(Scottish) Independence

"I'm in an abusive relationship".

There, you've said it. Its taken so long for you to get to this point, but here you are. You've said it.

Its taken you so long because the abuse isn't painted in bold strokes. It is not physical. There are no cuts or bruises, let alone broken arms.

No, this isn't a physical thing. He just chips away at you. Nothing major, just little comments here and there. But they all add up. You have no self-belief. Your ambition is curbed. When you do well he feels inadequate. That sort of thing. You are in your place; under his control; at the mercy of his insecurities.

Leaving him is unimaginable. Sometimes the thought flits across your mind, but you push it away just as quickly. After all, you're married. You have kids together, and a house. You are a part of his family, and he's a part of yours. Not ever having believed in yourself, you are dependent upon him; emotionally, financially.

All of this bears down on you, makes a way out seem impossible. You could never cause such an upset, such an upheaval.

But there is a part of you -  something deep down, something youthful and full of hope - that is gasping for breath. Every now and then it screams in frustration and anguish. 'Let me out! I have work to do, places to go, people to see; dreams to fulfill. Let me out!'

One day it all gets too much. You begin to allow the thought into your head. Leaving him. How about it?

You ask friends. The majority take the pragmatic approach. Yes, he might not be the best guy in the world; and sure, things sound like they can be bad. But let's face it, you have too much to lose. You need his money. How will you survive without him? And the kids. It will upset them too much. Its all too risky. Best thing is to maybe try to talk to him, tell him your concerns. Come to a compromise. He's not so bad, really. Be strong. Its all okay, maybe its just a phase you're going through. After all, you've been together this long. Why throw it all away?

They have a point, you think. What would I do? How would I support myself? There would be so much to think about, so many things that could go wrong. Your self-belief begins to buckle, as it always has.

But one of your friends - your oldest friend, that special one - says something different.

Go for it.

I've never liked him. I've seen the effect he's had on you. I've seen you wilt. Its killed me. I've been waiting for you to pluck up the courage to ask me this. Please, be brave. Leave him. Do it because your heart knows its the right thing to do. Don't think of the consequences. Don't let fear rule your life any longer. Its not too late for you. You are so special and have so much potential. For too many years I've seen it trampled all over. And you'll never know that potential until you truly test yourself. I want to see you flower again.

Things will sort themselves out. But please god, leave him. I'll be here for you. I know it all seems impossible - so much to sort out, so much to go through - but I'll be here. All you have to do is decide. Make that decision. Tick that box. Once you've made it then things will fall into place.

It won't be easy. There will be extremely hard times. But I promise, you won't regret it. Be brave.

You're so confused. Do I follow my heart or my head?

Which will it be?

Democracy

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The task before parliamentary socialism is that of articulating and advocating its policies to an ill-educated electorate in a society where there is freedom to choose one's representatives;

in short, where there is always the danger that the electorate will choose self rather than society.

[John Fowles]
The Aristos, p.120


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You are stranded on a desert island with ten other people. Every one of them is under ten years old, apart from one who is an elderly gentleman. You must begin to make collective decisions in order to survive on the island. You decide upon a democratic system in order to make your decisions.

These under tens are a particularly headstrong group, and have a number of their own ideas as to how best to spend your time on the island. Every view is heard and each is put to the vote. Majority rules.

How long will you survive?

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The main requisite for a functioning democracy is maturity. 

This can be defined as the ability to not only know and understand the self - and thus to know what is best for the self - but to also know and understand the whole (i.e. society) - and to know what is best for the whole.

Look around at society and ask:

1. How many have the ability to work out what is best for themselves?
2. How many have the ability to work out what is best for their families?
3. How many have the ability to work out what is best for their community?
4. How many have the ability to work out what is best for their society?

A democracy takes for granted that those within it have all four of these abilities. Not only that, it also assumes that they can put aside the first three in favour of the last, number 4. Because it may be that what is best for you, your family or your immediate community is not best for the majority of people.

Again; look around at you and ask: are we capable of democracy?

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Every time you see a piece of litter left in the street, or dog-mess left on the pavement, you are seeing a demonstration of why democracy does not work. Or to be more precise, why we are currently incapable of democracy.

When someone litters or leaves dog-mess, they are showing you that they do not think communally. These are selfish acts, committed by people who do not think of the wider affect that their actions will have.

When it comes to voting, do you think these people will be weighing up the options in light of what is best for the greater good? Or will they cast their vote in light of their own self-interest? 

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“Sometimes it seems like everyone’s a manager,” says Karl Marginson, who has been FC’s team manager since the club was established, as he sits on the team bus on the way to a fixture at Whitby.

“Everybody who comes along to football has an opinion. They’re very quick to tell me how I should be doing things. I’m sure it’s the same for Louis Van Gaal.”

Marginson says he will listen to anyone’s opinion. Though rather like Brian Clough, once he has listened, he then does what he believes is right. A couple of years ago, the then Conference club Ebbsfleet did an experiment whereby they invited supporters to vote weekly on who should be in the first team. Had FC’s members not been tempted to try the same thing?

“There’s a difference,” Walsh says of the Ebbsfleet idea. “We’re serious.”

“Listen, that could never work,” adds Marginson. “If you give out 200 pieces of paper to 200 people and asked them to work out a team, you’d get 200 different combinations. At some point there’s got to be one person making those decisions.” 

[Jim White]
'How FC United rose to the brink of the big time'


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Molly Dineen: But do you not think its important to be democratic?

Earl of Romney: Well, its a sort of excuse isn't it?

MD: For what?

ER: For consulting everybody and doing what nobody wants.

MD: Do you believe in democracy?

ER: No, I don't.

MD: What do you believe in?

ER: A benevolent government of the well informed [...] The way democracy works, its so irresponsible

MD: Irresponsible?

ER: Yes, people say, 'what's he done for me' or 'I don't like the look of his face, I wouldn't trust that fellow' - haven't you heard people say that?

MD: Yes

ER: Well is that the way to use your vote?

Dialogue from documentary 'The Lords' Tale' by Molly Dineen


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If the situation calls for authoritarianism, then it is proper to be an authoritarian; and if the situation calls for democracy, one should be democratic. 'Good authority' that sets necessary limits is a lost art in many families and schools, having been confused with punitiveness, regimentation, and rigidity.

At the same time, 'democracy' has almost been deified as the definitive, universal end-state model for decision-making, whether the active MEMEs in a group can handle it or not.

[Don Edward Beck & Christopher C. Cowan]
Spiral Dynamics, p.279

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Molly Dineen
: Why do you feel so strongly?

Baroness Miller: I'll tell you why I do. If they decided to reform the House of Lords - which is fine - I still say its the finest rising chamber in the world - but if they felt that the hereditary peers' [...] time has come and they want to revise it, reform it, do whatever they will, then do it for all of us.

[...] At the end of the day, why am I in the Lords, Molly, I ask myself. I'm there because a Prime Minister sent me - its modern day patronage. And when you saw the glee of all those noble Lords on the other side, that, finally, they'd somehow got rid of the hereditary peers, and they're so thrilled. But have they ever stopped to think, why are they there? Tony Blair sent a whole reef of them in lately.

[...] Will we be better at scrutinising legislation because its modern day patronage?

MD: They would argue because you personally earned it, and not your father

BM: Well maybe they would argue that, but I would say that I'd rather have patronage of several hundred years ago, when the noble lords, who have served this country well, can look at it dispassionately, and they do not owe their position here to this Prime Minister, or the one before.

Dialogue from 'The Lords' Tale', a documentary by Molly Dineen

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Debates about which leadership form is 'the best,' whether in the General Assembly of the United Nations or in a university management seminar, miss the point.

The argument should turn on what are the prevailing Life Conditions and which MEMEs will awaken. Once the color(s) are identified, the appropriate leadership follows naturally.

[Don Beck & Christopher Cowan]
Spiral Dynamics, p. 126

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The history of societies shows a constant tendency toward the formation of a nobility as the apex and crown of any given society.

It would seem that all efforts at socialization have as their ideal some kind of aristocracy, of rule of the best, even though this goal may not be admitted.

The holders of power, whether they have been kings or an anonymous group, have always been willing to further the rise of a nobility by protection and the granting of privileges. This has been so no matter what the nature of the nobility: political, by birth, by selection and education.

The favoured nobility has always basked in the sunlight; but from a certain stage of development on, its place in the sun, its privileged state, has always constituted a temptation and led to its corruption.

[Hermann Hesse]
The Glass Bead Game, p.348

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If a number of individuals were to undergo (psychoanalysis) separately, and - provided their motive was strong enough - were to experience a change of attitude, they could subsequently form a group, a leading minority, which might become the nucleus of a larger body of people. 

Their numbers could be increased

a. by individual treatment
b. by suggestion through authority

The great mass of people is led by its suggestibility. It cannot be changed in its attitude, only in its behaviour. The latter depends on the authority of leaders whose attitude has been really changed.

A nation consists of the sum of its individuals, and its character corresponds to the moral average. Nobody is immune to a nationwide evil unless he is unshakably convinced of the danger of his own character being tainted by the same evil.

But the immunity of the nation depends entirely upon the existence of a leading minority immune to the evil and capable of combatting the powerful suggestive effect of seemingly possible wish-fulfilments.

[C. J. Jung]
'Techniques of attitude change conductive to world peace (Memorandum to UNESCO)', Civilization in Transition, p. 609-10, 612


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Related posts:-
A Mature Society?
Rights and Responsibilities
Negative Space
Ownership
Maturity  

Limited / Limitless



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Limited                            -                      Limitless
Circular                           -                      Linear 
Completion                      -                      Perfection
Earth                                -                      Heaven
                  

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Perhaps the question is not, "Can The Matrix ever become a reality?" 

Rather, "What will stop The Matrix from becoming a reality?"

In other words, is technology inevitably taking us toward this destination? If so, when do we put the brakes on?

Another way to look at it is to ask, "If we had the appropriate technology now, would it happen?"

It may already be happening, bit by bit, one advance after another.

We look at The Matrix and are horrified, and yet we covet and praise the contemporary 'advances' that may lead us toward it.


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The rule in biological evolution is plain: The immediate individual bodily effects of functioning shall never be allowed to impinge upon the individual genetic coding.

The gene pool of the population is however subject to change under a natural selection which will recognize differences, especially differences in ability to achieve more adaptive functioning. The barrier which prohibits 'Lamarckian' inheritance precisely protects the gene system from too rapid change under possibly capricious environmental demands.

But in cultures and social system [...] there is no equivalent barrier.

Innovations become irreversibly adopted into the on-going system without being tested for long-time viability; and necessary changes are resisted by the core of conservative individuals without any assurance that these particular changes are the ones to resist.

Individual comfort and discomfort become the only criteria for choice of social change and the basic contrast of logical typing between member and the category is forgotten until new discomforts are (inevitably) created by the new state of affairs.

Fear of individual death and grief propose that it would be 'good' to eliminate epidemic disease and only after 100 years of preventive medicine do we discover that the population is overgrown. And so on.

[Gregory Bateson]
Mind and Nature, p. 238


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The machine metaphor, stressing bigger and more efficient operations in wordly society, stands in sharp contrast to Amish thinking about the use of tools.

The logic of expanded technology points toward infinite industrial growth and infinite energy consumption. The energy crisis is for the Amish a crisis not of supply but of use, not of technology but of morality.

By carefully restricting the use of machine-developed energy, the Amish "have become the only true masters of technology."

The Amish have problems, but with respect to energy and the balancing of human life with machines, they have mastered one of the contradictions so puzzling to modern society.

By holding technology at a distance, by exercising restraint and moderations, and by accepting limitations and living within then, the Amish have maintained the integrity of their family and community life.

They have escaped many of the noxious side effects of ambitious technology - haste, aimlessness, distraction, violence, waste, and disintegration.

[John A. Hostetler]
Amish Society, p. 383-4

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Bostrom calls this the Technological Completion Conjecture:

If scientific- and technological-development efforts do not effectively cease, then all impor­t­­­ant basic capabilities that could be obtained through some possible technology will be obtained.

In light of this, he suspects that the farther into the future one looks the less likely it seems that life will continue as it is. He favors the far ends of possibility: humanity becomes transcendent or it perishes.

The Doomsday Invention: Will artificial intelligence bring us utopia or destruction?

 
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The Amish are inutitively aware of the danger of large-scale enterprises [...] Limitless technology is, for them, greed and a denial of wisdom.

Amish economic thinking is subjected to a traditional wisdom requiring the restraint of selfishness, greed, leisure, and expansionist thinking.

The future of the Amish will be determined not solely by technology, or the means to life, but by the definition they themselves give to life.

[John A. Hostetler]
Amish Society, p. 396


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Many argue that posthuman space will be more virtual than real.

Individuals may consist of uploaded minds living as data patterns on supercomputers or users engaged in completely immersive virtual realities.

Postgenderists contend that these types of existences are not gender-specific thus allowing individuals to morph their virtual appearances and sexuality at will.

Postgenderism 


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The body, that inconvenient reminder of mortality, is plucked, pierced, etched, pummelled, pumped up, shrunk and remoulded [...] What seems a celebration of the body, then, may also cloak a virulent anti-materialism - a desire to gather this raw, perishable stuff into the less corruptible forms of art or discourse.

The resurrection of the body returns as the tattoo parlour and the cosmetic surgeon's consulting-room. To reduce this obstreperous stuff to so much clay in our hands is a fantasy of mastering the unmasterable.

It is a disavowal of death, a refusal of the limit which is ourselves.

For all its love affair with matter, in the shape of Tuscan villas and double brandies, capitalist society harbours a secret hatred of the stuff. It is a culture shot through with fantasy, idealist to its core, powered by a disembodied will which dreams of pounding Nature to pieces. It makes an idol out of matter, but cannot stomach the resistance it offers to its grandiose schemes.

Taming the Mississippi and piercing your navel are just earlier and later versions of the same ideology. Having moulded the landscape to our own image and likeness, we have now begun to recraft ourselves. Civil engineering has been joined by cosmetic surgery.

'Personalizing' the body may be a way of denying its essential impersonality. Its impersonality lies in the fact that it belongs to the species before it belongs to me; and there are some aspects of the species-body - death, vulnerability, sickness and the like - that we may well prefer to thrust into oblivion.

[Terry Eagleton]
After Theory, p.164-6


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Related posts:-
Closed / Open 
Lines and Circles 
Who's Steering the Ship?
Future Trends
Masters of the Universe 
The Earth's the Limit 
Familiar Territory
Live Forever?
Borders