Amerika

Archive for the ‘Realism’ Category

98.6% Of People Correctly Identify Their Biological Race

Tuesday, November 21st, 2017

The Left wants to abolish race like any other hierarchy or standards so that it can achieve its true goal of becoming a vast mass of equal people with no purpose except the individualistic pursuit of their own desires, feelings and shopping. As part of this five-year plan, it first attacked the idea of race itself.

One of its common tropes takes the form of “everyone is mixed, so we might as well just be diverse,” ignoring that there are degrees of mixing, and that because some are mixed does not mean that all are. After that, they tried disingenuous claims that race was not represented in genetics, despite the obvious fallacy revealed by the same traits consistently appearing in different races.

In order to further push this agenda, the Left frequently likes to claim that all of us are racial hybrids, ignoring its own dogma that everyone has been “racist” since the dawn of time, which would make such mixing unlikely. Luckily, back in 2005, someone did a study on this, and found that 98.6% of people correctly identify their genetic racial group (full study):

Genetic cluster analysis of the microsatellite markers produced four major clusters, which showed near-perfect correspondence with the four self-reported race/ethnicity categories. Of 3,636 subjects of varying race/ethnicity, only 5 (0.14%) showed genetic cluster membership different from their self-identified race/ethnicity. On the other hand, we detected only modest genetic differentiation between different current geographic locales within each race/ethnicity group. Thus, ancient geographic ancestry, which is highly correlated with self-identified race/ethnicity—as opposed to current residence—is the major determinant of genetic structure in the U.S. population.

The Left, which normally loves “studies,” somehow overlooked this one. It shows that people tend to identify their racial origins correctly, which contradicts the idea from the Left that somehow we are race-blind or color-blind. Common sense holds that most people identify race by their ancestors in near family, and tend to pursue that course of genetic destiny.

Other studies have found similar results:

The dominant principal component, which explained 29% of the total variance in gene expression, was strongly associated with self-identified race (P<10−16). The impact of these racial differences was observed when we performed differential gene expression analysis of lung function.

Much of this research concerns advances in medicine that have allowed therapies to be designed for specific racial groups, since differences between those groups make it necessary to tailor treatment to the specifics of each group. In a broader sense, however, these studies reveal that race is important to human individuals, and their racial identity is consistent with genetic history.

Science Confirms It: Diversity Destroys Civilization

Thursday, November 2nd, 2017

The analysis offered on this site of diversity does not look at the unique traits of groups, only the necessary idea that any group is constituted around a unique values system and in order to defend that, needs to have control over its destiny and the ability to exclude other groups. This means that more than one group in the same area causes social dissolution and civilization collapse.

In fact, for more than twenty-five years, the writers collected here have been pointing out that diversity destroys social order and is dysfunctional as a policy as a result. We cannot make it work because it is paradoxical and therefore will always fail, but will fail slowly, taking our civilization down with it as that society expends all of its resources to try to make an illusion into reality, although tyrants and rioting plebs love it because the perceived goodness of diversity gives them virtually unlimited power.

As if conjured up from our laboratories, confirms that diversity results in conflict (via Heartiste via hbdchick:

However, in countries where ethnicity is more strongly predictive of culture, as captured by a high χ2, violent conflict is more likely, and public goods provision tends to be lower. Our interpretation of this empirical result is that in societies where individuals differ from each other in both ethnicity and culture, social antagonism is greater, and political economy outcomes are worse.

In other words, wherever there are groups that have united genetics to value systems (“culture”) there is conflict if more than one occupies a space.

This should not baffle us because the same condition exists in nature. Wherever two groups attempt to co-exist, conflict expands until whichever group breeds more slowly is destroyed, as we see in the case of the brown anoles versus green anoles:

Although green anoles are very territorial, the invasion of the brown anoles have chased the natives into the treetops. The brown anoles, having few enemies, have taken over the former habitat of the greens, forcing them into new territories and farther from our sight. In addition to taking the natural territories from them, the brown anoles, especially mature males, will actually kill and eat the baby green anoles. Their populations are greatly reduced from former numbers.

The invasive species, which is less discriminate in its consumption and more aggressive, has begun bullying the native species, with disastrous results that resemble the constant ethnic conflict created by diversity:

The green anole and the Cuban brown anole both occupy the same niche, or place in the ecosystem. This means that they both live on the ground and in low lying branches, and eat the same food, insects. But the brown anoles tend to out-compete green anoles on the ground and lower boles of trees. They have even been described as being more aggressive than the native green anole. Instead of toughening up, the green anoles who used to occupy these lower spaces are now more commonly found feeding in higher, flimsier branches and leaves. This is considered a shift in behavior due to resource partitioning.

…Since the encroachment of the Cuban brown anole, studies have shown that our native green anole has begun to show some morphological and behavioral changes. What scientists have found, and what you can probably witness at home, is that the green anole is now choosing to live higher off the ground and they have developed larger toe pads.

As the newer group comes in, more voracious and less thoughtful, it displaces the more capable — and therefore less preemptively defensive through aggression — native group.

This resembles the flight of those who became Europeans into the far less hospitable climates to the North: when food is abundant, intelligence is not rewarded, and so the coarser take over from the finer. When each decision about survival becomes more difficult, then nature rewards the more intelligent finer species.

It also explains the clashes we have over diversity. One group is displacing another; that group, realizing that taking to the trees will only delay its demise by outbreeding, is finding its own identity in response.

This places us in a situation where the political conflict of diversity threatens our future. We have justified diversity as an economic program, but the inevitable conflict has destabilized us:

As rich countries have fewer babies, they need immigration to grow their prime-age workforces. But as the foreign-born share of the population rises, xenophobia often festers and threatens egalitarian policymaking.

…But there is a growing body of evidence that as rich majority-white countries admit more foreign-born people, far-right parties thrive by politicizing the perceived threat of the foreign-born to national culture. That concept will sound familiar to anybody who watched the 2016 U.S. presidential race, but it’s a truly global trend. A 2015 study of immigration and far-right attitudes in Austria found that the proximity of low and medium-skilled immigrants “causes Austrian voters to turn to the far right.” The effect was strongest in areas with higher unemployment, suggesting that culture and economics might reinforce each other in this equation. Last week, the far-right Austrian party triumphed in the nation’s election.

In other words, exactly as the study — and common sense, and the parable of the anole — predicts, diversity creates endless conflict, and the only way to survive it is to end diversity.

Another Myth Dies: American Indians Were Not Given Smallpox-Infected Blankets

Tuesday, October 3rd, 2017

As part of the construction of the New American Identity in the years following WW2, it was decided to demonize the Western European population and praise the Siberian immigrants who had come before them. As a means to this end, the noble savage myth was created, along with the notion that the poor Amerinds were victims of genocide when Europeans gave them smallpox-infected blankets.

This too turns out to be false because no documented evidence of smallpox blanket distribution exists except for a suggestion in a letter, but we know they got smallpox after attacking a hospital:

But the chain of events behind the one authentic case of deliberate smallpox contamination began in 1757 at the siege of Fort William Henry (in present-day upstate New York), when Indians allied with the French ignored the terms of a surrender worked out between the British and the French, broke into the garrison hospital and killed and scalped a number of patients, some of them suffering from smallpox. The blankets and clothing the Indians looted from the patients in the hospital and corpses in the cemetery, carried back to their villages, reportedly touched off a smallpox epidemic.

The French lost the war and left their Indian allies holding the bag, and in 1763 Chief Pontiac and his colleagues sparked an uprising against English settlers in the Great Lakes region that had Lord Jeffery Amherst and the British forces close to despair. The Indians destroyed several of the smaller British forts, but Fort Pitt (present-day Pittsburgh, Pa.) held out under the command of Captain Simeon Ecuyer, a 22-year veteran Swiss mercenary in the British service. Ecuyer, whose native language was French, also spoke German, the predominant language of his native Switzerland; the British had retained him because many settlers in Pennsylvania also spoke German. Smallpox had broken out among the British garrison, and during a parley on June 24, 1763, Ecuyer gave besieging Lenape warriors several items taken from smallpox patients. “We gave them two blankets and a handkerchief out of the smallpox hospital,” Captain William Trent of the garrison militia wrote in his journal. “I hope it will have the desired effect.”

Smallpox did break out among the Indian tribes whose warriors were besieging the fort—19th-century historian Francis Parkman estimated that 60 to 80 Indians in the Ohio Valley died in a localized epidemic. But no one is sure whether the smallpox was carried by Ecuyer’s infected blankets or by the clothing Indian warriors had stolen from the estimated 2,000 outlying settlers they had killed or abducted.

On one hand, we have evidence that they acquired smallpox from their own war crimes; on the other, only the usual conjecture based on casual and possibly non-serious conversation. As always, never trust the Leftist version of history because it is far more Leftist than history.

Origin Of The First Conservative

Monday, September 25th, 2017

Zak and Thak were sitting around the entrance to the cave, just shooting the breeze in a primitive language that we have translated here into an even more primitive language. It was 24,032 B.C. and the sky was blue, the plains around them green and populated with many animals.

Thak: Things have been getting worse lately.

Zak: What do you mean? The last hunt brought in many wildebeast. We won the recent tribal war. It has rained bountifully, and all of our plants are doing well.

Thak: The problems that I can see coming, those never bother me. It is easy enough to notice that there are storm clouds on the horizon, but harder to know when your organization is about to fall apart. Remember Beta Cave?

Zak: Yeah, what about them? They just — poof! — up and vanished.

Thak: It is that sudden invisible doom that worries me. What happened in Beta Cave was simple: they had a big hunt and abundant crop, so the hunters and workers decided they did not have to work anymore, which made their leaders mad because they know that a big win this year can mean that next year will be lean. This meant that the leaders had to spent all of their time pushing people back into line so they would do their duties, and that meant that they were blindsided when Omega Cave attacked. They threw off that assault easily, but then people started to get uneasy because it was a surprise, and all the workers were complaining. The assumed their leaders were bad, kicked them out the door, and then tried to lead themselves. Every decision was a mass of debate, and soon they started deciding that some choices were off the table. They abolished the distinction between seed and feed. They stopped scheduling hunts by the moon. They allowed people to live wherever they wanted in the cave, instead of having people live according to their rank, so that warriors and leaders were near the opening. From what I hear, it was a virtual comedy — a “clown world” as they might call it someday in 2017 A.D. — because anything that was true was forbidden to say, and so people spent their time working on what was not true, and while they had enough competent people to have abundant crops and hunts, the confusion drove everyone mad so they simply scattered to the four corners.

Zak: Yes, that is what I heard as well. It was a mass craziness, like when the apples ferment and the pigs go insane after eating them.

Thak: That is what I mean by an invisible threat. Almost all of our failings as hominids occur because we are acting crazy. Sometimes it is like the pigs who ate the fermented apples, and there are some who are just broken in the mind, but usually it is simply us acting on things that we think were true or wish were true, or at first appeared to be true, but then we have not updated our knowledge from the world around us, and so we are acting as if we were in a different world, one located in our minds.

Zak: True, too true.

Thak: As we evolve, it seems to me that our biggest challenge is trying to stay organized. Life is like the hunt, a question of how to adapt to a rapidly-changing situation, which includes the need for logistics, doing things in the right order, and a hierarchy of command so that no question goes unanswered and we do not fall into confusion about how and when to act, and in what order. Our spearmen line up to charge a mastodon, but if they all throw at once, they will probably collide their spears and miss, then have no weapons as the injured animal turns on them. Someone must bring water and food, and if a hunter is hurt, there needs to be someone who can tell which two hunters we can take out of the hunt to carry him between spears. There are some who are better scouts, others better trackers, and some who are only good in the beginning or finishing of the attack. To have a successful hunt, the hunt-leader must assemble enough hunters who are good at each of the duties needed, then assemble the supplies and weapons, then have a plan about how to encounter the prey and what we will do at that point, including what happens when things do not go according to plan. Even with excellent hunters, we have had bad hunts when we were not prepared. When we are not organized, we fail.

Zak: We could just hunt rabbits. One man can take a half-dozen in a day.

Thak: And that will feed, what? Four people. When we go on the big hunts, or tend to the plants that produce the roots and fruits that we need, we can feed many more, which allows us to have a cave that can defend itself, where we have people to make pottery for storing food, keep the fires tended, and even have a shrine and altar so that we can keep up our spirits when there are storms or famines. What drives us to the big hunt is the opportunity to be greater masters of our world.

Zak: And yet, as you point out, it is this mastery that caused Beta Cave to collapse.

Thak: Maybe so. But I think there was something else as well. They became masters, but forgot their purpose, and so they allowed lesser men to dwell among them, and this made their leaders into slaves who had to spend all of their time keeping others in line. On the hunt, a man who cannot keep up is allowed to fall behind, and he gets nothing of the take. In a prosperous cave, everyone may have some of the plenty, and so soon there are many people who do nothing but take. If you want your cave to succeed, you have to send away the people who can do nothing or who need to be constantly told what to do.

Zak: Not very sociable, though.

Thak: What is socializing but looking for ourselves in others? For that we have the surface of a still river before dusk or after dawn.

Zak: What you say is true, but I cannot trouble myself by it. I am doing well enough, this year, and I know that over time, all things fall apart. Trees age and die, even mountains collapse. If I struggle against the inevitable, I will be wasting my life on the hopeless and will in turn become miserable. It is better to enjoy what I have.

Thak: Remember the time we brought down that giant woolly mammoth?

Zak: Oh man, do I ever. That was a great hunt! We almost lost. That thing was huge.

Thak: And would you have enjoyed it more if the beast had been smaller, or less dangerous?

Zak: No. That was what made that hunt the hunt I will always remember. We took down a beast that stood a good chance of killing all of us.

Thak: So if there were a smaller, weaker beast, would you hunt that instead?

Zak: Of course not! This is what distinguishes hominids like us from animals. We need a spirit, a feeling, a reason to enjoy existence. You cannot have that by hunting weaker animals, despite it being smarter to hunt those.

Thak: Or rabbits.

Zak: At that point, we might as well just go back to gathering roots, mushrooms and berries.

Thak: I think we understand each other. For me, the cave is the hunt: there is a challenge there, and a chance for greatness, not just an easy meal and place to stay. I think you are the same way. We are not satisfied with comfort, safety and plenty. We need mountains to climb, wars to wage, and great hunts where the beast has the upper hand.

Zak: Definitely that is true.

Thak: Our societies are not like mountains or trees, but like whole forests. They can live forever, or as long as the stellar gods allow this world to live, if they are pruned and renewed. When we take firewood, we pare down the old and the weak trees, and new trees take their place, so that even if there is a fire or drought, there are enough strong trees to endure and restart the forest again.

Zak: Such a fragile thing. If even one generation fails…

Thak: Nature is designed of many fragile things, because that way, they are not corrupted. They are either strong or they cease to exist. Strength comes from fragility. The lion seeks mates, but can easily become lost, bit by a snake, fall off a cliff, or be beaten by other lions. This fragility ensures that what endures is the strong.

Zak: And yet, over time, all things decay.

Thak: Individual lions decay, but the species of lions does not. It renews itself through fragility and strength.

Zak: And you would do this to our cave?

Thak: Yes, because I have a different approach than our leaders. We need leaders who are fragile inside, full of sensitivity and wonder for this life. They need to be able to be harsh and lazy like the king lion. Their job is not to clean up after others; it is to conquer, and to lead, and then to make a new generation. They must be willing to let the weak die out, and to send away the useless, because the very sight of uselessness offends them. In a world with so much to do, and so much greatness to discover, weakness and uselessness are intolerable. Any one who does not understand that life is sacred in this way is unfit to be in our cave. That is the pruning. And then, the renewal. People must be full of life, seeking challenges always, not reveling in what they already have, or they become crazy and bored at the same time, and give up. That path leads to clown world.

Zak: Do you think it is possible that our cave could become a clown world?

Thak: Strength comes from fragility, and fragility comes from strength that does not judge its object. When we are strong, it is because we recognize that not all are strong, and we send away the defectives. When we are weak, it is because we include everyone under the assumption that they can carry our strength just by doing the same things that we do. Most caves become clown worlds and perish, like Beta Cave. They all went insane, but they did not realize it, because everyone else was insane too, so insanity seemed like power, until all fell apart.

Zak: Surely this was the work of some demon, or a god for whom they had fallen into ill-favor?

Thak: You and I are hunters who have roved many plains. We have seen many things, including invisible things like the organization of a cave. But we have never seen demons, and we realize those are just ways that people represent their fears. The demon is within. Things fall apart, and when they are weak inside, hominids desire that falling apart. They do not want to struggle anymore. They want to just let go, and stop interacting with life, but this is a weakness that a predator would smell downwind, so they hide this behind false strength. This strength consists of a lust for power and prosperity because those enable them to escape their role in the cave. A bad hunter becomes an important man, or a weak person has a group of hunters to order around, or a dumb man finds a way to pretend that he is smart because he knows things, even if they are not useful, or especially if they are not useful, because then no one else knows them and he can cleverly invent ways to make them seem more important than what is useful. The weakness within must be concealed with activity that seems like power. A man who can be invisible because his orders go out through others feels as if he has hidden his weakness, and so he will do selfish things, confident in his invisibility. A man who is weak will in private do weak things, but in public, show off his strength. They are not fragile, like nature, because they do not respond to the world around them or even the gods, but they do exactly the same thing no matter what happens. This makes them strong until, like Beta Cave, they find themselves in a different world than this one, and then this world takes its revenge.

Zak: I fear for my daughters, that they may marry such weak men.

Thak: And well you should, but the better question is why we suffer weakness to live around us? We can send them to Beta Cave… I suppose we cannot. We must send them away, that is for sure, because the hearts of young people are filled with passion, and passion comes from the self and not the world, so they make bad choices.

Zak: I can tell them not to be seen with such men.

Thak: But then they will see them secretly, because strong hearts rebel against that which they do not understand.

Zak: I see that this is quite a challenge.

Thak: Like the Great Hunt, it must be. We find meaning in this world because it is a challenge, and when we master it, we have become greater. When we are surrounded by weakness, we become depressed, and stop caring if we go greater or lesser. This is why we must remove the weak men before your daughters find them.

Zak: But our leaders will not do this. They, too, seek power, and in the many heads of our tribe, they find it.

Thak: This is true. But then they are not leaders, but what will someday be called “government,” or a type of control that cultivates weak people so that they can be made to do what it wills, instead of what is natural and sensible. This is why our leaders avoid war. They do not want to lose any of those heads, even if many of them should be lost. It is not that we are prosperous that makes us do this, only what enables us to do so. It is a loss of strength because they are not fragile enough within to understand the difference between a good idea and a better one.

Zak: If we took the daughters and sons of our best hunters, and led them to a new cave, we could start over and be greater.

Thak: And we should be secret in doing so, and appear weak whenever possible, so that we escape the notice of those possessed by vanity and the lust for power and prosperity. They will find and fight others like themselves, increasing their weakness which they believe is strength.

Zak: I am a man of the Great Hunt. So it shall be done.

Thak: And this is why I have this conversation with you, and not with just any person from our old cave.

Dusk settled onto the land, and lightning played through the clouds. A soft rain fell. Somewhere, a tree splintered and caught flame, struck with the bolts of the gods. Still the men sat, looking out over the beauty and mystery of their land.

Socialism Attracts People Who Do Not Understand The World Enough to Know They Are Wrong

Saturday, August 26th, 2017

A recent poll conducted on SWPL darling social media site Reddit’s /r/socialism channel reveals the nature of the people who are currently expressing interest in socialism: 48% are unemployed, 61% live with their parents, 69% are uneducated, 14% support free speech, and 46% support riots.

In other words, the baristas and food service workers of America’s middle class dropouts are angered that they do not have a social support network that will enable them to continue dwelling in basements and agitating on the internet. More importantly, these people lack the background, intelligence and experience that would enable them to realize that they have no idea what they are talking about.

The survey reveals other details of the life orientation and habits of the members of this subreddit dedicated to the promotion of socialism, all of which suggest that these people have no idea what they are doing, which explains the appeal of failed ideologies like socialism to them.

They dislike the idea of speech without content restrictions. 80% of them oppose free speech (2.7% answering no, 40.9% restricting “hate speech,” and 36.4% not trusting the state to define it).

They mostly hide within more general parties. 37.9% belong to broad Leftist organizations and only 13.6% are part of a Marxist-branded party.

They have no experience of unions to speak of. 76.5% of them have never been in a labor union.

They are not starving, poor or even uncomfortable. Only 23.9% identify as poor, which is not quantified, and where 33.5% of them say they have adequate living circumstances, the largest group at 37.4% cite their living conditions as “comfortable,” although this is again not quantified.

Winners

Friday, August 25th, 2017

“Masks on,” came the voice through the radio. Garan and his second, Jobe, put on their light filter masks and resumed their positions on the deck of the massive structure. Sunlight had come filtering through the omnipresent smog, heating up the dust and exhaust below, and as happened every morning at about this time, it had risen to their level and was now at toxic concentrations.

From a distance, they were invisible, just another aggregation of detail on the face of the massive structure. Stretching a third of a mile into the air, the giant cube concrete, steel and glass occupied seventy square blocks in the city. Its base was made of reinforced concrete, with entrances only for delivery trucks. Inside, rows of apartments were divided by tiered gardens, all sealed within a greenhouse, generating the air that the colony needed. It was environmentally-friendly, self-sufficient and armed to the teeth against outsiders.

As the sun rose, it illuminated the waves of clutter on the low hills and valleys stretching outward — seemingly infinitely — from the cube. These were the favelas, or free economic zone, which were built by their residents and ruled by nothing. Somewhere in this mess, people grew food, slaughtered animals, made products and waged constant warfare on themselves. Jobe and Garan were wary because today was a lottery day, which meant that the residents would be restive.

In contrast, those in the cube did not play the lottery; they did not need to. These were the people who worked in the office jobs at the firms who made the products which were absorbed by the favelas. Batteries, tires, engines, guns, medicine and entertainment devices flowed out of factories far away and arrived at the stores in a separate security garrison at the other edge of the city. The citizens flowed in, walking with the shuffling gait and nod of people who were barely mentally there, to buy whatever they could put on credit. The people in the cube were of a class better than citizen, namely “employee,” which meant that they had the right to live in the cubes and could purchase products from the delivery network which brought them right to their doors. Most never left the cube at all, although the wealthiest would jet to some of the private islands that still remained out there in the perpetually gray, overcast, smog-encased globe which humanity called home.

In the cubes, the air was always cool and fresh, full of oxygen from the many plantings and the ten stories above that were an organic farm. Here everything was precious: each floor was named after an animal, some of which were not extinct, and recycling bins were everywhere. Their food was fair trade because it was produced by robots, carbon-neutral and consisted mostly of plants which never naturally grew here, from quinoa to acai berries and Icelandic kale. On every floor, the exercise rooms were crammed with thin and fit people working out on the machines, and most employees spent a fair amount of their free time in volunteer activities like making smocks for the infants of the citizens. Colorful murals adorned every wall, and each person was unique in that they had some activity that no other person engaged in, like collecting vintage Soviet radios or making artisanal wooden forks. To its inhabitants, this place was paradise.

For a twenty-first century person, the cube would seem like an aggregate of whatever had been popular in the past twenty decades. The digital libraries were full of books of Ideas like Malcolm Gladwell’s Outliers and Jared Diamond’s Guns, Germs and Steel. If you asked them, these people were the most progressive ever, against racism, sexism, homophobia or discrimination of any kind. They recognized only the hierarchy of money, and were proud of the fact that they had risen above the favelas, even if most of them had never been there. Inside the cube, these slender people resembled twenty-first century South Americans: slightly Eurasian, dark of hair and eye, with the slightly curved noses and curly hair of those who had absorbed something from the African continent as well despite their relatively pale skin. Out there in the favelas, people had higher amounts of Asian and African blood, but were short and squat, and tended to be not very bright. This was acknowledged with a wink and a smile within the cube. The employees considered themselves to be winners, and everyone else to effectively be a loser, and because this was not based in race or privilege, it was considered not only fair but a judgment greater than that of God, although no one would admit to such an anachronistic belief.

Every employee had a number, such as 001-090-1691, which was Garan’s number. This meant he was from the first row, floor 90, unit #1691. The units were spacious, with each having a view of a garden through which sunlight filtered from the greenhouses above, consisting of five rooms and a central area to which many had added pools or gardens of their own. Their food came from the restaurants staggered among the floors or the stores at the ground level: Amazon, Costco, Walmart and Target. There were even artisanal stores and smaller boutiques where people bought more advanced products, but everyone ended up at the discount stores at some point, because why pay more? Only suckers and losers paid full price for objects which originated in the same vertical farms and assembly lines. There were hospitals, schools, and pubs, but no jails. There was only one penalty here, which was to be ejected into the favelas, and for that reason, they had zero crime of any type. People were careful not to leave their belongings in the halls or to engage in any behavior which inconvenienced or offended anyone. Conversation centered around topics discussed in the big magazines or on the video feeds, but never ventured beyond that. Raising the idea of God, heritage, or even personal achievement was not forbidden, but might give rise to citizens filing complaints from their portable nodes, and if enough of those accumulated, the person who occasioned them would face a committee who had the power to vote for exile. It was always good to be friends with people who were rumored to be on those committees.

Out on the sixteenth-floor balcony, beneath giant vents which blasted heat from the cooling system into the already searing atmosphere, Garan adjusted the site on his APW-25. To a twenty-first century person, it resembled a small-scale anti-tank missile, a long tube with a digitally-enhanced sight.

“Dukhs on quadrant seven, four of them, coming in fast,” crackled through the radio. Jobe and Garan zoomed in with their scopes and as they expected, saw a group of four nehis — this was their term for favela-dwellers — coming down one of the jagged avenues between the cramped and chaotic tenements. Garan could see the rifles in their hands. Several dozen times a day, the cube came under assault by one of the perpetually-changing groups of dissidents who wanted “change” of some kind, even though in Garan’s view, the cubes were the best possible outcome for this world.

“Got ’em, esse,” Garan radioed back. He locked the tracking laser onto the group, painting them in an invisible cone of light which the missile would follow, striking in the center. Then he depressed the trigger, steeling himself for the bang! and whoosh! as the missile flew toward its target. He struggled to keep the tracking laser on target through the cloud of smoke and watched as the fire of the rocket engine, small amidst the towering ruins of the tenements, followed his signal toward the group. As they passed a doorway, a woman came out, squat and dumpy like a thumb, holding a baby which would grow up to be the same. Garan did not change the course of his missile. The only goal was to protect the cube.

Impact came just as the dukhs (their term for anonymous assailants) raised the first of their rifles. The warheads produced a “dome of death,” about ten meters of destruction in any direction, as they fragmented and then those fragments detonated, shredding anything within that range. This happened abruptly before the dukhs recognized they were under attack, which was what usually happened. The missiles raced toward their targets at seven hundred miles an hour, and so struck silently and invisibly from their cover of smog. The street lit up with the blast, which sounded like a pop from nearly a mile away, and the dukhs disintegrated. The now headless-woman dropped the baby into a street littered with fragments of metal and human animal, and a bolus of internal organs blasted through the door, no doubt covering the inhabitants within as they screamed. The baby squirmed twice in its dirty blanket, then lay still, probably a casualty of the shrapnel produced by the fragmentation of the warhead cover. Garan shrugged. It really had no life to look forward to, anyway, outside of the cube.

Smoke obscured the street. It was too far away for the men on the cube to hear, and they were already looking toward the next threat, which was a group to the north who were going to be the second attack. There were often bouts of attacks during the week when things were particularly bad in the heap of cobbled-together concrete tenements, and so the dozen men who were stationed outside the building maintained constant radio traffic as they scanned the hundred avenues converging on the cube. Jobe motioned to Garan, pointing two fingers toward one of the streets — these changed direction and location when a block of ghetto fell over on itself, as happened regularly — where another group were advancing. They wore black, which implied a religious group, and kept their hands behind their backs. Through his scope Garan could see the barrel of a rifle behind one, so he tagged the video and sent it to their commander inside. Then he deliberately relaxed his muscles and focused all of his attention on the group while waiting for approval from command.

Jobe identified another group a street over and was tracking them. They communicated by radio so they did not have to take their eyes from their scopes. Garan liked this job, and hoped someday to advance to be a commander, so he could sit in the nice air conditioning and take a higher salary for looking at video camera feeds and approving counter-strikes. As as result, he took his task very seriously. As he watched, one of the figures in black broke away and ran into the tenement. “One broke away,” he said to Jobe, then returning to tracking the group. They had paused, as if waiting for a signal, which made the pit of his stomach contract. This meant that several groups would attack at once. A few months ago, they had gotten close enough to batter their way into the underground delivery area with rocket-propelled grenades. The cube, named Byūt for an ancient God in someone else’s culture, was separated from the ghetto tenement by only a scant hundred yards of planted esplanade, road and parking spillway, which was why people like Garan and Jobe were hired to ensure that they did not close the distance. The nehis — this was their generic term for people living in the favelas — usually attacked in groups, at which point they became dukhs, or targets. The term, similar to the ancient usage “bogey,” meant “ghost,” and this was the way that Garan and his comrades kept their emotions at bay as they blasted dukhs into paste using their guided rockets.

This knowledge weighed heavily on Garan as he concentrated. The sun was always hot, the noise and smells of the street always disturbing, and inevitably something would itch. Today it was a spot on his left buttock. His deceptive mind summoned up a host of possible notions in response to any stimulus, and did so here as well, filling his head with options such as the possibility of a clogged pore, ingrown hair, insect bite or even fatal cancer. He did not flinch. Through his radio, he heard Jobe add groups down two more streets, and then after a pause, add, “That guy from the first group showed up with the second, and I think he’s bringing them RPGs.” This naturally made Garan wary; the rocket propelled grenade or RPG was one of the few things that could destroy walls, doors and the cameras on which they relied. If one of those defenses went down, more attackers would surge in and he would not be able to vaporize enough of them to repel the attack. He tracked his scope to the second street where he saw one of the dukhs from the first attack group had indeed joined the second group, and appeared to be offering them a backpack.

“Uh, we got weapons in street two,” Garan muttered into the radio. “Request permission.” He zoomed in and saw the backpack was rather full, and some kind of negotiation was going on. As he watched, a tall man came running from the shadows of the tenement. Garan squinted. There was something anomalous about this person, from his slender height to his stride. He moved confidently with a manic intensity that the slower-thinking nehis rarely managed. This man handed something small to the man with the backpack. The latter took the new object aside and flipped through it. He was counting cash, Garan realized, at the same moment he registered the removal of rockets from the backpack. He flagged that segment of the video and sent it to command with a few finger gestures.

“We have three groups forming now, ready to attack the second quadrant, and they’ve received new weapons from this guy. Request permission to fire,” Jobe said. Still no word from command.

Garan tensed. Was someone in the bathroom, or just playing politics? If they gave permission now, they took a risk of accidentally wiping out a few innocent nehis along with the dukhs, but to wait too long meant that the bad guys might get the first shot. He turned his focus back to the first group, which he thought were most likely to attack. When the scope focused, he saw the weapons merchant with a new backpack, and the tall man again handing over what looked like cash. Jobe reported the same on several other streets. “We have bad guys unpacking new RPGs on four streets,” Jobe said. “Command, please give us permission.” Both men were now furiously flagging and logging video.

They had standing orders to eliminate any group approaching with weapons. The grey area occurred where groups without visible weapons, before an attack had officially begun, were observed. The cubes sold a lot of product to the favelas, and an unclean kill could cause a backlash in which the entire tenement attacked, at which point the cubes would have to summon the mercenaries they kept on retainer. That in itself was a problem because not only was it expensive, but it also created disturbance for the workflow in the cubes, where most people worked from home or in large workspaces on the upper floors, which could impede the flow of business. That was ultra-taboo.

Jobe slapped the side of his launcher. “Ti amo, bellissima,” he said as he caressed it. Garan saw that he was nervous, and threw in the usual light-hearted banter they indulged in to avoid stressing out.

“She’s beautiful. Best in the world,” he said.

Jobe shrugged. “Maybe someday someone will invent something better. But for now, I am trusting her, and I love her with all my heart. Nie moge żyć bez ciebie, Najdroższa.”

Garan grinned, and turned back to his scope. There was movement on the street.

“Command, we need an answer, over,” Jobe begged onto the radio. No response. They turned back to their scopes. Garan was alternating between the first and second groups, and on one of these passes, he caught a flash of movement. “We’re under fire,” he said into the radio, seconds before a rocket detonated against the building. Since his weapon was fixed on the second group, Garan squeezed the trigger and then focused the scope so that he could guide the missile in toward the second group, who were now pulling rockets out of the backpack while the tall man watched nearby. Something garbled came over the radio but he did not have time to ask for clarification as he nosed the rocket down into the group and enveloped them in the warm orange glow of a two-stage explosion. He swung the weapon back toward the first group, who Jobe had partially destroyed, and focused on the weapon-seller, who was shuffling with an injured leg as he went toward a pile of junk to hide. The second missile kicked free, and Garan guided it to ground level so that it skimmed the ground and then veered left into the heap toward which the weapons merchant was heading. The bloom of fire was bigger than expected, and he realized that he had hit the heap where the man was stashing his weapons, along with what looked like illegal gasoline as well. Flames filled the narrow street and people began to flee the carbonizing tenement. He had only seconds to look, because he had loosed a third missile toward the group, half of whom were wounded, steering it into the hard concrete between them and watching as a satisfying upward blast scattered bits of meat and organs over both sides of the street.

“Command, please repeat, over,” he said into the radio. The line crackled and then the voice of his commander came on: “Belay the last order. We are under attack. Weapons free, I repeat, weapons free.”

Jobe and Garan wasted no time targeting the other groups converging on the cube. Jorge loosed two rockets in rapid succession and guided them into a large group assembling weapons far down one of the streets, sweeping his laser from left to right so that the rockets bracketed the group five seconds apart. Airborne meat and shrapnel from secondary explosions bathed the street, causing a number of nehis to fall clutching limbs or midsections. Collateral damage was part of the job. As Garan targeted another group, machine gun fire stitched across the concrete surface below them, and Jobe dropped a rocket down its path, then used his scope to find the group in black which was firing. Another dome of death lit the dismal scene below, and bodies dropped lifeless, one raising its hands as if praying, which Garan had come to recognize as a symptom of a fatal head wound. He fired toward the group he had seen, but not before an RPG slammed into the loading bay, lighting it from within and blasting bits of something out into the street. He realized that this was probably one of their loaders who had been caught in a confined space by the blast and liquefied. Swearing, he racked in another missile and loosed it toward a group who were flanking them through another avenue, guiding it with a sure hand to right in front of where the men were raising their weapons. Eight vanished into giblets or fell, but two began dragging themselves away, legs full of shrapnel. His next missile enwrapped them in flame, and then all was silence. For now, the attack was over.

Back in the locker room, Garan rested his forehead against the cold steel of the compartment that contained his only personal belongings. What a day… he had fired a dozen rockets and splashed many bad guys, and the attack had been driven back, but not without more than a handful of rocket-propelled grenades hitting the cube. He felt as if he had done all that he could — and where the heck was his commander when they were requesting permission to fire? — but that the situation had gotten out of control. Jobe slapped him on the shoulder, gave a smile, and said, “See you tomorrow.” That raised his spirits more than anything else, and so he went toward his cubicle, perhaps not the biggest or most elaborate model, but a decent box where he was comfortable in the hours between working or working out in order to keep his sexual appeal and business appearance high.

Along the way, he passed one of the hall murals, which had David Sterling, the founder of this particular cube, speaking from his office years ago. His firm — Kolowitz, Ionnadis, O’Malley and DiPietro — was responsible for securing the funding and permits to build this giant cubicle farm during the years when governments were defaulting, continents were possessed by warfare, and global order was disintegrating. KIOD had taken on outrageous loans, but by building the cubicles, guaranteed themselves a source of funding for the perpetual future, which enabled the cubes to continue operating. In the video, Sterling was describing the benefits of “statistical government,” which relied not on who citizens were but the mathematics of the likelihood of any given action they would take; in this way, it did not address individual cases, but behaviors, and provided for them with a community insurance fund that subtracted money from each person to provide for the future number of anticipated incidents. “And that way, statistical government guarantees a good life for all, by eliminating risk,” Sterling said in the muted colors of antique video. “See what good happens when Socialism and Capitalism join forces? We have removed risk, doubt and suffering, and left only a life of the most exceptional functionality,” he said, gesturing toward a long-destroyed city. Garan had seen the video a thousand times. He would often watch it after a rough day to remind himself why he went out there. Other than for the paycheck, of course.

His cubicle was dark because the lights automatically shut off to save power and reduce carbon. He waved them on, took a quick shower and collapsed on the sofa, then fired up the video wall, letting exhaustion drain from himself as he drank an Ethical Beer — these were low-alcohol and contained mood-regulating chemicals to prevent violence — and looked over the news report. He was glad that second shift had taken over. Smoke clouds drifted around the cube, and he thought he could hear the occasional blast of rockets, which meant that instead of being driven back, the nehis had advanced enough that others were joining the attack. He activated his personal node, knowing that if the attack worsened, he would be called out to fight, and then without intending it, drifted into sleep.

Garan found himself in the land of dreams, which like most educated people he regarded as the product of random firing of the synapses on par with superstitions and other religions, where he wandered among rooms from his past. These were all within the same cube in which he now lived, in different apartments, starting with his parents and grandparents, then a string of girlfriends and school friends, in each one marveling at how the person had made the space unique with furniture, gardens, video on the walls, and even the psychic stims that instilled a feeling of goodness and mercy in anyone who stood within their orbit. As often happens in dreams, these rooms were connected, so he found himself drifting from the kitchen of his grandfather, who like most men in this society dated his grandmother for a half-decade in order to have and raise children, into the living room of his first girlfriend, who revealed to him one night that he was only her forty-fifth sexual experience and her thirty-sixth with a man. For a reason he could not fathom, this unnerved him, and at first he thought it was the machine-like counting, but he could say nothing because to be offensive in that way would be a voteable offense. As he walked through the rooms, ticking off time through place, he finally realized that what bothered him was not the number, but that like the rooms, it was an elaborate attempt to cover up the same-ness of it all. He was to her a time, not a place, and since all places were generic, even that would have no lasting hold on her. There was nothing to compare with how he viewed himself, which was — if he got right down to it and spoke what burbled up out of him like a hot spring on a distant mountain — an eternal being or being-ness. And so he drifted through these rooms, with nothing permanent except himself, and as the rooms changed he suddenly began to perceive that only the decorations were changing, which meant that by converse, he was standing still in a universal room as decorations flew through it, marking time without place. With each change in the decorations, there was a thunderous drum, and yet it was empty to him. He woke in a sweat.

Someone pounded on the door. This by itself was anomalous because most visitors announced themselves, and to knock was considered rude. As the pounding continued, he heard other pounding outside, which sounded to him like the landing of rockets. He waved over the console to open the door. Three men in uniforms that he recognized from his defense class stood there. “You’re to report to the committee,” said one quietly. Garan looked between them, and understood immediately. He put on his uniform and joined them, then moved to lock his door. One of the men simply raised a hand and stopped him; instead, he used his portable node, and re-assigned the cubicle to the authorities, since Garan was now in custody and had indeterminate status as an employee.

“Hey buddy,” Jobe spoke out of the darkened room when Garan was deposited there, silently, by the three men.

Garan nodded and swallowed. “What are we in for?”

“No one’s saying. Yet.” And to punctuate that, another explosion radiated from outside. They were on a lower level, closer to the action. Men and women in uniform, carrying AGP-25s, rushed past, their shadows sliding across the glass panel in the door. A dull boom radiated from outside. Garan and Jobe exchanged worried glances. But as time passed, and silence descended, they relaxed and to their horror, found that boredom had replaced concern. In whispered conversation, they went over the events of the past day. As far as either of them could tell, they had followed the rules and if anything, more people should have listened to them and cut this attack off before it could gain momentum and others from the tenements — mostly lounging around in poverty with nothing exciting to do — joined in and made it an actual threat. But other than command hesitating to give them permission to fire, there had been no unusual events. They were baffled, mainly because while the rules were simple in the cube, often the interpretation was complex. For example, the cube had a list of basic commitments to which every employee pledged:

  1. All employees are born free and equal in dignity and certain unalienable Rights, and among these are Life, Liberty and the pursuit of Happiness.
  2. No one may think or behave as if he or she is smarter, more special, better, knowing more or even as good as others. All employees must practice humility which recognizes that humans are born and remain free and equal in rights. Social distinctions may be founded only upon the general good.
  3. Liberty consists in the freedom to do everything which injures no one else; no employee is to think he is more important than others, is better at anything than others, that he is smarter than others, that he can teach them anything, or that anyone cares about him.
  4. Everyone has the right to own property alone as well as in association with others. No one shall be arbitrarily deprived of his property. No one shall laugh at anyone else.
  5. No one shall be subjected to torture or to cruel, inhuman or degrading treatment or punishment. Law can only prohibit such actions as are hurtful to society. Nothing may be prevented which is not forbidden by law, and no one may be forced to do anything not provided for by law.
  6. Everyone has the right to recognition everywhere as a person before the law. All employees, being equal in the eyes of the law, are equally eligible to all dignities and to all public positions and occupations, according to their abilities, and without distinction except that of their virtues and talents.
  7. All are entitled to equal protection against any discrimination in violation of this Declaration and against any incitement to such discrimination. No one shall be disquieted on account of his opinions, including his religious views, provided their manifestation does not disturb the public order established by law against discrimination.
  8. Everyone is entitled in full equality to a fair and public hearing by an independent and impartial tribunal, in the determination of his rights and obligations and of any criminal charge against him. Every employee may, accordingly, speak, write, and print with freedom, but shall be responsible for such abuses of this freedom as shall be defined by law.
  9. Since property is an inviolable and sacred right, no one shall be deprived thereof except where public necessity, legally determined, shall clearly demand it, and then only on condition that the owner shall have been previously and equitably indemnified. Everyone has the right to rest and leisure, including reasonable limitation of working hours and periodic holidays with pay.
  10. All are equal before the law and are entitled without any discrimination to equal protection of the law. Society exists for the individual and the freedom of the individual, and this must come before any abstract representation of the group, its identity or values.

These were in fact printed on a metal sheet affixed to the wall of the room in which they were now confined, which seemed to be a conference room in which certain items had been stored. He had read them before, and reflected on how fair-minded they were, but then began to notice a circularity. It was as if the text were some kind of exotic poem which tried to return to the same places in a different context, and make them new places, when in fact that meant their meaning had simply altered itself. He thought of what Jobe had said. Maybe this was good, but it was only the best until someone invented something better. He wondered if that would occur. Jobe lay down on the floor. Garan rooted through one box and found cleaning supplies, so began cleaning the table. Jobe laughed.

“It’s something to do,” Garan said. As he finished saying this something shuddered through the building. They looked at each other, perplexed. Were events this far out of hand? But then silence returned, and Garan, having finished cleaning the table, wiped down the chairs and then sat in one. He scanned the room once more, seeing again the same walls. It occurred to him that this room was roughly the size of his living room at what was once his home, and that if the decor and furniture were swapped, he would be doing roughly what he normally did at this time. He lapsed into a doze, and only awoke when Jobe shook him as the door opened. Three new people in uniform stood there. They pointed to Jobe, and he was led out of the room. Alone, Garan attempted to breathe evenly, dispelling his concern at whatever was going on, both for him and for the cube.

Hours later the door opened again. Five figures stood there. “You are charged with the killing of another employee,” said one simply, and they led him away. They told him that there were no charges against Jobe, and took him into another room where he recognized the tell-tale signs of a committee: a conference table, projection wall, portable nodes in front of chairs. And then the committee came in. They wore formal clothing and serious expressions. With equal parts terror and absurdity coursing through his mind, Garan struggled to contain his facial expression. The eldest sat at the head of the table, and one of the uniforms motioned for Garan to sit at the opposite end. At this point, his mind could barely handle the transition between three spaces: out on the shooting ledge, in his living room, and now here, facing a committee which could exile him.

“This is the video feed from your weapon,” said the elder, and on the projection wall, Garan saw his scope zoom focus to the group unloading rockets from the backpack. Nearby was a tall, slender man, who Garan now remembered as being anomalous. He saw the heat distortion of the image as the rocket launched, then the dark wisps of its exhaust, and finally the flare of its engine as it descended and impacted before the group. The video went to slow motion and faded out as the explosion consumed the figures standing there. Garan had to admit certain satisfaction with his targeting, but this dissipated as he looked at the stern eyes of the committee.

“The tall man to the left was an employee of this cube,” said one of the other committee members, simply. “Do you have anything to say?”

Garan cleared his throat. “It was a good kill. My partner and I observed that this group was receiving new rocket propelled grenades, like the kind I hear exploding against our walls outside, in exchange for money brought by the tall man. At the time of the shoot, they were preparing to use these rockets. We had no indication that this man was an employee, nor did we receive any word from command, but since they were in the process of arming their weapons for use, according to our code of combat conduct, my action to target and destroy them was not only legitimate but mandated.”

The silence took them all by surprise. They were accustomed to having activity going on around them, both as a background and as an agenda, to react to. Without it, the room took on a sparseness, as if all identifying objects had been removed, and they were adrift in time and place, unsure of how to orient themselves.

The elder spoke again. “This employee was enjoying his right to self-expression, and was unjustly terminated for it. No one of us knows any better than any others, so it was not your place to reprimand his behavior.”

Garan felt the giddiness return. “He was aiding the people who are attacking this cube at the very moment. He gave them money for weapons. We all saw this on the video, or at least you would if you rewound a few minutes before. Whether or not he was expressing himself, he had become a threat to the cube, and I acted to prevent that thread from manifesting.”

The other committee member spoke up. “Here we must decide on our highest values. On one hand, this employee was entitled to freedom. On the other, the group must be protected.” At this point, Garan was led from the room.

As he walked behind the uniforms leading him back to the conference room, he briefly considered escape. His mind rejected this after only a moment, since there was nowhere to go. Out in the favelas, he would be torn apart. His cubicle was locked. There were no places he could hide, and no way he could eat, live or wander. Garan watched his spirits dissolve within him. There was no way out. As his mind wandered, he noticed the woman ahead of him and how well she wore her uniform. She had medium-brown eyes, a rarity among the dark-haired and dark-eyed employees. Slender, with hints of musculature, she had a graceful neck that he admired, and a pleasant face. As if she felt the eyes on the back of her neck, she dropped back and spoke quickly to him.

“I hear you were our top shooter for this quarter,” she said.

Garan nodded, then slipped into the personality he wore like a new suit when he sought out women in the pubs, and said, “I had nowhere to go but up.” Self-deprecation always made the other party believe she was in power, and this affirmed Garan’s power, because he both dodged the voteable complaint of being prideful, and also, by aggressively asserting this humility, made it indefinably clear that he believed in no such humility for himself. Girls also liked that, he recalled, as he gave her his best smile. But one of the other uniforms made a guttural sound, and she caught up, leaving him with his thoughts.

During his time, Garan had experienced more than his share of girlfriends. Since casual sex was considered a health risk, people formed relationships for up to years at a time, coming together for sexual pleasure, companionship and raising children, but none of them lasted. Someone who stayed with another person for too long was perceived as powerless, so none of them stayed. The need for power was greater than the need for place. The names and faces of the girls changed, but never the feeling afterward. There was always an emptiness, like a room that needed to be filled, or a silence which needed driving away. But there were always more women, and he found himself choosing them by their job titles, enjoying the feeling of speaking their importance to others, as if they were attainments or targets he found on his scope. But then they left, never acrimoniously as that could create voteable complaints, just changing what they wanted, much like they might hang a new picture on the wall. And so his last resistance crumbled, because even if he got out of this jam he was in, this girl would be about as satisfying as the last few, whose names even he found hard to recall.

Inside the room, the woman whose neck had attracted him paused at the doorway, then pressed a generic node into his hand and pointed to a wall. He nodded his thanks, and a decent interval after the door closed and the shadows on the glass disappeared, he fired up the video and watched the news report, which occurred on a channel that otherwise played music designed to condition the mind into a place of peace and contentment, with announcements fading in with the voice of a child. On the background of a scene of people playing a complex sport involving a flying disc in a vertical maze, a video feed appeared with blurred chiaroscuro edges. It showed the feed from video cameras outside, which was a scene of battle interrupted by shrouds of smoke which drifted across the lens, creating the impression of scenes from a dream. Garan sucked in his breath. The nehis had taken over the road and were at the base of the cube. Rockets flew, blinding a camera and blasting jagged wounds into the surface of the concrete. He saw the cube was firing back as well, but with so many targets, he knew the shooters were paralyzed by too many choices. For them, the scenery had all flowed together and become the same, and so they were firing by rote, instead of choosing the strategic places that were important to the revolutionaries. Garan wanted to be up there on his ledge with his trusty weapon, but also felt himself withdrawing from it for the first time, perhaps because he had no idea if he had a future in this cube. Loyalties needed to be two-way, he remembered from one of his military history classes. As he mused on this, he saw the crowd part like an elaborate dance, allowing trucks through which then charged the front of the building. Two were firing the high-explosive RPGs he had seen sold on the street, severely damaging the loading door, but another simply charged ahead through the confused rocket fire from defenders and collided with the door. The video feed went orange and the sound cut out just as Garan felt a violent throb pass through the building.

The door opened suddenly. A uniform was standing beside the ashen elder. “We are under attack. Your services are needed,” the other said, and the uniform handed him his weapon and an amply supply of rockets, which he shouldered with difficulty under the weight.

“Quadrant six,” said the other. Garan nodded. This would put him right over the door that had been destroyed, eight stories up. He oriented himself toward the elevator that would take him there, and in doing so went past the committee room. He heard snatches of voices: “– when an employee invites the citizens in –” stated a pained voice, answered by a rumble of others, then “what about my rights to self-expression without citizens –” which then faded out as well. Garan had no time to puzzle over these, because as he rounded the corridor, a rocket slammed into one of the inside walls. He choked on smoke and ran to the edge of the massive courtyard that contained the garden and a public gathering space. In it, he saw a mixture of citizens and employees rallying behind a red and blue flag. Trails of rockets mingled as fire rose from the edges of this group. Garan raised his weapon, then realized he would be firing on employees. He triggered his radio and said simply, “We have intruders on the main patio. They are apparently working with some employees. Please advise.”

Static murmured through the headphones, then a voice cut in that he recognized as the elder. “Do not target employees. They have a right to self-expression. That is the basis of the rule of the cube. Citizens may be targeted.”

Garan clicked the mike again. “Respectfully, what about the citizens who are opening fire on us? They are standing with the employees. There is no way to separate targets.”

The voice, tired, came over the line with a heavy echo. “We cannot violate our most important policy, which is that every individual is sovereign. The tenth rule states this well.”

He slammed his fist into the concrete wall, which being of the nature of concrete, was unyielding and merely bruised the outer edge of his hand. “I submit to the committee that if we do not violate some policies, there will not be a cube for long. The terrorists are coming in greater numbers now.”

Another voice came on the line, that of the younger committee member to whom he had spoken before. She said simply, “They were invited in. Seek targets among those who are outside.”

Garan abandoned the courtyard and rode the elevator to the hall to the eighth-floor platform. There he took position and began scanning. While the others fired wildly, Garan looked at the human topography of the dukhs below. Some were clearly more active, commanding if not firing back, and he began to focus on these. He zoomed his scope on a small group that appeared to be distributing weapons, then guided in his flared missile and watched as the detonation blossomed into several others, the damaged weapons spraying shrapnel among the group. The black-suited enemy withdrew for a moment, and he heard cheers over the radio as for the first time, the attackers gave ground. Next he loosed a round toward a group with scopes of their own, obviously scanning the walls for defenders, and breathed with relief as the dome of fire enclosed and digested them. He loaded and fired mechanically, hitting the nodes in the layout of attackers before him, paring down those that were most active. A gratifying number of secondary explosions followed this activity. He saw that the line of attackers was steadily withdrawing, but to his horror, he also saw a tall slender man motioning in the attackers near the ragged hole where the loading dock had once been. Three of the shorter, rounder figures dressed in black were hurrying toward it. On instinct, Garan launched a rocket, but as the laser guided it in, he jogged his hand to make the rocket execute a wide arc, delaying it by a half second so that it impacted just as the group, carrying heavy packs, were within paces of the door. The orange doom swelled around them, and as bits of flesh rained down after the blast, the first of their packages detonated. The figure in the doorway seemed to melt in slow motion, disintegrating as the shockwave hit. “Friendly fire,” muttered Garan.

His fellow team members on the upper level, their number cut in half by enemy missiles, took his lead and began to target groups that were instrumental to the action of the enemy as a team. Soon the crowd was milling about, firing randomly, and this disorder caused the line to retreat further to more cheers over the radio. An animal spirit infused the rigid discipline of these thoroughly enlightened soldiers. More missiles rained down, and the ability of his team to intuit nodal points in the attacking surge was improving, because Garan saw more panicked attackers fleeing, and a rippling of explosions as munitions were triggered by the blasts. The fire raking the cube, both machine gun and missile, fell off as his team guided in warhead after warhead. He switched his perspective to the street-level camera and saw a vast stampede of people dressed in black among whom explosions flared, scattering bits of human being onto the others, many of whom screamed and ran. The back of the onslaught had been broken and now, it was a chance for targets of opportunity, and many of the cube gunners who had lost friends took advantage for a wave of punishment that cut the ranks of the attackers further. Garan increased the chaos by winging his missiles into the clots of enemy gathered at the bases of the tenements, igniting material inside and adding to the smoke and confusion while sending panicked people fleeing the burning favelas. One missile blasted the contents of a tank of gasoline into a first floor level of shops, creating a blaze whose temperatures cracked the fragile concrete, sending the facade of the building cascading down onto the heads of the attackers, with the survivors fleeing in terror.

More importantly, a battle war raging on the radio. Panicked voices had been replaced by calm professional ones, but these had been displaced by a feral and atavistic bloodlust and rage. Garan considered suggesting moderation to conserve ammunition, but then recalled the vast stores that existed in storerooms on every floor, and so shrugged. Then an idea struck, and he clicked the radio.

“KILL! DESTROY! WIN!” he howled, and seconds later a renewed barrage descended to victimize the fleeing figures in black, who dissipated in the searing concussions. Garan leapt up from his position, and raced back inside the cube, bringing his weapon to bear on the figures below. Employees and citizens were still united there, but looked less confident, which they began to rectify by chanting slogans. Garan scanned quickly with his scope, looking for the most elusive target of all. Finally, he found what he sought: an open space behind the crowd. He tracked in his missile and was rewarded with an explosion in which no one died, but which illuminated the crowd from within with a yellow-orange flaring. Panic struck them, and they ran for cover, rushing into the arms of uniforms who, emboldened by the panic, were descending with predatory eyes.

As the smoke wafted through halls scattered with papers, discarded ammunition, used bandages and broken equipment, Garan made his way back to the committee room. Two uniforms at the door moved to stop him, then backed away from this exhaust-blackened man and his determined eyes.

“There have to be some changes,” he said to the elder, who rose to stop him, but felt a firm hand on his arm. The lesser members of the committee seemed divided into two groups, one with the old, and another with the new, or perhaps the ancient. The younger woman who had spoken to him on the radio vacillated, and he stared her down.

“If we are going to fight together,” said Garan, “we need to be defending something other than rules.”

***

An inversion of history occurred that day. As most know in their gut, where dread forms when all hope is lost, history is like a grinding wheel. Humans build objects of gleaming gold and shining silver, and then history grinds them down into a uniform surface, and eventually all that is left is bronze and then clay. History goes only one direction, which like entropy is toward too many options, at which point all of those options become about the same, the human spirit is broken, and people accept and rationalize the decay as strength. For history to go another direction, people must recall something from the time before, back when we were unselfconscious and moved like animals among the forest leaves, formed purely of intent connected to a sense that this whole experience of existence had some root in a gradual movement from the disordered to the ordered, an organic growth like trees reaching toward the light above, rising to excel. This animal spirit moved in Garan as he and the committee argued late into the night.

Ten years later, the inversion had become normalcy. The cubicle stood above an empty plane where tenements once stood but now were erased by violence and bulldozers. Its employees faced a new standard. Where in the past they were expected to avoid violating rules, now they were expected to uphold principles. As once they had been in fear of falling below a minimum, they now were scared of being too far from the maximum. For the first time in history, the cube had windows on its outside, and people looked not inward but out on a world to conquer.

Interview With A Nihilist

Sunday, August 20th, 2017

Sometimes people wonder how it is possible to be a nihilist, conservative and transcendentalist in one. The answer is that one thought leads to another, starting with a quest to understand reality that makes one appreciate the qualitative dimension to all things. That in turn opens other doors.

This morning’s email brought a few short questions, and the answers are a quick insight into this mindset of naturalistic nihilism, so they are presented here. When man seeks to be above beast, he loses himself; when he encounters his inner beast, he can again see himself and context, and for the first time know what he is, and what is a truth beyond and above him.

What do you think about veganism?

To be honest, I do not think much about it. For most people, it is merely a social pose. As a former vegetarian, I understand some of the impulses behind it. What changed my mind was recognition that there is a natural order, and some animals are basically prey much as they are in the wild, and that with more traditional forms of farming, these animals have good lives and their species are perpetuated by humankind. In a broader sense, I think humans have taken up too much of the world, when we should at most have a third of it and leave the rest wild, but that requires fewer humans, which requires applying a quality filter to humans.

Are you determinist?

Yes, insofar as abilities go. You are born to be of a certain level of intelligence and moral character, and nothing will change that. More specifically, there is a natural hierarchy where everyone has a station based on those dual attributes — intelligence and moral character — and no one can rise above where they were born. Proles cannot be kings, and merchants cannot be geniuses. That can be complicated by caste-mixing, but offspring play a lottery as to which traits they inherit, and someone who is intelligent without moral character is a form of blight to both civilization and self. On top of that natural order, we have moral and realistic choices to make; we do not have “free will,” which implies unlimited choice, but like a computer we can process what is front of us based on what we know and the limitations of our circuits. Meaning: your grandmother’s 1995 laptop is not going to suddenly become an AI with godlike intelligence, but some computer out there might. For us to thrive, we need to find the best computers — geniuses — that we can and enlist them in planning and executing our future.

If nothing matters… why do you live?

It depends on the term “matters,” there. Obviously, reality is what it is, and in itself, that makes it important. Nothing “matters” in a universal sense, meaning that everyone can understand it, but there are things worth doing and fighting for, so those are important as far as I am able to discern. You may be looking for fatalists, who argue that no matter what choice we make, we are either doomed or it is all pointless anyway. A nihilist simply recognizes a lack of inherent meaning or universal truth. A nihilist also defaults to a natural view, which is that life may not have an innate truth or universal value to it, but it is something that exists for a purpose of its own, best approximated by what Schopenhauer calls the “Will.” With that in mind, we can see ourselves as what we are: animals attempting to survive, as part of the scheme of the universe to expand and become more complex, and through it derive perhaps not truths, but wisdom.

Nihilism As A Management Theory For Human Organizations

Tuesday, July 11th, 2017

Over the last few decades, the gradual build-up of an insecure and even chaotic environment suggests that the world does not operate as humans think it does. Our predictions are incorrect, and so instability results we keep plodding forward based on illusions instead of a realistic understanding of the underlying structure of our world.

Welcome to the frontier of nihilism. Humans have their fantasies about how the world works, and if not restrained, these become accepted as truth which leads us into collision with the actual workings of nature. These workings are not so much material as informational or mathematical, such as the hidden patterns of standard distributions or golden ratios, but our human mindset is to ignore them and focus on what people want, how they prefer to behave, and the types of mental conveniences that they will support in political, consumer and social popularity spheres.

This is compounded by the fact that we cannot trust ourselves, at least as far as anyone who is publicly accountable goes. Lacan pointed out that any sponsored research creates ascriptive output because no sponsor wants to admit chaos, since this could be seen as self-incriminating in a lawsuit. In addition, there is no money or power to be found in telling people complex truths; they prefer pleasantly simple lies that confirm their own biases.

These dual factors lead to the behavior for which corporations are famous, namely “socializing risks while privatizing profits,” which means that they avoid engaging where society is delusional, and simply take advantage of the disaster and leave a mess behind while extracting profit. Then again, what else are they supposed to do? Human history provides a long list of grave sites of those who challenged the wisdom of crowds.

Nihilist states that there is no universality. Reality is seen to different degrees by different people, and natural ability and character determines how far — to what degree of accuracy — each person sees. Much like the Right represents order into which the individual fits, while the Left represents an order comprised solely of the individual, into which reality fits, the human struggle to avoid chaos is a balancing act between nihilism and humanism.

Looking further into chaos, it becomes clear that its impact is felt by ordinary people but that it originates mostly from organizations such as governments or businesses. Right now we are in the midst of a populist cultural wave against globalist governments, but no similar movement has emerged against business, which is the actual driver of the globalist agenda.

Ordinary people would welcome a counter-reaction to the domination of business over their lives. Marx anticipated this, but his solution was incorrect: the same mob rule that propels democracy also propels business, and the “populist” wave is in fact driven by the middle class, who know enough to see that globalism and rule by finance are bad for the future of our people.

Since business is a natural part of human life, the question becomes not pushing back against business per se, but against bad practices in business, which leads us to nihilism. Business risks do not address fake information; in fact, they ignore it.

However, for us to escape the pattern of human entropy, we must separate real information from the fake, which requires denying what humans believe to be true and instead focusing on radical realism and consequentialism, which look at results in reality instead of emotions, rights, feelings, judgments, desires and other human motivations.

Results are a better way to assess our actions than what is popular, and what is popular reflects motivations, not logical choices based on results. We can see this through several examples:

  1. Education. Students go to college in part for the experience of activism. When they arrive, they find that major issues are ignored in favor of those that are instantly polarizing, like the recent crusade for transgender bathrooms. This occurs because despite wanting to be politically active, the only risks that most students are aware of are STDs and student debt. The people who are charged with activism — the students — lack the experience to know what to be active about.
  2. Design. Aircraft designers undertake extensive risk-assessment activities to ensure safe passenger flight. But there are things they cannot address such as “fake data” including hoax bomb threats. These risks are typically categorized under the heading “operational risks” and ignored by designers with the assumption that each airline will figure out its own solutions. This endangers airline design itself, because if these operational risks are not managed, it could result in decreased demand and thus industry collapse, at which point no one would need airplane design.
  3. Industry. A Canadian CEO takes a job in South Africa where there is political pressure to increase the percentage of ethnic African people in senior management. He order this increase, relying on the notion that the Quality Manager will cover the risk of under-performing employees in general, and therefore will do so with affirmative action employees as well. However, since the goal is to get more black faces into the high offices, the CEO does not performance manage his black appointees. The result is that there is blind risk with these new employees, and since no one is overseeing it, losses pile up before anyone notices. The company goes bankrupt, and all employees including black ones find their jobs at risk.

In each of these cases, a “fake risk” is addressed while actual risks go unnoticed as part of the process of externalizing risk to others (non-students affected by student activism, airlines, and the employees of a firm) and internalizing profits. Donald Trump provides a classic example of a manager who quickly separates fake risk from operational risk and focuses on the latter while his competition waste time with the former.

That however flies in the face of politics itself, which demands a dual-risk assessment that looks at both operational risks and political risks, sometimes referred to as “optics.” In South Africa, this has resulted in a redundant management structure where South African corporations typically have two CEOs, one managing risk upward (operational) and the other downward (political).

Dual management however introduces neurosis and an inability to act where operational and political risk are not in unison. The task before any organization which wishes to survive is to solve the unintended problem of unrealism versus realism — or to separate the “fake news” from the real news — as a means of separating real risks from fake risks, and managing both with a priority on the real.

The emphasis on real risks as a priority above fake risks could be described as the nihilist mindset, and it has its own school of management theory in which nihilism is the first step in any process. The manager separates real from fake, then acts on the real and later attends to the fake, instead of making himself neurotic by trying to balance the two, which results in the fake taking precedence over the real because it can thwart the real if the two are not in unison.

Risk management is unique among management theories because it is not prescriptive; it does not tell you what to do, and instead only identifies risks. Nihilism suggests that “unpopular risks” be compartmentalized and addressed as risks to the organization itself, while “popular risks” — the “fake news” variety — should be considered as possibly raising or lowering the public value of the organization, but generally not threatening its destruction.

Managing risks is what Mother Nature expects us to do, failing of which, we will simply die off like the Egyptians, Athenians, Aztecs, Maya and Romans. There is no morality in Nature. Nature is the real news and the real risk, grounded in consequence and not human motivations, and when we fail to grasp its primacy, our organizations self-destruct and pass into history.

Pagan Christianity

Monday, June 19th, 2017

The Right desperately needs to get right with God.

Perhaps not in the way most would think, this need arises from the confusion about the role of religion in the Right. Some want it to be the basis of the Right and to install a de facto theocracy; others see it as irrelevant; still others argue that conservatism is not based on a single method, as ideology is, and that religion is one part — perhaps not for all people — of a bundle of methods that together make a solution but are not in themselves solutions.

These seem to be prerequisites that can be accidentally made into ideologies. For example, racial and ethnic homogeneity is necessary for a thriving society, but in itself it is not a whole solution, only part of one. Similarly, deposing democracy and equality is a partial solution. Together these and other methods make up a complete society.

For that reason, it makes sense to view religion as not a solution in itself, but also something that at least many of us need. This gets us away from the theocracy that forces us all to become believers, and instead points to rule by culture, which requires strong nationalism to establish.

This takes us in turn to the question, which religion?

Varg Vikernes makes a compelling point for avoiding Christianity. It leads to Leftism, and conspired against our people in the past, not to mention creates the “personal morality” conditions which encourage virtue signaling. In his view, as in Nietzsche’s, it is entirely too pacifistic and fatalistic of a religion.

Onto this we might add one other shining elephant in the room: at least geographically — the Christianity Identity folks have some interesting input here on the origins of Biblical Jews — it is foreign, or simply put not European. The names are not in our languages, nor are the locations, or presumably many of the customs and values.

To this it is important to add that Christianity is also at least from a surface reading, which over time in the hands of large groups is what it will be streamlined to be, it is dualistic, or posits another world where the rules are more real than the rules in this one. In other words, logic is not logic; there is a different logic, more like a human logic, which is actually real.

DARG adds another failing of Christianity, which relates to the personal morality it champions:

The beginning of this is a clarification on the terms sacred and profane. Christianity has made [humans] believe that the sacred is themselves, and equivalent to “tolerance and love” (towards what they define as permissible, of course) and “feeling nice and warm”, and that the profane is everything that opposes that. How convenient. The more historical and philosophical stance, on the other hand, sees in the every-day world, and all that it holds, benign of malignant, as profane; and sees in the world of the exceptional, of man going beyond the merely human, the sacred.

The personal morality of Christianity, and its exoteric nature or tendency to behave like an ideological system more than a deep-learning skill, make it a mixed bag when it comes to religions. It is the great unifier, but that also means it simplifies the message.

Pagan faiths, on the other hand, are monistic — they believe there is no alternate set of rules for the universe, and that all that we need to know can be found in nature, science and logic — and esoteric, or formed of cumulative self-directed learning in which some are naturally gifted to go farther than others. Exotericism is inherently egalitarian; esotericism is innately hierarchical.

In fact, pagan faiths more resemble a philosophy and folkway with metaphysical implications than a religion, or organized spiritual dogma for the sake of shaping mass behavior:

This effort of combining all non-Christian religions under one umbrella was, in fact, a clever strategy by the early Christians to remove the “pagan” faiths altogether. Using the Norse traditions as an example, the Vikings of the early medieval period had no true name for their religious following. In truth, the word religion would have been an unknown, foreign term to them. The Nordic tribes preferred the word “customs” as—like the Greeks and Romans—their rituals, beliefs, and traditions were undefined and fluidly interpreted, orally passed down rather than rigidly studied. There was no all-encompassing word for the belief in the Aesir and Vanir, and the various other beings and deities the ancient Norse worshiped, and there was no written text discussing their practices until the Christian author Snorri Sturluson wrote their mythology down in the 13th century.

Now, the picture gets more complex because Christianity is mostly Pagan. It is clearly a derivative, or rather a compilation and synthesis of the indigenous faiths of lands the Jewish scribes were in contact with, featuring the Greeks whose philosophy they loved above all else. This means that there are Greek, Nordic, Hindu and other faiths retold in the Bible.

There was a reason why formerly “pagan” communities switched to Christianity, namely that it was both mostly familiar and more effective for manipulating herds of people. The exoteric nature of Christianity means that its symbols can be directly adjusted to cause people to behave one way or another. Some of this was positive, namely getting people to leave behind previous antisocial habits.

However, this displacement of the original faiths also led to cultural erasure. When a simpler and more easily understood version of a tradition comes along, especially one that is written, people simply adopt the new and forget the old, which most importantly contains the roadmap to understanding the reasons for the beliefs.

What this means however is that there is a bridge between pagan faiths and Christianity, and that for this reason, we can have faith that is not strictly entrenched in either one, only expressed through it, and that over time, this may change to the simpler and more internal, informal and naturalistic pagan ideation. Consider the Perennial nature of spirituality:

It also makes sense to have some form of metaphysical outlook, perhaps of a Perennialist nature:

At the core of the Perennial Philosophy we find four fundamental doctrines.

  1. The phenomenal world of matter and of individualized consciousness — the world of things and animals and men and even gods — is the manifestation of a Divine Ground within which all partial realities have their being, and apart from which they would be non-existent.
  2. Human beings are capable not merely of knowing about the Divine Ground by inference; they can also realize its existence by a direct intuition, superior to discursive reasoning. This immediate knowledge unites the knower with that which is known.
  3. Man possesses a double nature, a phenomenal ego and an eternal Self, which is the inner man, the spirit, the spark of divinity within the soul. It is possible for a man, if he so desires, to identify himself with the spirit and therefore with the Divine Ground, which is of the same or like nature with the spirit.
  4. Man’s life on earth has only one end and purpose: to identify himself with his eternal Self and so to come to unitive knowledge of the Divine Ground.

If we distill religions to their core and take the intersection, we see a basic starting point that does not necessarily need formalization and, if kept informalized, loses its “human” projection and interpretation, and starts to resemble more the pagan faiths and even older Indo-European religion that our pre-Greek ancestors adopted.

This takes us away from religion as an external constraint that we adopt in order to shape ourselves and become a mass of people acting toward some goal, and reverts it to its original form, which is an observation about the nature of reality that reveals hints of the metaphysical embedded within nature:

As that great non-church and heterodox Christian Rudolf Steiner said: to disbelieve in God is to be, in a real sense, insane; in other words, it is to disbelieve any possibility of coherence, meaning and purpose – which is to regard all of life as a delusion.

…And to deny God within us and the world is to live earthly life in a state of detachment – since we can only observe and never actually participate in reality: we can never know.

In other words, religion is rediscovered by those with clarity of mind who can observe nature; this is the essence of transcendentalism, in which joy arises from understanding the nature of the world and seeing it in logic, therefore wisdom, and therefore beauty and a positive intention toward those of us caught in it, which in turn implies a life-like force to the universe, which per German Idealism — also found in Hinduism — is thought-like, dream-like or composed of thought or information.

In this way, we can see how for the West to rediscover the divine, Christianity must converge on the less formal and more intuitive forms of religious faith, which are the folk customs and existential search of the inner self that produces our classically reflective outlook.

Already we see signs of this. The Orthosphere-style thinkers tend either to embrace Catholicism, or outward-in, religious thinking, or to go the other way and embrace transcendentalism with discipline. This leads to a more naturalistic interpretation of religion that is naturally less obsessed with personality morality and its means-over-ends analysis.

Pagan Christianity, in addition to the Perennial Philosophy traits mentioned above per Aldous Huxley, also has a different map of the cosmos and metaphysical. At its core, this represents a shift from three paths (Father, Son, Holy Ghost) to four:

  1. Information-Space
  2. Godhead
  3. God
  4. Gods

In this mythos, the natural order of a universe comprised of information comes first, and with it the notion that we each have a role to serve determined by our logical placement within this order. Natural law and logic come first, and within them there are other spaces.

Godhead is the animating force of all that we know and the most essential tendencies of the universe. This works within the information-space, shaping us toward the divine and influencing the birth of the gods.

At the top, there is an all-encompassing God which represents holiness itself and less of an active personality than a tendency, like gravity or rain, to order the universe into beauty by balancing darkness and light so that existence itself can prevail. Since the universe is relative, darkness is necessary to emphasize light, much like death gives significance to life.

Below that are the gods, or animistic forces with distinct personalities. These are manifested forces which act according to their own interest, which means that we can respect them without expecting them to judge us or treat us according to some moral standard of our own. They simply do what they do, but they reflect the spirit of godhead, and so are divine while bridging to the profane world of the mundane.

At the bottom are the creatures of Earth and beyond, including humans and plants, who exhibit spirit of their own. These are able to partake in divinity by seeking transcendence and avoiding hubris, but will never fully know what is on the other side because they are limited to a perspective of the physical and individualized.

Perhaps that is enough of a start for now. We have seen how Christianity and Paganism are not that much different, how they share a core, and how we can rediscover that core by starting from reality itself. As with all esoteric things, that represents a doorway opened, and a path upon which each of us will journey a different distance, often down different tributaries.

A Gentler Interpretation Of Natural Selection

Thursday, June 15th, 2017

Nick Land writes about how rigorous external pressures produce the best things, arguing against tolerance and softness:

It is only due to a predominance of influences that are not only entirely morally indifferent, but indeed — from a human perspective — indescribably cruel, that nature has been capable of constructive action. Specifically, it is solely by way of the relentless, brutal culling of populations that any complex or adaptive traits have been sieved — with torturous inefficiency — from the chaos of natural existence. All health, beauty, intelligence, and social grace has been teased from a vast butcher’s yard of unbounded carnage, requiring incalculable eons of massacre to draw forth even the subtlest of advantages. This is not only a matter of the bloody grinding mills of selection, either, but also of the innumerable mutational abominations thrown up by the madness of chance, as it pursues its directionless path to some negligible preservable trait, and then — still further — of the unavowable horrors that ‘fitness’ (or sheer survival) itself predominantly entails.

His general point is worth attending: equality means no natural selection. Everyone is accepted equally, and that means that civilization spends its effort attempting to save every last person, no matter how unworthy of saving they are. It is not accepted to ask, “Is this person useful?” only to note that they are human and therefore, need to be treated equally to any other.

This leads to absurdities like protecting criminals, nurturing the homeless, diversity and social systems that save people from themselves. Equality is rejection of natural selection because the possibility of a natural selection event (NSE) terrifies the human individual. If you want power, tell people there will be no natural selection, and they will follow you forever.

However, despite the Fred Nietzsche and Cormac McCarthy appeal of the above, it slightly exaggerates natural selection, which works through a standard distribution like many other things. Most are in the middle, subject to chance; some are on the far right, and are masters of their fate; the broken are on the far left, and those are eliminated.

According to management theory, this bell curve reflects performance or applied theory:

In the wild, performance reflects how well an organism understands reality. Each organism has a mental model of the world which allows it to predicts the results of its actions; some succeed, most do adequately and suffer random events by not being in complete mastery, and some are inept and are most likely to be killed off.

Natural selection works by several mechanisms, then. First it trims off the incompetent. Next, it encourages those in the middle to rise to the top for stability. And finally, it uses those in the top as both a goal for the others and breeding stock to pass on higher traits to the rest. Eventually this results in highly similar populations, sort of like “equal” but not quite.

Bruce Charlton notes that in stable populations, the main threat comes from the accumulation of deleterious mutations. In a population which has reached stable status, the dominant threat seems to be too much equality, or that when everyone is baseline competent, other negative traits are allowed to survive by virtue of that general competence.

This parallels the life cycle of civilizations: a struggle to become established, a peak of ability, and then a long slow decline as the wealth, power and competence of that civilization allows the deleterious mutations to accumulate, precipitating an eventual population quality crash. Any egalitarian thinking triggers this decline.

Evolution is probably not as cruel as people think. Most creatures survive, at least above a certain level of competence, and those who find specialized niches tend to thrive. What determines survival is not so much the fact of breeding itself, but being toward the right of the bell curve, where the offspring will be reared better and part of the species that others seek to emulate.

What is cruel, however, is what happens when we suspend quality control. The medieval monks valued poverty for this reason: it forced each decision to become crucial, so that no bad choices could ride along with the good. In our present time, we are seeing the negative results of too much wealth and power, and the sooner we correct this, the sooner competence returns.

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