latest

Book/DRAFT.md

@@ -291,27 +291,26 @@ Here are a selection of quotes from Marx on the fact of his self-estrangement pr
 
 #### Best Quote Candidate
 
-- "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."
+> - "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."
 
 #### Other Quote Candidates
 
-- "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."
-- "The existence of private property is, therefore, the existence of alienated labor... and thus the existence of the estrangement of man from man."
-  - Actual quote: Estranged labor turns thus:
+> - "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."
+> - "The existence of private property is, therefore, the existence of alienated labor... and thus the existence of the estrangement of man from man."
+  > - Actual quote: Estranged labor turns thus:
   (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.
-
   (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.
 
   - Important to note that "Estranged Labour" is the name for labour in political economy, which "starts with the fact of private property"
-- "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."
-- "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."
-- "The estrangement of man, and in fact every relationship in which man [himself] is active, is alienated from himself and his own species-being."
-- "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."
-- "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."
-- "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."
-- "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."
-- "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."
-- "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."
+> - "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."
+> - "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."
+> - "The estrangement of man, and in fact every relationship in which man [himself] is active, is alienated from himself and his own species-being."
+> - "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."
+> - "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."
+> - "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."
+> - "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."
+> - "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."
+> - "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."
 
 ## 3. Political System
 
@@ -461,8 +460,7 @@ The degree to which your experience must be laden with paradoxes and contradicti
 
 As we've said, the fact of the matter is that paradoxes and tension of contradiction are not just tolerated or welcome, but they're actually precisely what the enforcements are intended to yield. This fundamental perspective is not something which comes from modern collectivist practices, but one which is rooted in the overarching philosophical cult framework: Marxism. !TODO: following sentence should be rethought -> That's the design of the structures or the systems which are consequent to the theory being employed. We're not supposed to have a world free of contradiction and tension because such a word would mean we've already transcended and allowed man to attain the level of being "man in himself". To contextualize that statement of "man in himself" we can look at the following quote:
 
-"...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 himself."
-- Karl Marx (A Contribution to the Critique of Hegel’s Philosophy of Right)
+> "...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 himself." - Karl Marx (A Contribution to the Critique of Hegel’s Philosophy of Right)
 
 Just as Lenin had espoused both in his demand to accelerate the contradictions, as well in his description of state and the process of history as being founded upon the notion that the state exists to resolve the conflict of man and that the cessation of conflict would be synonymous and synchronous with he disillusion of the state, the purpose of the environment, particularly if it is declared as geared towards the express purpose of allowing an oppressed identity to be reified in its true form in a manner where it belongs and where it is brought to the center, is to collide conflicting entities and produce conflict with the faith that the energy and tension borne of the event will power the type of transformative change being sought for social justice (in keeping with the more modern nomenclature). As the true effect of man in society as a phenomenon is as a component which fuels historical change, and to the end that the qualitative aspect of history is such that man can and will be discarded, the regard for the health of psyche in any individual human (component) of that environment, by the social justice practitioner whose faith lies in critical praxis, is secondary at best and, more realistically, non-existent. Instead, that regard is supplanted by an analysis of whether the contribution of that component is yielding as a capacity for transformative change, under a presumption that it is the new conditions which will determine the psyche, and not the treatment or comportment of any humans en route to that change.
 
@@ -482,21 +480,23 @@ Just as one will not find one specific type of person who attends a Christian ch
 - God-Object
 - Biological Reality
 
-Before disambiguating whether the term is most correctly thought of as any one of these, we first need to make something abundantly clear: the reality and viability of the collectivist phenomenon sometimes referred to as Communism is natural, universal and something everyone may very well have experienced (though many may not recollect or realize this). This might sound obvious, to many political theorists, in that its what has already come to pass - but not so: there are plenty of obscene and inhuman practices for which it needn't be said that the potentiating factors are universal, but which come to pass through mere environmental and cultural factors. What I am saying is that all people are able to experience this and likely have and that it is important to illustrate an empathetic path to understanding this phenomenon. (That is, I don't only say that one must have empathy in thinking about it, but one should discuss this phenomenon in a manner which illustrates the path by which it came about in an empathetic fashion - in a manner which speaks to everyone)
+Before disambiguating whether the term is most correctly thought of as any one of these, we first need to make something abundantly clear: the reality and viability of the collectivist phenomenon sometimes referred to as Communism is natural, universal and something everyone may very well have experienced (though many may not recollect or realize this). This might sound obvious to many political theorists in that its what has already come to pass, thus it must be within the realm of biologically-driven behaviour, but there are always debates and disagreements about whether an undesirable behaviour which appears foreign from one's base of comparison, especially in a cultural sense, is the product of mere environmental and cultural factors. In the case of the conceiving of a Communist endpoint, and collectivism in general (which I don't believe to be as distinct as some might contend), what I am saying is that all people are able to experience this and likely have and that it is important to illustrate the phenomenon with an empathetic path to understanding. (That is, I don't only say that one must have empathy in thinking about it, but one should discuss this phenomenon in a manner which explains that the path by which it came about could be attractive an sensible to anyone, at least insofar as initiation and taking up use of the language of socialist liberation, in whatever form).
 
 ### Biological Pre-requisites
 
+If there's a universal appeal to something, then it's not likely to be the case that its pursuit is due to social construction. One might say that the social constructions of the social sphere bring out more of a particular behaviour, or have been set to reward a particular behaviour more than it should. No doubt, it may seem ironic or paradoxical to note that we're describing the ideological pursuit of something on the basis that all other things are social constructions and that somehow the final destination would be something wherein the social constructions are possibly non-extant, but it's a bit more complicated than that. The idea from Marx is that we can't understand our true nature if there are conditions and relations which corrupt our perception, and that it is these corruptions which serve as the clear indication that a process of reorganization is necessary. Further to that point, the idea isn't ultimately to get rid of the social constructions, as Marx's conception of man includes the necessity of creating himself through social construction, but that this social construction also includes the creation of nature, as it is upon our nature that we subsist, and it is through the creation and reconfiguration of nature that we socialize ourselves.
+
 It should be mentioned that the essential components derived from biological reality / form -> specifically one with conscious thought as can be verified -> this human, is the same set of functional components which I've also explained as  being conducive to historicism. This is just another way of reminding everyone that Marx called his theory historical materialism, as well as calling attention tot he fact that Marx's line of thought originated from different historicists, like Hegel, and that this means any serious person should consider these parts of it.
 
 And what are some of these characteristics?
-- finite biological system
-- single sensory frame (high level composite of cluster of senses)
-- perception of self
-  - sufficient to abstract and speculate
-  - "consciousness"
-    - knowledge of death
-- capacity to communicate with degree of semantically expressive syntax sufficient to speculate consciousness of other human forms
-- experience of dimension of time (state change with single path and direction)
+- Finite biological system
+- Single sensory frame (high level composite cluster of senses)
+- Perception of self
+  - Sufficient to abstract and speculate
+  - "Consciousness"
+    - Knowledge of death
+- Capacity to communicate with degree of semantically expressive syntax sufficient to speculate consciousness of other human forms
+- Experience of dimension of time (state change with single path and direction)
 
 Let's try to fit this into an acronym that's easy to remember. Easy enough, at least:
 
@@ -508,36 +508,164 @@ F - finitude
 K - kill (or knowledge of death)
 T - time
 
-A phrase to help us remember this acronym is:
-"Stop And Find Knowledge Together"
-"Strengthen Authentic Feelings Kindly"
-"Sort All Faulty Karens Teasingly"
+Here are some phrases that I use to help remember the set of terms:
+- "Stop And Find Knowledge Together"
+- "Strengthen Authentic Feelings Kindly"
+- "Sort All Faulty Karens Teasingly"
 
 *Let's expand on that again just so it's clear:*
 
 #### Senses
 
+In the context of:
+- predisposition towards:
+  - Historicism
+  - Collectivism
+  - Abuse of language to construct delusional representation of reality
+
+Indeed, we fall into delusional thinking and have expectations about a future with an endpoint which allows the unproven details about that delusion, and the predicates to the conception of thought which brought about that delusion, to be fulfilled and proven correct, in enough time
+
+The first requirement for this is the fact of having senses. This is maybe a bit more obvious than the others, in the sense that if our existence were characterized by pure knowledge and information - the location and configuration of the bits of matter of all the universe, then there'd be nothing more to it than that - the fact of there being some type of acknowledgment or recognition of the structure of information, such as it is, would be somehow a fundamental behaviour of ourselves, but that isn't the case. Instead, we are feeding sensory apparatae with some quantity of that information, and that leads to production of other information (or, reconfiguration of information, if we want to stay strict in employing language which recognizes and respects the First Law of Thermodynamics).
+
+This is a very complicated starting place, and it's not in a sense the starting point for our challenge of mitigating delusional thinking.
+
 #### Abstract
 
+The very fact of our being able to abstract is precisely what allows to contemplate and consider anything beyond the immediate, superficial representation of something as being the be all and end all of reality. Or perhaps superficial isn't the right term, but the unassuming, unfiltered interpretation of the environment exactly as it presents itself, and in the context of the immediate moment. There is, of course, some degree of prediction which goes on with a brain - and this isn't just limited to human biology or human neuroscience, but is something which is obviously present in all animals, as we see with predator prey behaviour, and so on. But beyond some of these details which describe some of our more immediate survival instincts, the ability to abstract and contemplate is something distinctly human and which allows us to extend or scope of prediction beyond a range appropriate to the immediate choices about movement and position of the body, and take it into the realm of time-travel - considering the past, or the future, and to an extent which isn't measurable but is, in fact, something approaching infinity.
+
+Being able to imagine changes to the environment and to the construct of reality all the way out to an infinite distance allows for the conceiving of a reality which is infinitely different from the current one, or the presentation of the current one.
+
 #### Finitude
 
+Oh, woe is us, with our finite ability and the impending conclusion of our experience due to human mortality. It is, without doubt, the one of the worst forms of oppression which we are all subject to. Particularly with the capacity to envision experience, events and realty going all the way across astronomical time scales and even to what one might attempt to conceptualize as an infinite distance or eternal span of temporality, the possibility of an existence which is itself non-temporal, and so on. With all of these cognitive possibilities and cognitive buffets to choose from, one begins to wonder if more sense can be made from them given enough time, or if changes could be made to the environment or the person one is bound to, and if such changes could lead to an expansion in the duration of one's ability to perceive and experience, or whether a complete paradigmatic shift is necessary for one to grasp a mode of being in reality which allows one to transcend the limitations inherent to the human form. This easily, with sufficient resources to allow one the luxury of contemplation, can drive one to pose a moral question as to whether a human purpose can be discerned from this ability to contemplate the transcendence of our limitations.
+
 #### Kill
 
+This factor is so easily and intuitively understood by any human being that such an expectation can even likely be extended to feral children so long as they'd had some time to experience loss through the observation of animals in the wild. To contemplate the limits of experience insofar as it relates to the mortality of oneself and others is something which is woven ever so deeply into the human experience. From the budding thoughts of this matter in the mind of a maturing child to a dilapidated, elderly human making peace with their thoughts, memories and personhood in the last moments of their life, reflecting on death is inextricable from the human experience and, as such, everyone will have had at least one moment to consider whether death can be averted. Our understanding of the limits of human experience are based both upon technology and the language used to share our perceptual experience, thus it makes perhaps the fundamental motivation for the planning of our actions and the effort we make to transform the environment or at least our understanding of it.
+
 #### Time
 
+Time is obviously the most fundamental and essential component to historicist thinking and expectation on a future which is becoming. The human mind has expectations about the future by default, regardless of any ideological indoctrination or mastery of technical skill. It sees expected events which come to pass and become realized, considers that things which have not yet occurred as being things which have not yet come to pass, with time still coming which retains the possibility of things still coming to be. It reflects on past events to consider how they are best understood today, and how their occurrence may have affected to trajectory of time which bring us to a current point in existence. To make any historical reference necessarily causes one to conceptualize the path of history as being a world line the dynamics of which are the reality that we experience. Lastly, from historical contemplation and dwelling on the past, we can come to question whether the path of history could have differed from what has occurred, and whether there is a difference between the legitimacy of a world where something which should come to be will come to be, and one where it will not.
+
 ### Cheating Death
 
-Something especially crucial to highlight amongst that set is that the capacity for abstraction / speculation and the knowledge of death means the fulfilling of the requirements sufficient to cause one to believe that death can be evaded.
+Something especially crucial to highlight amongst the set components essential to human experience is that the capacity for abstraction and speculation combined with the knowledge of death fulfills the requirements sufficient to allow one to come to believe that death can be evaded.
+
+Some might call it a hope to overcome death which rests in us all, with death itself sometimes being perceived as the means to overcome death - as in a  rite of passage, mastery of the challenge (if even the psychological aspects of it), insight into the question of whether there is something more, the final silencing of the pain which leads to death (that is, with life as that pain which must ultimately be silenced).
+
+Another might say that this hope to overcome death, in the sense of divine transcendence or material mastery as it pertains to extended or eternal life is something only feasible through a religious metaphysic which focuses on a supernatural or all-powerful deity. One may wish to counter that thought by pointing towards secular discourse exploring the potential to achieve these things scientifically and incrementally with examples ranging from concepts for achieving never-ending life to remarks explaining any known precedent of health advancement as being some form of this completing this historically ever-present challenge of mankind.
+
+It's not really that far out of the realm of possibility. We have developed gene delivery methods that are ever more reliable at delivering payloads to cells, with much of this progress having come about through interest in controlling gene expression  through gene silencing, or oncogene inhibition, gene restoration, which is hoped to allow cells to restore their ability to regulate growth, and through epigenetic modification affecting DNA methylation and histones which influence oncogenes and tumour suppression genes.
+
+There is also a very real possibility of advancing our ability to maintain and regenerate the brain, which is in some ways the major goal of neuroscience, or certain branches of it. Efforts include stem cell therapy to provide critical neurons and induce neurogenesis, neurotrophic factors, gene therapy, epigenetic programming, senolytics, nanotech therapies, such as nanobots which repair at the cellular level, nanoparticles which clear beta-amyloid and nano-delivery of materials to influence gene expression, and cryonics.
+
+There are then, going even further into a more science fiction-infused realm of inquiry, the utilization of more artificial means of attempting to maintain one's consciousness. These range from developing the means of reproducing the information structure of the brain, to brain interfaces..
+
+#### Eternal Brain
+
+There's this preconceived belief that the consciousness, the fact of you having awareness about the passing of time from the perspective of your body, and the fact of there being 3 dimensional space corresponding to that other temporal dimension wherein your body appears to exist and is able to mobilize, displace, change and exist, is something which is made possible because of the brain. In addition to that, is also the appearance of a focal point of awareness, both in terms of your visual spectrum and where your visual acuity is focused upon, as well as a focus of potential for speculation and intention.
+
+This might also be understood as a human having a thought, which might just be considered as being one's attention to something which comes across as a structure bearing semblance to information, be it geometric or something linguistic - though you'd be hard pressed to really know for sure whether these are separate from one another. Another point one might consider is that there could be a focus upon the auditory - that somehow there is a sonic representation in the mind. And it certainly appears like that, for me at least, as I'll play guitar in the mornings and seemingly have the tunes I've played echoing through my mind without any effort - supposedly defeating the intentional aspect of what I just described. But I wouldn't say that it's without intention - it's something I'm replaying and thinking about, and I'm aware of it, so I can't really ascertain the degree to which it is intentional or involuntary, just as we can't really conclusively know whether one person is able to quell a thought while another is forced to endure it, with an extreme example as being some person who is suffering a schizophrenia and enduring a psychotic break wherein they aren't aware of reality or are somehow not able to make intelligent inferences which correspond with the observations and experiences of other observers or other devices which are receiving information about the same environment.
+
+Now we can design tests to provide us with data and heuristics about what someone is experiencing and the degree to which their interpretation of the events of the environment they are subjected to correspond with what is universally and reasonably understood as "reality", but this is never going to be the same thing as having access to the internal state in some type of objective and verifiable way. Our ability to analyze and verify will always be kept behind a veil of models and techniques to fabricate some type of stand-in for direct-access to a human's perception and experience.
+
+Another thought to bring into the mix is that what we understand as consciousness and human experience as an aware intellect as well as the instance of perception which considers and reflects upon sensory inputs available by virtue of a human body may be isolated to the brain located in that body, but it might also be something which is located in all of or any part of the nervous system as a whole. Though it seems like a common-sense premise to believe that either the entirety or the primary or fundamental implement by which we have conscious awareness is through the mechanisms located in the brain itself, this too is something that we can't understand conclusively, and this speaks to the manner in which we conduct ourselves in pursuit of understanding our form and experience.
+
+But let's forget all of those complications for now and choose to accept the premise that consciousness is located in the brain or is enabled by virtue of a living brain which maintains its function and viability through a metabolism, and consider the ways in which we might preserve such functionality which extends beyond the plausible and reasonable expectations of a human lifespan.
+
+- Brain cell replacement and regeneration
+  - Tweaking metabolism
+  - Repairing damaged metabolism / cells
+  - Regenerating neurons
+  - Providing cells which self-differentiate into specifically-required neurons
+  - Providing artificially-produced particles which as perfectly interchangeable neurons (or neurons which are somehow compatible yet enhanced in a way which does not take away from the otherwise-expected capability of the neurons they are replacing or acting as a redundancy for)
+  - Modifying the neurons we have such as to infinitely extend their life span (or prolong by a magnitude that, compared to our understanding of plain human biology, would be approaching something that a human would perceive as infinite)
+  - Augmenting the brain with artificial implements which take over the entirety or nearly the entire functionality of the brain, while simultaneously placing the normal brain in an environment or subjecting the normal brain to a treatment which unburdens it from its normal duties and, because of this situation, allows for it to exist in a state wherein it is not expending itself metabolically and is not subjected to the normal entropic conditions that would otherwise cause it to age
+- Whole brain replacement
+  - Developing a digital brain for brain emulation
+  - Developing an artificial brain which is completely analogous to the biologically developed human brain
+    - Having the means to transfer the information state of the biological brain to the artificial brain
+
+Now, for the latter of those two strategies, it would be hoped that there would be some means of testing the solution which satisfies one's curiosity as to whether the state of consciousness is maintained through the transfer, or even the replication, of information state. Without getting too far off into a digression, it's fascinating to think about how one could undertake the verification effort, as even an indication that the new brain is yielding evidence of consciousness would not be, in and of itself, the evidence that the actual conscious state is maintained, and that the life experience of the human in question would continue through the new brain if the old one were to cease functioning. Nevertheless, these are things that we are able to consider as being possible strategies for attaining infinite or near-infinite durations of brain activity for the purpose of maintaining human consciousness.
+
+Furthermore, it's worth mentioning that if we are able to produce organisms which have all the appearance of consciousness to a degree that is indistinguishable from human beings, and, less importantly, that these new seemingly-conscious beings are enjoying the experience of existence through their supposed conscious state, that it may be sufficient to consider this as the extension and continuation of the human race, even if the last biologically-derived human were to become deceased. It's a morbid argument, but a worthy one as we contemplate the means by which we can continue our existence even in the face of cataclysmic calamities and so on.
+
+#### Eternal Aesthetic
 
-Some might call it a hope to overcome death which rests in us all, with death itself sometimes being perceived as the means to overcome death - as in a  rite of passage, mastery of the challenge (if even the psychological aspects of it), insight into the question of whether there is something more, the final silencing of the pain which leads to death (life as this pain).
+What would this look like? Some kind of a eternal life that develops and becomes more sophisticated or more fulfilling as time goes on? That doesn't seem too unreasonable, as we could begin with simply taking a break from living one's life and modifying one's environment such as to house one's body or just the brain in an apparatus which limits aging while permitting some level of conscious awareness and thought process to be continued. Of course, again, we'd have to grapple with the verification that the life is actually continuing and that we didn't just completely kill the person and begin a facade of their continued life, but that this latter replacement is just a morbid spectacle without and ability to actually fulfill what it was set out to (if we are to assume that we are expanding the already extant human life and not simply replacing human life with something that is conscious enough to be considered human, inspired by humans or an evolution of humanity).
 
-Another might say that this hope to overcome death, in the sense of divine transcendence or material (mastery to the extent of extended or eternal life is something only feasible through a religious metaphysic which focuses on a supernatural or all-powerful deity, but that is already disproven with secular discourse exploring the potential to achieve these things scientifically, ranging from conceptions for achieving never-ending life as well as remarks explaining any known precedent of health advancement as being some form of this).
+We should expand on that thought a little but, before we do that, it's important to point out just how historicist that plan is at every level. We're talking about endeavouring to attain the as-of-yet unattainable by placing oneself in a situation where it necessarily must come to fruition in order for their life to be lived. We could think of another example of someone being within minutes of their last breath, and that we'd take this person's brain and extend their life as such, but there are obvious complications that we needn't expand on here - what's clear is that we'd want to test this out with a volunteer who is at a health state of body and functionality, and preserve them in this state, or at least begin from that state so there's a higher chance of being able to deal with the unknowns as we develop our capacity to enable, expand and maintain functionality of the mind for that person.
+
+How can we test it? We'd have to perform the procedure with a healthy body, removing the brain and placing it in the apparatus to slow or stop aging, and then come to a baseline of observing consciousness to a satisfactory degree. Then, we'd have to return the brain to the biological body from which it was taken and verify that, indeed, the person is still able to describe their consciousness and speak as to what the experience was like with the brain having been separated from the body.
 
 ### Basic Framework to Imagine This
 
+Is it important to have a thought experiment which involves an infinite regress, or is that the point by which it is to be criticized? On the one hand we've had experiences with former critiques of an ontological nature or at least insofar as they deny descriptions of an ontological nature while presupposing their own, and these were precisely performed on the notion that the suggestion itself wasn't appropriate sans an infinite regress and that the alternative is a more pragmatic approach of understanding what is current, what is prescient and what is effective at moving towards an outcome of our choice. Of course, we need to accept that premise that the outcome is something that is both described in a manner that can be universally understood and that, perhaps more thoughtlessly, that it is indeed the right outcome that we should be aiming for. But again we have that circular reasoning, that here we are indicating the outcome or the endpoint of desire and that this is somehow indicative of an ontological truth while, simultaneously, the description putting it forward is prompted to do so on the basis that the nature itself cannot be deduced. If a nature cannot be deduced, then are we having a disagreement about that point and does that serve as the negation of our interlocutory process? It is, perhaps, the means by which we replace it with a contrived representation of that process which is itself not fruitful in the manner which is ostensibly pointed to but, instead, is the very thing which occupies those with an authentic curiosity as to how to understand the proper procedure to be undertaken.
+
+The thought experiment itself involves a simple organism which doesn't need to be elaborated upon in terms of its structure beyond fulfilling the most basic aspects of the SAFKT model that was described earlier. In fact, we don't even need all of the elements, but at least the **NOTE: we need to verify the elements ** T (time), K (kill), and some limited ability to abstract from sensory input. With these in place, we begin our experiment with first the only single member in the environment unable perhaps to speculate about the imminent end to its mortal existence, but at least having some hints about limitations to structure and form which are brought about by bouts of illness as they are presented through encounters with other organisms (or perhaps limitations of the environment, such as insufficient nourishment or oxygen, contamination by certain inorganic compounds, and the physical structure of the environment to the end of presenting dangerous barriers and paths that must be traversed. This on its own might not actually get us to the place we're describing, but it has the potential to even without having to add other participants into the equation. When we speak of participants, we don't mean any other type of organism but ones which can be classified in kind.
+
+The other conditions of the environment used for our thought experiment are that we are assuming that there is no formal base by which to perform our analysis. That is to say, this is a pre-enlightenment equivalent which might be, in a sense, the precursor to a naturalist conception of the environment, but which is perhaps enabled through this actual analysis in question. There is no need for introducing transcendental conceptions through symbolism, either represented purely in the abstract or through phenomena which interface with the body and can be  represented in the visual cortex, though it must be taken as a starting assumption that there are indeed these faculties and that they are a base operational capacity by which to interface with the environment.
+
+#### Wired to Avoid Death
+
+We already have an extensive understanding of biological organisms and the circuits by which they avoid pain, as well as ideas about how these extend to human beings who consequently both anticipate pain avoidance and speculate about changing conditions to avoid pain, even to the point of longing for immortality.
+
+For some, it might sound perfectly obvious that humans anticipate pain and avoid it at a level not afforded to other animals, and that this builds off of a base of biologically-mediated behaviour which avoids discomfort in general, but I am highlighting and emphasizing it to make it clear that there is a strong foundation for this and that, given the much-expanded faculties of a human being, this affects the speculative human mind to the level of its perception of metaphysic and ontological truth.
+
+##### 1. Pain-Avoidance and Defensive Behaviors (Nociceptive Circuits)
+- Charles Scott Sherrington (1857–1952) – Reflex arcs and nociceptive withdrawal reflexes
+- Sherrington, C. (1906). The Integrative Action of the Nervous System. Yale University Press.
+- Patrick D. Wall & Ronald Melzack – Developed the Gate Control Theory of Pain, explaining how pain perception is regulated by the nervous system.
+- Melzack, R., & Wall, P. D. (1965). Pain mechanisms: A new theory. Science, 150(3699), 971-979.
+
+##### 2. Fear and Threat-Detection (Amygdala & Hypothalamus Circuits)
+
+- Joseph LeDoux – Identified the amygdala’s role in fear processing and survival behavior.
+- LeDoux, J. (1996). The Emotional Brain: The Mysterious Underpinnings of Emotional Life. Simon & Schuster.
+- Walter Cannon (1871–1945) – Introduced the concept of the "fight-or-flight" response and the role of the hypothalamus in stress.
+- Cannon, W. B. (1929). Bodily Changes in Pain, Hunger, Fear, and Rage. Appleton & Company.
+
+##### 3. Reward-Seeking and Dopaminergic Motivation (Midbrain Dopamine Pathways)
+- James Olds & Peter Milner – Discovered the brain's reward system, particularly the role of dopamine pathways in motivation.
+- Olds, J., & Milner, P. (1954). Positive reinforcement produced by electrical stimulation of septal area and other regions of rat brain. Journal of Comparative and Physiological Psychology, 47(6), 419-427.
+- Wolfram Schultz – Detailed how dopamine neurons encode reward prediction error.
+- Schultz, W. (1997). A neural substrate of prediction and reward. Science, 275(5306), 1593-1599.
+
+##### 4. Homeostasis and Self-Preservation (Autonomic Nervous System & Insular Cortex)
+- Claude Bernard (1813–1878) – Introduced the concept of the "milieu intérieur," foundational to homeostasis.
+- Bernard, C. (1865). Introduction à l'étude de la médecine expérimentale.
+- Walter B. Cannon – Expanded Bernard's concept and coined "homeostasis."
+- Cannon, W. B. (1932). The Wisdom of the Body. W. W. Norton & Company.
+- Antonio Damasio – Described how the insular cortex integrates bodily states with emotional experience.
+- Damasio, A. (1994). Descartes' Error: Emotion, Reason, and the Human Brain. Harper Collins.
+
+##### 5. Memory, Learning, and Pattern Recognition (Hippocampus & Prefrontal Cortex)
+- Donald O. Hebb – Developed Hebbian learning, explaining how neural circuits strengthen through experience.
+- Hebb, D. O. (1949). The Organization of Behavior: A Neuropsychological Theory. Wiley.
+- Brenda Milner & Wilder Penfield – Showed the role of the hippocampus in memory through patient H.M. studies.
+- Scoville, W. B., & Milner, B. (1957). Loss of recent memory after bilateral hippocampal lesions. Journal of Neurology, Neurosurgery, and Psychiatry, 20(1), 11-21.
+- Michael Gazzaniga – Investigated split-brain patients, showing the lateralization of cognitive functions.
+- Gazzaniga, M. S. (1970). The Bisected Brain. Appleton-Century-Crofts.
+
+##### 6. Social and Cooperative Survival Instincts (Oxytocin & Mirror Neurons)
+- Giacomo Rizzolatti – Discovered mirror neurons, which help facilitate learning through social imitation.
+- Rizzolatti, G., et al. (1996). Premotor cortex and the recognition of motor actions. Cognitive Brain Research, 3(2), 131-141.
+- Paul J. Zak – Studied oxytocin’s role in social bonding and trust.
+- Zak, P. J. (2005). The neuroeconomics of trust. Scientific American, 296(3), 88-95.
+
+##### 7. Neuroplasticity and Abstract Thought (Association Cortices & Default Mode Network)
+- Michael Merzenich – Pioneered research on neuroplasticity, demonstrating the brain’s ability to reorganize itself.
+- Merzenich, M. M. (2001). Cortical plasticity contributing to childhood development. Developmental Psychobiology, 39(1), 135-145.
+- Marcus E. Raichle – Identified the Default Mode Network (DMN), associated with introspection and abstract thought.
+- Raichle, M. E., et al. (2001). A default mode of brain function. Proceedings of the National Academy of Sciences, 98(2), 676-682.
+
+#### Experiment of Immortal Thinking
+
+!NOTE: Do we even need this section, or do we simply need to state the point of the disposition and give examples of the evidence for the biologically mediated component.
+
 If examining the pre-scientific, pre-enlightenment, pre-naturalist, pre-civilizational, etc, then surely one could even imagine, as experiment, a condition of life with few or only one living being, and a state of no formal conception of deity in lieu of scientific knowledge, and these beings, having no verified explanation for phenomena, conceiving of pain and witnessing the death of other organisms, coming into having speculation of one's evasion of pain or death, and then this leading to imaginations about one's special path towards its achievement.
 
-That should cover all circumstances of human life - it is not possible to conceive of a human life that both conceives of death yet has no capacity or disposition to conceive of the overcoming of death.
+I contend that it wouldn't be normal for a human being to not ponder and reflect on such possibilities, as it is in our nature (yes, imagine that we actually do have a nature) to invest our time into ideas and activities which appear as only a conjecture in the immediate but may relate to large payouts over a long period of time and that the extent of such a period could be pushed out towards the infinite.
 
 ### Verification of Truth
 
@@ -553,10 +681,25 @@ So then, obviously, we need to take from this that our hesitation should always
 
 # Professionals Led Astray
 
+## Intellectuals and Propaganda
+> "Ellul follows through by designating intellectuals as virtually the most vulnerable of all to modern propaganda, for three reasons: (1) they absorb the largest amount of secondhand, unverifiable information; (2) they feel a compelling need to have an opinion on every important question of our time, and thus easily succumb to opinions offered to them by propaganda on all such indigestible pieces of information; (3) they consider themselves capable of “judging for themselves.” - Konrad Kellen (Introduction to the English translation of Propaganda - The Formation of Men’s Attitudes by Jacques Ellul)
+
+It should come as no surprise that intellectuals, especially self-professed ones, are the most vulnerable to propaganda. For one, they will consume more of it of it in one form or another. This isn't just due to wishing to be relevant to social affairs and maintaining social salience and, as such, consuming the most broadly published news available as befits their interests, but also because as one becomes an intellectual, one tends to drive into a specialization which is interoperable in a manner which relates to many other fields outside of their specialization. Since the application of most specializations requires an integrative context, they come to become familiar with the domains through which they are deployed, all the while having to take for granted the assumptions of those neighbouring specializations which are also party to that domain. This means having to refer to a lots of published material or public statements about an array of subjects beyond their own specialization, but while being mostly committed in their professional time to making progress within their specialization. This isn't a declaration of their incompetence, but merely a realistic understanding of what it means to be a professional in today's technologically advanced environment, and the demands on professionals in spite of resource limitations like one's professional and personal time.
+
+They will also generally have a perspective of the concept of propaganda which assumes that its purpose is to cause the propagandee, or recipient of said messaging, to be made to change their opinion about something, and that this is one of the primary reasons by which intellectuals and labourers, blue-collar folk, and those who are less educated, less proficient with their intellect, and held in not as high an esteem within the public eye differ in their opinions about what is true. To even categorize these two on the basis of a intellect causes us to immediately assume that it is analogous to a difference of true and false opinions.
+
+Jacques Ellul shows that this is not the case at all, and that propaganda mostly serves in a few other capacities:
+- Entrenchment of opinion
+- Proposition to profess allegiance to state
+- Signaling one's appropriate positioning for matters of society and polity
+- Ensuring that citizens understand where their current focus should be placed
+- Demonstrating to the public that you are hip, maintaining relevance and avoiding redundancy (NOTE: this could be merged with professing allegiance)
+
+## Professional Case Study
 *Examining Lawrence Krauss*
 I shall take as a case study one Lawrence Krauss, a Theoretical physicist who always fashions himself as a progressive, yet still wants to eat the cake he wishes to keep by crying about the destruction of his precious academia and the erasure and mockery of the scientific method as it is applied in his field and those surrounding him.
 
-Ir is somewhat frustrating to see as he carries both a lot of influence and expertise, while also demonstrating a wonderful case of someone second-guessing the sacred expectations of his "political side". I've seen hi collaborate with real, actual and veritable freedom fighters, such as the great Gad Saad (and perhaps this came to fruition because they have a long-standing friendship), yet he still suffers from a massive and overly complicated case of TDS himself, while keeping company with the sort of cult initiates who suffer from the very woke mind virus parasitization written about in the very book he is "tasked" with editing order to assist Mr. Saad in the finalization and deployment of his latest book.
+It is somewhat frustrating to see as he carries both a lot of influence and expertise, while also demonstrating a wonderful case of someone second-guessing the sacred expectations of his "political side". I've seen hi collaborate with real, actual and veritable freedom fighters, such as the great Gad Saad (and perhaps this came to fruition because they have a long-standing friendship), yet he still suffers from a massive and overly complicated case of TDS himself, while keeping company with the sort of cult initiates who suffer from the very woke mind virus parasitization written about in the very book he is "tasked" with editing order to assist Mr. Saad in the finalization and deployment of his latest book.
 
 It is not so much the keeping of company that is the problem but the fact that keeping company with cult initiates and adepts means constantly responding to the proposition to affirm their cult view.
 
@@ -657,7 +800,7 @@ The main point is that we need to learn to understand and even intuit that:
 - there is an environment which seems to exist independent of my consciousness and 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*
+> 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
 
 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.
 
@@ -770,7 +913,7 @@ The concept of a completely totalizing system is something wherein all actions a
 ### Communication
 But to communicate these ideas intelligibly such as to remove all doubt and disagreement, then they must be considered as per their most perfect representation, then they must be considered as per their theoretical formulation as put forward by their father - he whom has given them form. TO do this, we can examine the following of Marx's quotes:
 
-"...is the positive transcendence of human self-estrangement by private property."
+> "...is the positive transcendence of human self-estrangement by private property."
 
 What does that mean? Doesn't it simply mean fairness to everyone? Wouldn't we have transcended self-estrangement of ourselves at the same time?
 
@@ -871,13 +1014,13 @@ The communist advocates for this endpoint, and they perceive Communism as:
 
 ## The Statement
 Marx's statement is the following:
-"Communism as the positive transcendence of private property as human self-estrangement."
+> "Communism as the positive transcendence of private property as human self-estrangement."
 
 How does one normally perceive such a statement? Isn't it communism getting rid of private, for-profit mega-corporations (which otherwise enjoy ridiculous monopolies at everyone else's expense) and replacing them with state-certified production of whatever people need in appropriate quantities and with standards which solve planned obsolescence, and any other worry consumers might have currently.
 
 Well, no, there is no state in Marx's formulation of communism.
 
-"For the state to wither away, complete communism is necessary."
+> "For the state to wither away, complete communism is necessary."
 
 ### Pragmatic Communism?
 *Indeed, on the Marxists.org website, they speak of the nature of truth and actually position communism as being close to pragmatism (except with everything's utility measured insofar as it propagates communism and installs communists in power. But here, however, we're talking about the perspective of a pragmatic communist who claims that incomplete communism is still communism.*
@@ -948,22 +1091,19 @@ Well we can take that in two directions
 So, for the first, we can say that the that the goal in communism is equal distribution of something?
 Well, not exactly. Socialism is the public owning the means of production, but how that is distributed is assumed to be even at all. That's no the case, however - if we look
 For the first, we can say that the goal in communism is equal distribution.
-Well, not exactly - Socialism
-
-but try to conceive of this for a second
+Well, not exactly - Socialism. But try to conceive of this for a second. We have a collective - what does that mean?
 
-we have a collective - what does that mean?
 # Collective
 - multiple entities, but likely of the same type because we need to understand that they're at least of enough of a similar type such that they can be enumerated within the same context
 - there is a purpose. What kind of purpose could exist for a collective?
-  - Random purpose? something arbitrary? to erect .. a rock? well, even that example wouldn't be random, and would necessitate a further question of what purpose the erecting of that rock would serve
-  - coordination - coordinating for what? well, it would be for our shared purpose, duh
-  - specification - to have a specification of the world and what exists in it - to know that all who exist are specified within the collective as a means to reach completion - completion of what? of existence and the purpose of existence, of course
+  - Random purpose? Something arbitrary? To erect ... A rock? Well, even that example wouldn't be random, and would necessitate a further question of what purpose the erecting of that rock would serve
+  - coordination - coordinating for what? Well, it would be for our shared purpose, duh
+  - specification - to have a specification of the world and what exists in it - to know that all who exist are specified within the collective as a means to reach completion - completion of what? Of existence and the purpose of existence, of course
   - to serve some other entity
-    - now here's where things get interesting. Either that entity is the collective itself, in which case we ask why that entity exists, and what its p urpose is.. is it to paint things yellow? same as the rock thing - so then what's the purpose? It's because a completed collective allows for man to attain his purpose
-    - the state? let's say that the purpose of the collective is to serve the state. But what is the state? is it something alive? or an instance to represent the ideal? The idea lof what? it all comes back to human existence and its purpose. If the state exists as a means of aligning and orienting all men, then the state is the excuse for the collective and the then the question is what's the reason we must align and orient all men? If there is any reason, it's because of the purpose and potential of attaining some form of true existence or true nature that isn't otherwise happening outside of the collective
+    - now here's where things get interesting. Either that entity is the collective itself, in which case we ask why that entity exists, and what its purpose is - is it to paint things yellow? Same as the rock thing - so then what's the purpose? It's because a completed collective allows for man to attain his purpose
+    - the state? Let's say that the purpose of the collective is to serve the state. But what is the state? Is it something alive? Or an instance to represent the ideal? The ideal of what? It all comes back to human existence and its purpose. If the state exists as a means of aligning and orienting all men, then the state is the excuse for the collective and the then the question is what's the reason we must align and orient all men? If there is any reason, it's because of the purpose and potential of attaining some form of true existence or true nature that isn't otherwise happening outside of the collective
 
-So then the criticisms against this would be to state that there's a difference between a communist and democratic socialist conception of an ideal liberation of mankind through their collective alignment to negate the oppression of the proletariat - which is the elimination of classes, ultimately, because there would be on distinction which allows for the conceptualization of the classes - there would not be a difference between any two man, but that this ultimately would happen at an international level, or a univversal level. What would the response to such a criticism be?
+So then the criticisms against this would be to state that there's a difference between a communist and democratic socialist conception of an ideal liberation of mankind through their collective alignment to negate the oppression of the proletariat - which is the elimination of classes, ultimately, because there would be on distinction which allows for the conceptualization of the classes - there would not be a difference between any two man, but that this ultimately would happen at an international level, or a universal level. What would the response to such a criticism be?
 
 If you have a collective for the state, and an assumption that this state remains for the one nation and only one nation alone, then we must ask what makes this nation state separate from any other? Is it just arbitrary geographic lines?
 
@@ -995,16 +1135,12 @@ Eman: Marxist theory requires a dictatorship of the proletariat, which in practi
 
 KAI: But the goal of Marxism is to create a society where there is no need for a state, whereas fascism seeks to maintain control over society indefinitely.
 
-
-
 Eman: the state is necessary as long as conflict exists between men, which reveals itself as contradiction and thus disparate class
 
-both of these systems would lead inevitably to requiring a circumstance where no conflict exists between men. Until such time, both will remain staunchly totalitarian and imposing an authoritarian state which always be a more severe permutation of these as history moves towards my described requirement
+Both of these systems would lead inevitably to requiring a circumstance where no conflict exists between men. Until such time, both will remain staunchly totalitarian and imposing an authoritarian state which always be a more severe permutation of these as history moves towards my described requirement
 
 KAI: I agree that both Marxism and Fascism require a strong state to enforce their ideologies, but the ultimate goal of Marxism is to create a stateless society where people are free from class conflict. In contrast, fascist ideology seeks to maintain control over society indefinitely through authoritarian means.
 
-
-
 Eman: The difference you indicate is of no consequence except if the endpoint is reached, and for such an endpoint to be reached we will require the same condition.
 
 Until such time, both will seek to maintain control over society indefinitely through authoritarian means.
@@ -1016,7 +1152,7 @@ For that last step, we require the elimination of distinctions between any remai
 KAI: I see your point, but I still believe that there is a fundamental difference between Marxism and Fascism. While both require a strong state to enforce their ideologies, the ultimate goal of Marxism is to create a stateless society where people are free from class conflict. In contrast, fascist ideology seeks to maintain control over society indefinitely through authoritarian means.
 ***********************************
 
-As you can see, it's beginning to run out of steam and keeps bringing up the same point which it then demotes in agreeing to the very points I'm providing to refute thent.
+As you can see, it's beginning to run out of steam and keeps bringing up the same point which it then demotes in agreeing to the very points I'm providing to refute them.
 
 
 # What to Define
@@ -1024,7 +1160,7 @@ As you can see, it's beginning to run out of steam and keeps bringing up the sam
 
 Before we go further, we must clarify something else related to the definitions I have settled on for my understanding and my approach to helping others in their understanding of Communism (which, to be frank, is one's understanding of Collectivism).
 
-If Communism is the end stage of a historical process, Marxism is the thought about how to ?? the process.
+If Communism is the end stage of a historical process, Marxism is the thought about how to ?? The process.
 
 Communism is the God-object at the end of the transformation of man and nature, through the creation of new man. It is the state of life and the stateless beginning of our new history. Stateless only in that there is no state separate from ourselves, and we are co-continuous as the existence of Man.
 
@@ -1040,7 +1176,7 @@ When the cult says "historical", it means "historicist". Is there a difference?
 - 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.)))
 
 ## 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.
 
 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).
@@ -1085,7 +1221,7 @@ Perhaps one envisions their own exclusion or rejection by the force which is its
 
 One might also envision one's act of collecting something with their with their hand - the holding of many things and how this is in some respects a form of abundance.
 
-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?.
+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
 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.
@@ -1096,8 +1232,7 @@ We treat them as equivalent yet we should learn to be clear about people's indiv
 ## 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.
 
-"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
+> "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.
 
@@ -1129,17 +1264,15 @@ This must always be a requirement of every form of woke cult phenomenon, as it c
 
 
 ## 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.
+>"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)
+> 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)
 
-"...students learn that the ways that they think and act are not only limited but oppressive. Learning about oppression and about the ways they often unknowingly comply with oppression can lead students to feel paralyzed with anger, sadness, anxiety and guilt. It can lead to a form of emotional crisis.
+> "...students learn that the ways that they think and act are not only limited but oppressive. Learning about oppression and about the ways they often unknowingly comply with oppression can lead students to feel paralyzed with anger, sadness, anxiety and guilt. It can lead to a form of emotional crisis.
 
-Once in crisis, a student can go in many directions. Some which lead to anti-oppressive change, others that may lead to more entrenched resistance.
+> Once in crisis, a student can go in many directions. Some which lead to anti-oppressive change, others that may lead to more entrenched resistance.
 
-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))
+> 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.