Reflections on mad intellectualism

The following are half-formed reflections on a lecture on the history of the Indian media delivered by V. Krishna Ananth at the Asian College of Journalism on the 24th day of July, 2011.

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Capitalist endeavourism

Capitalism is each man to himself according to the opportunities available to him, his access to them and the quantity of his investment. While constantly derided as the single biggest opposition to the progress of the marginalized, and the politically and economically deprived, only the endeavourism encouraged by capitalism is capable of batch and mass production – not just of goods but also of ideas, of opportunities and resources. Without such goods, services and commodities, aspirations become meaningless and, for another, a decline in the consumptive power of the people causes a decline in the strength of the economic system ruling the nation.

About a certain “stratum”, it becomes meaningless to discourage capitalist endeavourism and instead prescribe retardation in the accumulation of personal wealth just so the weakest link in the social system is well-fed.

Beyond that same “stratum” lies the prima facie failure of the government to make opportunities equally available and equally accessible to the public. The only instance in which capitalist endeavourism becomes detrimental to any nationalist cause is when the availability of an opportunity to produce a service or commodity is tied in with an (unethical) alteration of persisting social and/or economic contracts, i.e., abuse.

At that juncture, it becomes the sole responsibility of the capitalist endeavourist (henceforth abbreviated as C.E.) to abide by the laws set forth by the government and not transgress into illegal territory. At the same time, when the government has not achieved the complete delocalization of opportunities and yet still attempts to persecute those CEs that have not abided by the law (whilst in pursuit of their individual business goals), then it is unfair of the government to expect any growth if it refuses to share the moral responsibility for such a failure.

Sola fide

In any scenario, would it be fair to say that the law is “stupid”? For example, is it fair to permit clinical depression as a defence during the process of judicial review against an accusation of culpable homicide (amounting to murder)? The law exists to prevent accidents. Period. Beyond that, to contend that the law in question must not ever allow for the admission of an unreasonable argument is unreasonable in itself: such a contention only addresses individual issues of disagreement.

"Anyone who breaks one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever practices and teaches these commands will be called great in the kingdom of heaven."

Matthew 5:20

Let’s cast aside “God” for a moment and address a pervasive insistence on righteousness. When ruled by a democratically elected state, apart from those duties laid down constitutionally, how does a judiciary address the subject of duteousness? Is it condemnable that a citizen of the state chooses to flout solely-ethically mandated rules simply because the law of the land dictates no punishments against them? If yes: why?

Just as the law allows for interpretations in cases wherein the statement of the law does not address any mitigating circumstances, the law disallows interpretations that result in an extra-constitutional allotment of powers. Where then does extra-constitutional duteousness arise from? Yes, the individual does constitute the state, and yes, it would seem that any requirements of the state must only and will always be met by the individual, but do there exist needs for the state beyond the directives laid down constitutionally? What does it mean to be “righteous as a matter of duty” in such an environment, controlled and non-anarchic as it is?

Disestablishment and its goals

There isn’t much to be said on this topic beyond a question: what is the goal of disestablishmentarianism? Perhaps a few more lectures focusing on the necessity of neutrality in journalism – provoked as they were by cynicism more than driven as they should have been by cynosure – will lay out for me the importance of being a cynic. However, at no point of time does disestablishment constitute an agreeable proposition under any circumstances.

--

Note: these points of view are mine alone.

Reflections on mad intellectualism

The following are half-formed reflections on a lecture on the history of the Indian media delivered by V. Krishna Ananth at the Asian College of Journalism on the 24th day of July, 2011.

--

Capitalist endeavourism

Capitalism is each man to himself according to the opportunities available to him, his access to them and the quantity of his investment. While constantly derided as the single biggest opposition to the progress of the marginalized, and the politically and economically deprived, only the endeavourism encouraged by capitalism is capable of batch and mass production – not just of goods but also of ideas, of opportunities and resources. Without such goods, services and commodities, aspirations become meaningless and, for another, a decline in the consumptive power of the people causes a decline in the strength of the economic system ruling the nation.

About a certain “stratum”, it becomes meaningless to discourage capitalist endeavourism and instead prescribe retardation in the accumulation of personal wealth just so the weakest link in the social system is well-fed.

Beyond that same “stratum” lies the prima facie failure of the government to make opportunities equally available and equally accessible to the public. The only instance in which capitalist endeavourism becomes detrimental to any nationalist cause is when the availability of an opportunity to produce a service or commodity is tied in with an (unethical) alteration of persisting social and/or economic contracts, i.e., abuse.

At that juncture, it becomes the sole responsibility of the capitalist endeavourist (henceforth abbreviated as C.E.) to abide by the laws set forth by the government and not transgress into illegal territory. At the same time, when the government has not achieved the complete delocalization of opportunities and yet still attempts to persecute those CEs that have not abided by the law (whilst in pursuit of their individual business goals), then it is unfair of the government to expect any growth if it refuses to share the moral responsibility for such a failure.

Sola fide

In any scenario, would it be fair to say that the law is “stupid”? For example, is it fair to permit clinical depression as a defence during the process of judicial review against an accusation of culpable homicide (amounting to murder)? The law exists to prevent accidents. Period. Beyond that, to contend that the law in question must not ever allow for the admission of an unreasonable argument is unreasonable in itself: such a contention only addresses individual issues of disagreement.

"Anyone who breaks one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever practices and teaches these commands will be called great in the kingdom of heaven."

Matthew 5:20

Let’s cast aside “God” for a moment and address a pervasive insistence on righteousness. When ruled by a democratically elected state, apart from those duties laid down constitutionally, how does a judiciary address the subject of duteousness? Is it condemnable that a citizen of the state chooses to flout solely-ethically mandated rules simply because the law of the land dictates no punishments against them? If yes: why?

Just as the law allows for interpretations in cases wherein the statement of the law does not address any mitigating circumstances, the law disallows interpretations that result in an extra-constitutional allotment of powers. Where then does extra-constitutional duteousness arise from? Yes, the individual does constitute the state, and yes, it would seem that any requirements of the state must only and will always be met by the individual, but do there exist needs for the state beyond the directives laid down constitutionally? What does it mean to be “righteous as a matter of duty” in such an environment, controlled and non-anarchic as it is?

Disestablishment and its goals

There isn’t much to be said on this topic beyond a question: what is the goal of disestablishmentarianism? Perhaps a few more lectures focusing on the necessity of neutrality in journalism – provoked as they were by cynicism more than driven as they should have been by cynosure – will lay out for me the importance of being a cynic. However, at no point of time does disestablishment constitute an agreeable proposition under any circumstances.

--

Note: these points of view are mine alone.

Writers and whores

The Latin word ‘prostituta’ is the etymological root of the word ‘prostitute’; the former is in turn a composition of ‘pro’ (forward) and ‘statuere’ (to cause, to effect). Therefore, the literal translation of the composition would be “to place forward”, “to proffer”.

That being said, I will now assume the liberty to dissociate the word from its meaning in order to elaborate on its other domains of applicability. By virtue of being the world’s oldest profession, the coinage of said label for the practice calls into question the very nature of prostitution owing to the seeming semantic incongruence.

For instance, the offering of sexual services in return for monetary compensation hardly deserves the vague conference of such a term that has acquired any connotations in a non-autotelic manner.

In that case, a simpler recourse could be suggested that the word be replaced with one more, in a manner of speaking, “meaningful”. However, that is not the purpose of this discourse.

Now, consider the nature of these sexual services in whose regard the aforementioned connotations exist.

If not for the indignity associated with trading such commodities, the essential transfer is quite similar to one governed by literature by way of the writing and reading of books.

Let me rephrase, rather paraphrase, the question: what is the difference between two trades, one of which allows for the performance of sexual activities in return for money, while the other allows for the exhibition of literary skills in return for money?

Further, if congruence can be established, within the bounds of reason, between the performance of sexual services and the exhibition of literary skills, would the congruence imply that authorship and prostitution are congruent, too?

First off, it is important to address the purpose of a sexual service, namely gratification.

This gratification may be for the purpose of satiating an opinion that a reward is necessary in order to appease a growing sense of disorientation on a “hard day‘s night”.

In other words, the sexual gratification awarded by a sex worker becomes the reward for some work performed, the representation of which, in this context, is the money paid to avail that gratification.

At other times, sexual services may be procured as an occupation of relief, with the same, rather similar, contractual mechanics.

Similarly, what is the “kind” of gratification received from, say, reading a good book? It must be noted that only if the contractual mechanics are different from those of the procurement of a sexual service will the gratification received from engaging in a sexual activity differ from the gratification received by reading a book. However, such an argument excludes a purely “qualitative” contention, which will be addressed later.

The effects of reading a good book can be summarized by an important aesthetic dimension the act of reading proffers: by the employment of a language that may or may not represent (through references) the material world, literary texts provide an impression that the reader is wrapped in one that touches him or her in the lightest possible ways, making him or her feel a part of the world, of its objects, and of its bodies.

In keeping with the truism that artistic expression is a collateral of man’s search for meaning, it can be concluded that the creation of an artistic product is a form of declaration, one that establishes some (although fixed) meaning in the eyes of the artist, and the subscription of which is established by a person who conforms to that system and character of thought, the conclusion of which is the proof of its semantic validity.

Therefore, the procurement of a book, a journal, or any product whose contents include something of literary value, represents a gratification received by the purchase through the validation of certain doubts expressed by him or her.

In such a case, is not the writer prostituting his or her skills for money?

How is this trade not congruent with that of prostitution?

In furtherance of this discussion, if a defence is put forth that establishes incongruence of the contracts by calling to attention that our bodies are all that we “enter this world” with (akin to the definition of a system in the context of thermodynamic analysis), and that prostitutes (in the modern connotation of the term) debase the dignity of the same institution that is the source of a state’s constitution as well as definition, I would point out that the same body is also the source of our literary skills, and in corroboration of this position, I would nominate the contributions of Noam Chomsky and, more recently, Steven Pinker.

Thus, in conclusion of this discussion: a reasonable parallelism exists between the creation of literature and the performance of sexual services while, surprisingly, there exists an incongruence of perspectives, especially in the jurisprudential domain (if a constructivist approach is given prominence).

Writers and whores

The Latin word ‘prostituta’ is the etymological root of the word ‘prostitute’; the former is in turn a composition of ‘pro’ (forward) and ‘statuere’ (to cause, to effect). Therefore, the literal translation of the composition would be “to place forward”, “to proffer”.

That being said, I will now assume the liberty to dissociate the word from its meaning in order to elaborate on its other domains of applicability. By virtue of being the world’s oldest profession, the coinage of said label for the practice calls into question the very nature of prostitution owing to the seeming semantic incongruence.

For instance, the offering of sexual services in return for monetary compensation hardly deserves the vague conference of such a term that has acquired any connotations in a non-autotelic manner.

In that case, a simpler recourse could be suggested that the word be replaced with one more, in a manner of speaking, “meaningful”. However, that is not the purpose of this discourse.

Now, consider the nature of these sexual services in whose regard the aforementioned connotations exist.

If not for the indignity associated with trading such commodities, the essential transfer is quite similar to one governed by literature by way of the writing and reading of books.

Let me rephrase, rather paraphrase, the question: what is the difference between two trades, one of which allows for the performance of sexual activities in return for money, while the other allows for the exhibition of literary skills in return for money?

Further, if congruence can be established, within the bounds of reason, between the performance of sexual services and the exhibition of literary skills, would the congruence imply that authorship and prostitution are congruent, too?

First off, it is important to address the purpose of a sexual service, namely gratification.

This gratification may be for the purpose of satiating an opinion that a reward is necessary in order to appease a growing sense of disorientation on a “hard day‘s night”.

In other words, the sexual gratification awarded by a sex worker becomes the reward for some work performed, the representation of which, in this context, is the money paid to avail that gratification.

At other times, sexual services may be procured as an occupation of relief, with the same, rather similar, contractual mechanics.

Similarly, what is the “kind” of gratification received from, say, reading a good book? It must be noted that only if the contractual mechanics are different from those of the procurement of a sexual service will the gratification received from engaging in a sexual activity differ from the gratification received by reading a book. However, such an argument excludes a purely “qualitative” contention, which will be addressed later.

The effects of reading a good book can be summarized by an important aesthetic dimension the act of reading proffers: by the employment of a language that may or may not represent (through references) the material world, literary texts provide an impression that the reader is wrapped in one that touches him or her in the lightest possible ways, making him or her feel a part of the world, of its objects, and of its bodies.

In keeping with the truism that artistic expression is a collateral of man’s search for meaning, it can be concluded that the creation of an artistic product is a form of declaration, one that establishes some (although fixed) meaning in the eyes of the artist, and the subscription of which is established by a person who conforms to that system and character of thought, the conclusion of which is the proof of its semantic validity.

Therefore, the procurement of a book, a journal, or any product whose contents include something of literary value, represents a gratification received by the purchase through the validation of certain doubts expressed by him or her.

In such a case, is not the writer prostituting his or her skills for money?

How is this trade not congruent with that of prostitution?

In furtherance of this discussion, if a defence is put forth that establishes incongruence of the contracts by calling to attention that our bodies are all that we “enter this world” with (akin to the definition of a system in the context of thermodynamic analysis), and that prostitutes (in the modern connotation of the term) debase the dignity of the same institution that is the source of a state’s constitution as well as definition, I would point out that the same body is also the source of our literary skills, and in corroboration of this position, I would nominate the contributions of Noam Chomsky and, more recently, Steven Pinker.

Thus, in conclusion of this discussion: a reasonable parallelism exists between the creation of literature and the performance of sexual services while, surprisingly, there exists an incongruence of perspectives, especially in the jurisprudential domain (if a constructivist approach is given prominence).

Judgment of actions: A thought experiment

1. There is a man sitting under a table


2. The following objects are placed on the table: a small vat of a concentrated acid and a guillotine-like blade


3. A curtain is drown over the table to separate the objects to a half of the table


4. If the vat of acid spills, it will burn a hole through the wood and kill the man underneath


5. If the blade is dropped, it will slice through the wood and kill the man underneath


6. On either side of the curtain, two men, A and B, are made to sit


7. Both of them are independently made aware of the man under the table


8. A is given responsibility over the vat of acid and B is given responsibility over the blade


9. A is informed about the consequences of spilling the acid


10. B is informed about the consequences of dropping the blade


11. At some point, A accidentally tips the vat of acid but saves it from spilling over the table just in time


12. However, the table has been upset enough to bring the blade down upon it, killing the man


13. Is A's acquittal in a trial court dependent on or independent of his knowledge of the blade's existence?

Judgment of actions: A thought experiment

1. There is a man sitting under a table


2. The following objects are placed on the table: a small vat of a concentrated acid and a guillotine-like blade


3. A curtain is drown over the table to separate the objects to a half of the table


4. If the vat of acid spills, it will burn a hole through the wood and kill the man underneath


5. If the blade is dropped, it will slice through the wood and kill the man underneath


6. On either side of the curtain, two men, A and B, are made to sit


7. Both of them are independently made aware of the man under the table


8. A is given responsibility over the vat of acid and B is given responsibility over the blade


9. A is informed about the consequences of spilling the acid


10. B is informed about the consequences of dropping the blade


11. At some point, A accidentally tips the vat of acid but saves it from spilling over the table just in time


12. However, the table has been upset enough to bring the blade down upon it, killing the man


13. Is A's acquittal in a trial court dependent on or independent of his knowledge of the blade's existence?

Quotes from the Constitution

Article 18. Abolition of titles.

(1) No title, not being a military or academic distinction, shall be conferred by the State.

(2) No citizen of India shall accept any title from any foreign State.

(3) No person who is not a citizen of India shall, while he holds any office of profit or trust under the State, accept without the consent of the President any title from any foreign State.

(4) No person holding any office of profit or trust under the State shall, without the consent of the President, accept any present, emolument, or office of any kind from or under any foreign State.

Article 21. Protection of life and personal liberty.

No person shall be deprived of his life or personal liberty except according to procedure established by law.

Article 27. Freedom as to payment of taxes for promotion of any particular religion.

No person shall be compelled to pay any taxes, the proceeds of which are specifically appropriated in payment of expenses for the promotion or maintenance of any particular religion or religious denomination.

Article 28. Freedom as to attendance at religious instruction or religious worship in certain educational institutions.

(1) No religious instruction shall be provided in any educational institution wholly maintained out of State funds.

(2) Nothing in clause (1) shall apply to an educational institution which is administered by the State but has been established under any endowment or trust which requires that religious instruction shall be imparted in such institution.

(3) No person attending any educational institution recognised by the State or receiving aid out of State funds shall be required to take part in any religious instruction that may be imparted in such institution or to attend any religious worship that may be conducted in such institution or in any premises attached thereto unless such person or, if such person is a minor, his guardian has given his consent thereto.

Article 30. Right of minorities to establish and administer educational institutions.

(1) All minorities, whether based on religion or language, shall have the right to establish and administer educational institutions of their choice.

(1A) In making any law providing for the compulsory acquisition of any property of an educational institution established and administered by a minority, referred to in clause (1), the State shall ensure that the amount fixed by or determined under such law for the acquisition of such property is such as would not restrict or abrogate the right guaranteed under that clause.

(2) The State shall not, in granting aid to educational institutions, discriminate against any educational institution on the ground that it is under the management of a minority, whether based on religion or language.

Article 43. Living wage, etc., for workers.

The State shall endeavour to secure, by suitable legislation or economic organisation or in any other way, to all workers, agricultural, industrial or otherwise, work, a living wage, conditions of work ensuring a decent standard of life and full enjoyment of leisure and social and cultural opportunities and, in particular, the State shall endeavour to promote cottage industries on an individual or co-operative basis in rural areas.

Article 50. Separation of judiciary from executive.

The State shall take steps to separate the judiciary from the executive in the public services of the State.

Article 51. Promotion of international peace and security.

The State shall endeavour to—

(a) promote international peace and security;

(b) maintain just and honorable relations between nations;

(c) foster respect for international law and treaty obligations in the dealings of organized peoples with one another; and

(d) encourage settlement of international disputes by arbitration.

Article 51A. Fundamental duties.

It shall be the duty of every citizen of India—

...

(b) to cherish and follow the noble ideals which inspired our national struggle for freedom;

...

(e) to promote harmony and the spirit of common brotherhood amongst all the people of India transcending religious, linguistic and regional or sectional diversities; to renounce practices derogatory to the dignity of women;

...

(h) to develop the scientific temper, humanism and the spirit of inquiry and reform;

...

(j) to strive towards excellence in all spheres of individual and collective activity so that the nation constantly rises to higher levels of endeavour and achievement.

Article 52. The President of India.

There shall be a President of India.

60. Oath or affirmation by the President.

Every President and every person acting as President or discharging the functions of the President shall, before entering upon his office, make and subscribe in the presence of the Chief Justice of India or, in his absence, the senior-most Judge of the Supreme Court available, an oath or affirmation in the following form, that is to say—

"I, X.Y., do swear in the name of God that I will faithfully execute solemnly affirm the office of President (or discharge the functions of  the President) of India and will to the best of my ability preserve,  protect  and  defend  the Constitution  and  the  law  and  that  I  will  devote  myself  to  the  service  and  well-being of  the  people  of   India."

Quotes from the Constitution

Article 18. Abolition of titles.

(1) No title, not being a military or academic distinction, shall be conferred by the State.

(2) No citizen of India shall accept any title from any foreign State.

(3) No person who is not a citizen of India shall, while he holds any office of profit or trust under the State, accept without the consent of the President any title from any foreign State.

(4) No person holding any office of profit or trust under the State shall, without the consent of the President, accept any present, emolument, or office of any kind from or under any foreign State.

Article 21. Protection of life and personal liberty.

No person shall be deprived of his life or personal liberty except according to procedure established by law.

Article 27. Freedom as to payment of taxes for promotion of any particular religion.

No person shall be compelled to pay any taxes, the proceeds of which are specifically appropriated in payment of expenses for the promotion or maintenance of any particular religion or religious denomination.

Article 28. Freedom as to attendance at religious instruction or religious worship in certain educational institutions.

(1) No religious instruction shall be provided in any educational institution wholly maintained out of State funds.

(2) Nothing in clause (1) shall apply to an educational institution which is administered by the State but has been established under any endowment or trust which requires that religious instruction shall be imparted in such institution.

(3) No person attending any educational institution recognised by the State or receiving aid out of State funds shall be required to take part in any religious instruction that may be imparted in such institution or to attend any religious worship that may be conducted in such institution or in any premises attached thereto unless such person or, if such person is a minor, his guardian has given his consent thereto.

Article 30. Right of minorities to establish and administer educational institutions.

(1) All minorities, whether based on religion or language, shall have the right to establish and administer educational institutions of their choice.

(1A) In making any law providing for the compulsory acquisition of any property of an educational institution established and administered by a minority, referred to in clause (1), the State shall ensure that the amount fixed by or determined under such law for the acquisition of such property is such as would not restrict or abrogate the right guaranteed under that clause.

(2) The State shall not, in granting aid to educational institutions, discriminate against any educational institution on the ground that it is under the management of a minority, whether based on religion or language.

Article 43. Living wage, etc., for workers.

The State shall endeavour to secure, by suitable legislation or economic organisation or in any other way, to all workers, agricultural, industrial or otherwise, work, a living wage, conditions of work ensuring a decent standard of life and full enjoyment of leisure and social and cultural opportunities and, in particular, the State shall endeavour to promote cottage industries on an individual or co-operative basis in rural areas.

Article 50. Separation of judiciary from executive.

The State shall take steps to separate the judiciary from the executive in the public services of the State.

Article 51. Promotion of international peace and security.

The State shall endeavour to—

(a) promote international peace and security;

(b) maintain just and honorable relations between nations;

(c) foster respect for international law and treaty obligations in the dealings of organized peoples with one another; and

(d) encourage settlement of international disputes by arbitration.

Article 51A. Fundamental duties.

It shall be the duty of every citizen of India—

...

(b) to cherish and follow the noble ideals which inspired our national struggle for freedom;

...

(e) to promote harmony and the spirit of common brotherhood amongst all the people of India transcending religious, linguistic and regional or sectional diversities; to renounce practices derogatory to the dignity of women;

...

(h) to develop the scientific temper, humanism and the spirit of inquiry and reform;

...

(j) to strive towards excellence in all spheres of individual and collective activity so that the nation constantly rises to higher levels of endeavour and achievement.

Article 52. The President of India.

There shall be a President of India.

60. Oath or affirmation by the President.

Every President and every person acting as President or discharging the functions of the President shall, before entering upon his office, make and subscribe in the presence of the Chief Justice of India or, in his absence, the senior-most Judge of the Supreme Court available, an oath or affirmation in the following form, that is to say—

"I, X.Y., do swear in the name of God that I will faithfully execute solemnly affirm the office of President (or discharge the functions of  the President) of India and will to the best of my ability preserve,  protect  and  defend  the Constitution  and  the  law  and  that  I  will  devote  myself  to  the  service  and  well-being of  the  people  of   India."

The morality of money

Let us clarify our moral position towards money.

• It is unfair to blame the egoism of an egotist on the money he or she possesses.


• It is unfair to blame any evil inflicted upon the undeserving on the money that enables it.


• It is unfair to blame the failure of the working on the profits he or she may have first aspired for.


• It is unfair to assume that money may not purchase happiness or love without knowledge of all of one's recourses.


• It is unfair to conclude that money does not make the world go around irrespective of whether it may or may not.


• It is unfair to foist the status quo of the human condition upon the desire for money.


• It is unfair to include money into theocratic disciplines so as to justify its purpose in the hands of man, woman and/or child.


• It is unfair to exclude the institution of money from the successes of mankind.


• It is unfair to blame money whilst grieving the loss of money.


• It is unfair for any one man, woman and/or child to claim money is ephemeral.


• It is not wholly fair for all men, women and/or children to claim money is ephemeral.


• It is unfair to renounce money and, therefore, claim to have renounced materialism.


• It is unfair to hoist solely the blame of violating law upon money when it also facilitates the creation of law.

Wherefore the hungry hand recedes from the market upon the doorstep of which it has laid down a product of its skill, thereunto extends the healthy hand the money that stamps the seal of fair exchange.

The morality of money

Let us clarify our moral position towards money.

• It is unfair to blame the egoism of an egotist on the money he or she possesses.


• It is unfair to blame any evil inflicted upon the undeserving on the money that enables it.


• It is unfair to blame the failure of the working on the profits he or she may have first aspired for.


• It is unfair to assume that money may not purchase happiness or love without knowledge of all of one's recourses.


• It is unfair to conclude that money does not make the world go around irrespective of whether it may or may not.


• It is unfair to foist the status quo of the human condition upon the desire for money.


• It is unfair to include money into theocratic disciplines so as to justify its purpose in the hands of man, woman and/or child.


• It is unfair to exclude the institution of money from the successes of mankind.


• It is unfair to blame money whilst grieving the loss of money.


• It is unfair for any one man, woman and/or child to claim money is ephemeral.


• It is not wholly fair for all men, women and/or children to claim money is ephemeral.


• It is unfair to renounce money and, therefore, claim to have renounced materialism.


• It is unfair to hoist solely the blame of violating law upon money when it also facilitates the creation of law.

Wherefore the hungry hand recedes from the market upon the doorstep of which it has laid down a product of its skill, thereunto extends the healthy hand the money that stamps the seal of fair exchange.

Language, truth and knowledge

It would prove futile to address every incidence of curiosity by seeking out the requisite "knowledge" that constitutes the "knowable" volume of the subject through an isolationist perspective; it is also obviously futile to address the content in its entirety lest the curiosity—essentially the context within which any epistemological exegesis becomes meaningful—stands overwhelmed. If I were to associate any semantic weight with the idea of justice, I would ask: where does the knowledge, "the truth", of law arise from, what is the need that, in the eyes of those who partake of its provisions, it assesses, and what is the modality within which it finds realization? Could there exist an epistemological variable the evaluation of which represents a (quantitative or qualitative) difference between the cognitive value of a statement of truth and that of a statement of law, thereby, say, establishing the origin of the truth of law as being independent of the same social urges that are the domain (of applicability) of the sanctions it backs?

Language, truth and knowledge

It would prove futile to address every incidence of curiosity by seeking out the requisite "knowledge" that constitutes the "knowable" volume of the subject through an isolationist perspective; it is also obviously futile to address the content in its entirety lest the curiosity—essentially the context within which any epistemological exegesis becomes meaningful—stands overwhelmed. If I were to associate any semantic weight with the idea of justice, I would ask: where does the knowledge, "the truth", of law arise from, what is the need that, in the eyes of those who partake of its provisions, it assesses, and what is the modality within which it finds realization? Could there exist an epistemological variable the evaluation of which represents a (quantitative or qualitative) difference between the cognitive value of a statement of truth and that of a statement of law, thereby, say, establishing the origin of the truth of law as being independent of the same social urges that are the domain (of applicability) of the sanctions it backs?