which are regarded as crimes by the government and as daring exploits by the people? To exterminate such nations and such criminals by violence is possible, and indeed is done, but to subdue them is impossible.

The sole guide which directs men and nations has always been and is the unseen, intangible, underlying force, the resultant of all the spiritual forces of a certain people, or of all humanity, which finds its outward expression in public opinion. The use of violence only weakens this force, hinders it and corrupts it, and tries to replace it by another which, far from being conducive to the progress of humanity, is detrimental to it.

To bring under the sway of Christianity all the savage nations outside the pale of the Christian world—all the Zulus, Mandchoos, and Chinese, whom many regard as savages—and the savages who live in our midst, there is only one means. That means is the propagation among these nations of the Christian ideal of society, which can only be realized by a Christian life, Christian actions, and Christian examples. And meanwhile, though this is the one only means of gaining a hold over the people who have remained non-Christian, the men of our day set to work in the directly opposite fashion to attain this result.

To bring under the sway of Christianity savage nations who do not attack us and whom we have therefore no excuse for oppressing, we ought before all things to leave them in peace, and in case we need or wish to enter into closer relations with them, we ought only to influence them by Christian manners and Christian teaching, setting them the example of the Christian virtues of patience, meekness, endurance, purity, brotherhood, and love. Instead of that we begin by establishing among them new markets for our commerce, with the sole aim of our own profit; then we appropriate their lands, i. e., rob them; then we sell them spirits, tobacco, and opium, i. e., corrupt them; then we establish our morals among them, teach them the use of violence and new methods of destruction, i. e., we teach them nothing but the animal law of strife, below which man cannot sink, and we do all we can to conceal from them all that is Christian in us. After this we send some dozens of missionaries prating [talk foolishly or at tedious length about something] to them of the hypocritical absurdities of the Church, and then quote the failure of our efforts to turn the heathen to Christianity as an incontrovertible proof of the impossibility of applying the truths of Christianity in practical life.

It is just the same with the so-called criminals living in our midst. To bring these people under the sway of Christianity there is one only means, that is, the Christian social ideal, which can only be realized among them by true Christian teaching and supported by a true example of the Christian life. And to preach this Christian truth and to support it by Christian example we set up among them prisons, guillotines, gallows, preparations for murder; we diffuse [spread or cause to spread over a wide area or among a large number of people] among the common herd idolatrous superstitions to stupify them; we sell them spirits, tobacco, and opium to brutalize them; we even organize legalized prostitution; we give land to those who do not need it; we make a display of senseless luxury in the midst of suffering poverty; we destroy the possibility of anything like a Christian public opinion, and studiously try to suppress what Christian public opinion is existing. And then, after having ourselves assiduously [showing great care and perseverance] corrupted men, we shut them up like wild beasts in places from which they cannot escape, and where they become still more brutalized, or else we kill them. And these very men whom we have corrupted and brutalized by every means, we bring forward as a proof that one cannot deal with criminals except by brute force.

We are just like ignorant doctors who put a man, recovering from illness by the force of nature, into the most unfavorable conditions of hygiene, and dose him with the most deleterious drugs, and then assert triumphantly that their hygiene and their drugs saved his life, when the patient would have been well long before if they had left him alone. Violence, which is held up as the means of supporting the Christian organization of life, not only fails to produce that effect, it even hinders the social organization of life from being what it might and ought to be. The social organization is as good as it is not as a result of force, but in spite of it. And therefore the champions of the existing order are mistaken in arguing that since, even with the aid of force, the bad and non-Christian elements of humanity can hardly be kept from attacking us, the abolition of the use of force and the substitution of public opinion for it would leave humanity quite unprotected.

They are mistaken, because force does not protect humanity, but, on the contrary, deprives it of the only possible means of really protecting itself, that is, the establishment and diffusion of a Christian public opinion. Only by the suppression of violence will a Christian public opinion cease to be corrupted, and be enabled to be diffused without hinderance, and men will then turn their efforts in the spiritual direction by which alone they can advance." - Leo Tolstoy, The Kingdom Of God Is Within You, Chapter Ten: "Evil Cannot Be Suppressed By The Physical Force Of The Government—The Moral Progress Of Humanity Is Brought About Not Only By Individual Recognition Of Truth, But Also Through The Establishment Of A Public Opinion"

"The intoxication produced by such stimulants as parades, reviews, religious solemnities, and coronations, is, however, an acute and temporary condition; but there are other forms of chronic, permanent intoxication, to which those are liable who have any kind of authority, from that of the Tzar to that of the lowest police officer at the street corner, and also those who are in subjection to authority and in a state of stupefied servility. The latter, like all slaves, always find a justification for their own servility, in ascribing the greatest possible dignity and importance to those they serve. It is principally through this false idea of inequality, and the intoxication of power and of servility resulting from it, that men associated in a state organization are enabled to commit acts opposed to their conscience without the least scruple or remorse.

Under the influence of this intoxication, men imagine themselves no longer simply men as they are, but some special beings—noblemen, merchants, governors, judges, officers, tzars, ministers, or soldiers—no longer bound by ordinary human duties, but by other duties far more weighty—the peculiar duties of a nobleman, merchant, governor, judge, officer, tzar, minister, or soldier. Thus the landowner, who claimed the forest, acted as he did only because he fancied himself not a simple man, having the same rights to life as the peasants living beside him and everyone else, but a great landowner, a member of the nobility, and under the influence of the intoxication of power he felt his dignity offended by the peasants' claims. It was only through this feeling that, without considering the consequences that might follow, he sent in a claim to be reinstated in his pretended rights.

In the same way the judges, who wrongfully adjudged the forest to the proprietor, did so simply because they fancied themselves not simply men like everyone else, and so bound to be guided in everything only by what they consider right, but, under the intoxicating influence of power, imagined themselves the representatives of the justice which cannot err; while under the intoxicating influence of servility they imagined themselves bound to carry out to the letter the instructions inscribed in a certain book, the so-called law. In the same way who take part in such an affair, from the highest representative of authority who signs his assent to the report, from the superintendent presiding at recruiting sessions, and the priest who deludes the recruits, to the lowest soldier who is ready now to fire on his own brothers, imagine, in the intoxication of power or of servility, that they are some conventional characters. They do not face the question that is presented to them, whether or not they ought to take part in what their conscience judges an evil act, but fancy themselves various conventional personages—one as the Tzar, God's anointed, an exceptional being, called to watch over the happiness of one hundred millions of men; another as the representative of nobility; another as a priest, who has received special grace by his ordination; another as a soldier, bound by his military oath to carry out all he is commanded without reflection. Only under the intoxication of the power or the servility of their imagined positions could all these people act as they do. Were not they all firmly convinced that their respective vocations of tzar, minister, governor, judge, nobleman, landowner, superintendent, officer, and soldier are something real and important, not one of them would even think without horror and aversion of taking part in what they do now.

The conventional positions, established hundreds of years, recognized for centuries and by everyone, distinguished by special names and dresses, and, moreover, confirmed by every kind of solemnity, have so penetrated into men's minds through their senses, that, forgetting the ordinary conditions of life common to all, they look at themselves and everyone only from conventional point of view, and are guided in their estimation of their own actions and those of others by this conventional standard.

Thus we see a man of perfect sanity and ripe age, simply because he is decked out with some fringe, or embroidered keys on his coat tails, or a colored ribbon only fit for some gayly dressed girl, and is told that he is a general, a chamberlain, a knight of the order of St. Andrew, or some similar nonsense, suddenly become self-important, proud, and even happy, or, on the contrary, grow melancholy and unhappy to the point of falling ill, because he has failed to obtain the expected decoration or title. Or what is still more striking, a young man, perfectly sane in every other matter, independent and beyond the fear of want, simply because he has been appointed judicial prosecutor or district commander, separates a poor widow from her little children, and shuts her up in prison, leaving her children uncared for, all because the unhappy woman carried on a secret trade in spirits, and so deprived the revenue of twenty-five rubles, and he does not feel the least pang of remorse. Or what is still more amazing; a man, otherwise sensible and good-hearted, simply because he is given a badge or a uniform to wear, and told that he is a guard or customs officer, is ready to fire on people, and neither he nor those around him regard him as to blame for it, but, on the contrary, would regard him as to blame if he did not fire. To say nothing of judges and juries who condemn men to death, and soldiers who kill men by thousands without the slightest scruple merely because it has been instilled into them that they are not simply men, but jurors, judges, generals, and soldiers.

This strange and abnormal condition of men under state organization is usually expressed in the following words: "As a man, I pity him; but as guard, judge, general, governor, tzar, or soldier, it is my duty to kill or torture him." Just as though there were some positions conferred and recognized, which would exonerate us from the obligations laid on each of us by the fact of our common humanity." - Leo Tolstoy, The Kingdom Of God Is Within You, Chapter Twelve: "Conclusion—Repent Ye, For The Kingdom Of Heaven Is At Hand"

Vanity: 1. excessive pride in or admiration of one's own appearance or achievements. 2. the quality of being worthless or futile.

"Vanity of vanities; all is vanity. What profit hath a man of all his labor which he taketh under the sun? One generation passeth away, and another generation cometh: but the earth abideth for ever...The thing that hath been, it is that that shall be; and that which is done is that which shall be done: and there is no new thing under the sun. Is there anything whereof it may be said, See, this is new? It hath been already of old time, which was before us. There is no remembrance of former things, neither shall there be any remembrance of things that are to come with those that shall come after. I Ecclesiastes (https://en.m.wikipedia.org/wiki/Ecclesiastes) was king over Israel in Jerusalem. And I gave my heart to seek and search out by wisdom concerning all things that are done under heaven: this sore travail hath God given to the sons of man to be exercised therewith. I have seen all the works that are done under the sun; and behold all is vanity and vexation [the state of being annoyed, frustrated, or worried] of spirit...I communed with mine own heart saying, Lo, I am come to great estate, and have gotten more wisdom than all they that have been before me in Jerusalem: yea, my heart had great experience of wisdom and knowledge. And I gave my heart to know wisdom, and to know madness and folly: I perceived that this also is vexation of spirit. For in much wisdom is much grief: and he that increaseth knowledge increaseth sorrow.

I said in mine heart, Go to now, I will prove thee with mirth [amusement, especially as expressed in laughter] and will rejoice in good deeds: and, behold, this also is vanity. I said of laughter, It is mad: and of mirth, What doeth it? I sought in mine heart to give myself unto wine, yet acquainting mine heart with wisdom; and to lay hold on folly, till I might see what was that good for the sons of men, which they should do under the heaven all the days of their life. I made me great works; I builded me houses; I planted me vineyards: I made me gardens and orchards, and I planted trees in them of all kind of fruits: I made me pools of water, to water therewith the wood that bringeth forth trees: I got me servants and maidens, and had servants born in my house; also I had great possessions of great and small cattle above all that were in Jerusalem before me: I gathered me also silver and gold, and the jewels of kings and the provinces: I got me men singers and women singers, and the delights of the sons of men—musical instruments of all sorts. So I was great, and increased more than all that were before me in Jerusalem: also my wisdom remained with me. And whatsoever mine eyes desired I kept not from them, I withheld not my heart from any joy.

...Then I looked on all the works that my hands had wrought, and on the labor that I had labored to do: and, behold, all was vanity and vexation of spirit, and there was no profit under the sun. And I turned myself to behold wisdom, and madness, and folly. But I perceived that one event happeneth to them all. Then said I in my heart, As it happeneth to the fool, so it happeneth even to me; and why was I then more wise? Then I said in my heart, that this also is vanity. For there is no remembrance of the wise more than of the fool forever; seeing that which now is in the days to come shall all be forgotten. And how dieth the wise man? As the fool. Therefore I hated life; because the work that is wrought under the sun is grievous unto me: for all is vanity and vexation of spirit. Yea, I hated all my labor which I had taken under the sun: because I should leave it unto the man that shall be after me....For what hath man of all his labor, and of the vexation of his heart, wherein he hath labored under the sun? For all his days are sorrows, and his travail grief; yea, his heart taketh not rest in the night. This is also vanity. It is not given to a man to have the blessing that he should eat and drink, and that he should make his soul enjoy good in his labor..

All things come alike to all: there is one event to the righteous, and to the wicked; to the good and to the clean, and to the unclean; to him that sacrificeth, and to him that sacrificeth not: as is the good, so is the sinner; and he that sweareth, as he that feareth an oath. This is an evil among all things that are done under the sun, that there is one event unto all: yea, also the heart of the sons of man is full of evil, and madness is in their heart while they live, and after that they go to the dead. For to him that is joined to all the living there is hope: for a living dog is better than a dead lion. For the living know that they shall die: but the dead know not anything, neither have they any more a reward; for the memory of them is forgotten. Also their love, and their hatred, and their envy, is now perished; neither have they any more a portion forever in anything that is done under the sun." - King Solomon, Ecclesiastes, Chapters 1, 2, and 9; Leo Tolstoy, Confession, Chapter Six

The Basis Of Things: https://lemmy.world/post/25358461

My Reflections on Putin’s Previous Press Conferences Ahead of the New "Direct Line"

I anticipated the content of the “press conference” and warned it would be nothing but fiction - a political vaudeville act unworthy of the name. Over my 90+ years, I’ve witnessed and participated in countless political events. What the president orchestrates today is a mockery of our trusting people.

Millions agonized over how to phrase questions that might reach him without causing offense, desperate to expose the injustices plaguing their lives. For two decades, citizens have pleaded, “Mr. President, save us!” Yet this charade persists, a cruel joke on the nation. Mr. Peskov, the Kremlin’s master director, ensured every detail was scripted. A performance for sheep.

The president recycled tired tropes: “We’re better than the West.” Better at what? Dying? With 13% of Russians - 22 million people - living below the poverty line, why did he ignore the stark contrast between their suffering and the obscene wealth of his cronies and family? He casually claims poverty will drop to 6% by 2030 (still 9 million souls). How? No answers.

I know poverty. My parents were working-class: a chimney sweep and a school cleaner. I rose to become a retired colonel. The 1930s brought industrialization, collectivization, and famine. The war demanded sacrifice: “Everything for the front!” Post-1946 famine, rebuilding was grueling. Yet by 1948, food prices fell yearly until Stalin’s death.

You boast of reducing poverty by 2000—to 22 million. Who created that crisis? Your idol, the man who appointed you, whose family lives richer than the Romanovs. He should stand trial for crimes against the state. Instead, he gets monuments.

Today, Russian athletes are banned from representing their country. The president himself is barred from the Olympics. Who answers for this shame? Not Putin - his cronies like Mutko (Putin’s ally, still living large) orchestrated this disgrace. Putin will fade, but Russia’s humiliation remains.

Our global standing has collapsed. Where was our “authority” during the Karabakh bloodshed? We’ve turned allies into enemies under St. Petersburg’s “wise” leadership, then blame “Russophobia.” But who sowed its roots?

I served 30 years in air defense, including during the Cuban Missile Crisis. Back then, we never brandished missiles or threatened annihilation. Our nuclear forces were shields, not swords.

When Leaders Lie

Journalists lie for profit - that I understand. But when a 68-year-old president of a nation as vast as Russia lies, it chills me. How can a man who swore to defend this country, who received free education here, spew such brazen falsehoods?

He claims Soviet retirees who worked received no pensions. Nonsense. I retired at 50 in 1980, drew a pension, and worked at a research institute. My wife did the same. Every pensioner I knew worked and collected pensions. Why lie? To paint the past as bleak and your rule as salvation?

Your “salvation” means 22 million in poverty, meager pensions, and elders burning alive in privatized nursing homes. Eleven died days ago - just another “ordinary” tragedy. Who licenses these death traps? Does the state check safety, staffing, or fire protocols? No. Privatizing elder care cuts costs and enriches owners. Profitable, indeed.

The Rot Runs Deep

These annual press spectacles solve nothing. When fixing a broken pipe requires presidential intervention, the system is rotten. Centralizing power won’t heal corruption—it fuels it.

Russia needs systemic change, not scripted theatrics.

Afterword

Yet I still hope.

I hope President Putin will continue removing oligarchs from power and appointing young leaders who understand ordinary people’s lives - not out-of-touch fat cats who think they rule the world.

I likely won’t live to see that day. But what matters is that my grandchildren grow up with integrity and help build a fairer society.

Colonel Chigoev

Over 2,000 years ago, Plato described prisoners in a cave, shackled and forced to watch shadows on a wall, mistaking these illusions for reality. When one prisoner escapes and sees the real world, the truth is overwhelming. But when he returns to free the others, they reject him.

Now, swap the cave for a smartphone. The shadows for social media, curated feeds, and AI-driven content. Are we any different from Plato’s prisoners? We consume reality through screens, shaped by algorithms that decide what we see, think, and believe. Our attention is bought and sold, our perceptions manipulated.

If you were shown the "real world" beyond this digital illusion, free from biases, dopamine loops, and controlled narratives. Would you even believe it? Or would you, like Plato’s prisoners, reject the truth in favor of comforting shadows?

Are we still chained? Or is there a way out?

"One thing only is needful: the knowledge of the simple and clear truth which finds place in every soul that is not stupefied by religious and scientific superstitions—the truth that for our life one law is valid—the law of love (seen in the sense of things like the laws of physics), which brings the highest happiness to every individual as well as to all mankind. Free your minds from those overgrown, mountainous imbecilities which hinder your recognition of it, and at once the truth will emerge from amid the pseudo-religious nonsense that has been smothering it." - Leo Tolstoy, A Letter To A Hindu, December of 1908 (roughly two years before his death): https://www.gutenberg.org/files/7176/7176-h/7176-h.htm

Tolstoy believed that an objective interpretation of the Sermon On The Mount - Matt 5-7, and its precepts—including to "not take an oath at all," holds the potential of becoming a kind of constitution for our conscience so to speak—for our hearts, as a species.

Leo Tolstoy's Wiki: https://en.m.wikipedia.org/wiki/Leo_Tolstoy

That should be the biggest argument against the rise of tech bro neo feudalism. Feudalism only has a hierarchy of lesser and greater lords that hold a right to ownership of any kind and have a licence to exploit the peasantry, and everyone else is a serf of no relevance or rights of autonomy or ownership.

The only way feudalism can possibly play out is empoverishment of the masses in the long term.