updating

collectivist_theology/PauloFreire_RemakeMan.md

@@ -275,7 +275,7 @@ All that is done is the grooming phase which is done to decodify and make you be
 *You should learn that history is in the making, and that you are the author of the current chapter, thus you can be a change agent to create history*
 
 ## Becoming Conscious
-"Let us now move from analyzing the process of literacy for domestication, to discussing generally a few ideas about what education should be doing from a Critical point of view. Education, by demystifying reality, can help educators and learners overcome political iliteracy. I will occasionally refer to points previously discussed. I trust that these reiterations, instead of irritating my readers, will help us better understand our common theme. I will begin by restating a basic point. If we don't transcend the idea of education as pure transference of a knowledge that merely describes reality, we will prevent critical consciousness from emerging and, thus reinforce political illiteracy."
+"Let us now move from analyzing the process of literacy for domestication, to discussing generally a few ideas about what education should be doing from a Critical point of view. Education, by demystifying reality, can help educators and learners overcome political iliteracy. I will occasionally refer to points previously discussed. I trust that these reiterations, instead of irritating my readers, will help us better understand our common theme. I will begin by restating a basic point. If we don't transcend the idea of education as pure transference of a knowledge that merely describes reality, we will prevent critical consciousness from emerging and thus reinforce political illiteracy."
 
 *Pure transference of knowledge that merely describes reality is actually a good thing. We need to be able to learn the specific things we intend to learn, or else we become burdened with ambiguity and complexity. How can you conduct yourself to execute to your best capacity if your skills and knowledge are no longer able to be focused to create and express the very things they are designed for?*
 

new/DistantMacOS_Thoughts.md

@@ -1,20 +0,0 @@
-We are now beginning planning for the work of refactoring or adopting the refactor of Distant VDI to include the MacOS platform
-This means we need to think about native development in the Mac operating system environment
-look at analogs for some of the more complicated or paradigmatic solutions we've enclosed our work into
-and find some wisdom in terms of how best to implement them for Mac
-some of the technologies that we need to think about in particular are
-Our Serializer/Deserializer and whether the protobuf for mac has any changes that we need to be aware of
-For one, we need to look at whether or not we can build with protobuf 3.14 from Mac, or if that changes too many things
-in which we case we can just use a similar process and just add the 3.13 lib/binary/includes directly
-ZeroMQ and SPDLOG both seem to have widespread support on Mac
-I still need to confirm that the Citrix Workspace App for MacOS is a thing and that the Virtual Driver has the same API as what we're already accustomed to
-I would expect little change, if any at all
-When it comes to some of the syntax restrictions we incurred when reimplementing code to have it compile on Windows, we likely went through the most restrictive changes that we need to worry about
-I would expect that it wouldn't be quite so difficult to do it on Mac, as they are argued as more faithfully fulfilling the standards of POSIX compliance tnux
-but that is, of course, up for debate
-Posix Spawn is another thing we have to think about, but it seems to be also implemented on Mac, as is expected due to POSIX compliance
-we might need to weed out some differences there, and make amendments to the process_host accordingly
-Again, when it comes to C library based utility functions that we're using in the common tools for the project, it's likely that we'll be able to use the POSIX-compliant code as is (currently under the preprocessor condition of being "Linux")
-The window appears to be a different story, however, as it's likely that the code needs to be written to make use of the cocoa library, or something has to be written in Swift
-in any case, we need to have something which is wrapped in C++ code, and ObjectiveC++ might be a better fit thatn Swift for that reason
-exit

new/HumanDialectic_Transhumanism.md

@@ -1,15 +1,17 @@
 # Transhumanism
 *With more humanity than a human being*
 
-Does one imagine small steps towards Transhumanism with a self-evaluated limit as to how extensively or significantly one undergoes the transformation? Surely, many give it no thought, but many of these, still, had the opportunity to envision their submission to technocracy. It was implict through school in the sense of perceiving that whatever is being done, particularly in medicine, is the most modern set of procedures and standards that there has ever been.
+Does one imagine small steps towards Transhumanism with a self-evaluated limit as to how extensively or significantly one undergoes the transformation? Surely, many give it no thought, but many of these, still, had the opportunity to envision their submission to technocracy. It was implicit through school in the sense of perceiving that whatever is being done, particularly in medicine, is the most modern set of procedures and standards that there has ever been, not just in the historical sense, but in sophistication and correctness.
 
-Indeed, one can take heed of the collective's power and imagine the ways in which one can be liberated in tandem with the breaching the world's boundaries.
+Indeed, one can take heed of the collective's power and imagine the ways in which one can be liberated in tandem with the breaching the world's boundaries. That these boundaries are set relative to the historical position of the collective and its progress towards a reasonably-deducible endpoint which represents the universal interest and logical desire of that collective and whomsoever would still be alive at the moment it were to be reached, and that those desires would logically be those of anyone to have ever loved, so long as the knowledge that were to have become accrued at the moment of the endpoint were to have been made available to a given individual.
 
-Particularly in a school, where one's attention is formally placed on implements of the future which, at the least, enhance one's capability and, at the most, overcome the limits of reality.
+This manner of thought is particularly present to a pupil in a school, where one's attention is formally placed on the implements of the future which, at the least, enhance one's capability and, at the most, enables the overcoming what at first seem to be the limits of human experience, human ability or human longevity. Of course, such limits are always both the unknown, in theory, and ones which would be universally pondered upon by every human thus such limits also represent the limits of reality.
 
 ## They Are All Transformation
 The activists seek transformative change through:
-- solidarity, redistribution, inclusion, belonging, diversity practitioners, agents and evangelists, disruption, repression, censorship, holding institutional power, or influencing institutional power. None of these solutions are a process of conceive -> risk -> create. There is always risk in creating new, but hijacking institutions allows causes some risk to be absorbed by the structure, allowing freedom to focus on the grooming without having to worry about the cost of redirecting.
+- solidarity, redistribution, inclusion, belonging, diversity practitioners, agents and evangelists, disruption, repression, censorship, holding institutional power, or influencing institutional power.
+- None of these solutions are a process of conceive -> risk -> create.
+- There is always risk in creating new, but hijacking institutions allows some risk to be absorbed by the structure, allowing freedom to focus on transformation (of humans, particularly young ones and, consequently, the state and the limits of the world (aka grooming)) without having to worry about the cost as it has been accounted for through the redirection or reallocation of resources.
 
 ### Create vs Negate
 #### Solidarity
@@ -17,14 +19,14 @@ Create: solidarity, understanding,
 Negate: oppression
 
 This does a few things:
-- it not only reduces the burden of cost but makes it impossible to gain an intution for the cost.
+- it not only reduces the burden of cost but makes it impossible to gain an intuition for the cost.
 - reducing burden from such optimal utilization of resources increases the degree to which one pursues a modality
-- Given the above and a culture celebrating self-centredness
+- Given the above and a culture celebrating self-centeredness
 
 ## Viral Dialectic
 Back to the COVID narrative, how does dialectically-mediated praxis affect the perception and use of the COVID era/event?
 
-### Brainstorm
+### Overview
 - Historicism, achieving absolute idea through synthesizing contradictions until we are left with the idea
 - Means to disregard factors
 - Allowing for men of action
@@ -34,13 +36,28 @@ Back to the COVID narrative, how does dialectically-mediated praxis affect the p
 - Original Philosophy: allow for romantic and self-indulgeant thought.
 - Social Justice and Critical Consciousness. If we can finally get everyone to do X then we can get them to do my thing
 
-Many have been waiting for the means to make their fantasy come true, particularly through subscription to their preferred form of collectivism. One world would be hard pressed to reveal a path to reveal a path to collectivist thinking which doesn't entail resentment regarding distribution and availability of resources for everyone's displeasure comes from the perpetuation that they are whom they would like to be or are not doing what they would like to be doing.
+## Fantasizing about Collectives
+Many have been waiting for the means to make their fantasy come true, particularly through subscription to their preferred form of collectivism. One would be hard pressed to reveal a path to collectivist thinking which doesn't entail resentment for anything and everything which stands in the way of doing what one wishes to do, or believing oneself to be what one wishes to be. This plays out as per distribution and availability of resources, be they concrete, material goods, or even the thoughts one finds themselves attentive to. This is always the displeasure of a participant to a collective, for there are always those who are not part of the collective, as well the contradictions between those who reside within it. That is, there is no coherent mode of being within a collective unless the meaning of membership has been fulfilled; the meaning of the collective is the expression of purity by the model of participant that is specified for that collective.
 
-One might say that it is out of identification of the suffering of others, but even if we are to accept the proposition of altruism at face value, how even if we are to accept the propsition of altruism at face value, how can one identify the plight with no familiarity to its structure? The only other reasonable modality is desire for power, except perhaps if they endure some important physical circumstances.
+One might be quick to say that the specification for the model of participant associated with a collective is something plainly flexible, such as the identification of the suffering of others, but even if we are to accept the proposition of altruism, or victimhood, at face value, how are we even to accept the concept of altruism at all? And in the case of the acknowledgment of victimhood by supposed 'allyship', how can one identify the plight with no familiarity to its structure, particularly considering the domain of discourse accompanying this manner of thought which only respects knowledge as a consequence of position?
 
-One of the things that the activist seem to have stood strongly gravitated to is the mask. This seems to serve identity Marxists in a variety of ways. To bring about a claim of allyship is towards a calling of solidarity. The solidarity means having or rather serving something beyond oneself, but it is not distinctly the serving of any person. It is in service of the identity theory, which presupposes that the theoretical description for every identity category is more real or accurate than the claims of even a person of the category is more real or accurate than the claims of even a person of the category. This is because the system has subverted their perception. So, then, how does the mask serve? Well, we neednt have descriptors uttered by anyone - we already have theory, either wear the mask as a sign of your acceptance of collectivism, or wear it to disable your individuality, which we want suppressed anyway.
+The only reasonably expressed modality in all of these is desire for power.
 
-In short, if you are a collectivist, though you have ample reason to be biased towards wanting masking to be enforced, perhaps the simplest of those reasons is because it provides authority to force an action by everyone's person.
+## Meaning of Cult Artifacts
+One of the things that the activist seem to have stood strongly gravitated to is the mask. This seems to serve identity Marxists in a variety of ways:
+  *To bring about a claim of allyship is towards a calling of solidarity. Solidarity means having or rather serving something beyond oneself, but it is not distinctly the serving of any person beyond the self. It is in service of the identity theory, which presupposes that the theoretical description for every identity category is more real or accurate than the claims of even a person who might be evaluated as being of that category. This is because the underlying logic, being a theory of knowledge, must insist that any perception of the contrary is itself evidence of one's subversion (accordingly, this, from a classical standpoint of reason, leaves one with no defense against one's being subverted by this very logic). So, then, how does the mask ultimately serve? Wear it as a sign of having accepted collectivism, or to disable your individuality which, according to theory, must be suppressed.*
+
+In short, if you are a collectivist, though you have ample reason to be biased towards wanting masking to be enforced, perhaps the simplest of those reasons is because it provides authority to force an action by everyone's person. At least, that's what a reasonable person would think upon first considering the psychological motivations supporting one's higher affinity towards enforcement of such a practice. But really, it goes far beyond that.
+
+We can, for a moment, dispel the category of persons who are genuinely afraid of being infected, and who wear the mask purely because they believe it prevents them from becoming infected. What we are really talking about in this discussion are those persons who are congruent to the idea at the level where they feel it is a sensible social change for widespread adoption as a general practice and as a marker of social evolution.
+
+In fact, it even extends beyond that to those who would prefer to argue its validity even while claiming to be against its mandate or adoption by force.
+
+Obviously we are talking about a practice that some think as having at least a marginal merit and these persons enjoy that assertion, but that conversation is a lost cause as it just keeps the conversation about validating whether or not they could be enforced on the basis of their efficacy.
+
+Everyone has already witnessed their enforcement on the back of shoddy evidence and incomplete reasoning. That more evidence may have been amassed since is immaterial to that fact. Furthermore, there has also been an accrual of high quality research which claims the opposite. This is something that is, at the very least, contentious, and with the futility of seeking consensus agreement on the matter, beginning the question of why it might still be a good idea to consider doing it is only fuel for the social programming that most have had enough of, and that they themselves claim to be against.
+
+This is why they are revealing a totalitarian disposition. They enjoy the possibility of an endpoint of submission and conformity. They imagine a structure which accelerates developments coinciding with their world-view, and are happy to have the cake and eat it too, potentiating the process of authoritarian reason while feigning a lack of responsibility for its threat on liberty and person-hood.
 
 But what of the jab? Well, we could see that there was an extremely asymmetrical handling of concerns vs the promoting of it. Some might say this is due to advertising dollars, corporate ownership, partnerships between pharmaceutical companies and the media (Reuters, CNN, etc), as well as government purchasing massive quantities on faith from a very early time, but there is more to it than just that.
 

queer/Queer Gnostic Cult.md

@@ -109,7 +109,7 @@ This Hegelian system is modern era spiritualism. The new age of middle ages, fin
 
 Hegel created Hermeticism, its Wizardry, but also takes from Rousseau and codifies the idea that the spiritual realm is socio-spiritual. Sociality of the universe of Man - what we would call social reality or cultural reality - to describe what's meant. That's where the spirit actually lives. Your soul - what you mean - is a piece of the undifferentiated Spirit - but that's the social constructions of social reality - so you're just a piece of social reality which is unfolding historically.
 
-Marx took this and retooled it and stuck it in economic conditions. He relocated Hegel's project - made it more violent and more angrily gnostic. Gnosticism becomes the motivation to rebel against an unjust world in Hermeticism. The Dialectical Materialism becomes his method - and it should be strongly suspected that Marx heavily plagiarized the Corpus Hermeticum or through an intermediary. His Economic and Philosophic Manuscripts of 1844 are the Religious or Theological basis for a lot of his thought. In other words, all this crap about Hermeticism and Gnosticism turns out to be relevant because Queer Theory is a derivative of Marxist thought and Marx got it from Hegel and Hegel is a Hermeticist.
+Marx took this and retooled it and stuck it in economic conditions. He relocated Hegel's project - made it more violent and more angrily gnostic. Gnosticism becomes the motivation to rebel against an unjust world in Hermeticism. The Dialectical Materialism becomes his method - and it should be strongly suspected that Marx heavily plagiarized the Corpus Hermeticum or through an intermediary. His Economic and Philosophic Manuscripts of 1844 are the Religious or Theological basis for a lot of his thought. In other words, all this crap about Hermeticism and Gnosticism turns out to be relevant because Queer Theory is a derivative of Marxist thought and Marx got it from Hegel and Hegel is a -Hermeticist.
 
 Obvious in Queer Theory if we're honest about what's going on, especially with the trans aspects that are dealing not just with Gnostic - oh my god i'm trapped in my body and I have to escape the prison of my body - but we're also dealing with Hermetic aspects - my secret gender knowledge saves me - that's the Gnostic side. Hermetic aspects - taking on self-knowledge that will save yourself from Death, because your gender-Soul will actualize.
 
@@ -329,4 +329,8 @@ What we are dealing with, yet again, is Queer alchemy which is Queer Hermeticism
 
 "I think it is politically important that sexuality be able to function the way it functions in the saunas. Where, without having to submit to the condition of being imprisoned in one's own identity, in one's own past, in one's own face. One can meet people who are, to you, what one is to them: nothing else but bodies with which combinations, fabrications of pleasure, will be possible. These places afford an exceptional possibility of de-subjectivization, or de-subjection. Perhaps not the most radical but, in any case, sufficiently intense to be worth taking note of. Anonymity iw important because of the intensity of the pleasure that follows from it. It's not the affirmation of identity that is important. It's the affirmation of non-identity. It's an important experience in which one invents, for as long as one wants, pleasure which one fabricated together with others."
 
-And what Halpering says is Foucault's treatment of homosexuality is a strategic position, instead of as a psychological essence, opens up the possibility of a gay science without objects. Of a Queer Studies founded not on the positive fact of homosexuality, and therefore not possessed of conventional claim to legitimate authority grounded ina  privileged access to truth, but in an ongoing process of self gay knowing and self formation (self-begetting). Foucault's approach also opens up, correspondingly, the possibility of a Queer politics defined not only bt he struggle to liberate a common, repressed, pre-existing nature, but by an ongoing process of self-constitution and self-transformation. A queer politics anchored in the perilous and shifting sands of non-identity, positionality, discursive reversibility, and collective self-invention."
+And what Halperin says is Foucault's treatment of homosexuality is a strategic position, instead of as a psychological essence, opens up the possibility of a gay science without objects. Of a Queer Studies founded not on the positive fact of homosexuality, and therefore not possessed of conventional claim to legitimate authority grounded in a privileged access to truth, but in an ongoing process of self gay knowing and self formation (self-begetting). Foucault's approach also opens up, correspondingly, the possibility of a Queer politics defined not only bt he struggle to liberate a common, repressed, pre-existing nature, but by an ongoing process of self-constitution and self-transformation. A queer politics anchored in the perilous and shifting sands of non-identity, positionality, discursive reversibility, and collective self-invention."
+
+If asked to explain the anonymity in the saunas where we chase pleasure can be explained like so:
+
+You have to throw off all the layers of Being. It's not who you are, it's what you're doing and how you're being. It's chasing those pleasures that you fabricate together with other people. You're throwing off that which differentiates you from the Other so you can have collective self-invention under the auspices of "Queer'.

queer/double_negation.md

@@ -96,34 +96,41 @@ Taking the "COVID" era and the effects of the so-called pandemic, we see great d
 - age distribution
 - population density
 
-Nevertheless, these factors do not allow us to easily predict mortality by jurisdiction. This causes some to examine the mitigation strategies employed by the authorities but this is foolishly sought in such a way which presumes that their reference and invocation by name corresponds with a single definition or general description. But, not only can we identify stark differences and temporal applications, but we cannot assume to understand the impact of small differences in particular strategies, as these are always against different populations. Also, how can we understand the comparison of "similar" strategies?
+Nevertheless, these factors do not allow us to easily predict mortality by jurisdiction. This causes some to examine the mitigation strategies employed by the authorities but this is foolishly sought in such a way which presumes that their reference and invocation by name corresponds with a single definition or general description. But, not only can we identify stark differences and temporal applications, we cannot assume to understand the impact of small differences in particular strategies, as these are always against different populations. Also, how can we understand the comparison of "similar" strategies?
 - Similar in language?
 - Similar in labour?
 - Similar in how culture affects deployment of strategies?
 - Similar in the facilities?
 
-Furthermore, we must contend with the different nature of qualifying and maintaining death data by specific cause, through consistent means, on principle and then, also in a consistent manner vis-a-vis other jurisdictions. Getting it correctly for historically prevalent types alone is incredibly difficult, and doing the same for newly identified types (threats) presents its own challenges.
+Furthermore, we must contend with the different nature of qualifying and maintaining death data by specific cause, through consistent means, on principle, and then also in a consistent manner vis-a-vis other jurisdictions. Getting it correctly for historically prevalent types alone is incredibly difficult, and doing the same for newly identified types (threats) presents its own challenges.
 
 #### Cause of Death
-When thinking about cause of death, we generally think of a chronic and fatal disease, which sets about imposing a decline of health upon an individual over some period of time, even in cases where a fatal disease manifested rapidly/aggressively in its initial presentation (it's sometimes the case that a fatal manifestation of disease was one last iteration with some anteceding disease events, but even in caes where an initial presentation of disease is observed and/or recorded, it is impossible to verify whether there may have been a precipitating decline of health which was never accurately recorded, not to mention the understanding of causal factors (and even if autopsies were performed, they are still most accurate in understanding the final state of the person in question - we can't be assured that understanding precipitating declines of health and their associated causes is something we yet adequately understand. Perhaps with improved practice, better tools, and the necessary equipment to track and observe ever more gradual changes at the cellular level, without falling into the sort of tunnel vision which is intrinsic to a focused dimension))
+When thinking about cause of death, we generally think of a chronic and fatal disease, which sets about imposing a decline of health upon an individual over some period of time, even in cases where a fatal disease manifested rapidly/aggressively in its initial presentation (it's sometimes the case that a fatal manifestation of disease was one last iteration of chronic, recurring disease with a long history of anteceding events, but even in the case where an initial presentation of disease is observed and recorded, it is impossible to verify whether there may have been a precipitating decline of health which was not accurately recorded, not to mention the understanding of causal factors. Even if autopsies were performed, they are still most accurate in understanding the final state of the person in question, given the particular tissues being examined, and the methodology being applied; we can't be assured that understanding precipitating declines of health and their associated causes is something we understand at the individual level. Perhaps with improved practice, better tools, and the necessary equipment to track and observe ever more gradual changes at the cellular level, without falling into the sort of tunnel vision)).
 
 *Why don't we track disease at the cellular level in order to understand disease?*
-We do and we can. Just as you do bloodwork, but there are some limitations to consider:
+We can and we do, but just as with medical exams and doing blood-work, there are some limitations to consider:
 - you generate data per what is tested for
 - you are not observing everything, even with an autopsy
 
-The temporal frame is always limited - this might change, now, but our experience with monitoring biomarkers has never been absolute, thus what we know is based on experience with something incomplete, making the concept of a complete biometric data set as something which is an evolving standard.
+The temporal frame is always limited - this might change, now, but our experience with monitoring biomarkers has never been absolute, thus what we know is based on experience with something incomplete, making the concept of a complete biometric data to be something which is an evolving standard.
 
-It's worth mentioning that reductionistic thinking might identify the most correlative component and it may, even, identify the causal component, but the phenomenon being studied may have other causal factors, requiring different tools of analysis and systems of thought. Example:
+It's worth mentioning that reductionistic thinking might identify the most proximately correlated component, components that bear pathological causation, and observations pertaining to a good causative theory, but the phenomenon being studied may have other causal factors, requiring different tools of analysis and systems of thought. Example:
 - We may be observing cardiac health in someone who is being weakened through chronic infection - this infection hinders their performance in certain regards while limiting the ability to compensate and supercompensate against truth.
 - Another example of this is someone whose mental illness puts them frequently into states of stress which have habituated into chronic stress (it's important to note that the reference of a mental illness is insofar as one can be diagnosed per pathology, and must not have to indicate a genetic causation)
 
 # Reference
-It is quite complicating to understand when some thing or concept holds a reference to some other thing or concept. This is particularly complicating when trying to understand these possile phenomena when they are alleged to be the product of culture. Culture is, however, enduring because of the manner in which key cmponents hold reference to one another, such as diet and geography.
+It is quite complicating to understand when some thing or concept holds a reference to some other thing or concept.
+
+This is particularly complicating to life when trying to understand these possible phenomena as being the product of culture. Culture is, however, enduring because of the manner in which key components hold reference to one another, such as diet and geography.
+
+When we approach the concept of holding reference, we are reminded of the description of Being as indeterminate immediacy. Completely void of content and differentiation. There is no detail of content that can be differentiated from any other. It is object with no reference to anything outside of itself and no content that can be differentiated. In this way, we are examining the pure concept of Being wherein the reference is only to itself
+
+But for the human life which has not been fixated through a perception whereupon necessary granularity for such consideration cannot be realistically achieved, particular means of observing more granularly becomes the limit of convincing oneself that one has a valid toolset by which to see the complete world or the true world.
+
+## But aren't we all Hegelian?
+The point of invoking Hegel is not simply to demonstrate how absurd, theological and totalizing his system for describing reality happens to be, which it most certainly is (an aspect that he has been rightfully criticized for), but it's that we can't really examine the concept of an evolving collective towards a perfect state without considering the content, aesthetic and manner of thought which is endeavoured by a human being conceiving of it.
 
-When we approach the concept of holding reference, we are reminded of the description of Being as indeterminate immediacy. Completely void of content and differentiation. There is no detail of content that can be differentiated from any other. It is object with no reference to anything outside of itself and no content that can be differentiated.
 
-But for the human life which has not been so fixated through a perception whereupon granularity necessarily cannot be realistically achieved, particular means of observing more granularly becomes the limit of means of convincing oneself that one has a toolset by which to see the whole world or true world.
 
 ## Always the Body
 To commit someone into a preconceived future, it is generally that the rationale follows an assertion that we are always being directed to commit to a preconceived future, and that all this direction is, unless performed according to Theory, done such as to mould and contort us so that we'll best serve the needs and diesires of the most powerful to the exclusions of our own. This is something which occurs regardless of whether it is explicitly noticed or otherwise directly ascertained, and we know this became about because of unequal social conditions. These simple animalistic survivale takes reign of peope's faculties. We know that these behaviours are ultimately animalistic because...