henry
The Cosmic Force
I'll take a stab at answering some of your points.
What would society be like if these individuals were not in power? In what way does their existence change the centre of balance of society, pushing it towards the pathological? Think about the influence they have in establishing conscienceless actions as legitimate.
I don't think for a moment that evil is restricted to the pathological. I don't imagine for a minute that a world without psychopaths would immediately turn into paradise on earth.
But the environment in which these "evil" acts occur certainly is shaped to a large extent by psychopathic "values", if we can call them that, and the environment then shapes the rest of the people in it. Everyone becomes 'infected' to some extent. How can we then talk about what people would be like without that influence?
Perhaps the notion that "we can all agree" on a higher purpose is incorrect. If there exist different types of people, with a fundamentally different experience of the world, a fundamentally different state of being, there cannot be such a commonality of purpose. Looking for it then becomes a futile exercise.
Perhaps the only "meaning" possible is to see the world as it really is. When was the last time a group of people got together under the "banner" of objective reality? Just seeing things as they are, ourselves and the world.
So even if we wish to change things, to improve them, there is a long road of understanding ahead of us.
You speak of the fundamental nature of man. What if it is more accurate to speak of the fundamental natures because not everyone shares the same nature?
What if there are some people whose nature can't be changed? Wouldn't that be important to know so that any plans that were predicated upon changing them could be abandoned before they failed? Collecting that data and studying the question would not be a moralizing enterprise. It would be a question of survival.
But what if we are not here to change anything, but simply to learn what there is to learn and to see things as they are? In other words, there is nothing we can do about the world other than understand it as thoroughly and objectively as possible, without trying to change it? In other words, maybe we have to abandon the entire idea of change in order to create the space in which change becomes truly possible.
Henry
Our working hypothesis is that there exists a natural predator of mankind, the psychopath. The psychopath has attained positions of power in all the major areas of life, assisted and supported by a plethora of other pathological types and others who are influenced by their view of the world. As far as we can tell from studying history, it looks like these types of individuals have held power for centuries if not millennia.drjekyll said:My biggest issue with the demonisation of psychopathy is this: evil is not restricted to the mentally ill. Moreover, to focus on these individuals as if they were the root cause of the world's ills seems to be treading very close to a caricature of the problems that we face.
What would society be like if these individuals were not in power? In what way does their existence change the centre of balance of society, pushing it towards the pathological? Think about the influence they have in establishing conscienceless actions as legitimate.
I don't think for a moment that evil is restricted to the pathological. I don't imagine for a minute that a world without psychopaths would immediately turn into paradise on earth.
But the environment in which these "evil" acts occur certainly is shaped to a large extent by psychopathic "values", if we can call them that, and the environment then shapes the rest of the people in it. Everyone becomes 'infected' to some extent. How can we then talk about what people would be like without that influence?
What if these grand moral crusades were doomed because they were founded upon an illusory understanding of human nature and the world?drjekyll said:Perhaps the greatest problem of the contemporary world is that there no longer are any grand moral purposes which we can truly believe in. All the great enterprises seem doomed from the outset. Environmentalists tell us that our planet is inches from ruin and moving rapidly over that last pitiful stretch of ground. We pitch ourselves at these moral struggles as the generation of 1914 pitched themselves into the Great War.
Perhaps the notion that "we can all agree" on a higher purpose is incorrect. If there exist different types of people, with a fundamentally different experience of the world, a fundamentally different state of being, there cannot be such a commonality of purpose. Looking for it then becomes a futile exercise.
Perhaps the only "meaning" possible is to see the world as it really is. When was the last time a group of people got together under the "banner" of objective reality? Just seeing things as they are, ourselves and the world.
I think you would agree that the world is much more complex than we can imagine. All of our attempts at changing it have been monstrous failures. Can we change the world without understanding it? Can we understand the world if we are not seeing it as it is?drjekyll said:But does this shoe fit us also? Is this a case of the invention of meaning through demonisation and mythologisation? Is that what is happening here? I am honestly asking this, and I do not mean any offence. Honest to God. Straight up.
So is there any hope? The fact is, as far as I can see, that you cannot change the fundamental nature of man. But that nature is infinite and changable. Once upon a time I believed that because there is an infinite capacity for darkness inside us which terrifies us all, in the desire to restrain it we seem to have set chains on the pursuit of human excellence.
So even if we wish to change things, to improve them, there is a long road of understanding ahead of us.
You speak of the fundamental nature of man. What if it is more accurate to speak of the fundamental natures because not everyone shares the same nature?
What if there are some people whose nature can't be changed? Wouldn't that be important to know so that any plans that were predicated upon changing them could be abandoned before they failed? Collecting that data and studying the question would not be a moralizing enterprise. It would be a question of survival.
But what if we are not here to change anything, but simply to learn what there is to learn and to see things as they are? In other words, there is nothing we can do about the world other than understand it as thoroughly and objectively as possible, without trying to change it? In other words, maybe we have to abandon the entire idea of change in order to create the space in which change becomes truly possible.
Henry