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@@ -281,7 +281,192 @@ The unfortunate reality is that most initiates are not purposely pursuing a syst
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One might say that this is naive and innocent, and that the fact of this possibly leading to a collectivist type of philosophy is simply happenstance and that it needn't necessarily be the case that they go off in that direction. That whether they decide to interpret things in this way is actually something that speaks more as to the inclinations of their personality and that anyone could go off in this direction on their own without any prompting and without any specific subject matter or activity; some people are just more socially-oriented, or have a particular value structure and set of moral aspirations which makes them more altruistic and more concerned about those around them who also inhabit the same social environment because we're all affected by the environment therefore it's sensible, intelligent and insightful to have the foresight to understand that improving the conditions for those around them improves the conditions for themselves and improves the odds that they will succeed or benefit from the activities of others.
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-<REST OF CHAPTER AND OTHER CHAPTERS>
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+This is always the type of argument that we encounter by those who seem to naively push collectivist ideals, but what is the source of this rhetoric? Is it just spontaneous for any one of us to suddenly, without prompt, start to consider that redistribution and an altruistic sense extends from their human nature?
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+
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+In still other cases, though related, but semantically different in terms of how the material came to be introduced. The initiate is simply adopting the language which demonstrates fluency and familiarity with their subject of interest. This could be a form of hobby or it can even be professional. They are demonstrating competence, commitment, availability, and so forth. In essence, this can easily become an existential or prerequisite for viability and mobility within a particular domain.
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+
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+### Paradoxical Declaration
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+
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+It should bother anyone with one iota of sense to see people who call themselves communists and who somehow want to present themselves as though they have some insight into where the world would be headed or where it would end up in their search for ever more pathways by which to proliferate the notion of communism in every facility, in every institution, in every social environment they enter (and make less enjoyable and tolerable for absolutely everyone else) because in endorsing the ideas of Marx and, often enough, even the words of Marx, they are embracing the contradiction of claiming that something which cannot yet manifest already has manifested or that which is yet to become is already here.
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+
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+The communist isn't something which simply happens because you decide you want to have communism, or the liberation from the order of being, but it's something which is supposed to be as spontaneous and natural as the condition of communism itself, which is only supposed to have truly been breathed into the world once all contradictions and oppressive aspects about life as a human being have been universally lifted.
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+
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+If the state only exists because there remain conflicts between men, then there should not yet be even an understanding of what it is to be a communist, and the fact of the conditions not yet permitting the realizations and the behaviours which the so-called communists crave is actually supposed to be the very thing which is fueling their resentment and discontent with the world as it exists today.
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+
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+Here are a selection of quotes from Marx on the fact of his self-estrangement preventing him from attaining his true nature as a social being:
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+
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+#### Best Quote Candidate
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+
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+> - "We have seen how on the assumption of positively annulled private property man produces man –himself and the other man; how the object, being the direct manifestation of his individuality, is simultaneously his own existence for the other man, the existence of the other man, and that existence for him. Likewise, however, both the material of labor and man as the subject, are the point of departure as well as the result of the movement (and precisely in this fact, that they must constitute the point of departure, lies the historical necessity of private property). Thus the social character is the general character of the whole movement: just as society itself produces man as man, so is society produced by him. Activity and enjoyment, both in their content and in their mode of existence, are social: social [This word is crossed out in the manuscript. – Ed.] activity and social enjoyment. The human aspect of nature exists only for social man; for only then does nature exist for him as a bond with man – as his existence for the other and the other’s existence for him – and as the life-element of human reality. Only then does nature exist as the foundation of his own human existence. Only here has what is to him his natural existence become his human existence, and nature become man for him. Thus society is the complete unity of man with nature – the true resurrection of nature – the consistent naturalism of man and the consistent humanism of nature."
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+
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+#### Other Quote Candidates
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+
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+> - "Communism is the positive expression of annulled private property—as human self-estrangement, and hence the real appropriation of the human essence through and for man; communism therefore as the complete and conscious return of man, of his entire substantial being, to himself as a social, i.e., human being."
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+
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+> - "The existence of private property is, therefore, the existence of alienated labor...and thus the existence of the estrangement of man from man."
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+
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+ > - Actual quote: Estranged labor turns thus:
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+ (3) Man’s species-being, both nature and his spiritual species-property, into a being alien to him, into a means of his individual existence. It estranges from man his own body, as well as external nature and his spiritual aspect, his human aspect.
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+ (4) An immediate consequence of the fact that man is estranged from the product of his labor, from his life activity, from his species-being, is the estrangement of man from man. When man confronts himself, he confronts the other man. What applies to a man’s relation to his work, to the product of his labor and to himself, also holds of a man’s relation to the other man, and to the other man’s labor and object of labor.
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+
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+ - Important to note that "Estranged Labour" is the name for labour in political economy, which "starts with the fact of private property"
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+
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+> - "In the relation of estranged labor, each man regards the other according to the standard and the position in which he finds himself as a worker."
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+
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+> - "The community of men, or the manifestation of the nature of men, their mutual complementing the result of which is species-life, truly human life—this community is conceived by political economy in the form of exchange and trade."
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+
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+> - "The estrangement of man, and in fact every relationship in which man [himself] is active, is alienated from himself and his own species-being."
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+
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+> - "Private property has made us so stupid and one-sided that an object is only ours when we have it, when it exists for us as capital, or when it is directly possessed, eaten, drunk, worn, inhabited, etc., in short, when it is used by us."
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+
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+> - "Communism is the positive supersession of private property as human self-estrangement, and hence the true appropriation of the human essence through and for man."
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+
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+> - "The positive transcendence of private property, as the appropriation of human life, is therefore the positive transcendence of all estrangement – that is to say, the return of man from religion, family, state, etc., to his human, i.e., social existence."
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+
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+> - "Nature is man’s inorganic body – that is to say, nature insofar as it is not itself human body. Man lives from nature – i.e., nature is his body – and he must maintain a continuing dialogue with it if he is not to die."
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+
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+> - "In his work, therefore, he does not affirm himself but denies himself, does not feel content but unhappy, does not develop freely his physical and mental energy but mortifies his body and ruins his mind."
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+
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+> - "The worker becomes all the poorer the more wealth he produces, the more his production increases in power and range. The worker becomes an ever cheaper commodity the more commodities he creates."
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+
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+## 3. Political System
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+
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+This is the normie's informal qualifier which allows the masses to believe they have some workable form of understanding, and this further embeds the fact of their complete lack of education on this subject behind a mute and dumb wall of ignorance (ok I'm being hyperbolic, because they never really had a reason to be mute and dumb about it - there just was nothing on the radar and no common discourse which really took it into consideration)
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+
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+A political system might seem to make sense, given that particular infamous governments have been formed along political parties who name and describe themselves as communist, and who get referred to continuously by all sorts of demographics, cultures, professions (polisci), political affiliations, and so on, but there are a few good reasons to disregard this and to take a different approach to defining the communist term.
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+
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+In spite of which instance of a supposedly communist system comes under the lense of analysis, there will always be a large proportion of self-professed communists today who will reject it, claim that it is not communist, and even claim that the party or, more commonly, the system was actually an example of the exact system Communism is intended to obliterate.
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+
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+Gyorg Lukács speaks to this and explains that all revolutions either fall to reactionary counter-revolutionary forces and opportunism and that, even if those elements are veritably present, it will still require commitment of one's entire existence.
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+
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+>If every member of the party commits his whole personality and his whole existence to the party in this way, then the same centralising and disciplinary principle will preside over the living interaction between the will of the members and that of the party leadership, and will ensure that the will and the wishes, the proposals and the criticisms of the members are given due weight by the party leaders. - Gyorg Lukács (History and Class Consciousness)
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+
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+This makes a lot of sense of you have spent sometime examining revolutionary theory as it is described by Marxists or those who follow one of the neo-Marxist subsets that work towards a revolution over time. Whether they explain ti as a distinct form of Neo-Marxism. And, even otherwise, many have no idea what any of those happen to be but simply have been describing themselves as something which doesn't fall victim to the hegemonic forces and ideologies which plagued all previous attempts / formulations that had been claiming to associate themselves with the ideas of communism. (That is to say, all attempts are themselves centered (or came to be centered) around a specific ideology (antithetical to communism), such as capitalism, normalcy, colonialism, etc).
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+
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+These are, in my opinion, perfectly helping to reify the sense of historical progression which has been presented as confirmation that what we are ultimately dealing with is a metaphysic.
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+
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+### The Case for the Communist System
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+
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+There still remains one good case for agreeing that the word communism refers to the political systems and state governments which have come into emerged to date that declared themselves as being an instance of this type of political formulation by name, or at least parties which espoused the principles and goals that are otherwise considered as being those of Marx or Neo-Marxist thinkers, even if they didn't specifically invoke the terminology which would make the association unequivocal. The reasoning behind it is precisely the same angle one should take in addressing those who like to claim "real communism" or "real socialism" hasn't been tried, bro. And that's because, given that the perfect instantiation has not yet taken place, and given that Marx's formulation essentially states that we cannot know what it is and it cannot be brought into being until such time that a spontaneous occurrence befalls a world in the sense of there being no conflict and no need to even advocate politically or participate in revolution: in absence of the perfect example which everyone reasonably agrees represents the thing in question, those who advocate for it need to concede that if any effort to bring it about has taken place, that whatever the result of that happens to be is, until present, the actual instantiation of that thing.
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+
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+This means that, at bare minimum, we have some examples of what we would get and, in spite of their failures, or in spite of the atrocities which transpired as a result, those who brought them about would allow for it to occur again or perhaps even much worse, as they are not yet satisfied with either what took place or the costly failure of it not having taken place yet. They would unrelentingly push for atrocities if only for the chance to keep the continued pursuit of a different outcome open.
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+
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+## Psychological Dispositions
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+
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+There are some interesting discussions re: the cause of adopting the communist perspective which contend that communism is principally a disposition borne out of existential despair. More specifically it is to say that those who are drawn into it, which we like to call the initiates, do so because of existential despair.
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+
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+It is a viable hypothesis as we clearly see a correlation between those who identify as communist and such a personality - the highly neurotic, manipulative type who seeks constant acknowledgment while insisting that all must be in agreement to have any moral standing (cluster B personality).
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+
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+But it is an incomplete view in that it is proven on the basis of diagnosing communists (and often an armchair diagnosis, though perhaps by those who know something about the matter), but not working out all the possible points of origin for the behaviour of these candidates.
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+
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+Others might contend that they had particular traits which made them likely to choose to agree with the critiques put forth by communism, and thus it is their weakness of character which makes them communists, and that the main identifier is that communists put up promises attractive to young minds, but I am not convinced these are so distinct. That is to say, though we might observe these psychopathologies and though there may be genetically borne/mediated dispositions which facilitate or make more likely these outcomes, causation is unprovable, and even if we were to assume a fundamental factor present from onset or early life, it itself would be indistinguishable from early childhood influences such as reasoning and early challenges.
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+
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+What can be more reasonably asserted is the following set of statements:
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+- all humans are capable of negative emotion
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+- an overbearing abundance of negative emotion can lead to despair
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+- all humans come to become familiar with the concept of time's finitude
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+- from a biological standpoint, beings with serotonergic systems balance reward and expectation through a relationship to their environment. In this way, it is not even relevant to have a discussion about this being a scientific analysis if we are not considering that the root cause can be applied to all the prospective persons (unless you are able to prove, unequivocally, that persons not genetically predisposed are notable to identify as "communist" and are not able to experience "existential despair").
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+
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+### Professional Bias
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+
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+It's good to remember to read these dialogues as though the purveyor of the perspective, in this case about the "communist" being an adopted identifier of a politically-focused person who suffers from existential despair and has crafted and reinforced in themselves what can be evaluated as a cluster B personality type, is something for which one might be inclined to take with a grain of salt. This isn't a criticism of the professional utilizing their painstakingly cultivated skill-set, and it even isn't an attempt to declare something contrary to the analysis; it's quite possible that they themselves would implicitly need for there to be a grain of salt taken along with it, as a good professional knows that it's necessary to put forward an assumption in certain circumstances in order to construct a system to help understand especially complex phenomena such as human psychology, anthropology and political philosophy.
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+
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+It's definitely a meaningful system of analysis, as you'll probably be hard-pressed to find any examples to the contrary - especially if you're focused on people who come into such a socio-political view through their own lives, and not as a consequence of radicalization through the universities, which is probably the most benign and reasonable method by which someone may have come to harbour such a position (while still being indefensible, in my strong opinion).
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+
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+### Nature vs Nurture
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+
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+This is always divides us, even though most would feel that nurture takes precedence over just about everything for most people, even those who are trying to take back the control over nature and the institutions which are supposed to generate the most robust understanding of it.
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+
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+Even in supposing that, in most cases, it's impossible to ascertain whether something is inherently present due to genetics or whether it was etched into the development of an organism early on, it's impossible to eliminate the perspective that nurture maintains precedence and that doesn't mean that the social constructivists are correct, because even they themselves will continuously refer back to the argument that there may be "ways of being" or "knowing" that are rooted in aspects life which are themselves being suppressed by hegemony.
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+
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+There is an inherent and continuous challenge with interpreting and curbing delusion, even if such delusion is too incidental and inconsequential to be noticed. It appears to be universal in children to find them confirm their biases in the most ridiculous of ways; surely this must be acknowledged and remembered as being an ever-present natural characteristic in human thinking and we should, thus, assume that one maintains the potential to delude themselves even without realizing it, as the confirmation of one's biases can't necessarily be discovered without an incurred and clearly observed consequence that itself can be realized without too much bias.
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+
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+The issue isn't so much that the mechanistic characteristics are present and able to be leveraged, or that the capacities which lend toward adopting ideological characteristics are also present (which they are and are being fervently promoted by person, state and corporation alike and which can by themselves cause one to become utterly blind to whatever might disrupt the serenity of the ideological stupor), but that one can even engage in a mode of perception which embraces delusion without any clear ideology whatsoever, but simply by a disposition to desiring a particular perception of themselves, or about the life one is living and what its future might hold.
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+
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+And, furthermore, in having experienced delusion, in any capacity, one runs the risk of believing that all human perceptions are a form of delusion or are a component in the enablement of delusion. Why wouldn't anyone consider this, if even in a narrowly interpreted Kantian sense of noumenal and phenomenal.
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+
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+If surely one has had even one moment wherein they recognize their own delusion, then they at least understand the ease by which one can participate in it, and if not all is well and good, surely one could imagine that things are as they are in spite of rampant and ubiquitous delusion. Such thinking, as well, lends itself to the communist, who believes that there is enough value being kept from them (enough opportunity, possibility) such that some can be wasted while still being sufficient to keep the current imperfect project going.
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+
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+*We should instead be considering that the fact that any sense can be made about anything at all works as a reminder that sense and an aspiration to represent everything in its most correct and universal light is something which must necessarily be present in whatever perfect formulation of human experience that could ever come to be.*
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+
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+### Explaining Communist Psychopathology
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+
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+Going back to the conflict of competing explications between psychopathology as explicit existential despair, and that of "character weakness" facilitating and potentiating one to adopt an incomplete metaphysic which leads them towards the former, one might make the case that the second is more likely, but I contend that this, though technically more robust, is overridden by my yet-to-be elaborated categorical description and accompanying model of action towards reification of the communist perception (which is itself a collectivist perception).
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+
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+Moreover, we might say that there is a weakness of character which facilitates such choices and outcomes, but the susceptibility which fulfills the conditions is one common and universal, after all, and which will be made more clear in the following section. It also isn't necessarily the right idea to look for how an "other" is being fulfilled and how we can imagine it as something whose origin is different. Not simply an array of the other origins, but an example of what awaits any one of us who decides to enumerate a laundry list of all the reasons for believing our differences start with existence, or how we exist - the content of our existence.
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+
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+We should in essence be looking for opportunities to see people not as having fallen victim to their disposition, but to having a disposition imposed upon themselves and their lives, but seeing it as something which they themselves have the power to break free from. And while this might also sound reminiscent of Marxist praxis where the base of the theory is well-maintained as the assumption for a proceeding activism which aims to cause people to attain a critical consciousness, this is not the same thing at all.
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+
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+With the critical consciousness it is assumed both that the lines of separation and hierarchy has been etched out in society through a dimension of oppression that is rooted in identity, and that people attain critical consciousness through understanding their identity as it has been conferred through the oppression of that system. What we should be offering to people, instead, is the very idea that they can redefine themselves without that vulnerability, because the vulnerability needn't be understood through identity, but happens to be a vulnerability because we all have certain inherent vulnerabilities from the shared universal factor of experiencing life with a human body, and fears which extend from these vulnerabilities make us amenable to ideologies which promise some form of deliverance from vulnerability
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+
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+### Framing for Bias
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+
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+#### Cult Initiation
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+
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+Indeed, we are making the assertion that a lot of the habituation of collectivist thinking and, more formally, Marxist sociopolitical outlook, comes in the form of cult initiation and indoctrination, as opposed to individuals engaging the work through their own independent curiosity and having that study radicalize them. In fact, I would wager that, even though I found Marx's writings particularly compelling at a young age, it wasn't really something that radicalized me so much as it gave me some ideas to think about that I hadn't previously considered at that level of acuity. It didn't, for example, immediately cause me to begin using new language or instill a deep desire to begin doing the work of Marxist praxis.
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+
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+It might sound far-fetched for cult initiation to be taking place anywhere in our society, especially on a large scale, but it's not so intuitive to think about because when we think about cult initiation, we think about a very formalized system that has been developed from the ground up and articulated into ever-more sophisticated and completed edifices, but that's not how this works. In essence, it simply takes a corruption of language, and previously-extant edifices within which to deploy the language.
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+
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+In this way, only a small-scale logistical undertaking is necessary for an organization to become a purveyor of cult ideology amongst a group of its regular dwellers who may or may not know anything about the cult in question, even after having adopted the language. It may only take one facilitator or the mandating of some programming which, though taking up a small proportion of the organization's activities, is enough to start allowing ideological commitments to become logically slated to come to fruition.
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+
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+For example, with a DEI commitment, an organization might begin requiring its employees to receive recurring instruction on how to adapt their perception of their fellow colleagues in order to evaluate one another's bodies as per the systems of classification the DEI practitioner espoused as being the correct ones for understanding one another. Perhaps I am getting a head of myself by mentioning that it is predicated on the evaluation of bodies, but that is always going to be a limiting factor; it will always be the case that the effort to achieve a perfected existence through collectivism will be a permutation of perfecting matter of or as it relates to the bodies of extant human beings.
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+
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+The curse of human embodiment will remain key to the evoked forces which drive humans to participate in collectivist endeavours, be it from the survival standpoint or from the standpoint of wishing to believe delusion. No human can be resolved in solitary delusion, but most any human can come to suspect that they'll find resolution in spite of their faintly self-acknowledged delusions just so long as another embodied being can affect it.
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+
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+There is a structure to cult initiation and participation, but regardless of whether some cults may be formalized and well-established, or whether the quality of cult is being asserted on the basis of behaviour and happenstance, the procedure of initiation, adoption of practices, and contribution in perpetuating the cult has less to do on whether the cult is a real organization and more to do with human behaviour and human belief. The mechanics of cult indoctrination, however, are such that there will necessarily be some degree of formalizing which results from cult praxis.
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+
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+> "Milieu Control: The most basic feature of the thought reform environment, the psychological current upon which all else depends, is the control of human communication. Through this milieu control the totalist environment seeks to establish domain over not only the individual’s communication with the outside (all that he sees and hears, reads and writes, experiences, and expresses), but also—in its penetration of his inner life—over what we may speak of as his communication with himself. It creates an atmosphere uncomfortably reminiscent of George Orwell’s 1984; but with one important difference. Orwell, as a Westerner, envisioned milieu control accomplished by a mechanical device, the two-way “tele-screen.” The Chinese, although they utilize whatever mechanical means they have at their disposal, achieve control of greater psychological depth through a human recording and transmitting apparatus. It is probably fair to say that the Chinese Communist prison and revolutionary university produce about as thoroughly controlled a group environment as has ever existed." - Robert Jay Lifton (Thought Reform and the Psychology of Totalism)
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+
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+
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+TODO: More quotes from Robert Jay Lifton
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+
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+#### Initiation to Despair
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+
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+The initiates who are taken into organizations purposed for collectivist praxis through cult initiation might be doing so because their immediate circumstances already cause them great existential despair, thus having put them in a state where they are susceptible to desiring some sort of stability in their lives. It might simply be the case that they need to associate with some other people because that provides the modicum of stability; often enough, when people with ample negative emotion socialize, it's because it's hoped that, for them, it improves the moment and helps them move past their current level of angst.
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+
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+It isn't necessarily the case that every participant has embraced the new cult-like practices that are brought into an organization under the guise of DEI, Culturally Relevant Pedagogy or similar frameworks, but that these present an appeal to someone prone to negative emotion who is still aiming to be social, and cultivate relations in an environment that is conducive to nurturing negative emotion by embedding thought patterns and points of reflection that are toxic. Now, there may very well be persons who don't have much negative emotion, but who participate for any number of reasons, be them out of naivety and an attitude of giving the benefit of the doubt, or focus on fulfilling professional obligations, and will fall victim to manipulation and exploitation.
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+
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+For those who already rarely enjoy respite from a high level of negative emotion, it's not simply a case of them actively looking for environments or opportunities to join with politically focused or politically motivated organizations, but they may very well be looking for opportunities to socialize with others out of a need to subdue loneliness. Even in cases where one is deemed or considers themselves to be anti-social, they may engage other avenues for socialization, and this is especially true since the advent of gaming culture, social media, and communication over the internet in general, or even bulletin board systems (BBS) which were common enough before the internet became a widely accessed phenomenon (as an anecdote, I was much more anti-social than those of my age and surroundings as I grew up, and I gravitated very much towards bulletin board systems (BBS) before ever having a chance to use the internet, so this was an observation I noted very early on).
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+
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+With my own experience, I find myself always empathizing and contemplating in detail what it must be like to be presented with a new social environment bearing a corresponding vernacular whose utilization has the power to sculpt and mould my perspective of the world, of other people and even myself, and that's just in consideration of a social environment that one enters into voluntarily, which is bad enough, but the reality is that children are also dealing with having to adopt what I continue to argue as being a problematic vernacular which is usually being presented to them as authoritative, morally justified, ethically necessary and logically or scientifically accurate.
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+
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+And this circumstance is worthy of consideration for all those who consider that the threat to their children of such endeavours such as public schooling is based primarily upon curriculum, course instruction and what are considered as being the correct responses to questions which explicitly delve into subject matter that the parent is concerned about. It's far from the problem and is, in fact, probably much less of a risk than the other aspects of public schooling which condition and program children to think in a certain way.
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+
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+It isn't the course material and the correct answers to questions, as it's far easier for children to be skeptical about what they are being "forced" to learn. It's also far easier for parents to see what is being taught through the course material and as per the performance of the student, the details of the answers given and the grading and commentary or feedback provided for those answers. What is far more difficult to sort through, identify and understand the effects of are simply the manner in which language is chosen for general communication in those environments, and the degree to which an educator has themselves been conditioned to harbour particular biases, especially when those biases have been programmed into them through a certification process as those perspectives are now intrinsically bound to their effort to have distinguished themselves professionally, meaning that it is connected to their pride of effort and duty, as well as to a representation of their capabilities as a developed individual.
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+
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+This is because what appears as dispassionately presented, neutral information which takes place as a professional communication can yield different effects. Neutrally-presented, circumstantially present information affects the degree to which it is less scrutinized and the potential consequence of that is that it conditions a worldview without the subject having given it explicit thought which might have otherwise provided them with an opportunity to employ faculties of critical reasoning.
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+
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+#### References to Framing and Bias
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+
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+- [Framing Bias sage](https://journals.sagepub.com/doi/full/10.1177/00218863221104864)
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+- [Framing Bias wiki](https://en.wikipedia.org/wiki/Framing_%28social_sciences%29)
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+- [Framing Bias pubmed](https://pmc.ncbi.nlm.nih.gov/articles/PMC8345362/)
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+- [Framing Bias CBS](https://research-api.cbs.dk/ws/portalfiles/portal/101442939/faith_hatani_framing_biases_and_language_choices_acceptedversion.pdf)
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+- [Framing Bias pubmed](https://pmc.ncbi.nlm.nih.gov/articles/PMC8345362/)
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+- [Framing Bias pubmed](https://pmc.ncbi.nlm.nih.gov/articles/PMC9031119/)
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+- [Framing Bias Deib Dict](https://developdiverse.com/deib_dictionary/framing-effect/)
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+- [Framing Bias U Pitts](https://sites.pitt.edu/~mitnick/BPweb/HallahanSevenModelsFramingJPubRelRes.pdf)
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+- [Framing Bias U Texas](https://journalism.utexas.edu/sites/default/files/sites/journalism.utexas.edu/files/attachments/reese/baresch-hsu-reese-chapter.pdf)
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+
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+### Inducing vs Attracting Despair
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+
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+Though it was touched on briefly, it's important to elaborate on a very concerning aspect of introducing cult-initiate language in social environments which is that it doesn't just attract vulnerable people who already suffer from existential despair, but that the fact of the language having many implications which challenge one's notions of reality can be an implement by which to induce existential despair in someone not already suffering from it, and that this serves the very praxis which has been used to embed the vernacular extending from the cult praxis in whatever respective domain for which the social environment in question is intended.
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+
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+TODO: major editing for next part
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+
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+Think about how it feels to be suddenly thrust into a situation where you are asked to consider yourself immoral and to have to second guess all your thoughts and actions as ideological expressions bearing significance in a moral framework. To increasingly consider the degree to which your existence is justified or the degree to which you make other people's existence intolerable, whether you believe this outright or are simply aware that you are being judged in this way.
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+
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+To cause you to consider constantly, at least in that setting, that everything you've done throughout your life has been actually harmful to someone else because they have a different body than yours and that the true meaning of your bodies is found in a system which surrounds you that you weren't able to decode until now. In fact, that you are able to decode them at all is only possibly because you're being afforded the privilege of learning how to do it, out of the virtue of those with bodies whose significance makes them morally superior and deeply more insightful than you are. It simply has been something that you weren't able to pick up on, and that now from here on out you are in the company of those who can actually read those things and who will be scrutinizing you to make sure you're able to show progress in understanding this.
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+
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+That base scenario is just one aspect of the struggle sessions which will need to become regular, and which may very well be so subtle that you aren't actively aware of the fact that you are being struggled. You have to demonstrate mastery of acknowledging these things without disclosing that you actually have insight because part of your demonstration needs to be the affirming that you don't have knowledge and insight and that you rely on those others, who are other to you, to give you insight. Their being "other" is, by the way, your moral failure and the moral failing of your ancestry which has set up the world such as to cause you to be developed in a way where you are lacking knowledge and insight.
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+
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+You need to walk that sharp, jagged and treacherous line between having knowledge and not making mistakes while also letting on that you have no knowledge. You must be ready when met with a prompt of appropriate scrutiny to acknowledge that everything you do is a mistake in some form. And if you fall into an intersectional identity which produces a more oppressed looking matrix, you can only maintain the status conferred by that designation so long as your words and behaviour are emblematic of the model of your identity as determined in critical social justice. If something is noted or observed about you which deviates sufficiently from that model, you will be described as having fallen victim to false consciousness or, in the worst case, you will be accused of betraying all marginalized people and as having become lost in trying to adopt your oppressor's identity.
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+
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+It's constantly demanding the impossible, constantly accepting that you are immoral, and constantly showing that you are capable of handling it while having to prove your humility by showing that you are incapable, but it only seems impossible when language is taken at face value under an assumption of a shared, universally-applicable epistemology grounded in logic and reason.
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+
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+The logic of cult collectivism, however, is always sound: the goal is for the realm of human existence to be one absolute, totalizing expression. For the initiate, however, who has been lured on the basis of plain-speak language which demands fairness, freedom and humanity as common-sense terms which aren't considered to have dubious and contrived meanings, the environment is perfect to produce the anxiety needed by the cult to compel its participants to action.
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+
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+<REST OF CHAPTER + OTHER CHAPTERS>
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# Modern Woke Negation
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