THE PROBLEMS

THE BASIC NEEDS

THE CONSTITUENTS OF HUMAN NATURE

THE CYCLES OF SOCIAL EVOLUTION

THE HUMAN TYPES

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THE HUMAN SOLUTIONS - PART II

PERSONAL RELATIONSHIPS

 THE PARADOX OF THE NORMAL MIND

Too much time for lying and deceiving not enough time for the goal of achieving. This is the pattern of the normal mind. Fabricating a matrix of denial and deceptive techniques to effect the procural of a normal man's fief. Those who are in cherish their lot, those who are out feel faulty and rot. Now and again one comes along, and seeing through the fog struggles toward dawn. Against the wind against the tide towards a better tomorrow the few make stride. Stones from the windows, stones from the streets, stones are there welcome from all whom they meet. Those who are normal should always recall that for all their great comforts great men must crawl.  A legion of men intent on the fight, nothing can stop them till they've set this world right. Towering men looking down on the masses with onion skin mercy and magnifying glasses. Standing alone cold hungry and weary, THE GREAT MINDS OF OLD LIVE AGAIN IN OUR FURY.

Friedrich W. Nietzsche 345. "Man is a rope tied between beast and overman, a rope over an abyss."

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MANDEVILLE BERNARD DE 28. "Whatever the purpose of the lovers; I question whether the civilized pair, in the most chaste of their embraces, ever acted from care of their species, as an active principal."

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Humans, as all other animals, are selfish. When they interact, one with another, they do so in an effort to effect the further solution of the problem confronting THEM, which is life. The effected further solution of the problem need not be by way of blatant acquisitions, such as money or any number of other conspicuous objects. It may be that in the mind, there is the necessity to pursue an action the profitability of which is elusive; such as in most acts of generosity. In such an instance, further solution of one's problem is effected via the working out of an impetus derived from ones reflections of past experiences, which would be inconspicuous to an observer.

THOMAS HOBBES 113. "Thus, pity is the imagining of a like calamity befalling oneself."

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Given a cordon of Human Nature: Insatiableness, Selfishness, Meaninglessness (ISM) Many traits which Humans express are not the product of any one aspect of their nature, but rather are the product of the interaction between all or any combination of the aspects of that nature (ISM). One such trait is the tendency to dominate, which arises out of the need for meaningfulness given selfishness.

Which tends Humans not only to seek meaningfulness but to seek all of the meaningfulness, or centrality of value.

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Friedrich W. Nietzsche 295. "Exploitation does not belong to a depraved, or imperfect and primitive society: it belongs to the nature of the living being as a primary organic function; it is a consequence of the intrinsic will to power, which is precisely the will to life. Granting that as a theory this is a novelty as a reality it is a fundamental fact of all history."

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Given then the tendency toward the pursuit of dominion, in all arenas, there is, in relationships, the necessity to maintain a constant physical or mental (taken to be synonymous) defense structure on both sides of any relationship to maintain symbiosis; checking tyranny.

JOSEPH ADDISON 190. "Nothing is more gratifying to the minds of men than power or dominion."

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SIGMUND FREUD 56. "If society did not regulate Human relations... the physically stronger man would decide them in the sense of his own interests and instinctual impulses." I will now consider a theoretical origin of Human interactions; as it is from the beginning that one must start in attempting to understand the fabric of Human relations.

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In precivilization times, Humans were quite uncivilized, or ruthlessly individualistic, and so interactions were at most raucous and seldom. With unrefined brutal, animalistic, personalities, Humans could hardly have been compatible with one another.

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Human interaction was initially slight and cumbersome, relative to what we see today. Though, with Mankind's, God centered illusions, deities as mediators [interpreted by the high priests] between their impulses and their actions, preparing the social guidelines according to natural selection and the advantages found in the existence of civilizations, the vitality of the people was subjugated and moral laws were born.

KARL MARX 316. "It is not the consciousness of men that determines their being, but, on the contrary, their social being that determines their consciousness."

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As time progressed and familiarity with the new law was instilled in the minds of men even in youth, the origin of the new law was forgotten. And the attractive forces between Humans had occasion to grow stronger. Upon cooperating, under moral law, within civilization Humans found that there were those amongst them suitable for admiration, heroes, setting the path for the incipience of hero centered illusions. This admiration of one Human by another afforded a new means of defining ones relative reason for existence. It also created a matrix of Human interaction modes, which are of primary importance in this section. From that point they (hero centered illusions) became the impetus of civilizations; having gods as their masters allowed them the security necessary to further develop themselves. Which would eventually liberate them from the need of gods. Their competition for heroic statuses within their own civilizations would ensure these developments.

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Morals aim at inhibiting Humans from thoughts and actions, which they, by their nature (ISM), are inclined toward thinking and doing. Many moral laws originated in jealousy, the disdain held by outsiders against those who have through whatever means acquired an advantage, actual or imagined, in the problem solving process; the arguing and fighting resulting from jealousy had to be alleviated.

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It was necessary to inhibit certain thoughts and actions so that the insatiableness, selfishness, and meaninglessness of man could be hidden from his view; thus increasing the gregariousness of man and allowing for the further development of civilization.

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Friedrich W. Nietzsche 115. "Hitherto the lie of the ideal has been the curse of reality: by means of it the very source of mankind's instincts has become mendacious and false; so much so that those values have come to be worshipped which are the exact opposite of those which would ensure mans prosperity, his future, and his great right to a future."

KARL MARX 325. "This state, this society, produce religion which is an inverted world consciousness...."
The morals surrounding Human sexuality are a projection of the immense value Humans attribute to sexual endeavors.

GERALD R. LESLIE 26. "In the united states and much of the western world sex itself has been the focus of regulation. Sex still is seen frequently as a necessary evil."

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It is so in that the sexual act functions quite well at solving the Human problem. Three chief methods Humans use to solve their problems are encountered in the act of having sex, the pleasure of tactile sensations offers escape through obliviousness, the value attributable to self via the actual or imagined mates need of you to obtain the solution (pleasure), and the feeling of centrality of value, or conquest via having subjected a Human to your will; which is the highest Human pleasure or solution. This third may not even be known as a possibility to some Humans do to a lack of necessity, though it must exist in however infantile a stage.

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Given this highly lucrative means to problem solution and selfish, insatiable creatures, sexual promiscuity is no mystery to Humans. Sex is very persuasive. This being, any moral aimed at slowing or stifling it is necessarily soon to falter. Sexual morality was necessary to inhibit Humans from upsetting the functionalism of incipient civilization via battles over sexual partners etc. Though now that civilization has advanced beyond that primitive stage morals inhibiting sexuality begin to fade. The incipience of homosexuality is an example, as the social conditions which create the need for sharp distinctions in sexuality recede the sharpness of the distinctions also recede; men become feminine, women become manly, as whim and fancy dictate, as the evolution of society has ceased to dictate.

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Humans ascertain their value by the value they believe others see in them. The qualities they see in themselves are not necessarily the qualities, if any, that others will see in them. But the person himself arrives at his belief of what he thinks others value in him by comparing himself with such things as are, for whatever reasons, admired. From this comparing of self to things admired the individual draws his conclusions. The value that people attach to their opinions of other people is judged high or low according to how influential the person being judged is amongst other people in the society in question. The increased or decreased self esteem resulting from the opinions of others is not only reliant upon the type and amount of approval, or disapproval, they receive, but upon the influence of the character from whom they seek the approval, or reflection of their value. Of course, the determining of self value through God centered illusions, hero centered illusions, or mass centered illusions relies on a persons ability to accurately perceive. And that Humans vary so profoundly in their perceptions, the number of things that could be and probably are admired by one person or another somewhere on this earth are greater than the number of people itself; as they often admire more than just one type of person, or image and for more than just one reason.

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Things which are generally accepted as admirable vary from region to region, family to family. But money is a source of variable influence and is therefore the most functional means to the solution of the Human problems. Thus it's general acceptance as a thing affording the bearer admiration. Personal appearance is another broadly accepted measure of a person's social influence. Thus, the person born beautiful will possess high value or high influence as a hereditary fief. Whereas, the opposite instance is also true.

NAPOLEON BONAPARTE 93 "There are only two powers in the world: The spirit and the sword. In the long run, the sword will always be conquered by the spirit."

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Spirit is the force that we call life and we now know life to be the result of a haphazard free energy manipulation resulting in organisms which are unstable biochemical systems which manifest a series of problems in need of solution and those problems are the need of food, water, shelter, and relative reason for existence, within a selfish, insatiable framework. With respect to the above quotation; the things toward which people move with their spirit are the things that they admire, or see value in.

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Of the three possible conditions of anything a person might endeavor to pursue: things accessible, possibly accessible, or inaccessible they will most often pursue things possibly accessible. This is the result of there seeing no greater [to be desired] value in things that are accessible [familiarity reduces their value]; there not having the ambition to pursue things inaccessible; and the greater availability and acceptable value of things possibly accessible. Thus the statement "Its not the kill its the thrill of the chase." A chase of course resulting in conquest. Human values differ from group to group, as the creations of man that they are, but the necessity to create value for ourselves is Universal.

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Humans are: Insatiable, Selfish, and Meaningless or (ISM). Given the meaninglessness, we have the necessity to define self as meaningful. Given the selfishness, there is the need to dominate. Given the insatiableness, the process of defining self as meaningful and seeking centrality of value or dominion, becomes an insurmountable obstacle. One that no matter to what length you succeed, never can it satiate; in that no relative source of meaningfulness can sustain it's luster indefinitely.

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Humans depreciate the value perceived in things as they progressively become familiar. Instill this in Human relationships, being the means of self definition, and you have insatiable, selfish and meaningless creatures in society seeking to prove or verify their meaningfulness with all who they come into contact while continually requiring new people or groups in relation to which they can, again, prove or verify their meaningfulness. While seeking to ascend the ladder from meaningful to centrally meaningful, or dominion due to their selfishness. These are the major preoccupation's of mankind in civilization giving rise to all else only as byproducts.

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Humans must find relative reason for their actions, least they partake of none. The degree to which Humans perceive this real, constant, meaninglessness within which they exist, is equal and proportional to the aspiration they exhibit in pursuit of meaningfulness; which is the greatest contributing factor in their general state of anxiety.

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The need to prove oneself as meaningful, and the difficulty often encountered in doing so is the omnipotent force surfacing in nearly all Human anxiety. Therefore, the anxiety a person normally entertains is a direct indicator, in most instances, of the extent to which a person has observed, via necessity, their real meaninglessness.

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Anxiety being the only source of necessity, and necessity being the only source of Human volition, proves itself a means of classifying people, all of the people ascribed to any given category possessing similar ambitions, which correspond to their more or less acute comprehension of the meaninglessness of Human action (refer to quote 300). In other words the origination of civilization necessitated the philosophical inversion of reality and every since there have been those who for whatever reason have not been able to keep the lie or dream alive to varying extents do to real environmental circumstances which conflict with social lies. Serving as a major source of dissension in mankind.

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Humans could easily be classified, with great accuracy, just by considering three factors. The degrees of each of the following: ambition, direction, and opportunity. Direction, or project in life, is proportional to the type of conditioning, or rather what have the child's parents, or others, taught him to value in life how educated and aware or unaware of truth the child has become as a consequence. Ambition, or the exigency with which the person pursues what he has come to believe in, and is proportional to the amount of anxiety the person lives with; the greatest source arising from the difficulty one encounters when trying to prove his meaningfulness in the family and world. Opportunity, or the feasibility of any endeavored project given variable sets of social circumstances,

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NAPOLEON BONAPARTE 82 "The life of a happy man is a picture showing black stars on a silver background. The life of an unhappy man is a picture showing silver stars on a black background. There is neither happiness or unhappiness."

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What Napoleon means by the passage is that the happy man or the man lacking the necessity found in anxiety, is the superficial man. Whereas the unhappy man reflects solidity found via the necessity actuated by anxiety.

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From the tantrums of children to the "nervous breakdowns" of women to the quarreling of scholars to the triumphs of conquerors and geniuses, Humans have for all time been vying for the supremacy of themselves and theirs. And is it so startling to us, in that it follows from our knowledge of every creature from the spider to the eagle!

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Every animal great and small is a conqueror; what separates them is not whether or not they seek conquest, but in what their conquest consists and to what extent are they driven toward it! For the child it is adulthood, for the woman it was a man [now it is to be man (my how she has matured)], for the salesman the big sale for the leader it is in statesmanship, for the genius it is in profundity. Do all who go seeking find what they seek? No; many more seek than find. But man is very adept at rationalizing the value of his existence; consequently many do find for themselves a place at least resembling what they set out after. Many Humans, many conquests. The highest conquests for the highest Humans, the lowest for the lowest. Every conquest of mankind is a conquest for mankind, however inadvertent or elusive.

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The veracity of this insight is substantiated in that those who created gods believed gods to be the centers of all value. And as man created gods in his own image man desires to be centrally meaningful amongst other men as a god. Man prostrated himself before the greater powers of what he believed was a god in a manner not dissimilar to the female prostrating herself (in the past) to the greater powers of the male, or the child prostrating itself to the greater powers of the adult. But all only do so until they have found the means to their own liberty. And what can be said here of one species of animal can be said of any other; should it attain a similar height in it's evolution.

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The manifestations of this aspect of Human nature (the pursuit of value centrality) may be elusive, due to the diversity of Human cognitive abilities, hence inherent incongruity of thought and action; for example: a person could believe that they are unselfish, do they then become unselfish, no; but even so there are those who would believe that the other had become unselfish as their selfishness could take on a more elusive form. As in the following example:

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Friedrich W. Nietzsche 239. "Amongst helpful and charitable people, one almost always finds the awkward craftiness which first gets up suitably him who has to be helped, as though for instance, he should Merit help, seek just their help, and would show himself deeply grateful, attached, and subservient to them for all help. With these conceits they take control of the needy as a property, just as in general they are charitable and helpful out of a desire for property. One finds them jealous when they are crossed or forestalled in their charity."

This Human pursuit of centralism causes men to league up into groups of similarly qualified or disposed peoples that they might further their influence.

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KARL MARX 37. "People of the same trade seldom meet together, even for merriment or diversion, but the conversation ends in a conspiracy against the public, or in some contrivance to raise prices. It is impossible indeed to prevent such meetings, by any law which either could be executed, or would be consistent with liberty and justice."

The more partisans to a group the greater illusory value available for members to attribute to themselves, as members.

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And this grouping of man against outsiders follows a pattern of natural selection. Which is to say that as the groups get fewer and fewer [because select groups have grown more and more powerful] and nearer and nearer to being the group in power, or centrally meaningful group in relation to the lot of mankind the philosophy of their constituency will necessarily have to approach more and more nearly that most perfectly adapted to life within the real parameters of universal law. As below them will always be rival groups, factions, political parties who if more adept will supplant them.

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The personal relationships that exist within groups are similar to the relationships that exist between groups; which is that there are those who hold priority positions and those who hold subordinate positions, for the same reasons. The method of designating roles varying per type of group. I use the terms dominant and subordinate to denote the most frequently assumed roles in personal relationships.

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Societies, families, and other groups classify the value of their ensemble according to the group's level of influence. Within these ensembles individuals classify themselves as dominant or subordinate according to their individual extents of influence. The dominant character of any group, serves as the center of value for the group; the one relative to whom the others scale their own meaningfulness, as it pertains to the group function. Just as the dominant nation in the world serves as the center of value for the rest of the world, the one relative to which the others scale their own meaningfulness.

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In other words, it will be the project of the members of the group to emulate the dominant character; provided they admire him or her. To be a dominant character in a group is a conquest. The more extensive the influence of the group the greater is the conquest, and incidentally the rivalry for it's dominant positions. Groups thus function well to fulfill the ultimate Human quest for value centrality or conquest; as they are the result of this Human quest.

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Humans who accept subordinate social positions do so either as a result of inadequate intellectual development, or as a means to an eventual conquest. As in the case of the female, who seeks an eventual conquest in the male female relationship.

Friedrich W. Nietzsche 287. "I believe ornamentation belongs to the eternally feminine?...perhaps she thereby wishes to get the mastery."

She wears the ornaments to capture the man for in his subjugation is found her conquest.

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Subordinate roles are not lusterless. Even a subordinate role in a group is a role, hence affords one feelings of partisanship, or meaningfulness relative to the group. They are meaningful enough to be accepted, as introspection would divulge. Both dominant and subordinate social roles, thus, function to distribute relative importance to the bearers. The distinction is, simply, that the dominant, or central, roles more nearly approach fulfilling the ultimate Human project which is at achieving the highest conquest known by them to exist.

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An obvious example of role assumptions in civilization is the male female relationship, in general, and more so in the past than present. Most females have been confined to subordinate roles in various groups owing to their lesser muscular strength.

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John W. Web and Jan O. M. Brock 53. "Almost everywhere there is a division of labor according to the sexes. Women gather the vegetable supplies for food and fiber prepare the meals and store the surplus; men do the hunting and fishing."

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Children have also been denominated subordinate the world over due to their feebleness; exceptions for a few devious cultures. Children, then being the subordinates of all adults, generally, are highly esteemed by Humans; for adults need not even vie, and still they are afforded dominant roles in the adult child relationships.

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Adults, come as they are, are afforded feelings of being needed by the sweet, gentle, little, children. The titles given children portray the reasoning behind the great affections people have for them; all of such titles refer to their inferiority, or subordinate statuses.

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The general distribution of roles in the average family is as follows: The father entertains the dominant, or central role, the mother and children then being relative subordinates. The mother is then subordinate to her husband and dominant relative to her children. This explains the mother's overwhelming affinity for her children. To the mother who might otherwise be resigned to a fruitless subordinate position, relative to the male, there is centralism in relation to the child. Even the child, each in it's way and to the extent that they perceive the need, find some centralism of value for themselves in relation to smaller animals and toys. Which is the reason why children often mistreat toys and small animals; they thereby pronounce their mastery of it via conquest, hence their centrality of meaningfulness relative to it. This being central to others and the fact that it is done not out of our good nature but out of our desire to solve our own problem (the need for relative reason for existence) gives rise to a conflict in Human ambition.

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That we seek to liberate our subjects yet need to possess them. Thus the normal mother's jealousy over the increasing independence of her children, when her objective was supposedly to prepare them for independence. A good method of testing this point is to confront a parent with this question: Would you give your child to me if I could prove that I could give the child a better life than you could? That they, usually, will not proves who they are truly concerned with; but nothing is wrong with the truth.

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At birth and early life, we accept subordinate roles as the common lot of children, though, for most, from that point onward, we pursue personal liberty; the accrual of which is completed progressively with each rung of the echelons of dominion which we ascend. Most Humans do very little ascending. They strive for liberty and, meanwhile become so entwined in social meandering that never do they achieve more than semi equality with their peers; never having quite understood what it is or was that they were doing to begin with. The normal Human considers himself to be equal to the mass of Humans, at least in his region of the planet, inequalities are suppressed that they need not feel the anxiety of inequality. The pursuit of centrality is to the normal Human just a dim light casting elusive shadows that few will admit even to the existence of.

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Societies are divided into thousands of subcultures. Each subculture having a philosophical disposition which varies slightly from the most commonly accepted normal philosophy of the region and consisting of subcultures where in the philosophical dispositions vary still again. The normally accepted philosophical disposition of any region is the one heralded by the middle class (as defined by Ferdinand Lundberg). Partisans usually deviate as a consequence of changing financial status rather than by Human choice.

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KARL MARX 317. "Are men free to choose this or that form of society for themselves? By no means. Assume a particular state of development in the productive forces of man and you will get a particular form of commerce and consumption."

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To mention just a few of the possible subcultures: bikers, punk rockers, stoners, jocks, musicians, etc. Centralism of meaningfulness is of course sought by all members of these and other groups. Although it usually happens that basic acceptance by the group requires the type of disposition in the individual as is incapable of causing oscillations in the fabric of the group; which would be the opposite of the type of person who may be capable of ascending in the group to the centrally valuable position. Patrimony here as everywhere manifests its web of decadence.

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Friedrich W. Nietzsche 273. "It is the loftiest and strongest instincts, when they break out passionately and carry the individual far above and beyond the average, and the low level of the gregarious conscience, that the self reliance of the community is destroyed; it's belief in itself, it's backbone, as it were, breaks; consequently these very instincts will be most branded and defamed. The lofty independent spirituality, the will to stand alone, and even the cogent reason, are felt to be dangers; everything that elevates the individual above the herd."

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Thus the goal that individuals who join groups are setting out to achieve, is by a lack of strategy, a vain effort. That most Humans are not great problem solvers, they seldom perceive that to sever the social bonds is a prerequisite to greater than average achievement, so they, on the contrary, (to be accepted) forfeit any of their own personality traits as might upset the group. A few reasons why people might be incapable of procuring partisanship in any group are any of these in the extreme: Beauty, ugliness, intelligence, or the lack of, shyness. Not only do the least socially influential come from these isolated types, but so also do the most socially influential; the geniuses. Persons who exhibit abnormalities always have difficulty procuring partisanship simply because they are devious in whatever way.

HENRY THOREAU 64. "If man does not keep pace with his companions, perhaps it is because he hears a different drummer."

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I will now give an example of the intricate web of Human interactions and how they function to assist in the solution of the Human problem. In that the male female relationship is most commonly understood I shall consider it. In it's incipience, a mutual exchange of glances usually portrays a mutual interest. Often these exchanges of mutual interest, admiration, persist for long periods of time, within the performance of social rituals, without any contact outside that of the work or other formal environment. At any point in time that the two, for whatever reason, are brought together, as in dating, the initial stage in the development of the relationship will be characterized by the precarious pursuit of pleasing one another.

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This ensues as an effort on the part of each to establish thorough acceptance by the other. Which is a manipulative strategy engaged in an effort to persuade the other to value them. Once this is accomplished, being a very slow process for some highly social, hence highly preoccupied persons, the two will, if all has favorably accrued, be united in some conventional sense; each having established their value in the eyes of the other and found it satisfactory. The second stage in the development of the relationship then begins. The second stage is characterized by the mutual pursuit by each as individuals, of centrality of value within the relationship (pursuit of dominion). Some relations never evolve to this point; especially amongst those who are highly preoccupied.

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The exigency with which one pursues the inevitable want of dominion, or centrality of value, will correspond to the extent to which (as all else) one perceives the necessity to so do. This latter will correspond to the extent to which one perceives his or her meaninglessness; which usually serves as the necessity. Depending on the exigency of this, the relationship could traverse any variety of courses; ranging from one or the other virtually enslaving their mate with ropes and chains to profess their dominion, to periodic beatings, to intellectual dialogues of a vying sort, to as slight as occasional deriding of one another. Normal type relations usually utilize the latter form of vying for centrality.

Friedrich W. Nietzsche 154. "For believe me! the secret of harvesting the greatest fruitfulness, and happiness from existence is live dangerously...live at war with your equals and yourself."

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It is instrumental here to consider the patterns of the relationship as they conform to conditioned role assumptions. Traditionally, the female has been lead to believe that the male should be the leader, or the center of value, and accordingly the thought exists even in the liberal female mind. Females, thus, usually expect their mates to advance to the centrally valuable status in the relationship. If the male is unable to establish this sovereignty relative to her most females will devalue him in their minds as an incompetent male; hence, not worthy of her admiration. Such is all reliant upon the perception of the female, which accords with her conditioning in youth and subsequent education. Many females entertain a delusive replica of the sleeping beauty myth. That is they will loll around being pretty and meek awaiting the arrival of their hero prince charming who will then serve as a panacea to them. This is a Victorian or a puritanical mode, and likewise is attributable to those traditionally oriented as such. That the hero can sometimes be cold and ruthless, to them is but a portrayal of his omnipotence. This serves as a major source of discontent for females so disposed. For on the one hand they, by nature require centrality, yet on the other, any male who affords them this centrality shall by them be devalued and unwanted.

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This is an unsolvable conflict of ambitions and is noticeable in the mannerisms of such females as are incapable of valuing any relationship as a result of their having developed to a state of awareness which surpasses most men who they encounter, isolating them in their own depth of feeling

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Then there are those males who by conditioning are led to believe that females are inferior to males. Such men make good companions for the aforementioned females, beating, screaming, competing with one another as if coyotes in the hills. Which is "all too Human."

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In normal, liberal, modern, society the assumptions of roles by the male and female oscillate between dominant and subordinate and as such are highly functional in maintaining the stability of the relationship. They as a group concentrate more on their role within the overall society than their roles in the personal relationship. It is the relationship of tomorrow.

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Although the future boasts of greater liberty for the female, hence, even more stabilization via shifting role assumption patterns in male female relations, still tradition lingers. So on the average the female's time still tends to be occupied with more frequent assumptions of subordinate roles. Thus, it is instrumental to consider the matter in view of this division of roles.

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In the second stage, of the new relationship: If the male performs his traditional duty and procures, via petty or stringent rivalry, the central role of sovereign he will become bored with the female. Once this happens, to the extent that it does happen, the female will encounter a depreciation of value in the mind of the male. In that to variable extents and in a tentative temporal sense he has conquered her she ceases to be a challenge to him. The male will, consequently, begin to look elsewhere for further reflections of his meaningfulness. Perhaps in other females, or other undertakings entirely different, such as sports, hobbies, etc. Depending on the extent of the devaluation the relations could take a variety of courses. The female who is now receiving less attention will become jealous of other females in whom the male might take interest. She does this out of her own pursuit of value centrality in the eyes of the male. What here pertains to the males familiarization with the female, and devaluation of the female, can function in the opposite direction (female conquering the male) though it is infrequent. Should the male female relationship work itself out in the conventional way, a family, there will be the birth of children and they, this unit, will proceed, in whatever fashion amenable to them, to meander into oblivion; should nothing alter it's functionalism, which is at a lack of insurmountable problems.

KARL MARX 330. "Since the bourgeois of Protestant countries are mostly Philistines, all that this Protestant monogamy achieves...is a conjugal partnership of leaden boredom, known as domestic bliss."

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Should an insurmountable problem arise there are many possibilities, though a broken family is very likely as anxiety may cause them to do things which cause them to grow beyond the functionalism of such a unit.

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This then illustrates one matrix of interpersonal relations which serves to illusorily provide solution to the Human problem of meaninglessness. The child need not question it's value if the parents are valuable and attribute value to it. The female need not question her value if the male is valuable and attributes value to her. The male need not question his value if society is valuable and attributes value to him, via the tasks he performs. Each finds their relative reason via value attributable to the deeds they perform and how valuable such deeds as they perform are in the eyes of society.

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The number and type of emotional bonds one forms with others is an indicator of a persons financial status. As the goal is liberty and liberty is achieved via influence and influence is synonyms with financial status. At higher echelons of liberty Humans find themselves not needing to express any great quantity of emotion. Consequently, Human relationships are an economic circumstance. The amount of emotion a Human need appease via bonds to other Humans, being a function of financial status, it should be possible to create a graph. It would look something like this:

Poor = Great Emotion 
Middle = Less Emotion (For example only) 
Upper Middle = Slight Emotion 
Rich (Billionaire) = Trifle to No Emotion

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The poor and, generally tribal have in common with the rich and, generally, autonomous an inflexible sense of self worth, the second because he knows his value, the first because he has never questioned his, having had little necessity due to the strength of the tribal emotional bonds. The poor have surrounded themselves with family, friends, morals, rituals, and in this tribal manner are able to feel a strong sense of belonging, or meaningfulness.

Thus the tribal are able to engage life on it's least influential economic plane with astonishing confidence (this is of course a retrograde state of affairs in that it leaves no place for expansion).

W. W. ROSTOW 65. (if the third world is to develop) "Specialized knowledge and expertise should replace parentage and family as the criteria for personal value and prestige."

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Whereas the rich, via the omnipotent potentiality of money, are able to feel great self worth (relative to the lesser ones) by being, in essence, autonomous masters of, for example, the proletarians. The confidence with which the rich engage life can be said to be equal and of opposite origin to that of the poor tribal peoples. Being that the overall state of the economy has little effect on the ability of either the poor tribal or the rich autonomous to continually solve their problems, as both exist outside the conditions of the market. The middle class people as opposed to the rich or tribal exhibit a quantity of susceptibility to the market, whilst engaging life, which is proportional to their financial status as it resonates between lower middle, middle, and upper middle classes in accord with overall economic trends. The middle class will, as their emotional economical status shifts either acquiesce with the emotion of the poor peoples, or the lack of with the rich. In this way a society can enter phases where in it, for a time, either retrogresses or progresses philosophically. Trends of fashion, etc. are in this way shifted.

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The process of solving the problem which is life is solved in stages which correspond to the environmental predicaments within which people find themselves. I have, for simplicity, divided these environmentally disposed stages of problem solving into just four general categories. In order of ascending importance, and descending incipience. In view of the constant need for variation within a selfish, insatiable disposition. Food and Water Shelter Valid relative self value Centrality of self value

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A person or group's objectives in life correspond, generally, to the stage within which they exist as a consequence of their individual environmental predicament. The poor classes of the world have objectives which correspond to the fulfillment of the first and second stages, generally.

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The rich have objectives which correspond to the fulfillment of the third and fourth stages, generally, that emotions seldom enters into the equation in these cases it can be seen that conquest (the fourth stage) is the primary stage of the rich (billionaires).

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As the stages in the problem solving process vary with financial status, so also do general objectives. Objectives being the foundations of values, values vary per financial status. Values being the foundation of all Human cognition and reasoning, philosophies vary per financial status. In that the poor classes must rely so heavily upon one another (morality) to sustain life they generally entertain the most rigid values. That is: a strong belief in there being one order of good things and another of bad. The rich classes being free of dependence have more liberty to use their own judgment and, naturally conclude with slight values (things are not necessarily good or bad, but most often the products of circumstance). Value being a, relative, function of necessity, thus given to things which further solve the problem, when most of the problem has been solved few things are of value.

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That it is the intrinsic Human goal, of each individually, to reach the fourth or highest stage of problem solving, whether ignorant to the fact or not, Humans interact with one another solely in an effort to manipulate each other in such ways as will advance the individual to the point of self sufficiency, independence; which is the point achieved upon ascending to the highest stage of development. That is at a point where others will no longer be needed. A goal which is achievable by only a few of those who inter into the gambit. Consequently, Human relationships, though apparently a great advantage to all, are more of a disadvantage to the majority, in the short term; in the long term the advanced technologies produced as a result of the division of classes trickle down even to the most exploited members of civilization; tending the overall civilization to advance, inadvertently. Consequently, what begins in civilization as an individual pursuit of liberty by it's individual members turns out at the last stage in the evolution of civilization to be a loss of all individual liberty; an all pervasive mass liberty.

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Not knowing this the majority conform to the ritual out of the all but vain hope for success without effort, and are much exploited by those more crafty or financially situated. Only experiencing the produce of their great labor in future generations as it is arrested from the privileged classes as a necessity to reduce universal suffrage. But this is another story. 

SIGMUND FREUD 55. "The liberty of the individual is no gift of civilization. It was greatest before there was any civilization."

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** LIMITS **

 Humans create limits to shelter themselves from the danger which lurks in things unknown. Thus to all advancement Humans have set limits which will be breached only out of necessity. The good clashes with the bad and civilization advances do to an adaptation to more realistic limits.

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Philosophical disposition is a complex way of saying extent of limits, what more is the significance of a disposition than that it consists of a certain set of limits to action or inaction? Should a person exercise no limits ignorance will be rapidly alleviated, the foreboding nature of things unknown will also be alleviated, and life's mystery recedes. As the mystery recedes the pace of inquiry increases, and so boredom enthralls one ever more, and ever more rapidly. Humans possessed by this circumstance are sent tangentially on a course deviating from that which is common, and soon have little interest in normal interests as they now appear trivial to them. The normal mind having normal limits will be stirred by even the most trivial unknown.

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This quality of seceding limits and the resultant schism created between them and those who are more common is the same phenomena which is now called the generation gap. should one venture to experience all of life's harshness and ineptitude, soon even it loses it's intrigue, and the scope of things familiar widens leaving one more distraught. Limits if not imposed allow one to experience too easily that which otherwise serves as the mystical purpose for living.

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THE CHARTS

 The purpose of these charts is to help those who can more readily understand a graphic presentation than a long written text. These charts depict the same principals as the book it may be helpful to use them in conjunction with reading the book.

This Chart shows how each aspect of Human nature ( I. S. M. ) influences each other aspect. 

The following chart shows how solving the Human problem within society is a cyclic process. L = Rivalry D1-3 = Levels of Dominion. (President, vice president, etc.) S1-3 = Levels of Subordinance. (Teacher's aid, student, etc.)

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THE HUMAN PRODUCTS - PART III

THE THREE HUMAN TYPES

THE IDEALISTS
 INTRODUCTION

 The three Human types thesis is based on the fact that to any issue, the issue being how we interpret life, there can only be three main categories of Human opinion: those for it, those against it, and those who can not decide. The problematic nature of existence is acceptable to some, and wholly wrong to others, and still others can not decide on a specific decision. That life maintains it's universal verity, as a problem in need of solution, regardless of Human opinion, stands as a fundamental basis in relation to which the opinionated dispositions of Humans can be inferred as realistic or idealistic. 
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  THE PARADOX OF TRUTH

Tumbling streams of silvery gray caressing stones while forging their way. Cloudy skies of pale misty blue, speckled with stars so seldom in view. Shifting winds as cold as snow petrifying life once mobile to grow. Rigid trees as solid as stone, majestic as martyrs, defeated alone. Fierce cry of battle still rings in the air, echoing a moment of wretched despair. Our moment had come, now once at last, we spilled the truth, our foes fell abashed The instant I saw the truth would prevail, the lies of millennia poured down like hail. Before my weak, now vanquished, sight did all arduous longings for truth take plight. Marx knew what Nietszche did not, though truth be their savior they leave it to rot.
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 Friedrich W. Nietzsche 225. "Nobody will very readily regard a doctrine as true merely because it makes people happy or virtuous excepting perhaps the amiable Idealists who are enthusiastic about the good, true, and beautiful, and let all kinds of motley coarse, and good natured desirability's swim about promiscuously in their pond."

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There came a time in the process of social evolution, where at laws, rules, morals, were no longer looked upon as something to which Humans must adapt. Humans became embedded in these favorable social conducts. Moral concepts were grasped as if they alone were reality. Social goodness became reality and social badness became the deviation from. Humans pondered on how evil or bad some people could occasionally become. Having come into the earth from the gods sin free.

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Friedrich W. Nietzsche 144. "I obey my Dionysian nature which does not know how to separate negation from affirmation. Everything previously called truth is recognized as the most damaging underground form of lie the sacred pretext of Improving Humanity as a stratagem for sucking the blood out of life itself. Morality is vampirism."

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What Humans had here accomplished was the inversion of reality, rendering society functional. Throughout history there has been a certain type of Human who has found much of the reason for his life by affirming and promulgating this inverted version of reality. I call this Human the Idealist. The premise of any Idealist is that he was conditioned under ideal circumstances, from the standpoint of the social environment from which he arose. The Human mind is an analytical machine. It collects, stores, and retrieves, information. It collects, stores, and retrieves only information which is necessary for the solution of it's problems. The primary information collected in youth will be the foundation upon which all further collections of information shall be comprehended, and validated. Unfortunately the real nature of the Human problem has been all but unknown to most people for all of time and consequently parents have been leading their children to believe that an entirely false set of things are necessary for the solution of their problems, so much so that the problematic nature of existence itself is frail and inconspicuous in the minds of average Humans. They are thus rendered prettier and more appetizing to the tastes of those whose only happiness is in simplicity and subservience. And as of course was the nature of the original quest, the people are then divided into those who struggle with the problems of life and those who run and play as if life consisted of no problems at all.

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Just as in the family the parent takes on the responsibility of dealing with problems and the child is to be denied even a glimpse of anything frightening or problematic. In the album "The Wall" by Pink Floyd, this gap between what is seen by some and unknown to others, the problematic nature of existence, is the barrier referred to in the title THE WALL.

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PAUL OLSEN 11. "Mother can not be blamed, although she will be, as surely as water falls when it rains. Mother can not really be blamed because in giving an illusion of safety, security she has done a job she herself has been conditioned to do and it is not her fault if her son does not take the opportunity to inquire into his assumptions, into his life, does not question his existence is lulled into life purely on the surface of the earth."

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The functionalism of a persons philosophical disposition within the present social order relies on their ability to concentrate on the performance of those tasks designated for their performance, by their superiors. Thus if the disposition corresponds to the thoughtless dedicated performance of just those tasks set out for them to perform a person will function well within this social order.

Friedrich W. Nietzsche 364. "Today belongs to the mob: who could still know what is great and what small? Who could still successfully seek greatness? Only fools: fools succeed."

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KARL MARX 332. "But the intellectual desolation, artificially produced by converting immature Human beings into mere machines for the fabrication of surplus value, a state of mind clearly distinguishable from that natural ignorance which keeps the mind fallow without destroying it's capacity for development."

Such is the normal mother's pattern of conditioning her children, it is also the chief ideal propounded by the Idealists "Conform or be cast out." Rush, [The group of musicians].

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PAUL OLSEN 15. "The internal destruction though may be enormous: The destruction of individuality of freedom and creativity. Which leads to a later life feeling of profound regret and despair the Normal problems of advanced middle and old age. This kind of mothering may be valuable as a crucial underpinning for the fluid movement of the social machine because it keeps the cogs moving, working, retiring, and dying appropriately. This mother like most therapists is a social engineer."

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The earth does not contain any great quantity of Idealists. They have a quantity of individuality accordingly. They are the products of ideal mothering, intellect, and personal appearance. Thus they are readily accepted by, and consequently readily accept, whatever philosophy they are taught in youth, becoming a veritable paragon of that philosophy.

As such they stand above those others who by the nature of their less than ideal predicaments are forced to maintain an irresolute disposition.

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NAPOLEON BONAPARTE 71. "What is liberty? Both the savage and the civilized man need a lord and master, a magician, who will hold the imagination in check, impose strict discipline, bind man in chains, so that he may not bite out of season, one who will thrash him, and lead him to the chase. Obedience is man's destiny: he deserves nothing better and he has no rights."

WILLIAM BLAKE 189. "I must create a system or be enslaved by another man's."

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PAUL OLSEN 16. "...A man who accepts roles joins a system, an ISM, and there by loses his identity, while illusorily believing that he has an identity. Which he does only in so far as some group defines it."

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What is resolute? Webster defines it thus: resolute: fixed and firm in purpose; determined. It brings to mind the fact that all Humans are upon occasion resolute, and it is true, but, what is their resolution?

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A conditioned response coercing them to perform certain social rituals! Most Humans have some type of conditioned resolution which they were given in youth, although this resolution is usually quite modified by the time the child reaches adulthood do to collisions with problems which were unforeseen by their educators. And the general modification is not decisive unto itself, it tends rather towards the maintenance of an equilibrium between commonly accepted resolutions. The Idealist's resolution is not usually tested by harsh circumstance, as he exists within an ideal atmosphere, consequently his resolution is unwavering.

PAUL OLSEN 14. "In other words, this kind of mothering molds a social being who accepts society almost blindly because there has never been a reason not to." What is real is absolute and universally true. The philosophy a person entertains will approach a parallel to this to any extent, and though it can never be perfectly parallel:

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Friedrich W. Nietzsche 224. "Indeed, the fundamental constitution of existence might be such that one succumbed by a full knowledge of it so that the strength of a mind might be measured by the amount of Truth it could endure."

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The extent to which it parallels reality is a direct indicator of it's functionalism within reality. That is, the consistent reality of this universe, not to be confused with the reality assumed in society for it's developments sake; which is, of course, also a reality in Human history, namely the reality of the necessity for the maintenance of a philosophy based on non reality. All lines, not parallel, intersect eventually. Hence we are constantly reminded of just how well our resolution parallels reality by recurring problems which indicate that we are still colliding with what is real and unwavering.

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The resolutions of Humans vary per individual, as the social products of the time and geographical location concerned. And all those who possess some resolution provide reinforcement of that resolution to others who seek resolution. However, the Idealist, as does it's complement the Realist, stands alone as a beacon to the majority of Humans who are, by a far wider range, irresolute. There exists in society at all times, during it's evolution, echelons of both those whose philosophy is based in truth, the Realistic resolution, and those whose philosophy is based in social conventionalism, the Idealistic resolution.

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The Idealists are throughout history at odds with the Realists. And were it not for the one side the other could not exist; as it would have nothing in relation to which it became necessary. Thus all of history can be interpreted as the story of the incessant conflict between the two great camps of men and the consequent evolution to a more Realistic, liberal, philosophy. Realists versus Idealists, whilst the mass of Humans continually undulate between the two sides as it becomes necessary. Creating trends of every variety in the wake of these undulations as lucid expressions of their particular state of development, which is determined by the unavoidable juxtaposing of real and ideal (good and bad) which results in a general philosophy ever more nearly approaching truth.

Friedrich W. Nietzsche 347. "Behold the good and the just! Whom do they hate most? The man who breaks their table of values, the breaker, the law breaker, yet he is the creator."

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Whomever they may be, and where ever they may be, all Humans follow either the camp of the Realists, or the camp of the Idealists; conviction is not required, but to live man must have a philosophy and that philosophy will be the product of environmental circumstance.

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I will briefly follow an instance of these undulations, between real and ideal, which Humans undergo that you might see more readily the relationship between the two great camps of men and their functions in the development of civilization.

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I choose as example a place which exists in a primitive stage ruled by a monarch who has become oppressive and the people are becoming discontented. Until now the people have been following the Idealists, listening to all those beautiful, rhetorical, ideals about how perfect everything is and how grateful they should be to be so fortunate. Functioning appropriately at their tasks, as proper men do. The Realists are smoldering with disgust, indignation, and sedition, but they are alone as such; for the mass of man finds them far too antagonizing to the social graces. The people don't want any problems and they would rather that things just remained peaceful. So with the vain inference that all difficulty is below them and that everything shall certainly come to a good end they continue as if driven by a madness. The Realists try to reach them, but their words fall on untrusting, even alien ears. The oppression mounts ever encroachingly and the Idealist begins to lose touch with his followers as they become disconcerted and erratic in behavior, out of the strain of denying and suppressing the truth to maintain the lie. It becomes intolerable and good decent people start collaborating with the evil person (the Realist) who claims to have always known what was happening.

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Friedrich W. Nietzsche 362. "Only this have I learned so far, that man needs what is most evil in him for what is best in him that whatever is most evil is his best power and the hardest stone for the highest creator and that man must become better and more evil."

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Soon all have turned to the Realist, who immediately takes a dictatorial stance, in that he has pondered this problem for many years and only now has the opportunity to exercise his prowess, which can not be daunted by the simplicity of those around him. The Idealist is completely lost, he never expected that the good people could turn their backs on him, let alone that they would do it. The Realist to him is a freak, an abomination, he becomes curious to know why the good people have taken a liking to the Realist, but lacking any significant knowledge of this world all his efforts to regain the esteem of his following are in vain. He either investigates the matter further and alines himself with the reigning Realist, or steps back and becomes a traitor to both the Realist and the people as he knows not why this has happened to him and blames the Realist and the people for his bad fortune, which is simply the result of the reality he knows so little about.

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The violence begins and the violence, and oppression end leaving the people just as unaware now as before. The Realist is too mean and hard to deal with now, so the good people go back to their admiration of the amiable Idealist.

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And the humdrum mentality takes hold again, and class divisions again mount. Nobody wants to think of problems when there aren't any! And the extreme isolation of the Realist compels him compulsively towards the profundity which will be necessary to defend the truth in the next epoch, amidst sightless eyes and deaf ears. Meanwhile the Idealist dawns his carnation for the salutary ceremonies of the day. Never quite realizing what the Realist is forced to realize: THAT LIFE IS A PROBLEM! Because the Idealist was blessed with knowing: THAT LIFE IS A PERFECTLY WONDERFUL THING AND THERE IS NO NEED TO WORRY. While the mass of man, if not resolution, has at least acquired a more thorough recognition of what is truth as a result of the necessity which compelled even them to utilize the so called forces of evil to solve their real problems.

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Winston Churchill's disposal succeeding the second world war was a case of the Realists inevitable retreat back to solitude after his contribution to those who know nothing of his type. It can also be seen in many novels and movies where the hero rides in alone, saves the people and then rides off in solitude. The reality of this is known by most though I doubt that it is understood in the sense now propounded.

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The Idealists are those who by the nature of their predicaments have taken up the project of twisting all that they set eyes on that it might further appeal to them. They are those who compound lie upon luminous lie until they come to a plan of the way things ought to be.

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They collect the facts that they might begin the twisting process, and for no other reason than that it puts them on the world stage for a term. They distort the truth so that all the good people of civilization can have the proper guidance of half truths and blatant lies. We wouldn't want them to become confusion by having to think while they dance and sing in their imaginary world of bliss.

Friedrich W. Nietzsche 141. "I say to you to give birth to a dancing star one must have chaos within oneself." Which is the opinion held by Napoleon and Isaac Newton also."

Most religious fanatics, pacifists and do gooders of many varieties are Idealists. A hoard of them extrudes from the middle class, the class of entertainers, sports stars, etc..

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Idealists are a necessary precondition to the maintenance of a general mentality which seeks rather to conform to servitude than to relieve itself of it's burdens and struggle with freedom. Civilization could not have achieved all that it has achieved should all the people have acted in accord with their true animalistic, natures. Consequently these idealized philosophies have created farms of Humans which provide always a vast reserve of exploitable Human stock.

The greatest number of Humans had to suffer idiocy that others could pursue progress as a means of achieving their own ends, whilst, inadvertently, advancing civilization.

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JOHN W. WEBB and JAN O. M. BROCK 63. "Civilization could not have risen without surplus beyond hand to mouth existence...surpluses remained necessarily small gained by squeezing the population masses, whether humbler citizens, slaves, or colonies."

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Probably the most descriptive account of the products of living within idealized limits is the present state of the entire third world. The Hindus, Moslems, Buddhists, not, of course, to exclude the Amish Puritans, Mormons, Christians in general. All of whom are lethargic and either non progressive or sanctimonious, therefore, covertly progressive as in the case of the Mormons.

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Friedrich W. Nietzsche 234. "What then is the attitude of the two greatest religions (Christianity and Buddhism) to the surplus of failures in life?...always in favor of those who suffer from life as from a disease, and they would fain treat every other experience of life as false and impossible...the hitherto paramount religions...are among the principal causes which have kept the type of Man (Higher Man) upon a lower level they have preserved too much that which should have perished."

KARL MARX 4. "Religion is the opium of the people."

Friedrich W. Nietzsche 201. "...The domestic animal, the herd animal, the sick Human animal, The Christian."

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Idealists are as if the flowers of all time. They are those who have been cherished the most, by the majority, for nearly all the time. The Idealists are leaders. As leaders they are those admired by others for the austerity of their philosophical resolution. The Idealist is cherished for his euphemistic rhetoric which eludes even his own comprehension, although, after observing the applause received on such a sojourn he is blindly compelled to continue. He is created by the people, a veritable paragon of their desires, as the Realist is a paragon of their needs. The Idealist looks upon the Realist with deep jealousy and loathing. Jealousy is a word applicable only to evil people in the Idealist's mind, but, most of what he believes is contradicted by what he is, a Human animal. Being a rhetorician he can twist the manifestations of his animal nature into a thousand seemingly unrelated forms. Only history can dispose of the Idealist for the Realist it has created both and uses them alternately at the corresponding historical moment.

The Idealist, being a man who, ostentatiously, knows his value, truly feels little concern for his subjects, although, his whole act consists of a rhetorical panoply with an inverse impression.

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Friedrich W. Nietzsche 298. "In the so called cultured classes, the believers in modern ideas, nothing is perhaps so repulsive as their lack of shame, the easy insolence of eye and hand with which they touch, taste, and finger everything, and it is possible that even yet that there is more relative nobility of taste, and more tact for reverence among the lower classes of the people, specially among peasants, than among newspaper reading demimonde of intellect, the cultured class."

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He does quite well for himself performing his act and collecting his rewards, the power associated with being on the world stage, or centrally valuable. Who would have known that he could be such a vindictive creature if forestalled in his charity.

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THE HUMAN PRODUCTS - PART III

THE REALISTS

Friedrich W. Nietzsche 218. "It is the business of the very few to be independent, it is a privilege of the strong...He enters into a labyrinth, he multiplies a thousand fold the dangers which life in itself already brings with it, not the least of which is that nobody can see how and where he loses his way, becomes isolated, and is torn piecemeal by some minotaur of conscience. Supposing such a one comes to grief, it is so far from the comprehension of men that they neither feel it, nor sympathize with it."

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 Friedrich W. Nietzsche 272. "Those enigmatical men, predestined for conquering and circumventing others...They appear precisely in the same periods when that weaker type, with it's longing for repose, comes to front, the two types are complementary to each other, and spring from the same causes."

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The Realist can not be summed up in any simple way, as can the Idealist. His personality is complex and all that results from it is complex. It is precisely this complexity which so alienates him from others of a simpler disposition.

Regarding childhood conditioning: there are children who do to abnormal circumstances, acquire information which conflicts with what is accepted as normal in society.

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PAUL OLSEN 9. "They give their sons not only a vision of maternal bliss, but a profound vision of terror and pain. And in that way, though they may be called crazy by their own sons, they have offered a more balanced vision of what it is to be alive, the soaring pleasures and the object miseries. And they stir up potentialities for creativity and imagination and no easy acceptance of the status quo, no easy quest for Normality."

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Such children, if not destroyed by the normal inability to understand them, sooner or later may come to question the authority of normality, perhaps putting it to the test. The confusion thus created in the mind poses a question, a problem, and society being the source of the discontinuity which created the conflict offers no solution. It can make gestures as to how the person himself has gotten lost somewhere and needs to readjust himself, but it does not and can not understand the intellect of something that has been set intellectually above it by it's own more thorough vision of what it is to be alive.

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Frank E. Manuel 95. "Present day biographical studies of brilliant mathematicians and physicists commonly tell of their being solitary and of the tardiness of development of those ordinary skills that announce a child's growing mastery of his surroundings."

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The developing Realist obtains in youth a predilection for answering the questions that society in general does not even admit the existence of, such as: who am I? Why am I? What are we doing here? Is normality the best solution? While the normal child goes on about the performance of those tasks set down for him by social ritual, robustly and with precision, the Realist is always elsewhere, thinking other thoughts, about more pertinent issues, he is developing a granite foundation upon which he can base his subsequent observations. Friedrich W. Nietzsche 357. "With concealed truths, with a fools hands and a fond, foolish heart and a wealth of the little lies of pity: thus I lived among men. Disguised I sat among them, ready to mistake myself that I might endure them...."

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The Realist learns as if to recreate all that he learns in his great ambition to decipher the truth. The normal child is a picture of what he has seen, the abnormal child is the creator of all that he sees. And so the second makes possible the existence of the first. The great will to destroy and create, which can only be understood by those who possess it must necessarily be wholly lacking in those for whom it has not become necessary.

Friedrich W. Nietzsche 283. "It is difficult to learn what a philosopher (Realist) is because it cannot be taught: One must Know it by experience or one should have the pride not to know it".

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The Realist is shamed and twisted by teachers, parents, etc. who think him possessing of FAULTS because he already in youth has an idea of what they will either see later or never see, the lies and contradictions inherent in society. Frequently the developing Realists are destroyed by the society which is incapable of understanding them, thus accepting them, and leaves them in "the most extraordinary and dangerous isolation".

Friedrich W. Nietzsche 301. "The highest instinct for purity places him who is affected with it in the most extraordinary and dangerous isolation."

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Friedrich W. Nietzsche 233. "The higher type a man represents, the greater is the improbability that he will succeed; the accidental, the law of irrationality in the general constitution of mankind, manifests itself most terribly in it's destructive effects on the higher orders of men, the conditions of whose lives are delicate, diverse, and difficult to determine."

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He may come to believe he is at fault, or just a bad mixed up creature, before he has sufficient time to discover the truth. One drug currently used to destroy developing Realists, who are usually anxious and inattentive to ordinary rituals, is: Ritalin, one other is Lithium Carbonate. The middle classes are the most inclined to utilize these destructive means of making their offspring GOOD again in that they are SO DISPOSED TO THE GOOD IN ALL (the more ideal the birth rite the more deluded the mind).

Friedrich W. Nietzsche 360. "The stupidity of the good is unfathomably shrewd...the good must be Pharisees they have no choice. The good must crucify him who invents his own virtue. That is truth."

The normal, good people, try though they may can not seem to understand how to effect the so called readjustment of the STRANGE child.

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In having experienced some abnormal circumstances or having simply been born with better intellect (usually something of both), these children have been afforded a glimpse of reality which others are unaware of; therefore, they can provide no solution for it. Society has the perfect facilities to suppress all painfully awaking realities. Thus to exist in it's full magnitude reality must nearly consume select individuals. These are the Realists. Or Nietzsche's Higher men. 

Friedrich W. Nietzsche 243. "How we have been able to give our senses a passport to everything superficial our thoughts a divine desire for wanton leaps and wrong inferences! How from the beginning we have contrived to retain our ignorance in order to enjoy an almost inconceivable freedom...And only on this now solid, granite foundation of ignorance could knowledge rise so far the will to knowledge on the foundation of a far more powerful will: The will to ignorance, to the uncertain, to the untrue!"

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Should such a child escape social crucifixion, the now precarious, questioner, with due cause, has acquired an understanding which does provide a more complete vision of reality. And he or she will at least intuitively recognize this fact, so it will be impossible to retrogress to a previously ignorant state of existence, where in social functionalism came easy.

Friedrich W. Nietzsche 247. "And he can not go back any longer. Nor can he go back to the pity of men."

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The Realists range from the criminal, to the genius, or both. They wonder through life in pursuit of solutions to their problems which usually consist of the whole range of social and individual problems. Finding ordinarily only desolation and progressively greater quantities of anxiety, and social alienation do to what Nietzsche called "going under", which is the process in the development of a Realist whereby he attains his heights. That is the becoming of first a lion then a camel and then a child, as taught by Friedrich W. Nietzsche.

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More often than not a person, such as has been driven to a more Realistic comprehension of life will readily find and join a league of similarly maladjusted (to the norm) people. The extent of painfully awakening reality a person perceives hence the degree of their resolution toward what is real is proportional to the extent of necessity which compels them, necessity itself being a painful thing tends Realists to perpetually seek an end to their greater miseries.

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Thus giving rise to echelons of Realists by the extents to which Realistic people take on the perpetual burden of being Realistic. Consequently, many Realists are lost along the wayside long before achieving any profundity such as the profundity of: Newton, Napoleon, or Nietzsche.

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GROWING UP IN NEW GUINEA 59. "...Those who have perversely seized upon some perfectly alien point of view, it (society) will sometimes lock up in asylums, sometimes imprison as political agitators, burn as heretics, or possibly permit to live out a starveling existence as artists...Upon the gifted, among the misfits, lies the burden of building new worlds."

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The Realists having encountered more of what is looked upon as bad, wrong, amoral, etc. in civilization tend to engender more of what is bad, and consequently are those who make up the great camp of man which can be said to be evil. As it is that in their collective opinion the precise definition of good and evil are Realistically questionable. Contrarily the Idealists collective opinions of good and evil are rather rigid and well defined as is unrealistic.

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The Realist's manifestations of what is commonly frowned upon are the chief cause of his alienation which via isolation tends to be self perpetuating and accumulative in the enhancement of his extent of realism. In that he perceives his greater strength, and expresses it. To the dismay of those who will not allow themselves the liberty to express profundity for it's lack of social appeal. As is true of Napoleon in this statement: "I don't care a snap of the fingers for the lives of a million men." in: Napoleon by Emil Ludwig. Clinical psychology usually uses the terms schizophrenia, and paranoia to diagnose the Realistic person. It is in standing with the normal lack of comprehension when considering the problematic nature of life. The Realist in all that he sees creates anew an image of what he is seeing relative to the importance it has to him. The Idealist and most, common, normal people simply observe life with blank eyes not quite seeing purpose in anything let alone the need for it, or the deviousness which often results from a lack of purpose in the attributes which make up ones life. They can't seem to understand this apparent schizophrenia, and paranoia. They lack this higher Human tendency to create anew all that is perceived in lieu of what is already known to be real, as it relates to the needs and fears of the animal, as it is that they are unaware of not only their needs, if needs they still admit, but even of their intrinsic animalness.

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Instead they comprehend the world by looking at only it's most superficial expressions and mapping them out to accept thereby the half truth in what they partially see without further ado; for what necessity compels it? And they would herewith judge all of Humanity as either fit for admission to THEIR CIVILIZATION or fit for exile from it, when it was precisely those who they find to be fit for exile who conjured up all of what is today the great fief of the domesticated man. As the cat or any other unpretentious animal sees only in every new thing an opportunity to fulfill it's own needs, a lack of concern, or to feel fear; thus if at all understood by the common educated community would be called schizophrenic, and paranoid, so does this simple animal fall into the category of all things which by virtue of there greater truthfulness, or veritable realism, elude the conventional comprehension. He sees all such truthfulness only as paranoia and schizophrenia as he judges all that he observes from only his petulant stand point, being convinced that there is no other real way. Why surely the greatest noise must always be the more accurate account, and the greatest noise is from the greatest number, such is the logic of the vain, apathetic, domesticated herds which lay claim to Human civilization. But there are other ways and other things which he may never understand, or care to understand, he would rather ignore them to maintain the lie, which is at an inversion of Insatiableness, Selfishness, and Meaninglessness.

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The most and least famous personages in history have been Realists. From the geniuses to the dictators, warriors, to the wayward radicals who constitute ingenious criminals and leaders of any number of subcultures, from that of Jim Jones, to Isaac Newton's royal society of science in London.

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The Realists are the achievers and their achievements are derivatives of their own interpretations of whatever it was that they perceived which set them apart from the overall norm. In that reality is consistent and those things unaccepted, denied as existent by society, are of a distinct type (aspects of man's nature as inhibit the functionalism of civilization) within reality (ISM) the lot of Realists on the earth at any given time must suffice in one way or another to represent at least no more than this total of unaccepted realities which are the only things that can serve to create and elevate them.

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KARL MARX 343. "Wherever there is a revolutionary convulsion, there must be some social want in the background, which is prevented, by outworn institutions, from satisfying itself...every attempt at forcible repression will only bring it forth stronger and stronger until it bursts it's fetters."

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They function as a unified body, if only inadvertently, which achieves not an individual effect but a general historical pattern of effects which once juxtaposed to the actions of the Idealists and majority sums up the complete history of mankind at any given period. Life being the product of instability manifest in Human or other form and hence tending toward stability as its natural ambition it can be said of Realists that they are those who, unfortunately for themselves, have taken up the greater portion of the burdens of Human evolution. And have consequently taken on themselves more life, or more instability which is life. This is of course natures way of readjusting Humanity to it's equilibrium point with nature; for as man becomes more care free and flighty, via ideals, nature afflicts a portion of Humanity with an oppositional doctrine which has the effect of modifying man's actions to what they are and must do as opposed to what they would have themselves be and do. The Realist being more alive, possessing his own life and that portion of life denounced by the Idealists and those living in an idealized world, not as an individual but as a portion of the whole of Realists, tends to manifest all the symptoms of an over strained or doubly alive organism. Having a faster rate of metabolism and all the symptoms of nervous disorder. He also will pronounce a significantly better aptitude to think than is normal.

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The Realists are a dwindling Human type for not only do they themselves seek naturally at stresses origin to inhibit it's progress but Humanity as a whole rejects and generally attempts to obliterate them and their antagonisms. This can only be accomplished by Humanities greater evolution to a state where in mankind lives one in complete equality to the next, in each person's ability to and extent of problem solution. At such a time all of Humanity will look with one eye at its natural universe and proceed one with all toward the alleviation of it's remaining problem, not emotion or internal strife but pursuit of diversity and the greater conquest of the elemental universe, not for any one man or subdivision of men, but for the unified multicellular organism which is Humankind.

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THE HUMAN PRODUCTS - PART III

THE IRRESOLUTE MASSES

  Friedrich W. Nietzsche 381. "When I came out of my solitude ...for the first time I did not trust my eyes and looked and looked again, and said at last, An ear! An ear as big as a man!...Indeed, underneath the ear something was moving, something pitifully small and wretched and slender....the tremendous ear was attached to a small thin stalk but this stalk was a Human being! If one used a magnifying glass one could even recognize a tiny envious face, also, that a bloated little soul was attached to the stalk....Verily, my friends, I walk among men as among the fragments and limbs of men."

"Those who chose not to decide still have made a choice." [group] Rush, [album] Moving pictures, [song] The Limelight. As with anything agglomerated in large quantity and subjected to similar circumstances the majority of Humanity in civilization very closely resemble one another.

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Friedrich W. Nietzsche 300. "Supposing now that necessity has from all time drawn together only such men as could express similar requirements and similar experiences by similar symbols, it results on the whole that the easy communicability of need, which implies ultimately the undergoing only of average and common experiences must have been the most potent of all forces which have hitherto operated upon mankind. The more similar the more ordinary people have always had and are still having the advantage; the more select, the more refined, more unique, and difficulty comprehensible, are liable to stand alone; they succumb to accidents in their isolation, and seldom propagate themselves. One must appeal to immense opposing forces, in order to thwart this natural, all to natural progressus in simile, the evolution of man to the similar, the ordinary, the average, the gregarious, to the ignoble."

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After all is it not the goal of most parents to avoid too much or too little of any particular thing in their children? However, fortunately, there are a great number of unsuccessful parents in civilization.

RICHARD NIXON 67. "Having known both the peaks and the valleys of public life. I have learned that you cannot really appreciate the heights unless you have also experienced the depths."

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Certainly the masses have their resolution; it is to be Irresolute, for consider how socially unfavorable it can be to view things only one or the other particular way. They would not want to be OPINIONATED. Although, the Irresolute are active members of one or the other of the two great camps of man at all times, they jump from one to the other as necessity demands. When the camp of what is called bad is at the helm of civilization they revalue bad as good, temporarily, such as in revolutionary, or war conditions. 

Friedrich W. Nietzsche 356. "Were their ability different, their will would be different too. Those who are half and half spoil all that is whole."

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If circumstantial necessity does not compel Humans to seek greater complexity and organization of thought then it is by far the easier not to. History is tugged between the all too good and the all too evil, the resolute Idealists and Realists respectively. The Irresolute are simply the manual laborers in the arena of life. It is important to note here the parallel between this ideological struggle, and the class struggle, in history.

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KARL MARX 317. "Are men free to choose this or that form of society for themselves? By no means. Assume a particular state of development in the productive forces of man and you will get a particular form of commerce and consumption."

KARL MARX 334. "The history of all hitherto existing society is the history of class struggles."
We find that the class struggle gives rise to the ideological struggle and the two struggles, entwined, conclude all of history!

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The Irresolute are such that partisanship is their foremost concern thus they move as a unified body causing trends and tremors in the temporary moods and opinions of their entire mass. It is not necessary to view them individually because they each manifest similar characteristics such characteristics being predictable as closely paralleling the current fades trends etc.. The Irresolute are ashamed at anything too weak or too strong too hot or too cold or anything outside of that which is generally accepted. They do deviate from what is normal, although, they tend to do so in such a way, and in response to such conditions, as cause all of them to follow the deviation, thus it too becomes normal. In fact who of them would even chose to deviate unless it impressed the greatest number of them. Unlike the Realists or the Idealists the Irresolute move solely by gravity which is to say that it is not the truth (Realist) or congeniality (Idealist) of an issue which inspires their interest but rather it is the number of people involved in it. The larger the number of people the greater the probability that the Irresolute ones will join with or without knowing the epic at hand. In history the Realists are the spark the Irresolute the fuel and the Idealists the water. Universal suffrage or other causes inflame the Realists who ignite the Irresolute only to have the intensity of the evolutionary fire adjusted by the soothsaying Idealists.

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This process is continual but only becomes quite obvious in times of crisis the Realist's vehemence is constantly sparking and sectors of the Irresolute are constantly being inflamed while the Idealists are constantly busy putting out the flames. This is a perfectly symbiotic process for if the Realists did not ignite the masses there would be no growth and if the Idealists did not put out the ignited fires their may be too much of what causes growth, competition, and it would result in war and the destruction of civilization.

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Note the role of the Irresolute that of an entity in relation to which both the Realists and the Idealists find their relative importance in life. The Irresolute are not truly concerned with the dealings of either the Realists or the Idealists they find their relative importance in life by following the gravity of an issue and being a member of the group, they are what all of Humanity must become regardless of whether or not it pleases us, as it may seem as though it would not, although, the fact that it shall be is proof to the contrary.

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As civilization evolves it eradicates more and more the two great camps of mankind by arresting more and more the soil which creates them. Although, they can not be completely eradicates until a state exists in civilization: "In which the free development of each is the condition for the free development of all." The Communist Manifesto.

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KARL MARX 339. "The proletariat will...centralize all instruments of production in the hands...of the proletariat organized as the ruling class...Of course, in the beginning, this cannot be effected except by means of despotic inroads on the rights of property...by means of measures, therefore, which, in the coarse of the movement, outstrip themselves, necessitate further inroads upon the old social order, and are unavoidable as a means of entirely revolutionizing the mode of production."

The question now is: Where is the highest man?

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Friedrich W. Nietzsche 363. "For the highest man shall also be the highest lord on earth. Man's fate knows no harsher misfortune than when those who have power on earth are not also the first men. That makes everything false and crooked and monstrous."

QUOTE SOURCES:

1. Michael De Montaigne
3. Aristotle
4. Karl Marx

5. 1967. " The Historical Roots Of Our Ecological Crisis. Science Vol. 155,
Pp. 1203 1207. Lynn White, Jr.

6. 1970. " Population, Resources,environment." Chpt.7,pg.191. By Paul R.
Ehrlich

8,10. 1974. " Ceremonial Chemistry." Thomas Szasz

9, 11, 16. 1981 " Mothers & Sons." Chpt.4,pg.87. Paul Olsen

_________1962. " Our Crowded Planet." By Marston Bates
18. Charles G. Darwin
19. Paul B. Sears
23. Greenville Clark

26. 1967. " The Family In Social Context." By Gerald R. Leslie

_________1978. " Economics In Plain English." By Leonard Silk
27,33, Leonard Silk
28. Mandeville Bernard De
37. See Quote 316

38. 1953. "Diary Of A Young Girl." Anne Frank

_________1973. " A Geography Of Mankind." By John W. Webb & Jan O. M.brock
44 46, 53, 63, 66, By Authors 66pg540, 63pg334
62. James Fairgrieve ,62pg334
64. Henry Thoreau
65. W.w.rostow ,,62pg334

43. 1929. " A Free Man's Worship." Bertrand Russell
55, 56. 1961. " Civilization And It's Discontents." Sigmund Freud

61. 1971. " Essays In Existentialism." Jean Paul Sartre

59. ( ) " Growing Up In New Guinea."

67. 1982. " Leaders." Pg.2. 38. Richard Nixon ,67pg2,68pg14

__________1953. " Napoleon." By Emil Ludwig
71,82 71 Pg163,.82 Pg605, 84,87 84 Pg25,87 Pg294,, 89,93 89 Pg209,93
Pg162.

_________1968" A Portrait Of Issac Newton." By Frank E. Manuel
95. Frank E. Manuel

_________1966. " The Riddle Of History." By Bruce Mazlish
101,104. 101 Pg248,104 Pg277, 105. 105 Pg283, 109. 109pg169.
108. 108pg178 Hegel

_________1936 " Outline Of Great Books Edited By J.a. Hammerton
115,116. Friedrich W. Nietzsche ,115 Pg367,116 Pg367

_________1947. " American Politics." By Peter H. Odgard & E. Allen Helms
118. Samuel Gompers
124,128. Peter H. Odegard & Allen Helms
122. Harold Lasswell
123. Ostrogorski M.
126. Justice Field Supreme Court 1985
129. Semple
130. Anonymous U.s. Manufacturer's Rep.12/?/34

_________1965. " It's Very Simple." By Alan Stang
138. Lenin

_________1980. " A Critical Life." By Ronald Hayman
141,144, 147,148. 154,157. All Friedrich W. Nietzsche

_________8/8/88. " Forbes." Mag.
189. William Blake
190. Joseph Addison

_________1974. " Nietzsche." By Kaufmann
201. Friedrich W. Nietzsche
203, 204. Kaufmann

_________ Orange County Register By Staff Reporters
208. 11/09/88.

210. " Civilization And It's Discontents." By Sigmund Freud
216. See Quote 316

_________" Beyond Good And Evil."
218, 224, 225, 232, 233, 234, 236, 239, Friedrich W. Nietzsche

242. 1988. " The Rich And The Super Rich." By Ferdinand Lundberg

243, 1968. " Basic Writings Of Nietzsche."
245 247. Friedrich W. Nietzsche

_________" Beyond Good And Evil."
270, 272, 273, 281, 283, 285, 287, 293, 295, 298, 300, 301, 304, 315. All
Friedrich W. Nietzsche

_________1973, " Society And Social Change."
316,317, 320,322.. Edited By Neil J. Smelser
325,326.330,334.335,339.342,344. All Karl Marx & Engels.
37.
216.

1978. " New Profit From The Monetary Crisis."
318. Harry Browne

_________1966. " Thus Spoke Zarathustra."
345, 346, 347, 345p14, 347p23, 351, 356, 351p54, 356p179, 357, 358.
357p185, 358p200, 360,362, 360p212, 362p218, 363, 364. 363p246, 364p258,
371, 381. 371p322, All By Friedrich W. Nietzsche

_________1939 " Is Plenty Too Much For The Common People". By George R.
Kirkpatrick ( Self Published )
374, 377, 374p119, 375p81, 376p78, 377p56, 380. 380p90

378. Charles Kettering Ceo, Gm, Saturday Evening Post,378p65, 9/26/31.

379. Lester F. Ward. "applied Sociology" 379p87, Pg23.

382. The Los Angeles Times, 7/24/90. Pg. A13oc, By Stanley Meisler.

1942, " A Pocket History Of The United States"
383. By Allan Nevins & Henry Commager.
383.pg273