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Book/DRAFT.md

@@ -864,26 +864,6 @@ That is because this tendency towards idealism isn't an artificial programming y
 
 # Perceptual frame
 
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 > "But what distinguishes the worst architect from the best of bees is this, that the architect raises his structure in imagination before he erects it in reality. The perceptual frame is the first phenomenon, as phenomenon in itself (to borrow some Hegelian terminology) that we each experience, and it is not an aspect of our experience from which we ever depart, lest we depart from experience altogether." - Karl Marx (Das Kapital)
 
 We begin with something approximating an idealist view, not in the sense of having some advanced or fully-formed opinion as to how all things should be, but in the sense that we can reasonably agree that the entirety of what can be scientifically observed as the perception, interpretation and sustainment of the sense apparatus of a human person is tantamount to incurring all of what is described as human mind, human consciousness and, especially, something which extends from a human having thoughts.
@@ -901,7 +881,9 @@ The main point is that we need to learn to understand and even intuit that:
 - There is at minimum an environment which appears to exist independent of one's consciousness or will
 
 # Hegelian Framing
-> Dialectics is the theory of knowledge of (Hegel and ) Marxism. This is the aspect of the matter (it is not an aspect, but the essence of the matter). - Lenin (Lenin’s Collected Works)
+> "Dialectics is the theory of knowledge of (Hegel and ) Marxism. This is the aspect of the matter (it is not an aspect, but the essence of the matter)". - Lenin (Lenin’s Collected Works)
+
+> "The state is the actuality of the ethical Idea. It is ethical mind qua the substantial will manifest and revealed to itself, knowing and thinking itself, accomplishing what it knows and in so far as it knows it." - Georg Willhelm Friedrich Hegel (Philosophy of Right)
 
 Coming back to the point of what precisely is the Hegelian view, Hegelian faith, or Hegelian application of dialectic, we can now make clear the distinction.
 
@@ -1554,48 +1536,77 @@ One last thing will have to be touched on before we get more in-depth with Queer
 
 ## We Aren't Like That (Historical Faith)
 
-When the cult says "historical", it means "historicist". Is there a difference? Yes, of course, but not specifically because history only came to be studied and carefully considered later, but because of the way it was used and I argue that the way it was used, though a certain misuse was not fundamentally a choice to misuse something so much as the manner in which humans are disposed to think and approach something based on its use as is provisioned by virtue of:
+When the cult says "historical", it means "historicist". Is there a difference? Yes, of course, but not specifically because history only came to be studied and carefully considered later, but because of the way it was used.
+
+Indeed, there is a massive difference between historical and historicist, and in many who are using the terms historical or historically are actually doing so in the context of a historicist understanding of the world and a historicist description of human life, reality and human purpose.
+
+History on its face should be nothing but an effort to develop an objective understanding of the events of human existence as a dispassionate chronology that can be reviewed, drawn from, curated and updated using the rigorous, unbiased and impartial application of our reason about the knowledge that we have at the present. But to make a claim that something is historically relevant or that something today can be defined based on its historical precedent, rather than the neutral understanding of what that thing is today, is to claim that we need to apply a lense which falls outside the toolset of universal application of logic and reason. This is where history becomes an input for performing praxis on the basis of Critical Theory, but even this is a modern application of something which has long existed.
+
+To understand historicism, much like having to understand Hegel or Marx, requires us to understand that the concept of science or what is scientific has itself evolved and that its preceding phases weren't necessarily the dispassionate application of the techniques we've come to associate as being the "scientific method".
+
+!TODO: elaborate on historicism as a "higher science", talk about wissenschaft licher socializmus, review the Coughlin/Dyer/Lindsay dialogue.
+I argue that the way it was used, though a certain misuse was not fundamentally a choice to misuse something so much as the manner in which humans are disposed to think and approach something based on its use as is provisioned by virtue of:
 - a) the manner in which it interfaces with the body, and;
 - b) what this something represented (what abstraction was cognized at the high level by the mind upon undertaking the operation of observing, imagining, and appropriating the conceptual object at moment of cognition (TODO: theory: especially the first moment, as it is the only reasonable universality we can examine given the difficulty of finding consistent parametrization of subsequent events of cognition (though, to be fair, this should be met with peering into research about a sweet spot for cognizing objects wherein the composition of the major aspect of the conceptual object is made into its most crystallized form.)))
 
+How it interfaces with the body is an interesting concept to explore here. When we consider our body in its finite form in a system that is transforming both in terms of a temporal trajectory, as well as its significance, limitations and symbolization from the perspectives of other people, and the manner in which technology and limits of knowledge are both changing, then we consider that a higher level science is going through an ongoing process of development where the significance of such a science is how it pertains such as to be understood and experienced. That this is bound to and interfaced with the body is inextricable and, as such, if we aren't to understand that there are limits to such a development, then it stands to reason that there is an inherent hope that limitations of human existence and embodiment are going to be addressed, so long as sufficient development occurs as a consequence of the historical process. This is tantamount to an indiscernible completion given that, should those resolutions be met, we would no longer have angst with respect to any desires or conceptions that are otherwise limited. That is to say, it would allow for a new phase of temporal existence and a new history, which is very similar to what is described by Marx when he says the following:
+
+>"...n the entire so-called history of the world is nothing but the creation of man through human labor, nothing but the emergence of nature for man..." - Karl Marx (Economic & Philosophic Manuscripts of 1844)
+
 ## They Don't Even Know
-People pushing for Communism will, of course, not be aware of historicism, yet they are quite clearly thinking dialectically in terms that are ... Never fully formed.
+
+People pushing for Communism will, of course, not be aware of historicism, yet they are quite clearly thinking dialectically in terms that are never fully-formed. This is the hallmark of collectivists, just as their collective is never complete yet its construction stands as the precondition to a world where their terms will finally be intelligently affirmable and fully realized.
+
+For those who are surrounded by intellectuals who proclaim themselves as measured centrists, yet decry everything below them as populism and a stepping stone towards fascism, it will ring a bell to reflect on their propensity to comment on the aesthetics of the target of their critique, and denounce it on the basis of what direction it leads towards. This will serve as sufficient rationale to propose an alternative which itself needn't be something which exemplifies a principle so much as it heads in a direction which they believe exudes the flavours of progress, particularly given historical references. For example, an amalgamation of Europe is a good thing because of a war precedent, in spite of any criticism about it, because its formalized and amalgamated structure is itself a symbolic guide and lacking sufficient power to cause negative effects.
 
 So, if they are looking at communism, what would one see?
-Obviously, in the meantime, it is represented as something never fully formed and likely referenced as something which is not communism (except for the hardcore ones and those who know the literature - sometimes these are the same thing).
-But, ideally, in constructing a conception of communism which is as crystalline and cognizable as possible, it would come to be seen as:
-- something plausibly referenced in whatever way it is commonly referenced
-- something for which you will never be threatened and attacked by the public, and the state (and in private)
-- something which has power:
-  - needs power to assert something totalitarian
-  - needs even more power to progress towards its goals
+
+Obviously, in the meantime, it is represented as something never fully formed and likely referenced as something which is not Communism, except by the hardcore activists and true-believers and those who may know the literature. But, ideally, in constructing a conception of Communism which is as crystalline and cognizable as possible, it would come to be seen as:
+- Something plausibly referenced in the way that it is expected to be commonly understood
+- Something for which you will never be threatened and attacked by the public, the state state, or in private
+- Something which has power:
+  - It needs power to assert something totalitarian
+  - It needs even more power to progress towards its goals
     - or even just to indicate that it is addressing its goals
 
-Unless it is something fringe and outside of most people's lives, the crux of communism (collectivism promising liberation) will not have to be advocated for, nor any of its premises. You will instead only be made to insist on the popular cultural artifacts of the day, and the values of the most popular set (or set extending from the state). Marxism and revolutionary theory will cause the proliferation of Marxist political action through institutions, and any apparatus which reaches the people.
+Unless it is something fringe and outside of most people's lives, the crux of Communism, collectivism with the promise of liberation extending from Marx's critiques, will not have to be advocated for, nor any of its premises. You will instead only be made to insist on the popular cultural artifacts of the day, and the values of the most popular set, or the set extending from the state. Marxism and revolutionary theory will cause the proliferation of Marxist political action through institutions, and any apparatus which reaches the people.
 
-Another thing that we've witnessed with our own eyes (and increasingly so) is that the policies presented as leftist which are purported to yield rights and freedom to all (though, through focusing on the few, or at least always a subset, rather than the degree to which the law is universally stated and universally applied) must (and that is in the absolute sense) be applied in a way which denies the possibility of universally applied and universally administered law, and that these regions and political locales become increasingly authoritarian all the while attempting to produce an ever more constrained and detailed arrangement of human classification which is composed entirely of a defined separation of human life, human thinking, human morality, and human guilt.
+Another thing that we've witnessed with our own eyes, and increasingly so, is that the policies presented as leftist which are purported to yield rights and freedom to all (though, through focusing on the few, or at least always a subset, rather than the degree to which the law is universally stated and universally applied) must (and that is in the absolute sense) be applied in a way which denies the possibility of universally applied and universally administered law, and that these regions and political locales become increasingly authoritarian all the while attempting to produce an ever more constrained and detailed arrangement of human classification which is composed entirely of a defined separation of human life, human thinking, human morality, and human guilt.
 
-We compose a conceptual encampment of historical effects and the specification for the inner workings of people's minds, which goes so far as to lay claim to what knowledge can be expressed, known or learned by any specific individual human by eliminating any analysis of their individually disseminated report or stream of thought, any of their creations and productions, and any communication of any kind, and instead by making such things inadmissible in the place of a critical assessment using the lense of Marxist analysis as it relates to the prospect of engaging in critical praxis for the purpose of liberation consistent with revolutionary theory on the basis of a particular or combination of dimensions of social critique bearing significance in the realm of thinkers extending from Marxist analysis, critical constructivist analysis, and critical theory analysis and their contemporaries.
+We compose a conceptual encampment of historical effects and the specification for the inner workings of people's minds, which goes so far as to lay claim to what knowledge can be expressed, known or learned by any specific individual human by eliminating any analysis of their individually disseminated report or stream of thought, any of their creations and productions, and any communication of any kind. Instead of allowing for humans to be understood both in universal terms and by assuming they are operating through universally-accessible faculties, we exploit social systems and relations by making such principle-based methodologies inadmissible in the place of a critical assessment using the lense of Marxist analysis as it relates to the prospect of engaging in critical praxis for the purpose of liberation consistent with revolutionary theory on the basis of a particular or combination of dimensions of social critique bearing significance in the realm of thinkers extending from Marxist analysis, critical constructivist analysis, and critical theory analysis or their contemporaries.
 
 In this way, we appear to already have an extremely radical left wing political milieu from which to frame all perspective, but I beg you to consider that this is merely an aesthetic of theory which doesn't even begin to consider the manner in which human mind meets with these concepts, much less their concretization in legislation and policy, nor the patterns of behaviour which extend from their implementation and logic and structure of organization, governance and systems of inquiry which come to be affected, erected or in the same way inspired by these expressions and edifications.
 
 ## Perceiving Imminent Authoritarian Collectivism
-While many can clash and grovel over whether or not some nation or government was able to veritably instantiate a political system in accordance with the desire for a true communism, what does the human mind see when it considers communism in the context of its own life and mind?
-- something inevitable
-  - it's just a matter of time before it's completely adopted by everyone, thus we need to get ahead of it and in the worst case, I'm saving myself, and in the best case, I'm helping to direct it into a form which best serves us all
-- something targeted by those with privilege
-  - regardless of whether I agree with those who are implementing it, those who are attacking it are spoken about as though they are only doing so because of their privilege, and thus is plausible because only someone with excess resources would risk their social credibility and congruity to power, plus it also shows that they likely have a lot of power, which explains their confidence in seemingly going after a large entity
-- something aimed towards, desired and well-regarded
-  - it's not communism, it's just taking care of your neighbourhood; it's loving your neighbours or being a good neighbour; it's sustainability; it's fairness; it's inclusion; it's inclusive capitalism; it's sustainable capitalism
-- something with which integration is necessary in order to preserve oneself, one's identity and one's life
-  - you need to register with the new system, as it's already going to be the system - it's just like if you were to purchase a product and you want to make sure that the vendor doesn't completely ignore you or see you as a malicious actor if ever you actually need some service and support
-- something chosen and indicated from the central and most powerful point in society
-  - if something is to be implemented for which absolutely everything will be relevant, then it's being composed and deployed by that which has authority over everything
-- a necessary aspect of social integration with oneself in order to maintain one's proximity to the implements of the infrastructure/superstructure
-- an opportunity to advance one's position
-- a necessity to maintain one's level of privilege
-
-### Draft 1
+
+In many ways, the inspiration for thinking I've developed around collectivism and the manner in which humans offer no resistance to the systems around them as they potentiate a more authoritarian future has come from my personal observations. I struggled to find the right way to express what I was witnessing as those around me who seemed to proclaim universal freedom and liberty would somehow promote ideas and repeat refactored statements that were pro-tyranny. Though I had many ways of understanding it, deconstructing it and rationalizing it on the basis of what I perceived as the psychological incentives and immediate social incentives, I have found the concept of embracing a dialectical way of thinking as being an excellent model as it ties into what I've found to be a baseline for human behaviour that we're most easily predisposed to.
+
+It's particularly drôle and a tad disconcerting to see a never-ending dialectical buffet of sophistry being conducted around the idea of an encroaching threat of authoritarianism, especially since most of the hyperbolic takes come from the histrionically-performant agitators from all walks of life. 
+
+While many can clash and grovel over whether or not some nation or government was able to veritably instantiate a political system in accordance with the desire for a true Communist state, what does the human mind see when it considers communism in the context of its own life and mind?
+
+For any sort of encroaching authoritarianism of any kind, the mind sees it either as something that it wishes to annul and prevent, or something utterly inevitable for which it's either too hopeless and complicated to push back against, or inevitable as something that promises something to them in return. In the case of this description, we'd like to focus on the latter with the second modality: inevitable and promising something in return.
+
+What could it possibly be promising? Well it needn't be the moon, though that's certainly within the range of plausible promises, given that the state promises anything and everything in order to earn the support of its citizens, if even the power to rationalize the dismissal of any protest or criticism. It can simply be the promise of maintaining one's social salience and professional viability, as well as the ability to avoid being censored, dismissed and forgotten. Beyond that, however, it becomes the promise of whatever appeals to one's ego, so long as one is obedient and maintaining compatible messaging with state infrastructure. The appeal through the gnostic disposition is endless, as humans yearn for a liberated existence in a very general sense. It's important to not here that gnostic doesn't refer, once again, to members of the religion of Gnosticism (or its variants and subsets) per se, but the proclivity of humans to engage the world symbolically, making for a political outlook, and the manner in which we perceive reality in those terms as it pertains to the potential to eliminate the anxiety of human embodiment as our soul finds meaning in the pursuance and mitigation of those symbols.
+
+When we come to view the impending changes to our environment as only being a matter of time before they are widespread and adopted by everyone, then we have an incentive to get ahead of it. In the worst case, this might come to be seen as having been required to get ahead of the inevitable changes, while in a better case it one might respond such as to believe they are helping to direct the changes into a form which best serves the environment and its inhabitants.
+
+Once you are biased to accept the continued construction of an inexorably powerful ruling entity, you are also biased to interpret its critics as something that can interfere with the future you are now invested in. Whether it's the prospect of making your perception of that future complicated such as to contribute to negative emotion or as an opportunity for you to demonstrate obedience and allegiance, it has now become easier for you to accept rhetoric which denounces critics of the regime.
+
+Those who rebel, resist and reject the advancement of its power will be labeled as those having the privilege to enjoy doing so, as though they've enjoyed such privileges long past their culpability in untold acts of dishonour worthy of notoriety. Regardless of whether you agree with those implementing the new standards of authoritarianism, those who are attacking it are to be spoken about as though they are only doing so because of their privilege and access to unearned power which could only be used for the wasteful or the obscene. Only someone with excess resources would risk their social credibility and congruity to power. Having sufficient confidence to speak of ill of an entity with great power means they too may have power, but given that they are not an entity with oversight over the entire social environment, it's still a good bet they wouldn't ultimately be a formidable match.
+
+The impending state of totalizing power becomes something to be aimed towards, desired and well-regarded as, since it is inevitable, one has no choice but to accept it with open arms.
+
+One can also rationalize its existence and reframe it in more agreeable terms. "It's not Communism, it's just taking care of our neighbourhood. It's loving your neighbours and being a good neighbour yourself. It's sustainable practices, which show my intelligence. It's fairness and inclusion, or inclusive capitalism, nay, sustainable capitalism.
+
+The forthcoming totalitarian age is something with which integration is necessary in order to preserve oneself, one's identity (or what form or representation of it may be permitted) and, in the most basic sense, one's life. You need to register with the new system, as it's already going to be your system and it could be just like you. If you were to purchase a product and make sure that the vendor doesn't completely ignore you or see you as a malicious actor if ever you need some service and support.
+
+The totalitarian entity is something chosen and indicated from the central and most powerful point of society. If something is to be implemented for which absolutely everything will be relevant, then it's being composed and deployed by that which has authority over everything.
+
+It is, lastly, a necessary aspect of social integration by oneself that one must maintain proximity to the implements of the superstructure through its articulations as they manifest. This is a prerequisite in order to have any opportunity for advancement in status, profession, and so forth and is, ironically, a necessity to maintain one's level of privilege in the first place.
+
+### Cognition of Collective
+
 What we are drawing attention to, then, is that it is presented as the manner in which it interfaces with each individual (the only perception, experience, and mode of perception which is intelligent to conceive of at all (or which makes any kind of sense)). Everything else is speed where belief is suspended in order to allow for descriptive syntax which is unable to invoke such a collective consciousness, or even a collective.
 
 What does one even envision when confronted with the notion of a collective? Collection of objects in a space (like a jar)? A society? A collective of people? In what arrangement? In what context? Is it perhaps more likely that one is envisioning the containment of something? Items and object of some sort? One's containment inside or outside of some barrier or enclosure? A collective conveys a few ideas nearly immediately.
@@ -1606,47 +1617,62 @@ One might also envision one's act of collecting something with their with their
 
 Whatever an individual mind imagines to meet the need of composing a cognizable object for reference as communism, the fact is that we must assume that even the multitude variety of choices are dissimilar not just because of different preferences or different backgrounds affecting personal biases. The conceptions edified through the visual cortex and its use by the being are not themselves not just over the? But are completely different things being?.
 
-### Draft 2
+### Collective Typing
+
 The main point is to acknowledge that even if we have two identical pronouncements of identity declarations by two identical individuals with identically-stated politics, interests, social standing, locale and much more, you still cannot assume that the conceptual object being cognized in relation to any particular event, place, person or thing will be similar, much less identical.
 
 We treat them as equivalent yet we should learn to be clear about people's individuality. Individuality can't be a qualifier for group masking of actual people with real instantiated consciousness - it's something the qualification of necessarily means considering things only insofar as they can be applied universally at the level of the individual.
 
 # Negation
+
 ## Not An Aspect: the Essence
-Another level of understanding Marxism (and this is not merely an aspect of it, but is the essence of it -> by Hegel's dialectic, as Lenin emphasized in this quote) is that this is a process of negation.
+
+Another level of understanding Marxism, and what I argue as being generalized most broadly to collectivism as a whole, while emphasizing that this is not merely an aspect of it, but is the essence of it, as Lenin will emphasize in the following quote, is that this is a process of negation.
 
 > "Dialectics is the theory of knowledge of (Hegel and) Marxism. This is the “aspect” of the matter (it is not “an aspect” but the essence of the matter)" - Lenin
 
-It's even not complete to put this all on Marxism, because Marxism is not the reason that this occurs in the first place, but is just a sophisticated formalizing of the human tendency to manipulate perception of information in order to maintain or instantiate some more imagined operations which sustain the representation of a world which coincides with the target state one would desire as being consequent to one's effort in perceptual manipulation.
+We must strongly articulate that it's even not complete to put this all on Marxism, because Marxism is not the reason that this occurs in the first place, but is just an allegedly sophisticated formalizing of the human tendency to manipulate perception of information in order to maintain or instantiate some more imagined operations which sustain the representation of a world which coincides with the target state one would desire as being consequent to one's effort in perceptual manipulation.
+
+In order to maintain or instantiate some aspect of perceived reality, such as to reify it. When we say "reify", we intend to mean it in precisely the way in which Marxists use the term when suggesting, for example, that capitalism is an ideology which reifies perceptions and beliefs which cause one to adhere to practices which maintain the structure of power relations such as it is, or to even make the discrepancies in power relations more pronounced, and to teach a mythology about the virtues of capitalism in order to sedate and medicate oneself into a comfortably stupefying self-certainty about one's place, conduct and happenstance, rather than interpreting the reality of the situation where we could all be living the superior configuration of existence where each of us is liberated because we're all liberated.
 
-In order to maintain or instantiate some aspect of perceived reality, such as to reify it (in precisely the way in which Marxists use the term "reify" when suggesting that capitalism is an ideology which reifies perceptions and beliefs which cause one to adhere to practices which maintain the structure of power relations such as it is, or to even make the discrepancies in power relations more pronounced, and to teach a mythology about the virtues of capitalism in order to sedate and medicate oneself into a comfortably stupefying self-certainty about one's place, conduct and happenstance, rather than interpreting the reality of the situation where we could all be living the superior configuration of existence where each of us is liberated because we're all liberated (from everything)).
+> "Criticism has plucked the imaginary flowers on the chain not in order that man shall continue to bear that chain without fantasy or consolation, but so that he shall throw off the chain and pluck the living flower. The criticism of religion disillusions man, so that he will think, act, and fashion his reality like a man who has discarded his illusions and regained his senses, so that he will move around himself as his own true Sun. Religion is only the illusory Sun which revolves around man as long as he does not revolve around" - Karl Marx (A Contribution to the Critique of Hegel’s Philosophy of Right)
 
 ## Hegel's Concretization
-It is more than a configuration of existence. The other existence is the actual existence in its proudest form, while ours is a false existence except for the parts of it which lead to the attempt to transform it for the purpose of the desired existence. That is, we can have faith that that which evoked an effect in the world was true application and if it was done with a theory informed purpose, then it is the expression of truth in practice informed by theory. This is a truth that one can have faith in while becoming convinced of it simply by seeing any effect of its application. The point where the application of theory through practice is occurring is the part where the tension of what is and what becomes is composing, feeding and directing the moment of determinate actualization. It is the point at which things are immediately expressing what they are while undergoing the process of continuous change. // TODO: Hegel's essence and shine
+
+It is more than a configuration of existence. The other existence is the actual existence in its proudest form, while ours is a false existence except for the parts of it which lead to the attempt to transform it for the purpose of the desired existence. That is, we can have faith that that which evoked an effect in the world was true application and if it was done with theory informed purpose, then it is the expression of truth in practice informed by theory. This is a truth that one can have faith in while becoming convinced of it simply by seeing any effect of its application. The point where the application of theory through practice is occurring is the part where the tension of what is and what becomes is composing, feeding and directing the moment of determinate actualization. It is the point at which things are immediately expressing what they are while undergoing the process of continuous change.
+
+> "But, second, it is more than just the unessential; it is being void of essence; it is shine. Third, this shine is not something external, something other than essence, but is essence’s own shining. This shining of essence within it is reflection.”
+
+> "Essence is sublated being. It is simple equality with itself but is such as the negation of the sphere of being in general… Essence itself is in this determination an existent immediate essence, and with reference to it being is only something negative, nothing in and for itself: essence, therefore, is a determined negation." - Hegel (Science of Logic)
+
+> "Reflection is the shining of essence within itself. Essence, as infinite immanent turning back is not immediate simplicity, but negative simplicity; it is a movement across moments that are distinct, is absolute mediation with itself." - Hegel (Science of Logic)
 
 But here is where we observe that whatever reality is is not something other than the desire to change it; its rejection an insistence to reorder whatever structure of reality has been observed as frame of existence. This is not the putting forward of a creative expression but one of destruction.
 
-This is Hegel's concretization of Being through negation against the abstract. That is, what you think you understand or perceive of the world has, against it, a contradiction and a criticism which replaces the abstract concept of reality as you saw it and present a tension demanding transformation. You also transform with it, lest ye be obliterated.
+This is Hegel's concretization of Being through negation against the abstract. That is, what you think you understand or perceive of the world has, against it, a contradiction to be composed in idea and put forward as a criticism leading to the replacement of what was only a more abstract concept of reality as was seen before. Now, we are presented with a tension demanding transformation and as this transformation of the target or previous articulation, it comes to be obliterated.
+
+That whole proposition to progress through change predicated on that tension is a proposal to negate in order to give rise to the actual. Though, for the idealist, it is said to be done in search of something better, but in reality it has given rise to such domains of thinking as Critical Constructivism and its need to induce crises, leading to the creation of an angrier world where enforcement of thought may be potentiated.
 
-That whole proposition to progress through change predicated on that tension is a proposal to negate in order to give rise to the actual. This is done in search of something better (if we are to be charitable in language, but no -> we can reference TODO: Critical Constructivism and the need to induce crises which is creating an angrier world where enforcement of thought may be potentiated).
+!TODO: quote Kevin Kumashiro (Against Common Sense: Teaching and Learning Toward Social Justice)
 
 ## Sacrifice
-Another key aspect to consider as being both fundamental to the particular domain in question as well as borne out of the logical structure of the primary and lowest level operation of the transformative process (which is one of negation to bring the differentiated components of the order of being (known as reference en route to a fully-actualized expression)) is that of sacrifice. <-- makes no sense
+
+Sacrifice as a modality of negation is crucial to consider in any domain that can be understood as a collective, for sacrifice is inextricable from the very idea of positing that the role of any being is as a member of a collective. The sacrifice as negation is indeed the primary and lowest level operation of the transformative process, as the very anticipation of advancing through transformation in consideration of materializing the collective is only cognizable through the sacrifice of the multiple for the one. The differentiated components of the order of system, or the order of being as is considered through human perception, is actualized through sacrifice.
 
 *Why is this?*
-- Eliminate distinction of any individuated object is precisely its destruction
-- A conscious act - volitional (conceiving and invoking)
-- The target for transformation is the world one is a part of
-  - Having others see it as a sacrifice -> believing that you have suffered through it -> makes it real (is positioned as evidence it is real and true)
+- To eliminate the distinction of any individuated object is precisely its destruction
+- A conscious act which is volitional, both as conceiving and through invoking
+- The ultimate target for transformation is the world one is a part of
+  - Having others see it as a sacrifice is believing that you have suffered through it. The event of it having been witnessed is positioned as evidence, making it real and true.
 
-In taking on the pain and frustration of battling with the hegemonic enforcement mechanisms and the brainwashed populace who perpetuate the lies and oppression which wreak havoc on humanity, children and the potentiality of being, one finds that it simply isn't enough to grapple with every linguistic manipulation and structural implement of enforcement and coercion. One needs to actually create the very texture and fabric of perception as this concomitantly breaks through into the realization, demonstration, enablement and "dis-inhibition" of what is possible. This necessarily invokes an interlocutor's, witness' and subject's imagination, visualization and sense of confusion, cognitive dissonance, and faculty to reconsolidate their perception of their environment and, by extension, their world (hopefully, at least for whomsoever aims to change the fabric of perception as a political act).
+Those "doing the work" believe they are contending against a brainwashed populace who perpetuate implanted lies as assimilated members of a structurally determined existence, and this in turn continues the never-ending oppression wreaking havoc on the humanity to which they themselves could be a part of. This work is a process of them taking on the pain and frustration of battling with the hegemonic enforcement mechanisms which that populace is more directly a part of, and which is what's keeping them from being full participants of humanity. Among the victims are children, who are the one key by which to break the cycle, and the potentiality of being. The self-sacrificing warrior laments that it simply isn't enough to grapple with every linguistic manipulation and enforceable structural implement or other means of coercion. One needs to actually create the very texture and fabric of perception as this concomitantly breaks through into the realization, demonstration, enablement and "dis-inhibition" of what is possible. The result of this, in theory, is that they'll have necessarily invoked an interlocutor's, witness' and subject's imagination, visualization and sense of confusion yielding cognitive dissonance, and the faculty to reconsolidate their perception of their environment and, by extension, their world. To hit the bullseye they've been aiming at changes the fabric of perception as a political act.
 
 As you transform the world, one is inclined to adopt the standpoint that the limits to being and understanding what is possible are largely socially-imposed. Again, this must lead back towards one's sense that guiding and cultivating a collective perception about some aspect of reality makes it possible to reform, reset, re-imagine and re-learn what is possible.
 
-This must always be a requirement of every form of woke cult phenomenon, as it can't be woke unless it is cultivating a collective perception about something in order to change the world, and also that it does this if even simply through language and dialogue. If something is too concrete, it is made ambiguous so that it can be re-imagined as what it otherwise would not have been. If something is too good and noble, it is seen as its opposite either by aesthetic and association to something appearing as its opposite, or through knowing of its opposite through it and this making it appear as though both it and its opposite are essential to it. Finding examples of this is key, but it always becomes surprisingly easy to come to the point of there most insane associations whenever you exhibit that your stance is adhered to due to one's unwavering principles. In the woke cult, the only way to demonstrate one's worth and one's virtue (that a forbidden view can be held because of virtue). <-- ending makes no sense
-
+This must always be a requirement of every form of woke cult phenomenon, as it can't be woke unless it is cultivating a collective perception about something in order to change the world, and also that it does this if even simply through language and dialogue. If something is too concrete, it is made ambiguous so that it can be re-imagined as what it otherwise would not have been. If something is too good and noble, it is seen as its opposite either by aesthetic and association to something appearing as its opposite, or through knowing of its opposite through it and this making it appear as though both it and its opposite are essential to it. Finding examples of this is key, but it always becomes surprisingly easy to come to the point of being made out as carrying or being proximate to the most insane associations whenever you exhibit that one's stance is adhered to due to one's unwavering principles. In the woke cult, the only way to demonstrate one's worth and one's virtue is to make allegiance and conformity one's unwavering principle.
 
 ## Modern Negation and Crisis
+
 >"The generative theme is a topic taken from students' knowledge of their own lived experiences that is compelling and controversial enough to elicit their excitement and commitment. Such themes are saturated with affect, emotion and meaning because they engage the fears, anxieties, hopes and dreams of both students and their teachers.
 
 > Generative themes arise at the point where the personal lives of students intersect with the larger society and the globalized world." - Joe Kincheloe (Knowledge and Critical Pedagogy, an Introduction)
@@ -1657,14 +1683,17 @@ This must always be a requirement of every form of woke cult phenomenon, as it c
 
 > Educators have a responsibility to draw students into a possible crisis." - Kevin Kumashiro (Against Repetition: Addressing Resistance to Anti-Oppressive Change and the Practice of Learning, Supervising and Researching (2002))
 
-If we don't negate the previous conception of the world, then it can't change, and since at least the perception of reality is socially constructed (if not reality itself, depending on who you listen to or how you want to interpret some people's work even to this day), changing the conception of the world necessarily entails preventing the current perceptions of the world from maintaining themselves in the next generation of children, hence the need to induce crises in them.
+If we don't negate the previous conception of the world, then it lingers and corrupts the current frame of existence, and since at least the perception of reality is socially constructed, if not reality itself (which is an idea that has become increasingly more common than many of us would have ever imagined) then changing the conception of the world necessarily entails preventing the current perceptions of the world from maintaining themselves in the next generation of children, hence the need to induce crises in them.
+
+*How are crises rationalized? Well they're rationalized as being a healthy response to an unhealthy world, thus describing the world in terms which induce a crisis in an as-of-yet uncorrupted mind becomes a point of evidence that one has described that world or taught that child accurately.*
 
 The alternative to that nonsense is to consider it like this:  "I am building that thing which is grateful to reality and which causes new possibilities to be offered in thanks to the reality we enjoy."
 
 ### Ultimate Negation
-When I speak here of the ultimate negation, I feel that there may be more than one answer based on the state of the world and the cultural manifestations that have become broadly familiar in our time. This is because there is one form which has become the most toxic and pervasive, whereas other forms, though seemingly not as deleterious and anti-human (at least in terms of its practice and the manner in which it comes to be introduced to us), as that which I wish to expound upon.
 
-The ultimate system of negation for human life, as we have been able to come to know and experience, is Queer Theory, but the queering of world man, and society is a part of the trans humanist plight which may or may not necessarily augment humans to God-status so much as it must, more fundamentally, grapple with the notion that the human body and the human life is not enough.
+When I speak here of the ultimate negation, I feel that there may be more than one answer based on the state of the world and the cultural manifestations that have become broadly familiar in our time. This is because there is one form which has become the most toxic and pervasive, whereas other forms, though seemingly not as deleterious and anti-human, at least in terms of the logic inherent in its semantic structure, as that which I wish to expound upon.
+
+The ultimate system of negation for human life, as we have been able to come to know and experience, is Queer Theory, but I don't think that we can really grasp its operational relevance and metaphysical implications as the queering of the world of man and of society without considering it as part of the transhumanist plight which may or may not necessarily augment humans to God-status for it must, more fundamentally, grapple with the notion that the human body and the human life are not enough.
 
 Queer is at the heart of the negation process, both because of where and how it currently stands, but also because of how it relates to the human form and how queer is the inevitable developing a more sophisticated gnostic refutation of human life consequent to reflecting on dealing with the prospect of a pseudo-immortality through procreation in the face of man's mortal existence.
 
@@ -2967,8 +2996,8 @@ you are worse than a parasite you don't even have anything unique and interestin
 how depraved and awful to have to witness your continued existence which is a proverbial spitting in the face of things whose existence actually fulfills the hopes, desires and aspirations
  tied to it"
 
- #### Additional
- ##### What is the Cult?
+#### Additional
+##### What is the Cult?
  It's worth putting into words why I'm referring to these things as "the cult", what ultimately that means, because we can talk about the cults and cult memberships, and we can talk about Marxism, different collectivist systems, fascism, national socialism, we can talk about more modern cults like the Jonestown suicides, but ultimately I'm trying to indicate that collectivism and the disposition and capacity to to pursue it, when formalized, is basically a cult because it always requires membership, and it always requires the upholding of a reality to be constructed, if the collectivist project were the succeed and be the mainstay of how social reality is edified, manager, maintained, constructed, etc. Someone will say "well, you're doing what the Marxists are doing because they're saying that ideology is basically the excuses for us not having a socialist worldview, not wanting to return to the garden", but what I am saying is different. What I'm saying is:
  - You only exist as an individual so anything that causes you to believe that there is a collective way of seeing reality which corrects the way in that we are seeing things as an individual, because we are otherwise prone to ideologies -> that's the court, in whatever form it ends up being.