No one is beautiful. What we are is a convex projection of oneself. Curved or bulged inwards, our persona appears thin and tall to others. Who we are is a concave projection of oneself. Curved or bulged outwards, our self-esteem appears short and fat to ourselves. We now have at our disposal an unimaginable quantity of trappings to exaggerate the features of our caricature. The inflated complexity of this hoodwinked perception creates a parallel potential for a delusional sense of being beautiful. It is a psychological quagmire.
What good is a joyride on a paved road from nowhere to nowhere? The idea that education is the top most important factor in the development of a nation or the betterment of an individual standard of living is a lie. Learning at the college or university level only influenced the collective way of thinking about the robbers’ way of amassing wealth and glory. The truth is that education does not help. Alternatively, shall I say, education makes one a good slave unless it is a means of participation, engagement, or involvement in an enterprise’s preferred method of trying to break shoppers’ indifference.
Many, if not most, scholars feel like the duty imposed upon them is to dazzle their fellow human beings, and genuflecting to crooks in order to advance their careers. The meek join factions sanctioned as doctrines. They morph into the best primitive form of themselves to move up the ranks. The plucky have the natural inclination to build a consensus around irrational belief by filling up the empirical gap to make a case for injustice. The way to safeguard their inadequacies is by dipping in and out of reality and then caricaturing it. These total evil creatures want to impose their distributive justice ideal differently, ranging from rigging the system to mass slaughter. Demi-gods impose an internally consistent approach for artistic and scientific inquiry by replicating the uniformity of nature in the physical universe without the meaning and effect of the character in social life’s non-uniformity. Explaining concepts by employing a purely axiomatic process leaves no place for reflection. The asymmetry of theories and reality extend further into prejudiced consumption.
The entire world is hectically filling up knowledge potholes to fulfill the caprice of the one side of earth that we all have come to rely on and envy. Wealthy peoples’ recklessness is exhausting humanity’s growth. The story of quiet, shitty nations is that their testimony to peace is not the socioeconomic improvement trigger, nor a green light. Peace itself is relative. Poor nations’ legislatures are directly beholden to the whims of eccentric western tycoons. Their citizens’ ineptitude towards participation, engagement, or involvement in contemporary discourse or commerce and trade, and their choppy and amateurish ambitions, are overlooked. The eastern and southern hemisphere’s standards have not changed the geometry of human wants and needs. Antiquated traditions which incorporated the old tenants’ airs, vainglory, and religion are all part of the third world’s infecund ecosystem. The west political engineering realities have left the east, north, and south facing a monstrous dilemma. In their attempts to prevent the noxious frustration, resentment, and blind hatred from slipping gently into their irrigation systems, they justify horrific homicide.
Immense fortunes are created by betting on humanity’s triumphs and catastrophes. Math wizards are stamping a price tag on any and everything, a trade in which common sense is epileptic. People gauge hourly how much and how far from the top and the bottom, to phony up some joie de vivre. We press on, categorizing quick interactions and assigning sensations to appearance. The embraced culture’s obsolescence does not preclude originality. Wasteful and insatiable beings, superimposed in debt-ridden nations, just want originality that does not last. The predominance of delusion of intellectual adequacy is a result of the higher learning sequences’ ignoble commitment to social control and instant social change. The intelligentsia does not rule the world. Scholars are the servants, not the masters. Specific
questions draw blunt answers. Who do they serve? We all, without doubt, have to own some of this mess. Public submissiveness and the moneyers’ obstinacy have reached ridiculous proportions.
The ability to self-determine and to crucify any other assault that denigrates a human being as a possession is not a novelty of the twenty-first century. Moneyers and politicians have been molesting people without a stop, over and over again. Repeated global financial busts have jangled nerves and exposed deep cultural rifts. Towns that forbid the feeding of animals have measures aimed at restricting people from feeding the homeless. Self-absorption and devilry are epicene. Providing for the wealthy has reached a new high of madness. The elite no longer flocks in pint-size enclaves: reserves are being carved out of cities for them everywhere. We actively take part in or bear witness to humans bedeviling and dehumanizing their own kind. The world is fixated on substitutes for right and wrong reasoning and remains oblivious to the hidden cost of capitalism. We potentially have enough to pass around. The scarcity hypothesis sneaks wealth distribution out of the room while obscuring creativity.
Capitalism was an organic beginning of hazardous social transformations instigated by the English industrial revolution. We feel all disconnected, more than ever before, under the still-prevailing social and political arrangement. In order to bring the moneyers’ lurid “deux poids, deux mesures” plot to life; lumpen-intellectuals are mutilating the appreciation of being human. They are succeeding at branding the new cultural deviation as another phase of the industrial revolution. Apprentice experiments of multiplying poverty and crime and then subtracting reality opens the door to advanced research into economics and theology. Hardnosed scientists are mastering the art of vagueness to serve well the maniacs in getting the public to look away from the obvious solutions to their conundrum. Compassion has become a nightmare and a travesty for new age voyeur of other mortals’ suffering or the indigenous upper class’s illusion of everlasting opulence. We are all stitching our mouths on the asses of those more privileged than us. The world has gotten very comfortable with all dreadful forms of socioeconomic inequalities. The laboring class has morphed into being outrageous human centipedes.
The premise that all humans are equal based on the potential of ending another’s life is a longstanding conventional-wisdom. We differ from each other by the valuation of one’s dignity and the way in which one acquires and owns their means of participation, engagement, or involvement in an enterprise. The diagnostic of the twenty-first century social banes resulting from the paradigm shift reveals that we are in dire need of a morales nuvem cōnsēnsus. This will bring forth social, commerce, intermerce and political covenants appropriate to the twenty-first century and beyond.
Jo M. Sekimonyo