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Social holism as a political philosophy

Revelation

Most theistic texts conclude with a revelation predicting an end of things. This is always followed by a new beginning. So it is perhaps important to introduce the revelation before proceeding to the principals of the philosophy as it might provide a context when questioning its validity. In every society there have always existed the thinkers and their writings litter the literary world. They come in many dimensions and in every discipline of nature which the different strata of society attempt to manipulate. Their thoughts and proposals constitute volumes of words, each of which would independently achieve very little to convey any meaning. However structured in a complex, it creates the picture or a concept the writer wants to convey and gives the recipient guidance as to what actions the writer proposes to follow in response.

Similarly, individual humans emit structured sound through which they express opinions and relay instructions to one another. The reason for this is because no one individual can optimally fulfill its obligations. As a consequence differing personalities cluster within a sphere of influence. The sphere is initially inherited through the environment from which the individual emanates, but expands to a Diaspora as the individual evolve over time. In fact, the human individual has become so adapt at this process of replication that it has become innumerable by even its own creative systems of accounting. Thus, as a result of being born the human also inherit the ability to copulate and as we cluster into personality groupings this in turn devolve the response of leaving an inheritance for those who are sure to follow. This inheritance does not imply a nirvana of any sort; it simply implies leaving a footprint in nature, like the embers of a campfire, as a consequence of previous existence. In the book of Exodus many words are spoken about the process of inheritance and the Ten Commandments predict that those who adhere to certain principals will create sustainable equilibrium to a thousand generations while corruption will be followed by at least three generations after the fact. You do not need to be a prophet to understand the functionality of the proposal. The supposition on which the political interpretation of Social Holism basis its proposition is: that human society as an organism, is no different from any other found in nature and in its tendencies influences the environment from where it emanates. A corruption can be defined as a vacancy of accountability generated within societies which do not adhere to the basic tenets required to evolve effectively and the recoil of this manifests in a negative inheritance for those who are to follow. Through its creative abilities humans can orient itself to the environment from where it emanates by manipulating principals of nature to its advantage. Our footprint in this regard is already well established. Throughout this evolving action every human individual is a complete element within the organism of human society and by its material composition emanates as a creation of its ancestors. As a consequence of this fact, every element should explore how to optimally influence its environment in relation to its own existence and it should be tempered and informed if the human organism as a whole, of which the individual is an integral part, is to perform optimally in relation to a larger continuum. Hence Nietzsche’s statement that, “Only individuals can take responsibility.” Our brain trigger endless amounts of electric pulses every moment in the uncorrupted flow required for our individual material bodies to exist. So too, our society must make the corrections and adjustments required to navigate this complex social organism through time and space. Leaving an inheritance for those who must inevitably follow is resultant from its material composition. And the consequence of its existence is the complex comprising this continuous being. In relation to this, equitable would imply leaving a footprint conducive to optimal future functionality if any organism can sustain itself over a desired space of time. Since human society does not set itself a specific timeline to destruction, IE: a species cannot age; one might venture to suggest that the question of inheritance would remain perpetual and would require the most efficient consumption of any energy the organism has available to sustain itself; since its existence is undefined. If, as science proposes this is true for the optimal efficient consumption of material energy, such as the breakdown of proteins in organic life forms, the emotional energy exerted by organisms in response to environmental trauma is equally prone to the efficiency of its energy consumption. Society is the continuum of a multitude of human elements; each an individual complex whole who creatively relay their energies as they cluster into strata, to be absorbed into an increasingly complex organism, which traverses time. And the health of such a society is relative to the energy efficiencies in body and mind of its individual constituent parts. When individuals exert energy in attempts to exploit the vulnerabilities of others, as opposed to strengthening their own, this corruption of purpose makes the human organism become war; or “Death, the destroyer of worlds.”

Introduction Social holism is a political philosophy which, if applied to the dominant 21st century economic dogma of integrated societal growth and innovative technological development, may also be closely aligned to Gandhi’s broadly defined Socialism: “If socialism means turning enemies into friends, then I am a true socialist”. Gandhi was a spiritualist and paid scant regard to the more mundane materialism required by lesser humans. For that matter, Gandhian socialism was more a critique of the three hotly debated economic philosophies of the 1920’s, Capitalism, Communism and Socialism than it was plotting any specific materialistic outcome. This approach to socialism was shattered by the Second World War when fear, powered by the fatalism of the “either, or” outcomes scenarios projected in the dogma of both Capitalism and Marxist-Leninism, engulfed the evolving societal re-organization of the post war world.

In today’s increasingly globalised community the need arises to rediscover the administrative mechanisms required to align human society when the natural clusters of organic life, of which humans are a sub-group, form.

Abstract The point of departure in Social Holism is that the human condition, or for that matter the condition of all matter is relative to its own constitution and that in the brief period since the known formation of human civilization there has been a timeless continuum, often ridiculed, always ignored and seldom understood which has had many expressions within the chaos of societal evolution.

This continuum is known as the word, and is the abstract blueprint needed to navigate toward the new structural whole which Social Holism, as a political philosophy, strives to cultivate. This new whole, in the context of the political nature of the philosophy, is termed Personology.

Personology

The individual nature of consciousness in wholes, which is relative to its own constitution, is item specific to every individual; including the human individual, as it evolve into a purpose. Personology is a phrase coined by Jan Smuts in his book “Holism and Evolution” and was the name for a field of study he was proposing. Within the political nature of this philosophy Personology refers to the fusing of the collective societal consciousness into a whole with a known purpose, which is to develop the administrative capacity of the public mind, better known as The State.

The State, like every individual citizen thus develops a personality and as a legal entity under law expresses a morality, or a collective personality. Through its interaction with those it administers, The State also imposes this personality on society and must submit to the law as the executor of the Estate of the People. Human society is in constant material flux and the State, as the Public Mind should structure the evolution of a society such that it attains a sustainable equilibrium. When called upon to create law as evolution requires, it must therefore conduct such action according to the continuum of the word. An administrative structure developed from the collective consciousness of its constituent parts, following the blueprint of the word in relation to current realities, can evolve through space and time, and is realistically the best foundation to form an enduring human existence, regardless of the material developmental state or size of any society who embraces the concepts of this continuum.

Never has so many owed so much to so few For those skeptics of evolutionary social and economic philosophy the above statement as relating to Capitalism and it’s equally corrupted other side of the coin, Communism, should put reality into context. The ridicule of the word by these exploiters and the blind belief by the exploited in these obscure systems is tantamount to the belief in God.

However, the reference to this statement, made by Winston Churchill in relation to the tenacity of the Royal Air Force in the battle of Britain is more pertinent for the explanation of the conduct of commissars entrusted with the implementation of Social Holism. Gandhi was adamant that to create such a collective consciousness as was needed in pre-independence India; where the massive un-equal social development of the cast system and differing religious beliefs, super imposed by Colonial class divides, produced an almost incompatible difference of perception amongst societal groups, only the creative force of an individual or a small group of individuals may conceptualize that an altered reality can be achieved. This cluster would form the first whole from which the complex organism of such a vast state could evolve: ”Since social and political institutions possess neither cognitive flexibility nor fidelity to conscience, Gandhi was wholly convinced that all social systems essentially depend upon and cannot rise beyond the enlightened individuals, however few, who participate in them.” (1) Social holism thus holds that the administration of the Estate of the People is only as strong as the weakest link in that chain. Parliament, as the primary oversight authority should accordingly be constituted in such a manner that allows every constituency representative the possibility to influence the public mind without fear of repression, tokenism or undue favour, within its capability, and in relation to the truthful interpretation of the word. These will without exception benefit all over time because,

“There, but for the grace of God, go I.” In the beginning was the word, and the word was with God, and the word was God

''“Whatever feels, lives; whatever lives, depends on nourishment; whatever lives and depends on nourishment grows; whatever is of this nature is in the end resolved into its basic principles; whatever comes to be resolved into its basic principles is a complex; every complex has its constituent parts; whatever this is true of is a divisible body. If therefore the human mind feels, it follows that it is a divisible body.”'' (2)

To understand the meaning of the word as a creative force it is best to start at the beginning. A whole can only be described as such once it has evolved into its purpose of predestination. If their where no predestination, nature would not exert the energy to create. In this way every individual component of a whole can only be a component if it has a purpose and must be a whole by its own constitution.

As an explanation, rightly or wrongly, the big bang as an event had the predestination of time by creating matter and space. Finding out how it all began is keeping scientists frantically busy as they search for the elusive god particle. What can be deduced from the above theory is that energy was the creative force of the big bang and matter, space and time was the predestination, while time is a continuum and energy cannot be destroyed.

All this is however not immediately relevant to understanding the creative force of the word and how it relates to human society, so to speed things up we can observe the known properties of things here on earth as it is explained by different scientific disciplines.

The evolution of wholes.

By the simplest definition, the elements constituting inorganic material forms the whole that develop the properties or purpose of say a metal, iron ore. A level up in the same margin evolves lowly organic material like the amoeba where inorganic materials fuse through the blueprint of Deoxyribonucleic acid (DNA) to develop a new purpose, life. So we can view every object in our environment, including ourselves as alloys, fused by different evolutionary processes to become new wholes once it develops a purpose for its existence.

This progress of nature is driven by conduits which is ever creative. DNA encodes, transmit and express genetic information while the RN acid group synthesizes proteins that create the individual complex life forms of all species from whales to different coloured roses. These wondrous creations consist of inorganic matter like carbon, hydrogen, oxygen, and nitrogen which is in turn created through chemical bonding. A complex whole is thus the result of numerous micro clusters created through various types of these conduits in nature. Each cluster becomes a complex whole with an individual purpose and has distinct properties. So the ever expanding complex nature of life is not instantly complete but is bonded through links or conduits the way mortar bond bricks to form a wall.

The human condition

Evolution is a fluid process whereby as Darwin states it is not the strongest or the fittest or most intelligent who ultimately survive, but rather those beings most perceptive to change.

Humans are a part of nature and have, as history has shown, been evolving not only physically and materialistically, but the clustering of human societal groups has also brought about a more complex collective identification. It is in the nature of dictatorships to degenerate and become contaminated by corruption. Dictatorship lacks these creative conduits to purpose, which evolve the more complex wholes of perception which attain longer term societal equilibrium. The development of democracy as is currently understood to mean the collective will of the people is an example of such a more complex cluster. “Nothing is ever new” the expression goes, and different civilizations have at times simulated comparably identifiable structures within the parameters of the understanding, perception or consciousness of their realities. Consciousness Finding the purpose for consciousness has kept philosophers busy from time immemorial.

Other organic beings also possess consciousness, but only humans have evolved a body designed for, and a mind capable of transforming the material universe, and so pre-empting change with change by creating a material world outside the confines of nature. Over the last century humans has not only been able to introduce new elements to nature but disturbingly, scientists warn, we are even starting to influence the rhythm of nature all together.

In highly evolved organic beings like the human, a complexly developed organic body replicated by genetics, require a potent administrative mechanism for which vertebrate has developed mind. The development of mind has created consciousness as a conduit like DNA and genetics, not as a complete whole.

As evolution perpetually clusters and form more complex wholes, these wholes themselves follow the blueprint or predestination for further evolution through creative conduits. If the functionality of the material universe is structured through interlinked individual complex wholes, then the reality experienced by every individual complex is equally prone to require a complimentary conduit.

In this way mind in combination with body through consciousness experiences reality. Yet reality is relative to the constitution of the individual body or element experiencing it. This unlocks the properties, or functionality of fully evolved wholes. So to control reality, the next complex whole needs to evolve.

This new whole is not the reality experienced by the individual, but the personality, or properties that the individual develop as a result of the experience. Personality exists in re-action to the environment from where it emanates. And the function of action is to give expression to that personality. The properties exhibited by action are a tangible creative conduit for the evolution, or fusion of nature, from the melting of a metal into a bullet casing, to the finger that squeezes the trigger which terminates a life. It is the confusion of individual reality as a complete whole which fragments humans and dictates our actions and tendencies toward the material universe. For life, by its very creation, implies the death of the individual as the larger whole of time re-compositions matter.

The creative human mind must navigate not only this unchangeable fundamental that the process of evolution is perpetual, but this contradicts painfully with the other purpose of the mind which is to navigate its complex, material and individual body toward stability during the passage of time.

Stability requires a measure of stagnation or non evolution for it to extend the material existence of the body, which in evolutionary terms is gone in the blink of an eye. To complicate things; due to continuous replenishment of society through birth and death every individual human whole created is in constitution of body, mind and by the conduit of consciousness into personality, totally unique to the previous. Not only must the new replicated human find its purpose, but it must do so within the inherited chaos of an altered natural design created through the personalities of its ancestors. This internalized turbulence in humans is thus related to the contradictory nature of the purpose of mind. In other known organic structures evolution is left to nature, or abstractly put; time. By contrast, the evolution of a creative personality, through no fault of its own, has robbed humanity of this luxury.

Every morning we wake up, back again, day after day striving to find our function or purpose within our understanding of reality. We do not choose to be born, nor choose our race or sex. But we find it acceptable to blame others for their existence.

Yet, we are only because the earth is.

Then who are we? Now, before you think you might start to levitate, light a smoke; crack a beer or scoff some chocolate. This is a political philosophy for normal, fallible people like you, even if you might still be skeptical, and want to justify your perfection. Or at least your superiority to “them”, which is why God should know he should bless you more. And if he doesn’t, or just in case he might forget, we lose faith in “god” and take it out on “them”. We still believe ourselves to be good though; because we always say thank you.

For the atheist god is the self, while for the rest it is basically the same thing, we just call it God. Humans have no superior claim to any aspect of matter, yet we squabble over who owns what; murdering, pillaging and hating in a rage of confusion. Time dictates true ownership of matter because matter, by its constitution, is fluid and your body is only a fusion of matter itself.

It is only the abstract mind which is your true asset. It is mind which enables you to govern matter, shaping and transforming it to produce material wholes from which you derive a purpose. And it is consciousness that binds body and mind to the more complex whole of personality within the larger whole of time.

Unlike inorganic matter, the clump of atoms of which you consist, the organic body, constantly in need of nourishment as it sheds the old to be replenished by the new gives life, but life only. In order to develop the purpose of functionality it has thus evolved the mind as the administrator of the body.

By the very nature of evolution this fusion of two wholes strives to form a new whole, a new constitution or otherwise put; a new purpose and like DNA and genetics does for organic matter, Social holism basis its conceptualization of societal order and administration on the belief that the binding and creative conduit driving the evolution of the new whole of personality in humans is consciousness. Abstract in manifestation, but in its recoil through action, no less evolutionary or profound in effect than DNA.

Consciousness creates the personality who by its actions creates the physical manifestation of the human footprint on nature. Therefore, in a society, the properties of its human constituents will determine its sustainability. Personality in this context should not to be confused with character traits such as stubborn or mild mannered which are genetically designated to individuals in species. Personality is the interpretation of reality through consciousness and manifests in selfishness or perseverance, passive aggression or compassion when governing the above traits.

This personality is better known by its spiritual definition as the soul.

So where to from here?

To start with, lose that chip on your shoulder.

In a philosophy for reasonable people, like with anything reasonable, there can be no “free lunch”. There will however be outcomes that will be beneficial to all, the well endowed as well as the needy. It is not anymore the question of dogma, or dictatorial enforcement that will be the driver; the process of administration is one of innovation, ownership, competence and consequence. Common cause is the bond which binds social creatures like humans and their structures together. The instinct of the dictator on the contrary is to divide and rule, to justify, to find scapegoats and to humiliate. These actions strive to impose on an emotionless universe a perceived reality as a whole while justifying its outcomes as an afterthought. The unscrupulous imposition of accountability however, is for those with a common purpose. As has been explained above we are all individual creations of evolution. Have no doubt how glorious a specimen of evolution you are. Your uniqueness is infinite, there never was, and never will be another like you. It is within the confines of this material body you are required to act and find your purpose, and that purpose is essentially communal by nature.

“No man is an island,” and no individual human can achieve its purpose without another. We do not need each other as much as we are drawn to each other by the clustering process of evolution. And within this dynamic our personality and not our tendencies are paramount.

The field of consciousness

A soldier once relayed an experience where, during an endurance exercise their squad was dropped in the desert during the middle of the night. Ahead of them, in the distance, was a light. They were instructed to reach the light and so complete their mission.

Only half the squad made it to the light, many hours later. It turned out to be a gigantic search light erected high above the ground, sending its beam for 60km over the barren landscape.

And so it is with ideologies. It gives directions and holds out promises but fashions itself in such a manner that the consequence of outcome never has to be fully explained by its propagators. Hence it develops a life and culture of its own without having to be anything concrete in and by itself. This is a cycle of diminishing returns. It feeds those who proclaim themselves the high priests of the said ideology while enslaving the aspirants to the constraints of imperfection. To question is treasonous, blasphemy even and allows the leaders to “protect” the innocent at all cost against the evil of doubt.

All manner of such dogma are living examples of what I am talking about. Less obvious, but none less distracting is every day consciousness issues, your stance on drugs, abortion, the death penalty, how to raze or even treat your children. More subconsciously attributable as to your judgment of immediate situations is: “Do you leave a tip, if so, how much and why?” In other words, how much should I reward my neighbour, or distastefully exploit my neighbour? Life, as a complete whole requires expression. As organic beings none of us are immune to its dynamics. Our mind is alive with stimuli justifying its existence and orientating us within the chaos of each individual’s reality. We are constantly bombarded with these stimuli and whether conscious or subconscious we respond. No-one can ever extract, or clam that they can extract themselves from these; for even extraction is an action, and so a response to stimuli itself.

Consciousness is related to our mind making sense of its environment, placing us in our own protective field. It is this field of consciousness in which we move, but all too often dogma makes it a box or a prison. We stop responding to our own senses and in confusion attempt to emulate others. In the process we lose the very instincts which make us creative. Like the soldiers we plod along the dark track focused solely on reaching the perceived destination proposed by others, not taking ownership of our own being, not walking in the light, judging the distance, pacing ourselves, experiencing the desolate beauty of the landscape; even enjoying the odd flower or lizard.

So it is with most of us, striving toward that distant light at the behest of dogma and not appreciating the creative journey life has bestowed on us. On the way we are bombarded with political propaganda, religious dogma, gossip, selective media interpretations or capitalist advertizing and feel compelled to position ourselves in relation to all these. Dogma can come in many forms; anything we surrender ourselves to, like substance abuse, self righteousness, indoctrination or even social apathy. These are all surrendering tools on which we float away from our true creative communal self. But the journey is the destination. From the first breath of oxygenated air the replicant human fills its lungs with it has arrived at its destination, Planet Earth.

And if it happened so for “you”, then it also happened so for “them”.

The field of consciousness is not an impenetrable fortress as we might want to believe. It also is not a “playing field” of justification or manipulation. It is much more than that. Your field of consciousness constantly intersects those of others, yet is never in competition with those of others, because consciousness is unique to the individual. It is a trail with expanse and vision, with rest stops and trading posts. Sometimes you sleep rough, and some nights you are invited to feasts.

But daily, resolutely you venture on your journey to your purpose. That is because your duty is to leave behind an inheritance to those who will replace you, your replicant, regardless whether it physically comes from your loins or through that of another. We are a product of a species re-produced on the production line of time, unique yet similar; and simultaneously, through our personality and the recoil of our actions we are also the creators of our destiny.

The word is the roadmap to our destiny, a blueprint left by our ancestors. That destiny is here and now.

Recoil

Every action has a direct equal and opposite reaction.

In-action is an action and has recoil anything but stagnant. To use this as an example and bring us to the explanation of recoil in society lets use the soldier as the object again. The first statement is self explanatory, inaction by the soldier results in the enemy getting off the first shot with anything but a stagnant result.

Let us then use the soldier’s AK47 to visualize the process of recoil in society. The bullet in the chamber consists not only of the projectile, but also gunpowder to fire the projectile and a casing in which the gunpowder is stored. The purpose of the weapon is to kill effectively and the kickback it produces is the equivalent of the force exiting from the barrel, which is the scientific explanation of direct, equal and opposite reactions. But the disbursement of the energy required to perform the primary function is not all linearly opposed in direction to the target, however no energy goes unaccounted for and the bullet, the casing and the compounds creating the gunpowder all evaporate in different directions from where they originate. As the bullet leaves the barrel, a tiny hole in the middle of the barrel allows gasses powering the bullet to escape up and out into a cylinder, the force of which pushes back a piston which then ejects the casing and reloads the AK as a spring, compressed by the retreating piston relaxes, allowing the bolt mechanism to grab the next cartridge out the magazine, making the weapon ready to fire again. The process of discharge, the action, in its consequences one directional has recoil, dispersed through different principals and in diverse directions which has the holistic creative effect of reloading. Evolution is such a creative force and humans, being part of nature have exactly the same creative abilities. As is the properties of energy throughout creation, there will always be recoil; direct, equal and opposite. It is this recoil that, when guided by the word, will have a purposeful creative footprint. When individuals denies, distorts or attempt to manipulate through justification or outright corruption the predestined outcome of recoil, all results will always fall short of the stated objective.

I will pose this question, “What would you rather have happen to you, the wrong thing for the right reasons, or the right thing for the wrong reasons?”

Resistance to change

“Better the devil you know than the devil you don’t know,” is the natural purpose of mind.

We need to remain stagnant in order to prolong our stay. Through change we no longer are where we were and it is our subconscious mind which resists us by using justification.

So it has been amply proven by sociologists that change is painful and seldom pleasurable to all humans regardless of perception, intellect or even their dismal personal circumstance. We are indeed creatures of habit. If that be the case then it is better to develop good habits than bad ones.

It is unfortunately also the same consequence of habit which leads us to repeat the same mistakes if only under different justifications. This is the context of the word and its direction as a conduit, a continuum, when incorporated into a structured political philosophy. Not through the one dimensional interpretation of dogma, not as an abstract un-attainable illusion, but as a practical, functional guide to social cohesion. As with everything else in Social Holism it remains fluid; responsive, constantly evolving within the dynamics of everyday life.

Not a single aspect of human existence is viewed as subordinate to any other. Social, political, cultural, scientific and economic disciplines are all viewed as equal imperatives for evolution. And each within its own dynamic will contribute toward the other. By the same definition the whole will only be as strong as its weakest link. If one falls over board the whole chain will be pulled to the depths of oblivion.

That is the relevance of a perception of common purpose. Conflict and friction there will always be as different fields of consciousness intersect and fuse into more complex wholes. It is within the direction of action where recoil will be experienced. This requires active, intelligent, creative and above all un-incumbent compassionate minds to exert creative influence. Creation is not self-serving, individualistic or profit driven. Those are the attributes of stagnation, hording, protectionism and indecisiveness. Like doctrine is the password to misery, stagnation is the mating call of corruption.

Resistance by itself is not a threat to change, inflexibility however is the destructive force. Social Holism by its very proposition, like death, is a frailty with the possibility for corruption. For human nature by the constitution of the mind, has an implicit resistance to change, and indeed has the drive to recede to the known by justifying a stagnated perception.

It is therefore with a sober understanding of this inherent defect, stagnation, from which the political application of Social Holism strives to create the administrative capacity of the collective or public mind. For only through the creative personalities of all the constituents within the geographical jurisdiction of its administration, who conform to a creative common Personology or collective principle, can the ultimate societal equilibrium be established that by its actions will sustain the existence and evolution of a society.

Social Holism do not endeavor to create a socialist society perceived as the material equality of all, but highlight the already existing Socialist Personality of the State as enshrined by the words constituting the founding principles of a modern republic. The individual citizen must give expression to his or her personal perception of reality with its economic and emotional aspirations through their individual consciousness and within their own abilities. It will however be the duty of officials and elected leaders functioning within the state structures as the arms and organs of this Socialist being, to oversee the creative nourishment of its constituent parts.

This will involve total transparency, total abstinence from economic activity, being fully accountable, both morally and juristically, and acting outside the narrow confines of personal interest and within the broader societal context of their duties as commissioners of the State. Any official, elected or employed, guilty of breaching this responsibility should be viewed on harsher terms than the ordinary citizen committing offences against individuals. For the crimes they commit is firstly a breach of a higher moral trust and not of mere human weakness.

The creative influence of the word “Coming together is a beginning; keeping together is progress; working together is success.” (3)

Throughout this discussion a constant reference has been made to a term called “the word”, and indeed all that has been expressed has been done so through words. And, if I manage to convince anyone by this text, it would be a manifestation of the proposal I am about to make:

Humans have developed a structure of sound which allows us to define intricately complicated abstract perceptions into mental pictures which we can then translate into action to create the complex material wholes, like a motor car, from which we derive a purpose. Such a complex mechanical machine is created by humans communicating instructions to one another and is most effectively explained in words, but even more completely internalized through action.

Verbal communication is thus an explanation of one person’s mental picture and is internalized by the recipient through the perception, or picture created in that individual’s mind. As has been explained this is a natural consequence of the nature of consciousness and has translated into the many different designs of motor vehicles as they evolve from generation to generation and even along cultural tastes. Misperception or a corruption of the interpretation of translated pictures has also resulted in certain vehicles being found to be unsafe, and from time to time some models are recalled for modification.

However, the functionality of the invention as a mode of land transport remains unchanged.

The evolution of the motor car has progressed as a result of innovations which are based on many diverse unchangeable principals clustering to form increasingly efficient and complex units. All this would have been impossible without the development of the wheel, which evolved pack animals into wagons pull by animals and these, as a consequence of the innovation of the combustion engine, evolved into the powered land transports of today. But even the exclusion of the wheel as a means of alleviating gravity, or the development of as yet unheard of modes of power is not going to change the fact that at some point in human history, somebody moving a burden looked at the process and said, ”This sucks!”

Yet, there are also subconscious and even at times intentional misrepresentations or corruption of the interpretation of words which results from the attempt to fit the square peg of justified reality into the round whole of natural evolution. By and large this is the role of dogma. The dogmatic answer to the above complaint might have been that, “Nature is supposed to be punishing,” or “Can we not just do without the burden we are carrying;” or even something more practical and accurate such as, “You cannot work on an empty stomach.” It took an un-incumbent, creative mind to overcome these initial limiting, distorted perceptions of reality in order to conceive, analyze and implement the action of creating a rounded shape capable of minimizing friction. In the end the wheel was invented by somebody who was struggling enough to visualize its usefulness and was more than likely first achieved by observing how things roll in nature. It did not imply that the creator had to change any fundamental principal of nature. The only change was the way the observer viewed nature. This picture was then translated into a consciousness which allowed the observer to visualize a solution, and was given expression through the tenacious action of implementation, to an as yet un-utilized principle of nature. “Knowledge has to be improved, challenged, and increased constantly, or it vanishes.” (4) Knowledge that is not used falls out of use. We do not have all knowledge, and knowledge is ever evolving as it should be. “The word” as it is understood within the political nature of this philosophy is thus a continuum passed from one generation to the next and carries with it the archival knowledge of an intent, IE: the “This sucks,” development of an awareness, that things should be improved, as it was perceived by our ancestors through their interpretation of reality. As much as we might like to believe our ancestors to have been primitive of mind, they too were once youthful and advanced in relation to their environment. It would be naive to presume that ancients did not feel the same feelings, asked the same questions or strove to alter the natural environment to prolong their stay, the way we do. And as history has also shown, short cuts of justification have circumvented innovative progress often to stagnate, or at times even lead to a regression of consciousness in segments of society who do not respect and expand on knowledge.

Regardless of the economic and legal dynamics of their time, each epoch of human existence would have had the same genetic leaders as we have in our current society and it would be reckless to attribute a moral backwardness to them, since by the constitution of our bodies and minds we are still the same species. Artists, inventors, artisans, political leaders, employer collectives, employee collectives, merchants, money lenders, civil activists and the like were all as prevalent then as they are now. And as is the case today there would also have been personality clusters within all the different strata of the society, protecting their own interests.

That being the case, every social epoch would thus have been struggling with the same questions of societal organization we are exploring. And as history has shown there has been a constant flux and turbulence. It is therefore reasonable to propose that there is not going to be any drastic change in these dynamics in the foreseeable future. In fact, as is explained; by the very nature of our being there is no reason to suspect that a utopian society of any kind is at all possible unless the chemical construct and purpose of the human organism alters to accommodate it. So it is pertinent that we make peace, if not amongst ourselves, then at least with the fact that the nature of our interactions will more than likely remain challenged along the predestined nature of our current composition. The word, in this context is the archival “DNA” of consciousness passed on through generations. It guides the social personality and has tangible recoil. Whether it is a dogma, a liberal, revolutionary or anarchist point of view; regardless of the actual recoil it manifests in, all has the intended expression of a trajectory toward some form of material and emotion equilibrium or harmony within human society. This intended trajectory is the perception needed to visualize the usefulness of any evolution, “the pure word”. It is perpetually present in humans and can therefore be defined as a continuum.

''“Humans rely on an extreme form of a strategy found repeatedly in nature—the accumulation of information to increase the versatility of response to a changing environment. Programs are encoded not only in genes and brains, but in languages, books, and computers. Our current dominance on the planet, both for good and for ill, testifies to the power of information for mastery over nature.”''(5)

Navigating away from unsustainable constructs is the duty of every generation, and the vehicle for such positive recoil has been accurately passed through generations, but must be correctly re-interpreted by replicated individuals if an optimally creative societal continuum is to be achieved. By contrast, corrupted pictures will inevitably lead to corrupted outcomes. The triangle of leadership dynamics

The triangle as a metaphor for stability has been ingrained in human mysticism for millennia.

This configuration is the strongest geometric shape and within its simplicity there is a balance of forces inverting to support each other as the angles concentrate the strength of the structure at various points. And in navigation, at least two other fixed points needs to be taken into account if an observer want to establish a position in uncharted territory. The following is therefore only a simplified abstract, and not a complete and complex whole of what is required. The foundation for a sustainable social order which provide the mechanisms to incubate effective recoil for further evolution is leadership in all facets of society. We are all leaders to the truth, but only some have the true genetic leadership qualities nature bestows on them. Reciprocally, when leadership becomes contaminated by grandiosity and corruption the laws and administrative mechanisms governing a society will be structured so as to maintain this unhealthy interpretation of reality. Due to the nature of the State as the public mind, a lot of this corrupted personality will manifest in the society it governs. This strengthens dictatorship for a while, but is unsustainable as explained above, and will result in stagnation followed by conflict as nature braces against an unnatural phenomenon. Unfortunately corruption is so commonplace in humanity that it is inevitably viewed as the norm and not as the exception. Successive re-evaluation of humanist principals, civil activism and the principals of common law is however indicative that the contrary is equally prevalent and capable of dominance. To attain the optimal functionality in the navigation of our cumbersome Socialist Being, it is required of those acting as the collective arms of government and organs of state to be:

1.	Un-incumbent by material constraints. 2.	There should be a common understanding of the ideal social equilibrium required. 3.	And there must be a common desire for moral fair play. It is the alignment of these fundamentals constituting a flexible triangle which ultimately determines the sustainability of a society, large or small. These principles apply to any social organization and the general state of health of the entity will be dependent on the aptitude of its leadership to maintain an enduring legacy of functionality. If any of these three fundamentals move the other two vectors will adjust accordingly, reflected in either creative or destructive recoil. From the FBI to the Mafia or The Brownies to The Woman’s League the life of a social entity depends on its leadership and the tenacity they display at optimally maintaining this triangular status quo. The triangle thus skews to different vectors as the three poles configure and if at any time the fundamentals are skewed beyond a point the figure will “flip over” until it skews again to a perfect 45 degree triangle. This is the point where social consciousness of the required equilibrium, moral fair-play and un-incumbent by material constraints rests in harmony, the perfect world.

The rise and fall of the Apartheid system exemplify this. Civil consciousness and worker demands led to compromise which led to further self awareness, material gain, and an increasingly egotistical conceptualization of self worth. Stagnated leadership dynamics then shifted the triangle until it eventually flipped over and the same process was followed through black civil and worker demands, compromise and the increased mobilization of black consciousness until the collapse of the system itself; to be replaced by another form of society now striving to find its own equilibrium.

As the situation escalated the survival of Apartheid’s leaders in maintaining disproportionate control and restriction on moral fair play necessitated that they take complete control of all material aspects of society, including manipulating law, information, economics and knowledge. Such polarization led to increasingly repressive practices where the need arose to violently silence opposition. This in turn put pressure on the moral fiber of all sections of society as fields of consciousness became smudged by the blood of conflict, shifting the status quo to braking point. Therefore, one vector of the triangle will influence the way the others reconfigure. Being un-incumbent by material constraints:

When un-incumbent by material constraints leaders are free to focus on stabilizing the social equilibrium in a manner of moral fairness. Being un-incumbent by material constraints also leave leaders more susceptive to fair play since there is no fear of material suffering as a consequence of losing the status of leadership. And lastly by being un-incumbent by material constraints leaders can perceive the positions of various constituents in a more unbiased way. There should be a common understanding of the optimal equilibrium to be achieved:

To explain a movement in an opposite pole of the triangle; previous leadership of an organization might have incorporated social representation and engaged in morally fair practices to such an extent that the sustainability of the entity is jeopardized through the collapse of social order and excessive individualism, lawlessness, debauchery and criminality. This would require of leadership to curtail the extent of freedoms in order to bring the social equilibrium within sustainable parameters and so ensure the survival of the entity itself. For if the entity disappears, all the poles holding it together also disappear. This requires tenacity. There must be a common desire for moral fair play:

Once again any adjustment of direction can only be achieved through moral fair play in the form of consultation to some extent or another in order to sustain the social equilibrium needed, and leadership can only make the most pragmatic decisions when personal gain is removed and they are un-incumbent by the personal interest of material constraints.

What is therefore meant by leadership being “un-incumbent” by material constraints is not in a person having such a large amount of material possessions which will eliminate all worry about any financial needs, for human nature dictates otherwise; but rather that a person taking up political office should be in such a philosophical space where material betterment is not a factor in striving for a political position as a public servant.

Leadership should be for persons at the top of Maslow’s triangle of needs, not at the bottom. Eleven basic tenets of Social Holism

The Chinese philosopher Laozi correctly explains that a journey of a thousand miles begins with the first step. Taking that step in the right direction, it might be added, will certainly determine how long it takes to cover those thousand miles. One can therefore never be too understand of the origins of one’s decision to depart, and the required direction of one’s navigation. So in summary:

1. We exist as a consequence of nature, which cluster matter into more complex wholes, and can lay no claim over matter, of which time is the true guardian. 2. The human species have developed an advanced ability to utilize material things by applying our mind, which is indeed our only true asset.

3. Our resistance to change is due to the contradictory purpose of the mind, which creatively resists nature as it guides our material body through time and space. 4. The mind, as the administrator of the body interprets reality through the conduit of consciousness, and develops the more complex whole of personality, which is individually unique. 5. Our sameness flows from this mutual experience of the human condition. 6. Where individual fields of consciousness intersect it cluster to form a more complex societal personality. 7. Personality is expressed through action which has consequences in the form of recoil. 8. Every human is born into this world of recoil which is inherited from its ancestors.

9. In the political administration of a society the collective consciousness of these constituent parts is expressed in the Personality of the State. 10. Conversely, through its actions the Personality of the State will also directly relay its conduct into the individuals of a society. Therefore: 11. The State, in its capacity as the collective mind is the curator of the Estate of the People; and should be duty bound to order the evolution of society through creative recoil by establishing structures which chart the ethical knowledge required to develop a humanist personality in individual citizens, in order to leave an optimally sustainable societal equilibrium as an inheritance for those who are to follow.

The oath of the commissar

The Hippocratic Oath is universally associated with the medical profession. Even when doctors are no more or less human than any other we tend to expect this conduct from them, but think we are somehow not accordingly accountable. On the contrary, this Oath is applicable to all people, especially so for those in the service of society, and pertinently so for political commissars in the service of a Republic. The Oath of the Commissar is therefore a humanist translation of the original Hippocratic Oath and reads as follows: I swear to fulfill, to the best of my ability this covenant with the people. I will respect the hard-won freedoms of those in whose steps I walk, and gladly share this knowledge as is mine with those who are to follow.

I will apply, for the benefit of all peoples, all measures that are required, avoiding those twin traps of over indulgence or unwillingness to act.

I will remember that there is an art to life, and that warmth, sympathy, and understanding outweigh the strict enforcement of the laws of man.

I will not be ashamed to say "I do not know," nor will I fail to call in the help of those better qualified when the skills of another are needed to improve the lives of all.

I will respect the privacy of individuals, for their problems are not disclosed to me in order for the world to know. Most especially I must tread with care in matters of life and death. If it is given to me to save a life, all thanks. But it may also be within my power to take a life; this awesome responsibility must be faced with great humbleness and awareness of my own frailty. Above all, I must not play God.

I will remember that I do not deal with commodities, but creations of God, the giver of life, and my actions may affect another person's family and economic stability. My responsibility must always include these related problems, if I am to care adequately about the wellbeing of my environment.

I will prevent conflict whenever I can, for prevention is preferable to cure.

I will remember that I am a member of a larger society than my own self- interests, with special obligations to all fellow human beings, those who are sound of mind and body as well as the infirm.

If I do not violate this oath, may I enjoy life, respected while I live and remembered with affection thereafter.

But if you do not, may the opposite be true.

Property is theft, or is it?

''“If I were asked to answer the following question: What is slavery? And I should answer in one word, It is murder!, my meaning would be understood at once. No extended argument would be required. . . Why, then, to this other question: What is property? May I not likewise answer, It is robbery!, without the certainty of being misunderstood; the second proposition being no other than a transformation of the first?”'' (6)

"The first man who, having enclosed a piece of ground, bethought himself of saying 'This is mine,' and found people simple enough to believe him, was the real founder of civil society. From how many crimes, wars, and murders, from how many horrors and misfortunes might not any one have saved mankind, by pulling up the stakes, or filling up the ditch, and crying to his fellows: Beware of listening to this imposter; you are undone if you once forget that the fruits of the earth belong to us all, and the earth itself to nobody." (7)

Now if we could imagine for a moment the proponents of the above statements, a young Pierre-Joseph Proudhon and Jean-Jacques Rousseau on a weekend school outing with a boisterous and libertine Marques de Sade. The two disciplined young men had washed their sweaty shirts after a day of adventure and had hung them out to dry. After supper they return to find that the Marques had used their shirts to wipe his bottoms after relieving himself.

I am sure both these gentlemen would experience a tinge of exasperation at the logic in de Sade’s conduct. The Marques would be entirely correct to claim that he visualized an appropriate, yet alternative use for their shirts and by the simplest of the above definitions he was entirely within his right to expropriated it and put to it to good use. The shirts were also no longer his and he had appropriately left it there for someone else to find an alternative use for. He might even volunteer to wear the clothing himself as a sign of his extreme freedom. The fact is that both Proudhon and Rousseau had developed a personal attachment to their garments. They looked after and had creatively prepared the clothing for further use. Away from any shops where they could buy more, these items where essential to them, more than mere property; it was an important part of their being. Without their garments they were left poorer for it, exposed to the elements and lesser equipped to function optimally. In this case the actions of the Marques were not conducive to the betterment of the group, regardless of how his action to better appreciate his abundant free “self” was given expression to. One might then propose that what the Marques were doing was not communal use, but in fact pillage.

It only takes a small movement of perception, whether it be from an Anarchist or Communal perspective to realize that the statement of “...the fruits of the earth belong to us all, and the earth itself to nobody," becomes a bit hollow taking into account that there are indeed some amongst us who feel the way the Marques do, and as he expresses in his literature, he extended this belief to the exploitation of people too. Many fanatical philosophies have similarly incorporated such exploitation, if only through more sophisticated analogies.

Whether it is our cell phone, the spare bed in our house or the land that we utilize, more often these material things are not merely there by chance, but has become an extension of our creative self. What we chose to do with it becomes our business, not those of others, and we become possessive, not because we are selfish, but because those accumulated possessions allow us further expression of our perceived purpose, the same way an infant might be inseparable from a blanket. Certain animal species also make tools. The chimpanzee pre-design termite sticks which can be carried long distances to where it is used for the task at hand, but humans have the foresight to take their tools along with them when they leave, refining and personalizing these items for future use. By doing this we become bonded in a very personal way to some possessions, material things we not only call ours, but things that actually become an extension of who we are. Even in the most ridged of social structures, the military, individual soldiers still arrange their attire and weapons in a personalize fashion. Within this superficial uniformity there remains individuality.

Conversely, humans, as is the case with virtually all living organisms also form allegiances, or bonds of self-preservation in which they conform holistically. These are not aberrations of nature, but as has been explained is a natural clustering of individual elements to form evolutionary structures. Every such expanded cluster requires living space, or “Liebensraum” as the Nazi version of social order correctly dictated. This concept becomes destructively competitive when pillage and not creative growth is the driving force behind the expansion, regardless of what might be the moral justifications attached to it.

The principle of pillage is therefore the affliction that must be eliminated from human interaction if optimal uses are to be derived from the limited supply of resources available to our ever growing population dynamics; for it is on the optimal use and distribution of the land and other material resources which modern heterogeneous societies depend for its sustainability. However the question of ownership is in reality much more internalized than such broad economic dictates. People originate from; are endeared to, and harness fervor of allegiance to a geography which surpasses emotionless economic calculus. The proposition that the world might never rid itself from the, “many crimes, wars, and murders, many horrors and misfortunes,” which has befallen it over the short period of human expansion is indeed great if one takes into account that all these are but a magnification of the individual personality disputes emanating from society daily.

It becomes even more so if one takes into account that since its inception the family units, clans, tribes and nations of humanity, have gone out to war against one another without fail, even when there were more than enough space and populations were still small and scattered. This is exemplified by the dissolution of numerous communal colonies that has attempted to recreate such a utopian way of life in modern times.

Creative evolution requires a paradigm shift in perception for humanity to find the semblance of stability required to visualize itself within a holistic destiny. As Mr. Proudhon correctly point out, slavery is the murder of the individual personality, trapping it in bondage. Similarly dispossessing individual groupings of people from ancestral land is equal to the theft of their communal personality, regardless whether they are making optimal economic use of their geographical area or not. Yet the simplicity of pillage has always found volumes of justification. It is this conundrum of individual reality, collective holism and the optimal functionality required for economic sustainability, which the modern state must balance. Each of these dynamics holds a tangible value that adds pragmatically to the incubation required for future sustainability. The attachment of individuals, families or tribes to their ancestral home is where the heart is. This creates the personalization of existence on which the individual is nurtured. From these individuals a Diaspora extend its influence, integrating into larger society by either urbanizing or developing an expanded sophistication which will, if properly nurtured help develop their community as well as their geographical area pragmatically. Whether it is traders, miners, farmers or factories, geographical locations are seldom devoid of outside interference. Geography consistently attracts investment from outside, and within this larger influence of technological development and the convolution of fields of consciousness exist the biggest risk for the alienation of the individual, the family or tribe of local inhabitants as they are usurped, exploited and alienated from the environment they cherish. This convolution of forces derives the risk of exploitation and pillage from the same justification of the Marques de Sade when liberating other people’s shirts and putting it to new uses. And it is the duty of the Public Mind to administer this evolving dynamic in such a way that all constituents, the larger society as well as those individuals directly affected by this flux derive optimal utilization, not only of material, but also of emotional empowerment. The right to individual ownership of property and equal accessible recourse under law is thus a counterbalance to pillage.

1. Theosophy Trust, Memorial Library (Gandhian Socialism: Isms and Individuals) 2. Anton Amo 1703-1759 (On the Απαθεια of the Human Mind 2.1) 3. Henry Ford (quote) 4. Peter Drucker (quote) 5. Evolution and the Emergent Self, Raymond L. Neubauer 6. Pierre-Joseph Proudhon (quote) 7. Jean-Jacques Rousseau (qoute)

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Social holism as a political philosophy

Introduction Social holism is a political philosophy which, if applied to the dominant 21st century economic dogma of integrated societal growth and innovative technological development, may also be closely aligned to Gandhi’s broadly defined Socialism: “If socialism means turning enemies into friends, then I am a true socialist”. Gandhi was a spiritualist and paid scant regard to the more mundane materialism required by lesser humans. For that matter, Gandhian socialism was more a critique of the three hotly debated economic philosophies of the 1920’s, Capitalism, Communism and Socialism than it was plotting any specific materialistic outcome. This approach to socialism was shattered by the Second World War when fear, powered by the fatalism of the “either, or” outcomes scenarios projected in the dogma of both Capitalism and Marxist-Leninism, engulfed the evolving societal re-organization of the post war world.

In today’s increasingly globalised community the need arises to rediscover the administrative mechanisms required to align human society when the natural clusters of organic life, of which humans are a sub-group, form.

Abstract The point of departure in Social Holism is that the human condition, or for that matter the condition of all matter is relative to its own constitution and that in the brief period since the known formation of human civilization there has been a timeless continuum, often ridiculed, always ignored and seldom understood which has had many expressions within the chaos of societal evolution.

This continuum is known as the word, and is the abstract blueprint needed to navigate toward the new structural whole which Social Holism, as a political philosophy, strives to cultivate. This new whole, in the context of the political nature of the philosophy, is termed Personology.

Personology

The individual nature of consciousness in wholes, which is relative to its own constitution, is item specific to every individual; including the human individual, as it evolve into a purpose. Personology is a phrase coined by Jan Smuts in his book “Holism and Evolution” and was the name for a field of study he was proposing. Within the political nature of this philosophy Personology refers to the fusing of the collective societal consciousness into a whole with a known purpose, which is to develop the administrative capacity of the public mind, better known as The State.

The State, like every individual citizen thus develops a personality and as a legal entity under law expresses a morality, or a collective personality. Through its interaction with those it administers, The State also imposes this personality on society and must submit to the law as the executor of the Estate of the People. Human society is in constant material flux and the State, as the Public Mind should structure the evolution of a society such that it attains a sustainable equilibrium. When called upon to create law as evolution requires, it must therefore conduct such action according to the continuum of the word. An administrative structure developed from the collective consciousness of its constituent parts, following the blueprint of the word in relation to current realities, can evolve through space and time, and is realistically the best foundation to form an enduring human existence, regardless of the material developmental state or size of any society who embraces the concepts of this continuum.

Never has so many owed so much to so few For those skeptics of evolutionary social and economic philosophy the above statement as relating to Capitalism and it’s equally corrupted other side of the coin, Communism, should put reality into context. The ridicule of the word by these exploiters and the blind belief by the exploited in these obscure systems is tantamount to the belief in God.

However, the reference to this statement, made by Winston Churchill in relation to the tenacity of the Royal Air Force in the battle of Britain is more pertinent for the explanation of the conduct of commissars entrusted with the implementation of Social Holism. Gandhi was adamant that to create such a collective consciousness as was needed in pre-independence India; where the massive un-equal social development of the cast system and differing religious beliefs, super imposed by Colonial class divides, produced an almost incompatible difference of perception amongst societal groups, only the creative force of an individual or a small group of individuals may conceptualize that an altered reality can be achieved. This cluster would form the first whole from which the complex organism of such a vast state could evolve: ”Since social and political institutions possess neither cognitive flexibility nor fidelity to conscience, Gandhi was wholly convinced that all social systems essentially depend upon and cannot rise beyond the enlightened individuals, however few, who participate in them.” (1) Social holism thus holds that the administration of the Estate of the People is only as strong as the weakest link in that chain. Parliament, as the primary oversight authority should accordingly be constituted in such a manner that allows every constituency representative the possibility to influence the public mind without fear of repression, tokenism or undue favour, within its capability, and in relation to the truthful interpretation of the word. These will without exception benefit all over time because,

“There, but for the grace of God, go I.” In the beginning was the word, and the word was with God, and the word was God

''“Whatever feels, lives; whatever lives, depends on nourishment; whatever lives and depends on nourishment grows; whatever is of this nature is in the end resolved into its basic principles; whatever comes to be resolved into its basic principles is a complex; every complex has its constituent parts; whatever this is true of is a divisible body. If therefore the human mind feels, it follows that it is a divisible body.”'' (2)

To understand the meaning of the word as a creative force it is best to start at the beginning. A whole can only be described as such once it has evolved into its purpose of predestination. If their where no predestination, nature would not exert the energy to create. In this way every individual component of a whole can only be a component if it has a purpose and must be a whole by its own constitution.

As an explanation, rightly or wrongly, the big bang as an event had the predestination of time by creating matter and space. Finding out how it all began is keeping scientists frantically busy as they search for the elusive god particle. What can be deduced from the above theory is that energy was the creative force of the big bang and matter, space and time was the predestination, while time is a continuum and energy cannot be destroyed.

All this is however not immediately relevant to understanding the creative force of the word and how it relates to human society, so to speed things up we can observe the known properties of things here on earth as it is explained by different scientific disciplines.

The evolution of wholes.

By the simplest definition, the elements constituting inorganic material forms the whole that develop the properties or purpose of say a metal, iron ore. A level up in the same margin evolves lowly organic material like the amoeba where inorganic materials fuse through the blueprint of Deoxyribonucleic acid (DNA) to develop a new purpose, life. So we can view every object in our environment, including ourselves as alloys, fused by different evolutionary processes to become new wholes once it develops a purpose for its existence.

This progress of nature is driven by conduits which is ever creative. DNA encodes, transmit and express genetic information while the RN acid group synthesizes proteins that create the individual complex life forms of all species from whales to different coloured roses. These wondrous creations consist of inorganic matter like carbon, hydrogen, oxygen, and nitrogen which is in turn created through chemical bonding. A complex whole is thus the result of numerous micro clusters created through various types of these conduits in nature. Each cluster becomes a complex whole with an individual purpose and has distinct properties. So the ever expanding complex nature of life is not instantly complete but is bonded through links or conduits the way mortar bond bricks to form a wall.

The human condition

Evolution is a fluid process whereby as Darwin states it is not the strongest or the fittest or most intelligent who ultimately survive, but rather those beings most perceptive to change.

Humans are a part of nature and have, as history has shown, been evolving not only physically and materialistically, but the clustering of human societal groups has also brought about a more complex collective identification. It is in the nature of dictatorships to degenerate and become contaminated by corruption. Dictatorship lacks these creative conduits to purpose, which evolve the more complex wholes of perception which attain longer term societal equilibrium. The development of democracy as is currently understood to mean the collective will of the people is an example of such a more complex cluster. “Nothing is ever new” the expression goes, and different civilizations have at times simulated comparably identifiable structures within the parameters of the understanding, perception or consciousness of their realities. Consciousness Finding the purpose for consciousness has kept philosophers busy from time immemorial.

Other organic beings also possess consciousness, but only humans have evolved a body designed for, and a mind capable of transforming the material universe, and so pre-empting change with change by creating a material world outside the confines of nature. Over the last century humans has not only been able to introduce new elements to nature but disturbingly, scientists warn, we are even starting to influence the rhythm of nature all together.

In highly evolved organic beings like the human, a complexly developed organic body replicated by genetics, require a potent administrative mechanism for which vertebrate has developed mind. The development of mind has created consciousness as a conduit like DNA and genetics, not as a complete whole.

As evolution perpetually clusters and form more complex wholes, these wholes themselves follow the blueprint or predestination for further evolution through creative conduits. If the functionality of the material universe is structured through interlinked individual complex wholes, then the reality experienced by every individual complex is equally prone to require a complimentary conduit.

In this way mind in combination with body through consciousness experiences reality. Yet reality is relative to the constitution of the individual body or element experiencing it. This unlocks the properties, or functionality of fully evolved wholes. So to control reality, the next complex whole needs to evolve.

This new whole is not the reality experienced by the individual, but the personality, or properties that the individual develop as a result of the experience. Personality exists in re-action to the environment from where it emanates. And the function of action is to give expression to that personality. The properties exhibited by action are a tangible creative conduit for the evolution, or fusion of nature, from the melting of a metal into a bullet casing, to the finger that squeezes the trigger which terminates a life. It is the confusion of individual reality as a complete whole which fragments humans and dictates our actions and tendencies toward the material universe. For life, by its very creation, implies the death of the individual as the larger whole of time re-compositions matter.

The creative human mind must navigate not only this unchangeable fundamental that the process of evolution is perpetual, but this contradicts painfully with the other purpose of the mind which is to navigate its complex, material and individual body toward stability during the passage of time.

Stability requires a measure of stagnation or non evolution for it to extend the material existence of the body, which in evolutionary terms is gone in the blink of an eye. To complicate things; due to continuous replenishment of society through birth and death every individual human whole created is in constitution of body, mind and by the conduit of consciousness into personality, totally unique to the previous. Not only must the new replicated human find its purpose, but it must do so within the inherited chaos of an altered natural design created through the personalities of its ancestors. This internalized turbulence in humans is thus related to the contradictory nature of the purpose of mind. In other known organic structures evolution is left to nature, or abstractly put; time. By contrast, the evolution of a creative personality, through no fault of its own, has robbed humanity of this luxury.

Every morning we wake up, back again, day after day striving to find our function or purpose within our understanding of reality. We do not choose to be born, nor choose our race or sex. But we find it acceptable to blame others for their existence.

Yet, we are only because the earth is.

Then who are we? Now, before you think you might start to levitate, light a smoke; crack a beer or scoff some chocolate. This is a political philosophy for normal, fallible people like you, even if you might still be skeptical, and want to justify your perfection. Or at least your superiority to “them”, which is why God should know he should bless you more. And if he doesn’t, or just in case he might forget, we lose faith in “god” and take it out on “them”. We still believe ourselves to be good though; because we always say thank you.

For the atheist god is the self, while for the rest it is basically the same thing, we just call it God. Humans have no superior claim to any aspect of matter, yet we squabble over who owns what; murdering, pillaging and hating in a rage of confusion. Time dictates true ownership of matter because matter, by its constitution, is fluid and your body is only a fusion of matter itself.

It is only the abstract mind which is your true asset. It is mind which enables you to govern matter, shaping and transforming it to produce material wholes from which you derive a purpose. And it is consciousness that binds body and mind to the more complex whole of personality within the larger whole of time.

Unlike inorganic matter, the clump of atoms of which you consist, the organic body, constantly in need of nourishment as it sheds the old to be replenished by the new gives life, but life only. In order to develop the purpose of functionality it has thus evolved the mind as the administrator of the body.

By the very nature of evolution this fusion of two wholes strives to form a new whole, a new constitution or otherwise put; a new purpose and like DNA and genetics does for organic matter, Social holism basis its conceptualization of societal order and administration on the belief that the binding and creative conduit driving the evolution of the new whole of personality in humans is consciousness. Abstract in manifestation, but in its recoil through action, no less evolutionary or profound in effect than DNA.

Consciousness creates the personality who by its actions creates the physical manifestation of the human footprint on nature. Therefore, in a society, the properties of its human constituents will determine its sustainability. Personality in this context should not to be confused with character traits such as stubborn or mild mannered which are genetically designated to individuals in species. Personality is the interpretation of reality through consciousness and manifests in selfishness or perseverance, passive aggression or compassion when governing the above traits.

This personality is better known by its spiritual definition as the soul.

So where to from here?

To start with, lose that chip on your shoulder.

In a philosophy for reasonable people, like with anything reasonable, there can be no “free lunch”. There will however be outcomes that will be beneficial to all, the well endowed as well as the needy. It is not anymore the question of dogma, or dictatorial enforcement that will be the driver; the process of administration is one of innovation, ownership, competence and consequence. Common cause is the bond which binds social creatures like humans and their structures together. The instinct of the dictator on the contrary is to divide and rule, to justify, to find scapegoats and to humiliate. These actions strive to impose on an emotionless universe a perceived reality as a whole while justifying its outcomes as an afterthought. The unscrupulous imposition of accountability however, is for those with a common purpose. As has been explained above we are all individual creations of evolution. Have no doubt how glorious a specimen of evolution you are. Your uniqueness is infinite, there never was, and never will be another like you. It is within the confines of this material body you are required to act and find your purpose, and that purpose is essentially communal by nature.

“No man is an island,” and no individual human can achieve its purpose without another. We do not need each other as much as we are drawn to each other by the clustering process of evolution. And within this dynamic our personality and not our tendencies are paramount.

The field of consciousness

A soldier once relayed an experience where, during an endurance exercise their squad was dropped in the desert during the middle of the night. Ahead of them, in the distance, was a light. They were instructed to reach the light and so complete their mission.

Only half the squad made it to the light, many hours later. It turned out to be a gigantic search light erected high above the ground, sending its beam for 60km over the barren landscape.

And so it is with ideologies. It gives directions and holds out promises but fashions itself in such a manner that the consequence of outcome never has to be fully explained by its propagators. Hence it develops a life and culture of its own without having to be anything concrete in and by itself. This is a cycle of diminishing returns. It feeds those who proclaim themselves the high priests of the said ideology while enslaving the aspirants to the constraints of imperfection. To question is treasonous, blasphemy even and allows the leaders to “protect” the innocent at all cost against the evil of doubt.

All manner of such dogma are living examples of what I am talking about. Less obvious, but none less distracting is every day consciousness issues, your stance on drugs, abortion, the death penalty, how to raze or even treat your children. More subconsciously attributable as to your judgment of immediate situations is: “Do you leave a tip, if so, how much and why?” In other words, how much should I reward my neighbour, or distastefully exploit my neighbour? Life, as a complete whole requires expression. As organic beings none of us are immune to its dynamics. Our mind is alive with stimuli justifying its existence and orientating us within the chaos of each individual’s reality. We are constantly bombarded with these stimuli and whether conscious or subconscious we respond. No-one can ever extract, or clam that they can extract themselves from these; for even extraction is an action, and so a response to stimuli itself.

Consciousness is related to our mind making sense of its environment, placing us in our own protective field. It is this field of consciousness in which we move, but all too often dogma makes it a box or a prison. We stop responding to our own senses and in confusion attempt to emulate others. In the process we lose the very instincts which make us creative. Like the soldiers we plod along the dark track focused solely on reaching the perceived destination proposed by others, not taking ownership of our own being, not walking in the light, judging the distance, pacing ourselves, experiencing the desolate beauty of the landscape; even enjoying the odd flower or lizard.

So it is with most of us, striving toward that distant light at the behest of dogma and not appreciating the creative journey life has bestowed on us. On the way we are bombarded with political propaganda, religious dogma, gossip, selective media interpretations or capitalist advertizing and feel compelled to position ourselves in relation to all these. Dogma can come in many forms; anything we surrender ourselves to, like substance abuse, self righteousness, indoctrination or even social apathy. These are all surrendering tools on which we float away from our true creative communal self. But the journey is the destination. From the first breath of oxygenated air the replicant human fills its lungs with it has arrived at its destination, Planet Earth.

And if it happened so for “you”, then it also happened so for “them”.

The field of consciousness is not an impenetrable fortress as we might want to believe. It also is not a “playing field” of justification or manipulation. It is much more than that. Your field of consciousness constantly intersects those of others, yet is never in competition with those of others, because consciousness is unique to the individual. It is a trail with expanse and vision, with rest stops and trading posts. Sometimes you sleep rough, and some nights you are invited to feasts.

But daily, resolutely you venture on your journey to your purpose. That is because your duty is to leave behind an inheritance to those who will replace you, your replicant, regardless whether it physically comes from your loins or through that of another. We are a product of a species re-produced on the production line of time, unique yet similar; and simultaneously, through our personality and the recoil of our actions we are also the creators of our destiny.

The word is the roadmap to our destiny, a blueprint left by our ancestors. That destiny is here and now.

Recoil

Every action has a direct equal and opposite reaction.

In-action is an action and has recoil anything but stagnant. To use this as an example and bring us to the explanation of recoil in society lets use the soldier as the object again. The first statement is self explanatory, inaction by the soldier results in the enemy getting off the first shot with anything but a stagnant result.

Let us then use the soldier’s AK47 to visualize the process of recoil in society. The bullet in the chamber consists not only of the projectile, but also gunpowder to fire the projectile and a casing in which the gunpowder is stored. The purpose of the weapon is to kill effectively and the kickback it produces is the equivalent of the force exiting from the barrel, which is the scientific explanation of direct, equal and opposite reactions. But the disbursement of the energy required to perform the primary function is not all linearly opposed in direction to the target, however no energy goes unaccounted for and the bullet, the casing and the compounds creating the gunpowder all evaporate in different directions from where they originate. As the bullet leaves the barrel, a tiny hole in the middle of the barrel allows gasses powering the bullet to escape up and out into a cylinder, the force of which pushes back a piston which then ejects the casing and reloads the AK as a spring, compressed by the retreating piston relaxes, allowing the bolt mechanism to grab the next cartridge out the magazine, making the weapon ready to fire again. The process of discharge, the action, in its consequences one directional has recoil, dispersed through different principals and in diverse directions which has the holistic creative effect of reloading. Evolution is such a creative force and humans, being part of nature have exactly the same creative abilities. As is the properties of energy throughout creation, there will always be recoil; direct, equal and opposite. It is this recoil that, when guided by the word, will have a purposeful creative footprint. When individuals denies, distorts or attempt to manipulate through justification or outright corruption the predestined outcome of recoil, all results will always fall short of the stated objective.

I will pose this question, “What would you rather have happen to you, the wrong thing for the right reasons, or the right thing for the wrong reasons?”

Resistance to change

“Better the devil you know than the devil you don’t know,” is the natural purpose of mind.

We need to remain stagnant in order to prolong our stay. Through change we no longer are where we were and it is our subconscious mind which resists us by using justification.

So it has been amply proven by sociologists that change is painful and seldom pleasurable to all humans regardless of perception, intellect or even their dismal personal circumstance. We are indeed creatures of habit. If that be the case then it is better to develop good habits than bad ones.

It is unfortunately also the same consequence of habit which leads us to repeat the same mistakes if only under different justifications. This is the context of the word and its direction as a conduit, a continuum, when incorporated into a structured political philosophy. Not through the one dimensional interpretation of dogma, not as an abstract un-attainable illusion, but as a practical, functional guide to social cohesion. As with everything else in Social Holism it remains fluid; responsive, constantly evolving within the dynamics of everyday life.

Not a single aspect of human existence is viewed as subordinate to any other. Social, political, cultural, scientific and economic disciplines are all viewed as equal imperatives for evolution. And each within its own dynamic will contribute toward the other. By the same definition the whole will only be as strong as its weakest link. If one falls over board the whole chain will be pulled to the depths of oblivion.

That is the relevance of a perception of common purpose. Conflict and friction there will always be as different fields of consciousness intersect and fuse into more complex wholes. It is within the direction of action where recoil will be experienced. This requires active, intelligent, creative and above all un-incumbent compassionate minds to exert creative influence. Creation is not self-serving, individualistic or profit driven. Those are the attributes of stagnation, hording, protectionism and indecisiveness. Like doctrine is the password to misery, stagnation is the mating call of corruption.

Resistance by itself is not a threat to change, inflexibility however is the destructive force. Social Holism by its very proposition, like death, is a frailty with the possibility for corruption. For human nature by the constitution of the mind, has an implicit resistance to change, and indeed has the drive to recede to the known by justifying a stagnated perception.

It is therefore with a sober understanding of this inherent defect, stagnation, from which the political application of Social Holism strives to create the administrative capacity of the collective or public mind. For only through the creative personalities of all the constituents within the geographical jurisdiction of its administration, who conform to a creative common Personology or collective principle, can the ultimate societal equilibrium be established that by its actions will sustain the existence and evolution of a society.

Social Holism do not endeavor to create a socialist society perceived as the material equality of all, but highlight the already existing Socialist Personality of the State as enshrined by the words constituting the founding principles of a modern republic. The individual citizen must give expression to his or her personal perception of reality with its economic and emotional aspirations through their individual consciousness and within their own abilities. It will however be the duty of officials and elected leaders functioning within the state structures as the arms and organs of this Socialist being, to oversee the creative nourishment of its constituent parts.

This will involve total transparency, total abstinence from economic activity, being fully accountable, both morally and juristically, and acting outside the narrow confines of personal interest and within the broader societal context of their duties as commissioners of the State. Any official, elected or employed, guilty of breaching this responsibility should be viewed on harsher terms than the ordinary citizen committing offences against individuals. For the crimes they commit is firstly a breach of a higher moral trust and not of mere human weakness.

The creative influence of the word “Coming together is a beginning; keeping together is progress; working together is success.” (3)

Throughout this discussion a constant reference has been made to a term called “the word”, and indeed all that has been expressed has been done so through words. And, if I manage to convince anyone by this text, it would be a manifestation of the proposal I am about to make:

Humans have developed a structure of sound which allows us to define intricately complicated abstract perceptions into mental pictures which we can then translate into action to create the complex material wholes, like a motor car, from which we derive a purpose. Such a complex mechanical machine is created by humans communicating instructions to one another and is most effectively explained in words, but even more completely internalized through action.

Verbal communication is thus an explanation of one person’s mental picture and is internalized by the recipient through the perception, or picture created in that individual’s mind. As has been explained this is a natural consequence of the nature of consciousness and has translated into the many different designs of motor vehicles as they evolve from generation to generation and even along cultural tastes. Misperception or a corruption of the interpretation of translated pictures has also resulted in certain vehicles being found to be unsafe, and from time to time some models are recalled for modification.

However, the functionality of the invention as a mode of land transport remains unchanged.

The evolution of the motor car has progressed as a result of innovations which are based on many diverse unchangeable principals clustering to form increasingly efficient and complex units. All this would have been impossible without the development of the wheel, which evolved pack animals into wagons pull by animals and these, as a consequence of the innovation of the combustion engine, evolved into the powered land transports of today. But even the exclusion of the wheel as a means of alleviating gravity, or the development of as yet unheard of modes of power is not going to change the fact that at some point in human history, somebody moving a burden looked at the process and said, ”This sucks!”

Yet, there are also subconscious and even at times intentional misrepresentations or corruption of the interpretation of words which results from the attempt to fit the square peg of justified reality into the round whole of natural evolution. By and large this is the role of dogma. The dogmatic answer to the above complaint might have been that, “Nature is supposed to be punishing,” or “Can we not just do without the burden we are carrying;” or even something more practical and accurate such as, “You cannot work on an empty stomach.” It took an un-incumbent, creative mind to overcome these initial limiting, distorted perceptions of reality in order to conceive, analyze and implement the action of creating a rounded shape capable of minimizing friction. In the end the wheel was invented by somebody who was struggling enough to visualize its usefulness and was more than likely first achieved by observing how things roll in nature. It did not imply that the creator had to change any fundamental principal of nature. The only change was the way the observer viewed nature. This picture was then translated into a consciousness which allowed the observer to visualize a solution, and was given expression through the tenacious action of implementation, to an as yet un-utilized principle of nature. “Knowledge has to be improved, challenged, and increased constantly, or it vanishes.” (4) Knowledge that is not used falls out of use. We do not have all knowledge, and knowledge is ever evolving as it should be. “The word” as it is understood within the political nature of this philosophy is thus a continuum passed from one generation to the next and carries with it the archival knowledge of an intent, IE: the “This sucks,” development of an awareness, that things should be improved, as it was perceived by our ancestors through their interpretation of reality. As much as we might like to believe our ancestors to have been primitive of mind, they too were once youthful and advanced in relation to their environment. It would be naive to presume that ancients did not feel the same feelings, asked the same questions or strove to alter the natural environment to prolong their stay, the way we do. And as history has also shown, short cuts of justification have circumvented innovative progress often to stagnate, or at times even lead to a regression of consciousness in segments of society who do not respect and expand on knowledge.

Regardless of the economic and legal dynamics of their time, each epoch of human existence would have had the same genetic leaders as we have in our current society and it would be reckless to attribute a moral backwardness to them, since by the constitution of our bodies and minds we are still the same species. Artists, inventors, artisans, political leaders, employer collectives, employee collectives, merchants, money lenders, civil activists and the like were all as prevalent then as they are now. And as is the case today there would also have been personality clusters within all the different strata of the society, protecting their own interests.

That being the case, every social epoch would thus have been struggling with the same questions of societal organization we are exploring. And as history has shown there has been a constant flux and turbulence. It is therefore reasonable to propose that there is not going to be any drastic change in these dynamics in the foreseeable future. In fact, as is explained; by the very nature of our being there is no reason to suspect that a utopian society of any kind is at all possible unless the chemical construct and purpose of the human organism alters to accommodate it. So it is pertinent that we make peace, if not amongst ourselves, then at least with the fact that the nature of our interactions will more than likely remain challenged along the predestined nature of our current composition. The word, in this context is the archival “DNA” of consciousness passed on through generations. It guides the social personality and has tangible recoil. Whether it is a dogma, a liberal, revolutionary or anarchist point of view; regardless of the actual recoil it manifests in, all has the intended expression of a trajectory toward some form of material and emotion equilibrium or harmony within human society. This intended trajectory is the perception needed to visualize the usefulness of any evolution, “the pure word”. It is perpetually present in humans and can therefore be defined as a continuum.

''“Humans rely on an extreme form of a strategy found repeatedly in nature—the accumulation of information to increase the versatility of response to a changing environment. Programs are encoded not only in genes and brains, but in languages, books, and computers. Our current dominance on the planet, both for good and for ill, testifies to the power of information for mastery over nature.”''(5)

Navigating away from unsustainable constructs is the duty of every generation, and the vehicle for such positive recoil has been accurately passed through generations, but must be correctly re-interpreted by replicated individuals if an optimally creative societal continuum is to be achieved. By contrast, corrupted pictures will inevitably lead to corrupted outcomes. The triangle of leadership dynamics

The triangle as a metaphor for stability has been ingrained in human mysticism for millennia.

This configuration is the strongest geometric shape and within its simplicity there is a balance of forces inverting to support each other as the angles concentrate the strength of the structure at various points. And in navigation, at least two other fixed points needs to be taken into account if an observer want to establish a position in uncharted territory. The following is therefore only a simplified abstract, and not a complete and complex whole of what is required. The foundation for a sustainable social order which provide the mechanisms to incubate effective recoil for further evolution is leadership in all facets of society. We are all leaders to the truth, but only some have the true genetic leadership qualities nature bestows on them. Reciprocally, when leadership becomes contaminated by grandiosity and corruption the laws and administrative mechanisms governing a society will be structured so as to maintain this unhealthy interpretation of reality. Due to the nature of the State as the public mind, a lot of this corrupted personality will manifest in the society it governs. This strengthens dictatorship for a while, but is unsustainable as explained above, and will result in stagnation followed by conflict as nature braces against an unnatural phenomenon. Unfortunately corruption is so commonplace in humanity that it is inevitably viewed as the norm and not as the exception. Successive re-evaluation of humanist principals, civil activism and the principals of common law is however indicative that the contrary is equally prevalent and capable of dominance. To attain the optimal functionality in the navigation of our cumbersome Socialist Being, it is required of those acting as the collective arms of government and organs of state to be:

1.	Un-incumbent by material constraints. 2.	There should be a common understanding of the ideal social equilibrium required. 3.	And there must be a common desire for moral fair play. It is the alignment of these fundamentals constituting a flexible triangle which ultimately determines the sustainability of a society, large or small. These principles apply to any social organization and the general state of health of the entity will be dependent on the aptitude of its leadership to maintain an enduring legacy of functionality. If any of these three fundamentals move the other two vectors will adjust accordingly, reflected in either creative or destructive recoil. From the FBI to the Mafia or The Brownies to The Woman’s League the life of a social entity depends on its leadership and the tenacity they display at optimally maintaining this triangular status quo. The triangle thus skews to different vectors as the three poles configure and if at any time the fundamentals are skewed beyond a point the figure will “flip over” until it skews again to a perfect 45 degree triangle. This is the point where social consciousness of the required equilibrium, moral fair-play and un-incumbent by material constraints rests in harmony, the perfect world.

The rise and fall of the Apartheid system exemplify this. Civil consciousness and worker demands led to compromise which led to further self awareness, material gain, and an increasingly egotistical conceptualization of self worth. Stagnated leadership dynamics then shifted the triangle until it eventually flipped over and the same process was followed through black civil and worker demands, compromise and the increased mobilization of black consciousness until the collapse of the system itself; to be replaced by another form of society now striving to find its own equilibrium.

As the situation escalated the survival of Apartheid’s leaders in maintaining disproportionate control and restriction on moral fair play necessitated that they take complete control of all material aspects of society, including manipulating law, information, economics and knowledge. Such polarization led to increasingly repressive practices where the need arose to violently silence opposition. This in turn put pressure on the moral fiber of all sections of society as fields of consciousness became smudged by the blood of conflict, shifting the status quo to braking point. Therefore, one vector of the triangle will influence the way the others reconfigure. Being un-incumbent by material constraints:

When un-incumbent by material constraints leaders are free to focus on stabilizing the social equilibrium in a manner of moral fairness. Being un-incumbent by material constraints also leave leaders more susceptive to fair play since there is no fear of material suffering as a consequence of losing the status of leadership. And lastly by being un-incumbent by material constraints leaders can perceive the positions of various constituents in a more unbiased way. There should be a common understanding of the optimal equilibrium to be achieved:

To explain a movement in an opposite pole of the triangle; previous leadership of an organization might have incorporated social representation and engaged in morally fair practices to such an extent that the sustainability of the entity is jeopardized through the collapse of social order and excessive individualism, lawlessness, debauchery and criminality. This would require of leadership to curtail the extent of freedoms in order to bring the social equilibrium within sustainable parameters and so ensure the survival of the entity itself. For if the entity disappears, all the poles holding it together also disappear. This requires tenacity. There must be a common desire for moral fair play:

Once again any adjustment of direction can only be achieved through moral fair play in the form of consultation to some extent or another in order to sustain the social equilibrium needed, and leadership can only make the most pragmatic decisions when personal gain is removed and they are un-incumbent by the personal interest of material constraints.

What is therefore meant by leadership being “un-incumbent” by material constraints is not in a person having such a large amount of material possessions which will eliminate all worry about any financial needs, for human nature dictates otherwise; but rather that a person taking up political office should be in such a philosophical space where material betterment is not a factor in striving for a political position as a public servant.

Leadership should be for persons at the top of Maslow’s triangle of needs, not at the bottom. Eleven basic tenets of Social Holism

The Chinese philosopher Laozi correctly explains that a journey of a thousand miles begins with the first step. Taking that step in the right direction, it might be added, will certainly determine how long it takes to cover those thousand miles. One can therefore never be too understand of the origins of one’s decision to depart, and the required direction of one’s navigation. So in summary:

1. We exist as a consequence of nature, which cluster matter into more complex wholes, and can lay no claim over matter, of which time is the true guardian. 2. The human species have developed an advanced ability to utilize material things by applying our mind, which is indeed our only true asset.

3. Our resistance to change is due to the contradictory purpose of the mind, which creatively resists nature as it guides our material body through time and space. 4. The mind, as the administrator of the body interprets reality through the conduit of consciousness, and develops the more complex whole of personality, which is individually unique. 5. Our sameness flows from this mutual experience of the human condition. 6. Where individual fields of consciousness intersect it cluster to form a more complex societal personality. 7. Personality is expressed through action which has consequences in the form of recoil. 8. Every human is born into this world of recoil which is inherited from its ancestors.

9. In the political administration of a society the collective consciousness of these constituent parts is expressed in the Personality of the State. 10. Conversely, through its actions the Personality of the State will also directly relay its conduct into the individuals of a society. Therefore: 11. The State, in its capacity as the collective mind is the curator of the Estate of the People; and should be duty bound to order the evolution of society through creative recoil by establishing structures which chart the ethical knowledge required to develop a humanist personality in individual citizens, in order to leave an optimally sustainable societal equilibrium as an inheritance for those who are to follow.

The oath of the commissar

The Hippocratic Oath is universally associated with the medical profession. Even when doctors are no more or less human than any other we tend to expect this conduct from them, but think we are somehow not accordingly accountable. On the contrary, this Oath is applicable to all people, especially so for those in the service of society, and pertinently so for political commissars in the service of a Republic. The Oath of the Commissar is therefore a humanist translation of the original Hippocratic Oath and reads as follows: I swear to fulfill, to the best of my ability this covenant with the people. I will respect the hard-won freedoms of those in whose steps I walk, and gladly share this knowledge as is mine with those who are to follow.

I will apply, for the benefit of all peoples, all measures that are required, avoiding those twin traps of over indulgence or unwillingness to act.

I will remember that there is an art to life, and that warmth, sympathy, and understanding outweigh the strict enforcement of the laws of man.

I will not be ashamed to say "I do not know," nor will I fail to call in the help of those better qualified when the skills of another are needed to improve the lives of all.

I will respect the privacy of individuals, for their problems are not disclosed to me in order for the world to know. Most especially I must tread with care in matters of life and death. If it is given to me to save a life, all thanks. But it may also be within my power to take a life; this awesome responsibility must be faced with great humbleness and awareness of my own frailty. Above all, I must not play God.

I will remember that I do not deal with commodities, but creations of God, the giver of life, and my actions may affect another person's family and economic stability. My responsibility must always include these related problems, if I am to care adequately about the wellbeing of my environment.

I will prevent conflict whenever I can, for prevention is preferable to cure.

I will remember that I am a member of a larger society than my own self- interests, with special obligations to all fellow human beings, those who are sound of mind and body as well as the infirm.

If I do not violate this oath, may I enjoy life, respected while I live and remembered with affection thereafter.

But if you do not, may the opposite be true.

Property is theft, or is it?

''“If I were asked to answer the following question: What is slavery? And I should answer in one word, It is murder!, my meaning would be understood at once. No extended argument would be required. . . Why, then, to this other question: What is property? May I not likewise answer, It is robbery!, without the certainty of being misunderstood; the second proposition being no other than a transformation of the first?”'' (6)

"The first man who, having enclosed a piece of ground, bethought himself of saying 'This is mine,' and found people simple enough to believe him, was the real founder of civil society. From how many crimes, wars, and murders, from how many horrors and misfortunes might not any one have saved mankind, by pulling up the stakes, or filling up the ditch, and crying to his fellows: Beware of listening to this imposter; you are undone if you once forget that the fruits of the earth belong to us all, and the earth itself to nobody." (7)

Now if we could imagine for a moment the proponents of the above statements, a young Pierre-Joseph Proudhon and Jean-Jacques Rousseau on a weekend school outing with a boisterous and libertine Marques de Sade. The two disciplined young men had washed their sweaty shirts after a day of adventure and had hung them out to dry. After supper they return to find that the Marques had used their shirts to wipe his bottoms after relieving himself.

I am sure both these gentlemen would experience a tinge of exasperation at the logic in de Sade’s conduct. The Marques would be entirely correct to claim that he visualized an appropriate, yet alternative use for their shirts and by the simplest of the above definitions he was entirely within his right to expropriated it and put to it to good use. The shirts were also no longer his and he had appropriately left it there for someone else to find an alternative use for. He might even volunteer to wear the clothing himself as a sign of his extreme freedom. The fact is that both Proudhon and Rousseau had developed a personal attachment to their garments. They looked after and had creatively prepared the clothing for further use. Away from any shops where they could buy more, these items where essential to them, more than mere property; it was an important part of their being. Without their garments they were left poorer for it, exposed to the elements and lesser equipped to function optimally. In this case the actions of the Marques were not conducive to the betterment of the group, regardless of how his action to better appreciate his abundant free “self” was given expression to. One might then propose that what the Marques were doing was not communal use, but in fact pillage.

It only takes a small movement of perception, whether it be from an Anarchist or Communal perspective to realize that the statement of “...the fruits of the earth belong to us all, and the earth itself to nobody," becomes a bit hollow taking into account that there are indeed some amongst us who feel the way the Marques do, and as he expresses in his literature, he extended this belief to the exploitation of people too. Many fanatical philosophies have similarly incorporated such exploitation, if only through more sophisticated analogies.

Whether it is our cell phone, the spare bed in our house or the land that we utilize, more often these material things are not merely there by chance, but has become an extension of our creative self. What we chose to do with it becomes our business, not those of others, and we become possessive, not because we are selfish, but because those accumulated possessions allow us further expression of our perceived purpose, the same way an infant might be inseparable from a blanket. Certain animal species also make tools. The chimpanzee pre-design termite sticks which can be carried long distances to where it is used for the task at hand, but humans have the foresight to take their tools along with them when they leave, refining and personalizing these items for future use. By doing this we become bonded in a very personal way to some possessions, material things we not only call ours, but things that actually become an extension of who we are. Even in the most ridged of social structures, the military, individual soldiers still arrange their attire and weapons in a personalize fashion. Within this superficial uniformity there remains individuality.

Conversely, humans, as is the case with virtually all living organisms also form allegiances, or bonds of self-preservation in which they conform holistically. These are not aberrations of nature, but as has been explained is a natural clustering of individual elements to form evolutionary structures. Every such expanded cluster requires living space, or “Liebensraum” as the Nazi version of social order correctly dictated. This concept becomes destructively competitive when pillage and not creative growth is the driving force behind the expansion, regardless of what might be the moral justifications attached to it.

The principle of pillage is therefore the affliction that must be eliminated from human interaction if optimal uses are to be derived from the limited supply of resources available to our ever growing population dynamics; for it is on the optimal use and distribution of the land and other material resources which modern heterogeneous societies depend for its sustainability. However the question of ownership is in reality much more internalized than such broad economic dictates. People originate from; are endeared to, and harness fervor of allegiance to a geography which surpasses emotionless economic calculus. The proposition that the world might never rid itself from the, “many crimes, wars, and murders, many horrors and misfortunes,” which has befallen it over the short period of human expansion is indeed great if one takes into account that all these are but a magnification of the individual personality disputes emanating from society daily.

It becomes even more so if one takes into account that since its inception the family units, clans, tribes and nations of humanity, have gone out to war against one another without fail, even when there were more than enough space and populations were still small and scattered. This is exemplified by the dissolution of numerous communal colonies that has attempted to recreate such a utopian way of life in modern times.

Creative evolution requires a paradigm shift in perception for humanity to find the semblance of stability required to visualize itself within a holistic destiny. As Mr. Proudhon correctly point out, slavery is the murder of the individual personality, trapping it in bondage. Similarly dispossessing individual groupings of people from ancestral land is equal to the theft of their communal personality, regardless whether they are making optimal economic use of their geographical area or not. Yet the simplicity of pillage has always found volumes of justification. It is this conundrum of individual reality, collective holism and the optimal functionality required for economic sustainability, which the modern state must balance. Each of these dynamics holds a tangible value that adds pragmatically to the incubation required for future sustainability. The attachment of individuals, families or tribes to their ancestral home is where the heart is. This creates the personalization of existence on which the individual is nurtured. From these individuals a Diaspora extend its influence, integrating into larger society by either urbanizing or developing an expanded sophistication which will, if properly nurtured help develop their community as well as their geographical area pragmatically. Whether it is traders, miners, farmers or factories, geographical locations are seldom devoid of outside interference. Geography consistently attracts investment from outside, and within this larger influence of technological development and the convolution of fields of consciousness exist the biggest risk for the alienation of the individual, the family or tribe of local inhabitants as they are usurped, exploited and alienated from the environment they cherish. This convolution of forces derives the risk of exploitation and pillage from the same justification of the Marques de Sade when liberating other people’s shirts and putting it to new uses. And it is the duty of the Public Mind to administer this evolving dynamic in such a way that all constituents, the larger society as well as those individuals directly affected by this flux derive optimal utilization, not only of material, but also of emotional empowerment. The right to individual ownership of property and equal accessible recourse under law is thus a counterbalance to pillage.

1. Theosophy Trust, Memorial Library (Gandhian Socialism: Isms and Individuals) 2. Anton Amo 1703-1759 (On the Απαθεια of the Human Mind 2.1) 3. Henry Ford (quote) 4. Peter Drucker (quote) 5. Evolution and the Emergent Self, Raymond L. Neubauer 6. Pierre-Joseph Proudhon (quote) 7. Jean-Jacques Rousseau (qoute)

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Social holism as a political philosophy

Revelation

Most theistic texts conclude with a revelation predicting an end of things. This is always followed by a new beginning. So it is perhaps important to introduce the revelation before proceeding to the principals of the philosophy as it might provide a context when questioning its validity. In every society there have always existed the thinkers and their writings litter the literary world. They come in many dimensions and in every discipline of nature which the different strata of society attempt to manipulate. Their thoughts and proposals constitute volumes of words, each of which would independently achieve very little to convey any meaning. However structured in a complex, it creates the picture or a concept the writer wants to convey and gives the recipient guidance as to what actions the writer proposes to follow in response.

Similarly, individual humans emit structured sound through which they express opinions and relay instructions to one another. The reason for this is because no one individual can optimally fulfill its obligations. As a consequence differing personalities cluster within a sphere of influence. The sphere is initially inherited through the environment from which the individual emanates, but expands to a Diaspora as the individual evolve over time. In fact, the human individual has become so adapt at this process of replication that it has become innumerable by even its own creative systems of accounting. Thus, as a result of being born the human also inherit the ability to copulate and as we cluster into personality groupings this in turn devolve the response of leaving an inheritance for those who are sure to follow. This inheritance does not imply a nirvana of any sort; it simply implies leaving a footprint in nature, like the embers of a campfire, as a consequence of previous existence. In the book of Exodus many words are spoken about the process of inheritance and the Ten Commandments predict that those who adhere to certain principals will create sustainable equilibrium to a thousand generations while corruption will be followed by at least three generations after the fact. You do not need to be a prophet to understand the functionality of the proposal. The supposition on which the political interpretation of Social Holism basis its proposition is: that human society as an organism, is no different from any other found in nature and in its tendencies influences the environment from where it emanates. A corruption can be defined as a vacancy of accountability generated within societies which do not adhere to the basic tenets required to evolve effectively and the recoil of this manifests in a negative inheritance for those who are to follow. Through its creative abilities humans can orient itself to the environment from where it emanates by manipulating principals of nature to its advantage. Our footprint in this regard is already well established. Throughout this evolving action every human individual is a complete element within the organism of human society and by its material composition emanates as a creation of its ancestors. As a consequence of this fact, every element should explore how to optimally influence its environment in relation to its own existence and it should be tempered and informed if the human organism as a whole, of which the individual is an integral part, is to perform optimally in relation to a larger continuum. Hence Nietzsche’s statement that, “Only individuals can take responsibility.” Our brain trigger endless amounts of electric pulses every moment in the uncorrupted flow required for our individual material bodies to exist. So too, our society must make the corrections and adjustments required to navigate this complex social organism through time and space. Leaving an inheritance for those who must inevitably follow is resultant from its material composition. And the consequence of its existence is the complex comprising this continuous being. In relation to this, equitable would imply leaving a footprint conducive to optimal future functionality if any organism can sustain itself over a desired space of time. Since human society does not set itself a specific timeline to destruction, IE: a species cannot age; one might venture to suggest that the question of inheritance would remain perpetual and would require the most efficient consumption of any energy the organism has available to sustain itself; since its existence is undefined. If, as science proposes this is true for the optimal efficient consumption of material energy, such as the breakdown of proteins in organic life forms, the emotional energy exerted by organisms in response to environmental trauma is equally prone to the efficiency of its energy consumption. Society is the continuum of a multitude of human elements; each an individual complex whole who creatively relay their energies as they cluster into strata, to be absorbed into an increasingly complex organism, which traverses time. And the health of such a society is relative to the energy efficiencies in body and mind of its individual constituent parts. When individuals exert energy in attempts to exploit the vulnerabilities of others, as opposed to strengthening their own, this corruption of purpose makes the human organism become war; or “Death, the destroyer of worlds.”

Introduction Social holism is a political philosophy which, if applied to the dominant 21st century economic dogma of integrated societal growth and innovative technological development, may also be closely aligned to Gandhi’s broadly defined Socialism: “If socialism means turning enemies into friends, then I am a true socialist”. Gandhi was a spiritualist and paid scant regard to the more mundane materialism required by lesser humans. For that matter, Gandhian socialism was more a critique of the three hotly debated economic philosophies of the 1920’s, Capitalism, Communism and Socialism than it was plotting any specific materialistic outcome. This approach to socialism was shattered by the Second World War when fear, powered by the fatalism of the “either, or” outcomes scenarios projected in the dogma of both Capitalism and Marxist-Leninism, engulfed the evolving societal re-organization of the post war world.

In today’s increasingly globalised community the need arises to rediscover the administrative mechanisms required to align human society when the natural clusters of organic life, of which humans are a sub-group, form.

Abstract The point of departure in Social Holism is that the human condition, or for that matter the condition of all matter is relative to its own constitution and that in the brief period since the known formation of human civilization there has been a timeless continuum, often ridiculed, always ignored and seldom understood which has had many expressions within the chaos of societal evolution.

This continuum is known as the word, and is the abstract blueprint needed to navigate toward the new structural whole which Social Holism, as a political philosophy, strives to cultivate. This new whole, in the context of the political nature of the philosophy, is termed Personology.

Personology

The individual nature of consciousness in wholes, which is relative to its own constitution, is item specific to every individual; including the human individual, as it evolve into a purpose. Personology is a phrase coined by Jan Smuts in his book “Holism and Evolution” and was the name for a field of study he was proposing. Within the political nature of this philosophy Personology refers to the fusing of the collective societal consciousness into a whole with a known purpose, which is to develop the administrative capacity of the public mind, better known as The State.

The State, like every individual citizen thus develops a personality and as a legal entity under law expresses a morality, or a collective personality. Through its interaction with those it administers, The State also imposes this personality on society and must submit to the law as the executor of the Estate of the People. Human society is in constant material flux and the State, as the Public Mind should structure the evolution of a society such that it attains a sustainable equilibrium. When called upon to create law as evolution requires, it must therefore conduct such action according to the continuum of the word. An administrative structure developed from the collective consciousness of its constituent parts, following the blueprint of the word in relation to current realities, can evolve through space and time, and is realistically the best foundation to form an enduring human existence, regardless of the material developmental state or size of any society who embraces the concepts of this continuum.

Never has so many owed so much to so few For those skeptics of evolutionary social and economic philosophy the above statement as relating to Capitalism and it’s equally corrupted other side of the coin, Communism, should put reality into context. The ridicule of the word by these exploiters and the blind belief by the exploited in these obscure systems is tantamount to the belief in God.

However, the reference to this statement, made by Winston Churchill in relation to the tenacity of the Royal Air Force in the battle of Britain is more pertinent for the explanation of the conduct of commissars entrusted with the implementation of Social Holism. Gandhi was adamant that to create such a collective consciousness as was needed in pre-independence India; where the massive un-equal social development of the cast system and differing religious beliefs, super imposed by Colonial class divides, produced an almost incompatible difference of perception amongst societal groups, only the creative force of an individual or a small group of individuals may conceptualize that an altered reality can be achieved. This cluster would form the first whole from which the complex organism of such a vast state could evolve: ”Since social and political institutions possess neither cognitive flexibility nor fidelity to conscience, Gandhi was wholly convinced that all social systems essentially depend upon and cannot rise beyond the enlightened individuals, however few, who participate in them.” (1) Social holism thus holds that the administration of the Estate of the People is only as strong as the weakest link in that chain. Parliament, as the primary oversight authority should accordingly be constituted in such a manner that allows every constituency representative the possibility to influence the public mind without fear of repression, tokenism or undue favour, within its capability, and in relation to the truthful interpretation of the word. These will without exception benefit all over time because,

“There, but for the grace of God, go I.” In the beginning was the word, and the word was with God, and the word was God

''“Whatever feels, lives; whatever lives, depends on nourishment; whatever lives and depends on nourishment grows; whatever is of this nature is in the end resolved into its basic principles; whatever comes to be resolved into its basic principles is a complex; every complex has its constituent parts; whatever this is true of is a divisible body. If therefore the human mind feels, it follows that it is a divisible body.”'' (2)

To understand the meaning of the word as a creative force it is best to start at the beginning. A whole can only be described as such once it has evolved into its purpose of predestination. If their where no predestination, nature would not exert the energy to create. In this way every individual component of a whole can only be a component if it has a purpose and must be a whole by its own constitution.

As an explanation, rightly or wrongly, the big bang as an event had the predestination of time by creating matter and space. Finding out how it all began is keeping scientists frantically busy as they search for the elusive god particle. What can be deduced from the above theory is that energy was the creative force of the big bang and matter, space and time was the predestination, while time is a continuum and energy cannot be destroyed.

All this is however not immediately relevant to understanding the creative force of the word and how it relates to human society, so to speed things up we can observe the known properties of things here on earth as it is explained by different scientific disciplines.

The evolution of wholes.

By the simplest definition, the elements constituting inorganic material forms the whole that develop the properties or purpose of say a metal, iron ore. A level up in the same margin evolves lowly organic material like the amoeba where inorganic materials fuse through the blueprint of Deoxyribonucleic acid (DNA) to develop a new purpose, life. So we can view every object in our environment, including ourselves as alloys, fused by different evolutionary processes to become new wholes once it develops a purpose for its existence.

This progress of nature is driven by conduits which is ever creative. DNA encodes, transmit and express genetic information while the RN acid group synthesizes proteins that create the individual complex life forms of all species from whales to different coloured roses. These wondrous creations consist of inorganic matter like carbon, hydrogen, oxygen, and nitrogen which is in turn created through chemical bonding. A complex whole is thus the result of numerous micro clusters created through various types of these conduits in nature. Each cluster becomes a complex whole with an individual purpose and has distinct properties. So the ever expanding complex nature of life is not instantly complete but is bonded through links or conduits the way mortar bond bricks to form a wall.

The human condition

Evolution is a fluid process whereby as Darwin states it is not the strongest or the fittest or most intelligent who ultimately survive, but rather those beings most perceptive to change.

Humans are a part of nature and have, as history has shown, been evolving not only physically and materialistically, but the clustering of human societal groups has also brought about a more complex collective identification. It is in the nature of dictatorships to degenerate and become contaminated by corruption. Dictatorship lacks these creative conduits to purpose, which evolve the more complex wholes of perception which attain longer term societal equilibrium. The development of democracy as is currently understood to mean the collective will of the people is an example of such a more complex cluster. “Nothing is ever new” the expression goes, and different civilizations have at times simulated comparably identifiable structures within the parameters of the understanding, perception or consciousness of their realities. Consciousness Finding the purpose for consciousness has kept philosophers busy from time immemorial.

Other organic beings also possess consciousness, but only humans have evolved a body designed for, and a mind capable of transforming the material universe, and so pre-empting change with change by creating a material world outside the confines of nature. Over the last century humans has not only been able to introduce new elements to nature but disturbingly, scientists warn, we are even starting to influence the rhythm of nature all together.

In highly evolved organic beings like the human, a complexly developed organic body replicated by genetics, require a potent administrative mechanism for which vertebrate has developed mind. The development of mind has created consciousness as a conduit like DNA and genetics, not as a complete whole.

As evolution perpetually clusters and form more complex wholes, these wholes themselves follow the blueprint or predestination for further evolution through creative conduits. If the functionality of the material universe is structured through interlinked individual complex wholes, then the reality experienced by every individual complex is equally prone to require a complimentary conduit.

In this way mind in combination with body through consciousness experiences reality. Yet reality is relative to the constitution of the individual body or element experiencing it. This unlocks the properties, or functionality of fully evolved wholes. So to control reality, the next complex whole needs to evolve.

This new whole is not the reality experienced by the individual, but the personality, or properties that the individual develop as a result of the experience. Personality exists in re-action to the environment from where it emanates. And the function of action is to give expression to that personality. The properties exhibited by action are a tangible creative conduit for the evolution, or fusion of nature, from the melting of a metal into a bullet casing, to the finger that squeezes the trigger which terminates a life. It is the confusion of individual reality as a complete whole which fragments humans and dictates our actions and tendencies toward the material universe. For life, by its very creation, implies the death of the individual as the larger whole of time re-compositions matter.

The creative human mind must navigate not only this unchangeable fundamental that the process of evolution is perpetual, but this contradicts painfully with the other purpose of the mind which is to navigate its complex, material and individual body toward stability during the passage of time.

Stability requires a measure of stagnation or non evolution for it to extend the material existence of the body, which in evolutionary terms is gone in the blink of an eye. To complicate things; due to continuous replenishment of society through birth and death every individual human whole created is in constitution of body, mind and by the conduit of consciousness into personality, totally unique to the previous. Not only must the new replicated human find its purpose, but it must do so within the inherited chaos of an altered natural design created through the personalities of its ancestors. This internalized turbulence in humans is thus related to the contradictory nature of the purpose of mind. In other known organic structures evolution is left to nature, or abstractly put; time. By contrast, the evolution of a creative personality, through no fault of its own, has robbed humanity of this luxury.

Every morning we wake up, back again, day after day striving to find our function or purpose within our understanding of reality. We do not choose to be born, nor choose our race or sex. But we find it acceptable to blame others for their existence.

Yet, we are only because the earth is.

Then who are we? Now, before you think you might start to levitate, light a smoke; crack a beer or scoff some chocolate. This is a political philosophy for normal, fallible people like you, even if you might still be skeptical, and want to justify your perfection. Or at least your superiority to “them”, which is why God should know he should bless you more. And if he doesn’t, or just in case he might forget, we lose faith in “god” and take it out on “them”. We still believe ourselves to be good though; because we always say thank you.

For the atheist god is the self, while for the rest it is basically the same thing, we just call it God. Humans have no superior claim to any aspect of matter, yet we squabble over who owns what; murdering, pillaging and hating in a rage of confusion. Time dictates true ownership of matter because matter, by its constitution, is fluid and your body is only a fusion of matter itself.

It is only the abstract mind which is your true asset. It is mind which enables you to govern matter, shaping and transforming it to produce material wholes from which you derive a purpose. And it is consciousness that binds body and mind to the more complex whole of personality within the larger whole of time.

Unlike inorganic matter, the clump of atoms of which you consist, the organic body, constantly in need of nourishment as it sheds the old to be replenished by the new gives life, but life only. In order to develop the purpose of functionality it has thus evolved the mind as the administrator of the body.

By the very nature of evolution this fusion of two wholes strives to form a new whole, a new constitution or otherwise put; a new purpose and like DNA and genetics does for organic matter, Social holism basis its conceptualization of societal order and administration on the belief that the binding and creative conduit driving the evolution of the new whole of personality in humans is consciousness. Abstract in manifestation, but in its recoil through action, no less evolutionary or profound in effect than DNA.

Consciousness creates the personality who by its actions creates the physical manifestation of the human footprint on nature. Therefore, in a society, the properties of its human constituents will determine its sustainability. Personality in this context should not to be confused with character traits such as stubborn or mild mannered which are genetically designated to individuals in species. Personality is the interpretation of reality through consciousness and manifests in selfishness or perseverance, passive aggression or compassion when governing the above traits.

This personality is better known by its spiritual definition as the soul.

So where to from here?

To start with, lose that chip on your shoulder.

In a philosophy for reasonable people, like with anything reasonable, there can be no “free lunch”. There will however be outcomes that will be beneficial to all, the well endowed as well as the needy. It is not anymore the question of dogma, or dictatorial enforcement that will be the driver; the process of administration is one of innovation, ownership, competence and consequence. Common cause is the bond which binds social creatures like humans and their structures together. The instinct of the dictator on the contrary is to divide and rule, to justify, to find scapegoats and to humiliate. These actions strive to impose on an emotionless universe a perceived reality as a whole while justifying its outcomes as an afterthought. The unscrupulous imposition of accountability however, is for those with a common purpose. As has been explained above we are all individual creations of evolution. Have no doubt how glorious a specimen of evolution you are. Your uniqueness is infinite, there never was, and never will be another like you. It is within the confines of this material body you are required to act and find your purpose, and that purpose is essentially communal by nature.

“No man is an island,” and no individual human can achieve its purpose without another. We do not need each other as much as we are drawn to each other by the clustering process of evolution. And within this dynamic our personality and not our tendencies are paramount.

The field of consciousness

A soldier once relayed an experience where, during an endurance exercise their squad was dropped in the desert during the middle of the night. Ahead of them, in the distance, was a light. They were instructed to reach the light and so complete their mission.

Only half the squad made it to the light, many hours later. It turned out to be a gigantic search light erected high above the ground, sending its beam for 60km over the barren landscape.

And so it is with ideologies. It gives directions and holds out promises but fashions itself in such a manner that the consequence of outcome never has to be fully explained by its propagators. Hence it develops a life and culture of its own without having to be anything concrete in and by itself. This is a cycle of diminishing returns. It feeds those who proclaim themselves the high priests of the said ideology while enslaving the aspirants to the constraints of imperfection. To question is treasonous, blasphemy even and allows the leaders to “protect” the innocent at all cost against the evil of doubt.

All manner of such dogma are living examples of what I am talking about. Less obvious, but none less distracting is every day consciousness issues, your stance on drugs, abortion, the death penalty, how to raze or even treat your children. More subconsciously attributable as to your judgment of immediate situations is: “Do you leave a tip, if so, how much and why?” In other words, how much should I reward my neighbour, or distastefully exploit my neighbour? Life, as a complete whole requires expression. As organic beings none of us are immune to its dynamics. Our mind is alive with stimuli justifying its existence and orientating us within the chaos of each individual’s reality. We are constantly bombarded with these stimuli and whether conscious or subconscious we respond. No-one can ever extract, or clam that they can extract themselves from these; for even extraction is an action, and so a response to stimuli itself.

Consciousness is related to our mind making sense of its environment, placing us in our own protective field. It is this field of consciousness in which we move, but all too often dogma makes it a box or a prison. We stop responding to our own senses and in confusion attempt to emulate others. In the process we lose the very instincts which make us creative. Like the soldiers we plod along the dark track focused solely on reaching the perceived destination proposed by others, not taking ownership of our own being, not walking in the light, judging the distance, pacing ourselves, experiencing the desolate beauty of the landscape; even enjoying the odd flower or lizard.

So it is with most of us, striving toward that distant light at the behest of dogma and not appreciating the creative journey life has bestowed on us. On the way we are bombarded with political propaganda, religious dogma, gossip, selective media interpretations or capitalist advertizing and feel compelled to position ourselves in relation to all these. Dogma can come in many forms; anything we surrender ourselves to, like substance abuse, self righteousness, indoctrination or even social apathy. These are all surrendering tools on which we float away from our true creative communal self. But the journey is the destination. From the first breath of oxygenated air the replicant human fills its lungs with it has arrived at its destination, Planet Earth.

And if it happened so for “you”, then it also happened so for “them”.

The field of consciousness is not an impenetrable fortress as we might want to believe. It also is not a “playing field” of justification or manipulation. It is much more than that. Your field of consciousness constantly intersects those of others, yet is never in competition with those of others, because consciousness is unique to the individual. It is a trail with expanse and vision, with rest stops and trading posts. Sometimes you sleep rough, and some nights you are invited to feasts.

But daily, resolutely you venture on your journey to your purpose. That is because your duty is to leave behind an inheritance to those who will replace you, your replicant, regardless whether it physically comes from your loins or through that of another. We are a product of a species re-produced on the production line of time, unique yet similar; and simultaneously, through our personality and the recoil of our actions we are also the creators of our destiny.

The word is the roadmap to our destiny, a blueprint left by our ancestors. That destiny is here and now.

Recoil

Every action has a direct equal and opposite reaction.

In-action is an action and has recoil anything but stagnant. To use this as an example and bring us to the explanation of recoil in society lets use the soldier as the object again. The first statement is self explanatory, inaction by the soldier results in the enemy getting off the first shot with anything but a stagnant result.

Let us then use the soldier’s AK47 to visualize the process of recoil in society. The bullet in the chamber consists not only of the projectile, but also gunpowder to fire the projectile and a casing in which the gunpowder is stored. The purpose of the weapon is to kill effectively and the kickback it produces is the equivalent of the force exiting from the barrel, which is the scientific explanation of direct, equal and opposite reactions. But the disbursement of the energy required to perform the primary function is not all linearly opposed in direction to the target, however no energy goes unaccounted for and the bullet, the casing and the compounds creating the gunpowder all evaporate in different directions from where they originate. As the bullet leaves the barrel, a tiny hole in the middle of the barrel allows gasses powering the bullet to escape up and out into a cylinder, the force of which pushes back a piston which then ejects the casing and reloads the AK as a spring, compressed by the retreating piston relaxes, allowing the bolt mechanism to grab the next cartridge out the magazine, making the weapon ready to fire again. The process of discharge, the action, in its consequences one directional has recoil, dispersed through different principals and in diverse directions which has the holistic creative effect of reloading. Evolution is such a creative force and humans, being part of nature have exactly the same creative abilities. As is the properties of energy throughout creation, there will always be recoil; direct, equal and opposite. It is this recoil that, when guided by the word, will have a purposeful creative footprint. When individuals denies, distorts or attempt to manipulate through justification or outright corruption the predestined outcome of recoil, all results will always fall short of the stated objective.

I will pose this question, “What would you rather have happen to you, the wrong thing for the right reasons, or the right thing for the wrong reasons?”

Resistance to change

“Better the devil you know than the devil you don’t know,” is the natural purpose of mind.

We need to remain stagnant in order to prolong our stay. Through change we no longer are where we were and it is our subconscious mind which resists us by using justification.

So it has been amply proven by sociologists that change is painful and seldom pleasurable to all humans regardless of perception, intellect or even their dismal personal circumstance. We are indeed creatures of habit. If that be the case then it is better to develop good habits than bad ones.

It is unfortunately also the same consequence of habit which leads us to repeat the same mistakes if only under different justifications. This is the context of the word and its direction as a conduit, a continuum, when incorporated into a structured political philosophy. Not through the one dimensional interpretation of dogma, not as an abstract un-attainable illusion, but as a practical, functional guide to social cohesion. As with everything else in Social Holism it remains fluid; responsive, constantly evolving within the dynamics of everyday life.

Not a single aspect of human existence is viewed as subordinate to any other. Social, political, cultural, scientific and economic disciplines are all viewed as equal imperatives for evolution. And each within its own dynamic will contribute toward the other. By the same definition the whole will only be as strong as its weakest link. If one falls over board the whole chain will be pulled to the depths of oblivion.

That is the relevance of a perception of common purpose. Conflict and friction there will always be as different fields of consciousness intersect and fuse into more complex wholes. It is within the direction of action where recoil will be experienced. This requires active, intelligent, creative and above all un-incumbent compassionate minds to exert creative influence. Creation is not self-serving, individualistic or profit driven. Those are the attributes of stagnation, hording, protectionism and indecisiveness. Like doctrine is the password to misery, stagnation is the mating call of corruption.

Resistance by itself is not a threat to change, inflexibility however is the destructive force. Social Holism by its very proposition, like death, is a frailty with the possibility for corruption. For human nature by the constitution of the mind, has an implicit resistance to change, and indeed has the drive to recede to the known by justifying a stagnated perception.

It is therefore with a sober understanding of this inherent defect, stagnation, from which the political application of Social Holism strives to create the administrative capacity of the collective or public mind. For only through the creative personalities of all the constituents within the geographical jurisdiction of its administration, who conform to a creative common Personology or collective principle, can the ultimate societal equilibrium be established that by its actions will sustain the existence and evolution of a society.

Social Holism do not endeavor to create a socialist society perceived as the material equality of all, but highlight the already existing Socialist Personality of the State as enshrined by the words constituting the founding principles of a modern republic. The individual citizen must give expression to his or her personal perception of reality with its economic and emotional aspirations through their individual consciousness and within their own abilities. It will however be the duty of officials and elected leaders functioning within the state structures as the arms and organs of this Socialist being, to oversee the creative nourishment of its constituent parts.

This will involve total transparency, total abstinence from economic activity, being fully accountable, both morally and juristically, and acting outside the narrow confines of personal interest and within the broader societal context of their duties as commissioners of the State. Any official, elected or employed, guilty of breaching this responsibility should be viewed on harsher terms than the ordinary citizen committing offences against individuals. For the crimes they commit is firstly a breach of a higher moral trust and not of mere human weakness.

The creative influence of the word “Coming together is a beginning; keeping together is progress; working together is success.” (3)

Throughout this discussion a constant reference has been made to a term called “the word”, and indeed all that has been expressed has been done so through words. And, if I manage to convince anyone by this text, it would be a manifestation of the proposal I am about to make:

Humans have developed a structure of sound which allows us to define intricately complicated abstract perceptions into mental pictures which we can then translate into action to create the complex material wholes, like a motor car, from which we derive a purpose. Such a complex mechanical machine is created by humans communicating instructions to one another and is most effectively explained in words, but even more completely internalized through action.

Verbal communication is thus an explanation of one person’s mental picture and is internalized by the recipient through the perception, or picture created in that individual’s mind. As has been explained this is a natural consequence of the nature of consciousness and has translated into the many different designs of motor vehicles as they evolve from generation to generation and even along cultural tastes. Misperception or a corruption of the interpretation of translated pictures has also resulted in certain vehicles being found to be unsafe, and from time to time some models are recalled for modification.

However, the functionality of the invention as a mode of land transport remains unchanged.

The evolution of the motor car has progressed as a result of innovations which are based on many diverse unchangeable principals clustering to form increasingly efficient and complex units. All this would have been impossible without the development of the wheel, which evolved pack animals into wagons pull by animals and these, as a consequence of the innovation of the combustion engine, evolved into the powered land transports of today. But even the exclusion of the wheel as a means of alleviating gravity, or the development of as yet unheard of modes of power is not going to change the fact that at some point in human history, somebody moving a burden looked at the process and said, ”This sucks!”

Yet, there are also subconscious and even at times intentional misrepresentations or corruption of the interpretation of words which results from the attempt to fit the square peg of justified reality into the round whole of natural evolution. By and large this is the role of dogma. The dogmatic answer to the above complaint might have been that, “Nature is supposed to be punishing,” or “Can we not just do without the burden we are carrying;” or even something more practical and accurate such as, “You cannot work on an empty stomach.” It took an un-incumbent, creative mind to overcome these initial limiting, distorted perceptions of reality in order to conceive, analyze and implement the action of creating a rounded shape capable of minimizing friction. In the end the wheel was invented by somebody who was struggling enough to visualize its usefulness and was more than likely first achieved by observing how things roll in nature. It did not imply that the creator had to change any fundamental principal of nature. The only change was the way the observer viewed nature. This picture was then translated into a consciousness which allowed the observer to visualize a solution, and was given expression through the tenacious action of implementation, to an as yet un-utilized principle of nature. “Knowledge has to be improved, challenged, and increased constantly, or it vanishes.” (4) Knowledge that is not used falls out of use. We do not have all knowledge, and knowledge is ever evolving as it should be. “The word” as it is understood within the political nature of this philosophy is thus a continuum passed from one generation to the next and carries with it the archival knowledge of an intent, IE: the “This sucks,” development of an awareness, that things should be improved, as it was perceived by our ancestors through their interpretation of reality. As much as we might like to believe our ancestors to have been primitive of mind, they too were once youthful and advanced in relation to their environment. It would be naive to presume that ancients did not feel the same feelings, asked the same questions or strove to alter the natural environment to prolong their stay, the way we do. And as history has also shown, short cuts of justification have circumvented innovative progress often to stagnate, or at times even lead to a regression of consciousness in segments of society who do not respect and expand on knowledge.

Regardless of the economic and legal dynamics of their time, each epoch of human existence would have had the same genetic leaders as we have in our current society and it would be reckless to attribute a moral backwardness to them, since by the constitution of our bodies and minds we are still the same species. Artists, inventors, artisans, political leaders, employer collectives, employee collectives, merchants, money lenders, civil activists and the like were all as prevalent then as they are now. And as is the case today there would also have been personality clusters within all the different strata of the society, protecting their own interests.

That being the case, every social epoch would thus have been struggling with the same questions of societal organization we are exploring. And as history has shown there has been a constant flux and turbulence. It is therefore reasonable to propose that there is not going to be any drastic change in these dynamics in the foreseeable future. In fact, as is explained; by the very nature of our being there is no reason to suspect that a utopian society of any kind is at all possible unless the chemical construct and purpose of the human organism alters to accommodate it. So it is pertinent that we make peace, if not amongst ourselves, then at least with the fact that the nature of our interactions will more than likely remain challenged along the predestined nature of our current composition. The word, in this context is the archival “DNA” of consciousness passed on through generations. It guides the social personality and has tangible recoil. Whether it is a dogma, a liberal, revolutionary or anarchist point of view; regardless of the actual recoil it manifests in, all has the intended expression of a trajectory toward some form of material and emotion equilibrium or harmony within human society. This intended trajectory is the perception needed to visualize the usefulness of any evolution, “the pure word”. It is perpetually present in humans and can therefore be defined as a continuum.

''“Humans rely on an extreme form of a strategy found repeatedly in nature—the accumulation of information to increase the versatility of response to a changing environment. Programs are encoded not only in genes and brains, but in languages, books, and computers. Our current dominance on the planet, both for good and for ill, testifies to the power of information for mastery over nature.”''(5)

Navigating away from unsustainable constructs is the duty of every generation, and the vehicle for such positive recoil has been accurately passed through generations, but must be correctly re-interpreted by replicated individuals if an optimally creative societal continuum is to be achieved. By contrast, corrupted pictures will inevitably lead to corrupted outcomes. The triangle of leadership dynamics

The triangle as a metaphor for stability has been ingrained in human mysticism for millennia.

This configuration is the strongest geometric shape and within its simplicity there is a balance of forces inverting to support each other as the angles concentrate the strength of the structure at various points. And in navigation, at least two other fixed points needs to be taken into account if an observer want to establish a position in uncharted territory. The following is therefore only a simplified abstract, and not a complete and complex whole of what is required. The foundation for a sustainable social order which provide the mechanisms to incubate effective recoil for further evolution is leadership in all facets of society. We are all leaders to the truth, but only some have the true genetic leadership qualities nature bestows on them. Reciprocally, when leadership becomes contaminated by grandiosity and corruption the laws and administrative mechanisms governing a society will be structured so as to maintain this unhealthy interpretation of reality. Due to the nature of the State as the public mind, a lot of this corrupted personality will manifest in the society it governs. This strengthens dictatorship for a while, but is unsustainable as explained above, and will result in stagnation followed by conflict as nature braces against an unnatural phenomenon. Unfortunately corruption is so commonplace in humanity that it is inevitably viewed as the norm and not as the exception. Successive re-evaluation of humanist principals, civil activism and the principals of common law is however indicative that the contrary is equally prevalent and capable of dominance. To attain the optimal functionality in the navigation of our cumbersome Socialist Being, it is required of those acting as the collective arms of government and organs of state to be:

1.	Un-incumbent by material constraints. 2.	There should be a common understanding of the ideal social equilibrium required. 3.	And there must be a common desire for moral fair play. It is the alignment of these fundamentals constituting a flexible triangle which ultimately determines the sustainability of a society, large or small. These principles apply to any social organization and the general state of health of the entity will be dependent on the aptitude of its leadership to maintain an enduring legacy of functionality. If any of these three fundamentals move the other two vectors will adjust accordingly, reflected in either creative or destructive recoil. From the FBI to the Mafia or The Brownies to The Woman’s League the life of a social entity depends on its leadership and the tenacity they display at optimally maintaining this triangular status quo. The triangle thus skews to different vectors as the three poles configure and if at any time the fundamentals are skewed beyond a point the figure will “flip over” until it skews again to a perfect 45 degree triangle. This is the point where social consciousness of the required equilibrium, moral fair-play and un-incumbent by material constraints rests in harmony, the perfect world.

The rise and fall of the Apartheid system exemplify this. Civil consciousness and worker demands led to compromise which led to further self awareness, material gain, and an increasingly egotistical conceptualization of self worth. Stagnated leadership dynamics then shifted the triangle until it eventually flipped over and the same process was followed through black civil and worker demands, compromise and the increased mobilization of black consciousness until the collapse of the system itself; to be replaced by another form of society now striving to find its own equilibrium.

As the situation escalated the survival of Apartheid’s leaders in maintaining disproportionate control and restriction on moral fair play necessitated that they take complete control of all material aspects of society, including manipulating law, information, economics and knowledge. Such polarization led to increasingly repressive practices where the need arose to violently silence opposition. This in turn put pressure on the moral fiber of all sections of society as fields of consciousness became smudged by the blood of conflict, shifting the status quo to braking point. Therefore, one vector of the triangle will influence the way the others reconfigure. Being un-incumbent by material constraints:

When un-incumbent by material constraints leaders are free to focus on stabilizing the social equilibrium in a manner of moral fairness. Being un-incumbent by material constraints also leave leaders more susceptive to fair play since there is no fear of material suffering as a consequence of losing the status of leadership. And lastly by being un-incumbent by material constraints leaders can perceive the positions of various constituents in a more unbiased way. There should be a common understanding of the optimal equilibrium to be achieved:

To explain a movement in an opposite pole of the triangle; previous leadership of an organization might have incorporated social representation and engaged in morally fair practices to such an extent that the sustainability of the entity is jeopardized through the collapse of social order and excessive individualism, lawlessness, debauchery and criminality. This would require of leadership to curtail the extent of freedoms in order to bring the social equilibrium within sustainable parameters and so ensure the survival of the entity itself. For if the entity disappears, all the poles holding it together also disappear. This requires tenacity. There must be a common desire for moral fair play:

Once again any adjustment of direction can only be achieved through moral fair play in the form of consultation to some extent or another in order to sustain the social equilibrium needed, and leadership can only make the most pragmatic decisions when personal gain is removed and they are un-incumbent by the personal interest of material constraints.

What is therefore meant by leadership being “un-incumbent” by material constraints is not in a person having such a large amount of material possessions which will eliminate all worry about any financial needs, for human nature dictates otherwise; but rather that a person taking up political office should be in such a philosophical space where material betterment is not a factor in striving for a political position as a public servant.

Leadership should be for persons at the top of Maslow’s triangle of needs, not at the bottom. Eleven basic tenets of Social Holism

The Chinese philosopher Laozi correctly explains that a journey of a thousand miles begins with the first step. Taking that step in the right direction, it might be added, will certainly determine how long it takes to cover those thousand miles. One can therefore never be too understand of the origins of one’s decision to depart, and the required direction of one’s navigation. So in summary:

1. We exist as a consequence of nature, which cluster matter into more complex wholes, and can lay no claim over matter, of which time is the true guardian. 2. The human species have developed an advanced ability to utilize material things by applying our mind, which is indeed our only true asset.

3. Our resistance to change is due to the contradictory purpose of the mind, which creatively resists nature as it guides our material body through time and space. 4. The mind, as the administrator of the body interprets reality through the conduit of consciousness, and develops the more complex whole of personality, which is individually unique. 5. Our sameness flows from this mutual experience of the human condition. 6. Where individual fields of consciousness intersect it cluster to form a more complex societal personality. 7. Personality is expressed through action which has consequences in the form of recoil. 8. Every human is born into this world of recoil which is inherited from its ancestors.

9. In the political administration of a society the collective consciousness of these constituent parts is expressed in the Personality of the State. 10. Conversely, through its actions the Personality of the State will also directly relay its conduct into the individuals of a society. Therefore: 11. The State, in its capacity as the collective mind is the curator of the Estate of the People; and should be duty bound to order the evolution of society through creative recoil by establishing structures which chart the ethical knowledge required to develop a humanist personality in individual citizens, in order to leave an optimally sustainable societal equilibrium as an inheritance for those who are to follow.

The oath of the commissar

The Hippocratic Oath is universally associated with the medical profession. Even when doctors are no more or less human than any other we tend to expect this conduct from them, but think we are somehow not accordingly accountable. On the contrary, this Oath is applicable to all people, especially so for those in the service of society, and pertinently so for political commissars in the service of a Republic. The Oath of the Commissar is therefore a humanist translation of the original Hippocratic Oath and reads as follows: I swear to fulfill, to the best of my ability this covenant with the people. I will respect the hard-won freedoms of those in whose steps I walk, and gladly share this knowledge as is mine with those who are to follow.

I will apply, for the benefit of all peoples, all measures that are required, avoiding those twin traps of over indulgence or unwillingness to act.

I will remember that there is an art to life, and that warmth, sympathy, and understanding outweigh the strict enforcement of the laws of man.

I will not be ashamed to say "I do not know," nor will I fail to call in the help of those better qualified when the skills of another are needed to improve the lives of all.

I will respect the privacy of individuals, for their problems are not disclosed to me in order for the world to know. Most especially I must tread with care in matters of life and death. If it is given to me to save a life, all thanks. But it may also be within my power to take a life; this awesome responsibility must be faced with great humbleness and awareness of my own frailty. Above all, I must not play God.

I will remember that I do not deal with commodities, but creations of God, the giver of life, and my actions may affect another person's family and economic stability. My responsibility must always include these related problems, if I am to care adequately about the wellbeing of my environment.

I will prevent conflict whenever I can, for prevention is preferable to cure.

I will remember that I am a member of a larger society than my own self- interests, with special obligations to all fellow human beings, those who are sound of mind and body as well as the infirm.

If I do not violate this oath, may I enjoy life, respected while I live and remembered with affection thereafter.

But if you do not, may the opposite be true.

Property is theft, or is it?

''“If I were asked to answer the following question: What is slavery? And I should answer in one word, It is murder!, my meaning would be understood at once. No extended argument would be required. . . Why, then, to this other question: What is property? May I not likewise answer, It is robbery!, without the certainty of being misunderstood; the second proposition being no other than a transformation of the first?”'' (6)

"The first man who, having enclosed a piece of ground, bethought himself of saying 'This is mine,' and found people simple enough to believe him, was the real founder of civil society. From how many crimes, wars, and murders, from how many horrors and misfortunes might not any one have saved mankind, by pulling up the stakes, or filling up the ditch, and crying to his fellows: Beware of listening to this imposter; you are undone if you once forget that the fruits of the earth belong to us all, and the earth itself to nobody." (7)

Now if we could imagine for a moment the proponents of the above statements, a young Pierre-Joseph Proudhon and Jean-Jacques Rousseau on a weekend school outing with a boisterous and libertine Marques de Sade. The two disciplined young men had washed their sweaty shirts after a day of adventure and had hung them out to dry. After supper they return to find that the Marques had used their shirts to wipe his bottoms after relieving himself.

I am sure both these gentlemen would experience a tinge of exasperation at the logic in de Sade’s conduct. The Marques would be entirely correct to claim that he visualized an appropriate, yet alternative use for their shirts and by the simplest of the above definitions he was entirely within his right to expropriated it and put to it to good use. The shirts were also no longer his and he had appropriately left it there for someone else to find an alternative use for. He might even volunteer to wear the clothing himself as a sign of his extreme freedom. The fact is that both Proudhon and Rousseau had developed a personal attachment to their garments. They looked after and had creatively prepared the clothing for further use. Away from any shops where they could buy more, these items where essential to them, more than mere property; it was an important part of their being. Without their garments they were left poorer for it, exposed to the elements and lesser equipped to function optimally. In this case the actions of the Marques were not conducive to the betterment of the group, regardless of how his action to better appreciate his abundant free “self” was given expression to. One might then propose that what the Marques were doing was not communal use, but in fact pillage.

It only takes a small movement of perception, whether it be from an Anarchist or Communal perspective to realize that the statement of “...the fruits of the earth belong to us all, and the earth itself to nobody," becomes a bit hollow taking into account that there are indeed some amongst us who feel the way the Marques do, and as he expresses in his literature, he extended this belief to the exploitation of people too. Many fanatical philosophies have similarly incorporated such exploitation, if only through more sophisticated analogies.

Whether it is our cell phone, the spare bed in our house or the land that we utilize, more often these material things are not merely there by chance, but has become an extension of our creative self. What we chose to do with it becomes our business, not those of others, and we become possessive, not because we are selfish, but because those accumulated possessions allow us further expression of our perceived purpose, the same way an infant might be inseparable from a blanket. Certain animal species also make tools. The chimpanzee pre-design termite sticks which can be carried long distances to where it is used for the task at hand, but humans have the foresight to take their tools along with them when they leave, refining and personalizing these items for future use. By doing this we become bonded in a very personal way to some possessions, material things we not only call ours, but things that actually become an extension of who we are. Even in the most ridged of social structures, the military, individual soldiers still arrange their attire and weapons in a personalize fashion. Within this superficial uniformity there remains individuality.

Conversely, humans, as is the case with virtually all living organisms also form allegiances, or bonds of self-preservation in which they conform holistically. These are not aberrations of nature, but as has been explained is a natural clustering of individual elements to form evolutionary structures. Every such expanded cluster requires living space, or “Liebensraum” as the Nazi version of social order correctly dictated. This concept becomes destructively competitive when pillage and not creative growth is the driving force behind the expansion, regardless of what might be the moral justifications attached to it.

The principle of pillage is therefore the affliction that must be eliminated from human interaction if optimal uses are to be derived from the limited supply of resources available to our ever growing population dynamics; for it is on the optimal use and distribution of the land and other material resources which modern heterogeneous societies depend for its sustainability. However the question of ownership is in reality much more internalized than such broad economic dictates. People originate from; are endeared to, and harness fervor of allegiance to a geography which surpasses emotionless economic calculus. The proposition that the world might never rid itself from the, “many crimes, wars, and murders, many horrors and misfortunes,” which has befallen it over the short period of human expansion is indeed great if one takes into account that all these are but a magnification of the individual personality disputes emanating from society daily.

It becomes even more so if one takes into account that since its inception the family units, clans, tribes and nations of humanity, have gone out to war against one another without fail, even when there were more than enough space and populations were still small and scattered. This is exemplified by the dissolution of numerous communal colonies that has attempted to recreate such a utopian way of life in modern times.

Creative evolution requires a paradigm shift in perception for humanity to find the semblance of stability required to visualize itself within a holistic destiny. As Mr. Proudhon correctly point out, slavery is the murder of the individual personality, trapping it in bondage. Similarly dispossessing individual groupings of people from ancestral land is equal to the theft of their communal personality, regardless whether they are making optimal economic use of their geographical area or not. Yet the simplicity of pillage has always found volumes of justification. It is this conundrum of individual reality, collective holism and the optimal functionality required for economic sustainability, which the modern state must balance. Each of these dynamics holds a tangible value that adds pragmatically to the incubation required for future sustainability. The attachment of individuals, families or tribes to their ancestral home is where the heart is. This creates the personalization of existence on which the individual is nurtured. From these individuals a Diaspora extend its influence, integrating into larger society by either urbanizing or developing an expanded sophistication which will, if properly nurtured help develop their community as well as their geographical area pragmatically. Whether it is traders, miners, farmers or factories, geographical locations are seldom devoid of outside interference. Geography consistently attracts investment from outside, and within this larger influence of technological development and the convolution of fields of consciousness exist the biggest risk for the alienation of the individual, the family or tribe of local inhabitants as they are usurped, exploited and alienated from the environment they cherish. This convolution of forces derives the risk of exploitation and pillage from the same justification of the Marques de Sade when liberating other people’s shirts and putting it to new uses. And it is the duty of the Public Mind to administer this evolving dynamic in such a way that all constituents, the larger society as well as those individuals directly affected by this flux derive optimal utilization, not only of material, but also of emotional empowerment. The right to individual ownership of property and equal accessible recourse under law is thus a counterbalance to pillage.

1. Theosophy Trust, Memorial Library (Gandhian Socialism: Isms and Individuals) 2. Anton Amo 1703-1759 (On the Απαθεια of the Human Mind 2.1) 3. Henry Ford (quote) 4. Peter Drucker (quote) 5. Evolution and the Emergent Self, Raymond L. Neubauer 6. Pierre-Joseph Proudhon (quote) 7. Jean-Jacques Rousseau (qoute)

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Social holism as a political philosophy

Introduction Social holism is a political philosophy which, if applied to the dominant 21st century economic dogma of integrated societal growth and innovative technological development, may also be closely aligned to Gandhi’s broadly defined Socialism: “If socialism means turning enemies into friends, then I am a true socialist”. Gandhi was a spiritualist and paid scant regard to the more mundane materialism required by lesser humans. For that matter, Gandhian socialism was more a critique of the three hotly debated economic philosophies of the 1920’s, Capitalism, Communism and Socialism than it was plotting any specific materialistic outcome. This approach to socialism was shattered by the Second World War when fear, powered by the fatalism of the “either, or” outcomes scenarios projected in the dogma of both Capitalism and Marxist-Leninism, engulfed the evolving societal re-organization of the post war world.

In today’s increasingly globalised community the need arises to rediscover the administrative mechanisms required to align human society when the natural clusters of organic life, of which humans are a sub-group, form.

Abstract The point of departure in Social Holism is that the human condition, or for that matter the condition of all matter is relative to its own constitution and that in the brief period since the known formation of human civilization there has been a timeless continuum, often ridiculed, always ignored and seldom understood which has had many expressions within the chaos of societal evolution.

This continuum is known as the word, and is the abstract blueprint needed to navigate toward the new structural whole which Social Holism, as a political philosophy, strives to cultivate. This new whole, in the context of the political nature of the philosophy, is termed Personology.

Personology

The individual nature of consciousness in wholes, which is relative to its own constitution, is item specific to every individual; including the human individual, as it evolve into a purpose. Personology is a phrase coined by Jan Smuts in his book “Holism and Evolution” and was the name for a field of study he was proposing. Within the political nature of this philosophy Personology refers to the fusing of the collective societal consciousness into a whole with a known purpose, which is to develop the administrative capacity of the public mind, better known as The State.

The State, like every individual citizen thus develops a personality and as a legal entity under law expresses a morality, or a collective personality. Through its interaction with those it administers, The State also imposes this personality on society and must submit to the law as the executor of the Estate of the People. Human society is in constant material flux and the State, as the Public Mind should structure the evolution of a society such that it attains a sustainable equilibrium. When called upon to create law as evolution requires, it must therefore conduct such action according to the continuum of the word. An administrative structure developed from the collective consciousness of its constituent parts, following the blueprint of the word in relation to current realities, can evolve through space and time, and is realistically the best foundation to form an enduring human existence, regardless of the material developmental state or size of any society who embraces the concepts of this continuum.

Never has so many owed so much to so few For those skeptics of evolutionary social and economic philosophy the above statement as relating to Capitalism and it’s equally corrupted other side of the coin, Communism, should put reality into context. The ridicule of the word by these exploiters and the blind belief by the exploited in these obscure systems is tantamount to the belief in God.

However, the reference to this statement, made by Winston Churchill in relation to the tenacity of the Royal Air Force in the battle of Britain is more pertinent for the explanation of the conduct of commissars entrusted with the implementation of Social Holism. Gandhi was adamant that to create such a collective consciousness as was needed in pre-independence India; where the massive un-equal social development of the cast system and differing religious beliefs, super imposed by Colonial class divides, produced an almost incompatible difference of perception amongst societal groups, only the creative force of an individual or a small group of individuals may conceptualize that an altered reality can be achieved. This cluster would form the first whole from which the complex organism of such a vast state could evolve: ”Since social and political institutions possess neither cognitive flexibility nor fidelity to conscience, Gandhi was wholly convinced that all social systems essentially depend upon and cannot rise beyond the enlightened individuals, however few, who participate in them.” (1) Social holism thus holds that the administration of the Estate of the People is only as strong as the weakest link in that chain. Parliament, as the primary oversight authority should accordingly be constituted in such a manner that allows every constituency representative the possibility to influence the public mind without fear of repression, tokenism or undue favour, within its capability, and in relation to the truthful interpretation of the word. These will without exception benefit all over time because,

“There, but for the grace of God, go I.” In the beginning was the word, and the word was with God, and the word was God

''“Whatever feels, lives; whatever lives, depends on nourishment; whatever lives and depends on nourishment grows; whatever is of this nature is in the end resolved into its basic principles; whatever comes to be resolved into its basic principles is a complex; every complex has its constituent parts; whatever this is true of is a divisible body. If therefore the human mind feels, it follows that it is a divisible body.”'' (2)

To understand the meaning of the word as a creative force it is best to start at the beginning. A whole can only be described as such once it has evolved into its purpose of predestination. If their where no predestination, nature would not exert the energy to create. In this way every individual component of a whole can only be a component if it has a purpose and must be a whole by its own constitution.

As an explanation, rightly or wrongly, the big bang as an event had the predestination of time by creating matter and space. Finding out how it all began is keeping scientists frantically busy as they search for the elusive god particle. What can be deduced from the above theory is that energy was the creative force of the big bang and matter, space and time was the predestination, while time is a continuum and energy cannot be destroyed.

All this is however not immediately relevant to understanding the creative force of the word and how it relates to human society, so to speed things up we can observe the known properties of things here on earth as it is explained by different scientific disciplines.

The evolution of wholes.

By the simplest definition, the elements constituting inorganic material forms the whole that develop the properties or purpose of say a metal, iron ore. A level up in the same margin evolves lowly organic material like the amoeba where inorganic materials fuse through the blueprint of Deoxyribonucleic acid (DNA) to develop a new purpose, life. So we can view every object in our environment, including ourselves as alloys, fused by different evolutionary processes to become new wholes once it develops a purpose for its existence.

This progress of nature is driven by conduits which is ever creative. DNA encodes, transmit and express genetic information while the RN acid group synthesizes proteins that create the individual complex life forms of all species from whales to different coloured roses. These wondrous creations consist of inorganic matter like carbon, hydrogen, oxygen, and nitrogen which is in turn created through chemical bonding. A complex whole is thus the result of numerous micro clusters created through various types of these conduits in nature. Each cluster becomes a complex whole with an individual purpose and has distinct properties. So the ever expanding complex nature of life is not instantly complete but is bonded through links or conduits the way mortar bond bricks to form a wall.

The human condition

Evolution is a fluid process whereby as Darwin states it is not the strongest or the fittest or most intelligent who ultimately survive, but rather those beings most perceptive to change.

Humans are a part of nature and have, as history has shown, been evolving not only physically and materialistically, but the clustering of human societal groups has also brought about a more complex collective identification. It is in the nature of dictatorships to degenerate and become contaminated by corruption. Dictatorship lacks these creative conduits to purpose, which evolve the more complex wholes of perception which attain longer term societal equilibrium. The development of democracy as is currently understood to mean the collective will of the people is an example of such a more complex cluster. “Nothing is ever new” the expression goes, and different civilizations have at times simulated comparably identifiable structures within the parameters of the understanding, perception or consciousness of their realities. Consciousness Finding the purpose for consciousness has kept philosophers busy from time immemorial.

Other organic beings also possess consciousness, but only humans have evolved a body designed for, and a mind capable of transforming the material universe, and so pre-empting change with change by creating a material world outside the confines of nature. Over the last century humans has not only been able to introduce new elements to nature but disturbingly, scientists warn, we are even starting to influence the rhythm of nature all together.

In highly evolved organic beings like the human, a complexly developed organic body replicated by genetics, require a potent administrative mechanism for which vertebrate has developed mind. The development of mind has created consciousness as a conduit like DNA and genetics, not as a complete whole.

As evolution perpetually clusters and form more complex wholes, these wholes themselves follow the blueprint or predestination for further evolution through creative conduits. If the functionality of the material universe is structured through interlinked individual complex wholes, then the reality experienced by every individual complex is equally prone to require a complimentary conduit.

In this way mind in combination with body through consciousness experiences reality. Yet reality is relative to the constitution of the individual body or element experiencing it. This unlocks the properties, or functionality of fully evolved wholes. So to control reality, the next complex whole needs to evolve.

This new whole is not the reality experienced by the individual, but the personality, or properties that the individual develop as a result of the experience. Personality exists in re-action to the environment from where it emanates. And the function of action is to give expression to that personality. The properties exhibited by action are a tangible creative conduit for the evolution, or fusion of nature, from the melting of a metal into a bullet casing, to the finger that squeezes the trigger which terminates a life. It is the confusion of individual reality as a complete whole which fragments humans and dictates our actions and tendencies toward the material universe. For life, by its very creation, implies the death of the individual as the larger whole of time re-compositions matter.

The creative human mind must navigate not only this unchangeable fundamental that the process of evolution is perpetual, but this contradicts painfully with the other purpose of the mind which is to navigate its complex, material and individual body toward stability during the passage of time.

Stability requires a measure of stagnation or non evolution for it to extend the material existence of the body, which in evolutionary terms is gone in the blink of an eye. To complicate things; due to continuous replenishment of society through birth and death every individual human whole created is in constitution of body, mind and by the conduit of consciousness into personality, totally unique to the previous. Not only must the new replicated human find its purpose, but it must do so within the inherited chaos of an altered natural design created through the personalities of its ancestors. This internalized turbulence in humans is thus related to the contradictory nature of the purpose of mind. In other known organic structures evolution is left to nature, or abstractly put; time. By contrast, the evolution of a creative personality, through no fault of its own, has robbed humanity of this luxury.

Every morning we wake up, back again, day after day striving to find our function or purpose within our understanding of reality. We do not choose to be born, nor choose our race or sex. But we find it acceptable to blame others for their existence.

Yet, we are only because the earth is.

Then who are we? Now, before you think you might start to levitate, light a smoke; crack a beer or scoff some chocolate. This is a political philosophy for normal, fallible people like you, even if you might still be skeptical, and want to justify your perfection. Or at least your superiority to “them”, which is why God should know he should bless you more. And if he doesn’t, or just in case he might forget, we lose faith in “god” and take it out on “them”. We still believe ourselves to be good though; because we always say thank you.

For the atheist god is the self, while for the rest it is basically the same thing, we just call it God. Humans have no superior claim to any aspect of matter, yet we squabble over who owns what; murdering, pillaging and hating in a rage of confusion. Time dictates true ownership of matter because matter, by its constitution, is fluid and your body is only a fusion of matter itself.

It is only the abstract mind which is your true asset. It is mind which enables you to govern matter, shaping and transforming it to produce material wholes from which you derive a purpose. And it is consciousness that binds body and mind to the more complex whole of personality within the larger whole of time.

Unlike inorganic matter, the clump of atoms of which you consist, the organic body, constantly in need of nourishment as it sheds the old to be replenished by the new gives life, but life only. In order to develop the purpose of functionality it has thus evolved the mind as the administrator of the body.

By the very nature of evolution this fusion of two wholes strives to form a new whole, a new constitution or otherwise put; a new purpose and like DNA and genetics does for organic matter, Social holism basis its conceptualization of societal order and administration on the belief that the binding and creative conduit driving the evolution of the new whole of personality in humans is consciousness. Abstract in manifestation, but in its recoil through action, no less evolutionary or profound in effect than DNA.

Consciousness creates the personality who by its actions creates the physical manifestation of the human footprint on nature. Therefore, in a society, the properties of its human constituents will determine its sustainability. Personality in this context should not to be confused with character traits such as stubborn or mild mannered which are genetically designated to individuals in species. Personality is the interpretation of reality through consciousness and manifests in selfishness or perseverance, passive aggression or compassion when governing the above traits.

This personality is better known by its spiritual definition as the soul.

So where to from here?

To start with, lose that chip on your shoulder.

In a philosophy for reasonable people, like with anything reasonable, there can be no “free lunch”. There will however be outcomes that will be beneficial to all, the well endowed as well as the needy. It is not anymore the question of dogma, or dictatorial enforcement that will be the driver; the process of administration is one of innovation, ownership, competence and consequence. Common cause is the bond which binds social creatures like humans and their structures together. The instinct of the dictator on the contrary is to divide and rule, to justify, to find scapegoats and to humiliate. These actions strive to impose on an emotionless universe a perceived reality as a whole while justifying its outcomes as an afterthought. The unscrupulous imposition of accountability however, is for those with a common purpose. As has been explained above we are all individual creations of evolution. Have no doubt how glorious a specimen of evolution you are. Your uniqueness is infinite, there never was, and never will be another like you. It is within the confines of this material body you are required to act and find your purpose, and that purpose is essentially communal by nature.

“No man is an island,” and no individual human can achieve its purpose without another. We do not need each other as much as we are drawn to each other by the clustering process of evolution. And within this dynamic our personality and not our tendencies are paramount.

The field of consciousness

A soldier once relayed an experience where, during an endurance exercise their squad was dropped in the desert during the middle of the night. Ahead of them, in the distance, was a light. They were instructed to reach the light and so complete their mission.

Only half the squad made it to the light, many hours later. It turned out to be a gigantic search light erected high above the ground, sending its beam for 60km over the barren landscape.

And so it is with ideologies. It gives directions and holds out promises but fashions itself in such a manner that the consequence of outcome never has to be fully explained by its propagators. Hence it develops a life and culture of its own without having to be anything concrete in and by itself. This is a cycle of diminishing returns. It feeds those who proclaim themselves the high priests of the said ideology while enslaving the aspirants to the constraints of imperfection. To question is treasonous, blasphemy even and allows the leaders to “protect” the innocent at all cost against the evil of doubt.

All manner of such dogma are living examples of what I am talking about. Less obvious, but none less distracting is every day consciousness issues, your stance on drugs, abortion, the death penalty, how to raze or even treat your children. More subconsciously attributable as to your judgment of immediate situations is: “Do you leave a tip, if so, how much and why?” In other words, how much should I reward my neighbour, or distastefully exploit my neighbour? Life, as a complete whole requires expression. As organic beings none of us are immune to its dynamics. Our mind is alive with stimuli justifying its existence and orientating us within the chaos of each individual’s reality. We are constantly bombarded with these stimuli and whether conscious or subconscious we respond. No-one can ever extract, or clam that they can extract themselves from these; for even extraction is an action, and so a response to stimuli itself.

Consciousness is related to our mind making sense of its environment, placing us in our own protective field. It is this field of consciousness in which we move, but all too often dogma makes it a box or a prison. We stop responding to our own senses and in confusion attempt to emulate others. In the process we lose the very instincts which make us creative. Like the soldiers we plod along the dark track focused solely on reaching the perceived destination proposed by others, not taking ownership of our own being, not walking in the light, judging the distance, pacing ourselves, experiencing the desolate beauty of the landscape; even enjoying the odd flower or lizard.

So it is with most of us, striving toward that distant light at the behest of dogma and not appreciating the creative journey life has bestowed on us. On the way we are bombarded with political propaganda, religious dogma, gossip, selective media interpretations or capitalist advertizing and feel compelled to position ourselves in relation to all these. Dogma can come in many forms; anything we surrender ourselves to, like substance abuse, self righteousness, indoctrination or even social apathy. These are all surrendering tools on which we float away from our true creative communal self. But the journey is the destination. From the first breath of oxygenated air the replicant human fills its lungs with it has arrived at its destination, Planet Earth.

And if it happened so for “you”, then it also happened so for “them”.

The field of consciousness is not an impenetrable fortress as we might want to believe. It also is not a “playing field” of justification or manipulation. It is much more than that. Your field of consciousness constantly intersects those of others, yet is never in competition with those of others, because consciousness is unique to the individual. It is a trail with expanse and vision, with rest stops and trading posts. Sometimes you sleep rough, and some nights you are invited to feasts.

But daily, resolutely you venture on your journey to your purpose. That is because your duty is to leave behind an inheritance to those who will replace you, your replicant, regardless whether it physically comes from your loins or through that of another. We are a product of a species re-produced on the production line of time, unique yet similar; and simultaneously, through our personality and the recoil of our actions we are also the creators of our destiny.

The word is the roadmap to our destiny, a blueprint left by our ancestors. That destiny is here and now.

Recoil

Every action has a direct equal and opposite reaction.

In-action is an action and has recoil anything but stagnant. To use this as an example and bring us to the explanation of recoil in society lets use the soldier as the object again. The first statement is self explanatory, inaction by the soldier results in the enemy getting off the first shot with anything but a stagnant result.

Let us then use the soldier’s AK47 to visualize the process of recoil in society. The bullet in the chamber consists not only of the projectile, but also gunpowder to fire the projectile and a casing in which the gunpowder is stored. The purpose of the weapon is to kill effectively and the kickback it produces is the equivalent of the force exiting from the barrel, which is the scientific explanation of direct, equal and opposite reactions. But the disbursement of the energy required to perform the primary function is not all linearly opposed in direction to the target, however no energy goes unaccounted for and the bullet, the casing and the compounds creating the gunpowder all evaporate in different directions from where they originate. As the bullet leaves the barrel, a tiny hole in the middle of the barrel allows gasses powering the bullet to escape up and out into a cylinder, the force of which pushes back a piston which then ejects the casing and reloads the AK as a spring, compressed by the retreating piston relaxes, allowing the bolt mechanism to grab the next cartridge out the magazine, making the weapon ready to fire again. The process of discharge, the action, in its consequences one directional has recoil, dispersed through different principals and in diverse directions which has the holistic creative effect of reloading. Evolution is such a creative force and humans, being part of nature have exactly the same creative abilities. As is the properties of energy throughout creation, there will always be recoil; direct, equal and opposite. It is this recoil that, when guided by the word, will have a purposeful creative footprint. When individuals denies, distorts or attempt to manipulate through justification or outright corruption the predestined outcome of recoil, all results will always fall short of the stated objective.

I will pose this question, “What would you rather have happen to you, the wrong thing for the right reasons, or the right thing for the wrong reasons?”

Resistance to change

“Better the devil you know than the devil you don’t know,” is the natural purpose of mind.

We need to remain stagnant in order to prolong our stay. Through change we no longer are where we were and it is our subconscious mind which resists us by using justification.

So it has been amply proven by sociologists that change is painful and seldom pleasurable to all humans regardless of perception, intellect or even their dismal personal circumstance. We are indeed creatures of habit. If that be the case then it is better to develop good habits than bad ones.

It is unfortunately also the same consequence of habit which leads us to repeat the same mistakes if only under different justifications. This is the context of the word and its direction as a conduit, a continuum, when incorporated into a structured political philosophy. Not through the one dimensional interpretation of dogma, not as an abstract un-attainable illusion, but as a practical, functional guide to social cohesion. As with everything else in Social Holism it remains fluid; responsive, constantly evolving within the dynamics of everyday life.

Not a single aspect of human existence is viewed as subordinate to any other. Social, political, cultural, scientific and economic disciplines are all viewed as equal imperatives for evolution. And each within its own dynamic will contribute toward the other. By the same definition the whole will only be as strong as its weakest link. If one falls over board the whole chain will be pulled to the depths of oblivion.

That is the relevance of a perception of common purpose. Conflict and friction there will always be as different fields of consciousness intersect and fuse into more complex wholes. It is within the direction of action where recoil will be experienced. This requires active, intelligent, creative and above all un-incumbent compassionate minds to exert creative influence. Creation is not self-serving, individualistic or profit driven. Those are the attributes of stagnation, hording, protectionism and indecisiveness. Like doctrine is the password to misery, stagnation is the mating call of corruption.

Resistance by itself is not a threat to change, inflexibility however is the destructive force. Social Holism by its very proposition, like death, is a frailty with the possibility for corruption. For human nature by the constitution of the mind, has an implicit resistance to change, and indeed has the drive to recede to the known by justifying a stagnated perception.

It is therefore with a sober understanding of this inherent defect, stagnation, from which the political application of Social Holism strives to create the administrative capacity of the collective or public mind. For only through the creative personalities of all the constituents within the geographical jurisdiction of its administration, who conform to a creative common Personology or collective principle, can the ultimate societal equilibrium be established that by its actions will sustain the existence and evolution of a society.

Social Holism do not endeavor to create a socialist society perceived as the material equality of all, but highlight the already existing Socialist Personality of the State as enshrined by the words constituting the founding principles of a modern republic. The individual citizen must give expression to his or her personal perception of reality with its economic and emotional aspirations through their individual consciousness and within their own abilities. It will however be the duty of officials and elected leaders functioning within the state structures as the arms and organs of this Socialist being, to oversee the creative nourishment of its constituent parts.

This will involve total transparency, total abstinence from economic activity, being fully accountable, both morally and juristically, and acting outside the narrow confines of personal interest and within the broader societal context of their duties as commissioners of the State. Any official, elected or employed, guilty of breaching this responsibility should be viewed on harsher terms than the ordinary citizen committing offences against individuals. For the crimes they commit is firstly a breach of a higher moral trust and not of mere human weakness.

The creative influence of the word “Coming together is a beginning; keeping together is progress; working together is success.” (3)

Throughout this discussion a constant reference has been made to a term called “the word”, and indeed all that has been expressed has been done so through words. And, if I manage to convince anyone by this text, it would be a manifestation of the proposal I am about to make:

Humans have developed a structure of sound which allows us to define intricately complicated abstract perceptions into mental pictures which we can then translate into action to create the complex material wholes, like a motor car, from which we derive a purpose. Such a complex mechanical machine is created by humans communicating instructions to one another and is most effectively explained in words, but even more completely internalized through action.

Verbal communication is thus an explanation of one person’s mental picture and is internalized by the recipient through the perception, or picture created in that individual’s mind. As has been explained this is a natural consequence of the nature of consciousness and has translated into the many different designs of motor vehicles as they evolve from generation to generation and even along cultural tastes. Misperception or a corruption of the interpretation of translated pictures has also resulted in certain vehicles being found to be unsafe, and from time to time some models are recalled for modification.

However, the functionality of the invention as a mode of land transport remains unchanged.

The evolution of the motor car has progressed as a result of innovations which are based on many diverse unchangeable principals clustering to form increasingly efficient and complex units. All this would have been impossible without the development of the wheel, which evolved pack animals into wagons pull by animals and these, as a consequence of the innovation of the combustion engine, evolved into the powered land transports of today. But even the exclusion of the wheel as a means of alleviating gravity, or the development of as yet unheard of modes of power is not going to change the fact that at some point in human history, somebody moving a burden looked at the process and said, ”This sucks!”

Yet, there are also subconscious and even at times intentional misrepresentations or corruption of the interpretation of words which results from the attempt to fit the square peg of justified reality into the round whole of natural evolution. By and large this is the role of dogma. The dogmatic answer to the above complaint might have been that, “Nature is supposed to be punishing,” or “Can we not just do without the burden we are carrying;” or even something more practical and accurate such as, “You cannot work on an empty stomach.” It took an un-incumbent, creative mind to overcome these initial limiting, distorted perceptions of reality in order to conceive, analyze and implement the action of creating a rounded shape capable of minimizing friction. In the end the wheel was invented by somebody who was struggling enough to visualize its usefulness and was more than likely first achieved by observing how things roll in nature. It did not imply that the creator had to change any fundamental principal of nature. The only change was the way the observer viewed nature. This picture was then translated into a consciousness which allowed the observer to visualize a solution, and was given expression through the tenacious action of implementation, to an as yet un-utilized principle of nature. “Knowledge has to be improved, challenged, and increased constantly, or it vanishes.” (4) Knowledge that is not used falls out of use. We do not have all knowledge, and knowledge is ever evolving as it should be. “The word” as it is understood within the political nature of this philosophy is thus a continuum passed from one generation to the next and carries with it the archival knowledge of an intent, IE: the “This sucks,” development of an awareness, that things should be improved, as it was perceived by our ancestors through their interpretation of reality. As much as we might like to believe our ancestors to have been primitive of mind, they too were once youthful and advanced in relation to their environment. It would be naive to presume that ancients did not feel the same feelings, asked the same questions or strove to alter the natural environment to prolong their stay, the way we do. And as history has also shown, short cuts of justification have circumvented innovative progress often to stagnate, or at times even lead to a regression of consciousness in segments of society who do not respect and expand on knowledge.

Regardless of the economic and legal dynamics of their time, each epoch of human existence would have had the same genetic leaders as we have in our current society and it would be reckless to attribute a moral backwardness to them, since by the constitution of our bodies and minds we are still the same species. Artists, inventors, artisans, political leaders, employer collectives, employee collectives, merchants, money lenders, civil activists and the like were all as prevalent then as they are now. And as is the case today there would also have been personality clusters within all the different strata of the society, protecting their own interests.

That being the case, every social epoch would thus have been struggling with the same questions of societal organization we are exploring. And as history has shown there has been a constant flux and turbulence. It is therefore reasonable to propose that there is not going to be any drastic change in these dynamics in the foreseeable future. In fact, as is explained; by the very nature of our being there is no reason to suspect that a utopian society of any kind is at all possible unless the chemical construct and purpose of the human organism alters to accommodate it. So it is pertinent that we make peace, if not amongst ourselves, then at least with the fact that the nature of our interactions will more than likely remain challenged along the predestined nature of our current composition. The word, in this context is the archival “DNA” of consciousness passed on through generations. It guides the social personality and has tangible recoil. Whether it is a dogma, a liberal, revolutionary or anarchist point of view; regardless of the actual recoil it manifests in, all has the intended expression of a trajectory toward some form of material and emotion equilibrium or harmony within human society. This intended trajectory is the perception needed to visualize the usefulness of any evolution, “the pure word”. It is perpetually present in humans and can therefore be defined as a continuum.

''“Humans rely on an extreme form of a strategy found repeatedly in nature—the accumulation of information to increase the versatility of response to a changing environment. Programs are encoded not only in genes and brains, but in languages, books, and computers. Our current dominance on the planet, both for good and for ill, testifies to the power of information for mastery over nature.”''(5)

Navigating away from unsustainable constructs is the duty of every generation, and the vehicle for such positive recoil has been accurately passed through generations, but must be correctly re-interpreted by replicated individuals if an optimally creative societal continuum is to be achieved. By contrast, corrupted pictures will inevitably lead to corrupted outcomes. The triangle of leadership dynamics

The triangle as a metaphor for stability has been ingrained in human mysticism for millennia.

This configuration is the strongest geometric shape and within its simplicity there is a balance of forces inverting to support each other as the angles concentrate the strength of the structure at various points. And in navigation, at least two other fixed points needs to be taken into account if an observer want to establish a position in uncharted territory. The following is therefore only a simplified abstract, and not a complete and complex whole of what is required. The foundation for a sustainable social order which provide the mechanisms to incubate effective recoil for further evolution is leadership in all facets of society. We are all leaders to the truth, but only some have the true genetic leadership qualities nature bestows on them. Reciprocally, when leadership becomes contaminated by grandiosity and corruption the laws and administrative mechanisms governing a society will be structured so as to maintain this unhealthy interpretation of reality. Due to the nature of the State as the public mind, a lot of this corrupted personality will manifest in the society it governs. This strengthens dictatorship for a while, but is unsustainable as explained above, and will result in stagnation followed by conflict as nature braces against an unnatural phenomenon. Unfortunately corruption is so commonplace in humanity that it is inevitably viewed as the norm and not as the exception. Successive re-evaluation of humanist principals, civil activism and the principals of common law is however indicative that the contrary is equally prevalent and capable of dominance. To attain the optimal functionality in the navigation of our cumbersome Socialist Being, it is required of those acting as the collective arms of government and organs of state to be:

1.	Un-incumbent by material constraints. 2.	There should be a common understanding of the ideal social equilibrium required. 3.	And there must be a common desire for moral fair play. It is the alignment of these fundamentals constituting a flexible triangle which ultimately determines the sustainability of a society, large or small. These principles apply to any social organization and the general state of health of the entity will be dependent on the aptitude of its leadership to maintain an enduring legacy of functionality. If any of these three fundamentals move the other two vectors will adjust accordingly, reflected in either creative or destructive recoil. From the FBI to the Mafia or The Brownies to The Woman’s League the life of a social entity depends on its leadership and the tenacity they display at optimally maintaining this triangular status quo. The triangle thus skews to different vectors as the three poles configure and if at any time the fundamentals are skewed beyond a point the figure will “flip over” until it skews again to a perfect 45 degree triangle. This is the point where social consciousness of the required equilibrium, moral fair-play and un-incumbent by material constraints rests in harmony, the perfect world.

The rise and fall of the Apartheid system exemplify this. Civil consciousness and worker demands led to compromise which led to further self awareness, material gain, and an increasingly egotistical conceptualization of self worth. Stagnated leadership dynamics then shifted the triangle until it eventually flipped over and the same process was followed through black civil and worker demands, compromise and the increased mobilization of black consciousness until the collapse of the system itself; to be replaced by another form of society now striving to find its own equilibrium.

As the situation escalated the survival of Apartheid’s leaders in maintaining disproportionate control and restriction on moral fair play necessitated that they take complete control of all material aspects of society, including manipulating law, information, economics and knowledge. Such polarization led to increasingly repressive practices where the need arose to violently silence opposition. This in turn put pressure on the moral fiber of all sections of society as fields of consciousness became smudged by the blood of conflict, shifting the status quo to braking point. Therefore, one vector of the triangle will influence the way the others reconfigure. Being un-incumbent by material constraints:

When un-incumbent by material constraints leaders are free to focus on stabilizing the social equilibrium in a manner of moral fairness. Being un-incumbent by material constraints also leave leaders more susceptive to fair play since there is no fear of material suffering as a consequence of losing the status of leadership. And lastly by being un-incumbent by material constraints leaders can perceive the positions of various constituents in a more unbiased way. There should be a common understanding of the optimal equilibrium to be achieved:

To explain a movement in an opposite pole of the triangle; previous leadership of an organization might have incorporated social representation and engaged in morally fair practices to such an extent that the sustainability of the entity is jeopardized through the collapse of social order and excessive individualism, lawlessness, debauchery and criminality. This would require of leadership to curtail the extent of freedoms in order to bring the social equilibrium within sustainable parameters and so ensure the survival of the entity itself. For if the entity disappears, all the poles holding it together also disappear. This requires tenacity. There must be a common desire for moral fair play:

Once again any adjustment of direction can only be achieved through moral fair play in the form of consultation to some extent or another in order to sustain the social equilibrium needed, and leadership can only make the most pragmatic decisions when personal gain is removed and they are un-incumbent by the personal interest of material constraints.

What is therefore meant by leadership being “un-incumbent” by material constraints is not in a person having such a large amount of material possessions which will eliminate all worry about any financial needs, for human nature dictates otherwise; but rather that a person taking up political office should be in such a philosophical space where material betterment is not a factor in striving for a political position as a public servant.

Leadership should be for persons at the top of Maslow’s triangle of needs, not at the bottom. Eleven basic tenets of Social Holism

The Chinese philosopher Laozi correctly explains that a journey of a thousand miles begins with the first step. Taking that step in the right direction, it might be added, will certainly determine how long it takes to cover those thousand miles. One can therefore never be too understand of the origins of one’s decision to depart, and the required direction of one’s navigation. So in summary:

1. We exist as a consequence of nature, which cluster matter into more complex wholes, and can lay no claim over matter, of which time is the true guardian. 2. The human species have developed an advanced ability to utilize material things by applying our mind, which is indeed our only true asset.

3. Our resistance to change is due to the contradictory purpose of the mind, which creatively resists nature as it guides our material body through time and space. 4. The mind, as the administrator of the body interprets reality through the conduit of consciousness, and develops the more complex whole of personality, which is individually unique. 5. Our sameness flows from this mutual experience of the human condition. 6. Where individual fields of consciousness intersect it cluster to form a more complex societal personality. 7. Personality is expressed through action which has consequences in the form of recoil. 8. Every human is born into this world of recoil which is inherited from its ancestors.

9. In the political administration of a society the collective consciousness of these constituent parts is expressed in the Personality of the State. 10. Conversely, through its actions the Personality of the State will also directly relay its conduct into the individuals of a society. Therefore: 11. The State, in its capacity as the collective mind is the curator of the Estate of the People; and should be duty bound to order the evolution of society through creative recoil by establishing structures which chart the ethical knowledge required to develop a humanist personality in individual citizens, in order to leave an optimally sustainable societal equilibrium as an inheritance for those who are to follow.

The oath of the commissar

The Hippocratic Oath is universally associated with the medical profession. Even when doctors are no more or less human than any other we tend to expect this conduct from them, but think we are somehow not accordingly accountable. On the contrary, this Oath is applicable to all people, especially so for those in the service of society, and pertinently so for political commissars in the service of a Republic. The Oath of the Commissar is therefore a humanist translation of the original Hippocratic Oath and reads as follows: I swear to fulfill, to the best of my ability this covenant with the people. I will respect the hard-won freedoms of those in whose steps I walk, and gladly share this knowledge as is mine with those who are to follow.

I will apply, for the benefit of all peoples, all measures that are required, avoiding those twin traps of over indulgence or unwillingness to act.

I will remember that there is an art to life, and that warmth, sympathy, and understanding outweigh the strict enforcement of the laws of man.

I will not be ashamed to say "I do not know," nor will I fail to call in the help of those better qualified when the skills of another are needed to improve the lives of all.

I will respect the privacy of individuals, for their problems are not disclosed to me in order for the world to know. Most especially I must tread with care in matters of life and death. If it is given to me to save a life, all thanks. But it may also be within my power to take a life; this awesome responsibility must be faced with great humbleness and awareness of my own frailty. Above all, I must not play God.

I will remember that I do not deal with commodities, but creations of God, the giver of life, and my actions may affect another person's family and economic stability. My responsibility must always include these related problems, if I am to care adequately about the wellbeing of my environment.

I will prevent conflict whenever I can, for prevention is preferable to cure.

I will remember that I am a member of a larger society than my own self- interests, with special obligations to all fellow human beings, those who are sound of mind and body as well as the infirm.

If I do not violate this oath, may I enjoy life, respected while I live and remembered with affection thereafter.

But if you do not, may the opposite be true.

Property is theft, or is it?

''“If I were asked to answer the following question: What is slavery? And I should answer in one word, It is murder!, my meaning would be understood at once. No extended argument would be required. . . Why, then, to this other question: What is property? May I not likewise answer, It is robbery!, without the certainty of being misunderstood; the second proposition being no other than a transformation of the first?”'' (6)

"The first man who, having enclosed a piece of ground, bethought himself of saying 'This is mine,' and found people simple enough to believe him, was the real founder of civil society. From how many crimes, wars, and murders, from how many horrors and misfortunes might not any one have saved mankind, by pulling up the stakes, or filling up the ditch, and crying to his fellows: Beware of listening to this imposter; you are undone if you once forget that the fruits of the earth belong to us all, and the earth itself to nobody." (7)

Now if we could imagine for a moment the proponents of the above statements, a young Pierre-Joseph Proudhon and Jean-Jacques Rousseau on a weekend school outing with a boisterous and libertine Marques de Sade. The two disciplined young men had washed their sweaty shirts after a day of adventure and had hung them out to dry. After supper they return to find that the Marques had used their shirts to wipe his bottoms after relieving himself.

I am sure both these gentlemen would experience a tinge of exasperation at the logic in de Sade’s conduct. The Marques would be entirely correct to claim that he visualized an appropriate, yet alternative use for their shirts and by the simplest of the above definitions he was entirely within his right to expropriated it and put to it to good use. The shirts were also no longer his and he had appropriately left it there for someone else to find an alternative use for. He might even volunteer to wear the clothing himself as a sign of his extreme freedom. The fact is that both Proudhon and Rousseau had developed a personal attachment to their garments. They looked after and had creatively prepared the clothing for further use. Away from any shops where they could buy more, these items where essential to them, more than mere property; it was an important part of their being. Without their garments they were left poorer for it, exposed to the elements and lesser equipped to function optimally. In this case the actions of the Marques were not conducive to the betterment of the group, regardless of how his action to better appreciate his abundant free “self” was given expression to. One might then propose that what the Marques were doing was not communal use, but in fact pillage.

It only takes a small movement of perception, whether it be from an Anarchist or Communal perspective to realize that the statement of “...the fruits of the earth belong to us all, and the earth itself to nobody," becomes a bit hollow taking into account that there are indeed some amongst us who feel the way the Marques do, and as he expresses in his literature, he extended this belief to the exploitation of people too. Many fanatical philosophies have similarly incorporated such exploitation, if only through more sophisticated analogies.

Whether it is our cell phone, the spare bed in our house or the land that we utilize, more often these material things are not merely there by chance, but has become an extension of our creative self. What we chose to do with it becomes our business, not those of others, and we become possessive, not because we are selfish, but because those accumulated possessions allow us further expression of our perceived purpose, the same way an infant might be inseparable from a blanket. Certain animal species also make tools. The chimpanzee pre-design termite sticks which can be carried long distances to where it is used for the task at hand, but humans have the foresight to take their tools along with them when they leave, refining and personalizing these items for future use. By doing this we become bonded in a very personal way to some possessions, material things we not only call ours, but things that actually become an extension of who we are. Even in the most ridged of social structures, the military, individual soldiers still arrange their attire and weapons in a personalize fashion. Within this superficial uniformity there remains individuality.

Conversely, humans, as is the case with virtually all living organisms also form allegiances, or bonds of self-preservation in which they conform holistically. These are not aberrations of nature, but as has been explained is a natural clustering of individual elements to form evolutionary structures. Every such expanded cluster requires living space, or “Liebensraum” as the Nazi version of social order correctly dictated. This concept becomes destructively competitive when pillage and not creative growth is the driving force behind the expansion, regardless of what might be the moral justifications attached to it.

The principle of pillage is therefore the affliction that must be eliminated from human interaction if optimal uses are to be derived from the limited supply of resources available to our ever growing population dynamics; for it is on the optimal use and distribution of the land and other material resources which modern heterogeneous societies depend for its sustainability. However the question of ownership is in reality much more internalized than such broad economic dictates. People originate from; are endeared to, and harness fervor of allegiance to a geography which surpasses emotionless economic calculus. The proposition that the world might never rid itself from the, “many crimes, wars, and murders, many horrors and misfortunes,” which has befallen it over the short period of human expansion is indeed great if one takes into account that all these are but a magnification of the individual personality disputes emanating from society daily.

It becomes even more so if one takes into account that since its inception the family units, clans, tribes and nations of humanity, have gone out to war against one another without fail, even when there were more than enough space and populations were still small and scattered. This is exemplified by the dissolution of numerous communal colonies that has attempted to recreate such a utopian way of life in modern times.

Creative evolution requires a paradigm shift in perception for humanity to find the semblance of stability required to visualize itself within a holistic destiny. As Mr. Proudhon correctly point out, slavery is the murder of the individual personality, trapping it in bondage. Similarly dispossessing individual groupings of people from ancestral land is equal to the theft of their communal personality, regardless whether they are making optimal economic use of their geographical area or not. Yet the simplicity of pillage has always found volumes of justification. It is this conundrum of individual reality, collective holism and the optimal functionality required for economic sustainability, which the modern state must balance. Each of these dynamics holds a tangible value that adds pragmatically to the incubation required for future sustainability. The attachment of individuals, families or tribes to their ancestral home is where the heart is. This creates the personalization of existence on which the individual is nurtured. From these individuals a Diaspora extend its influence, integrating into larger society by either urbanizing or developing an expanded sophistication which will, if properly nurtured help develop their community as well as their geographical area pragmatically. Whether it is traders, miners, farmers or factories, geographical locations are seldom devoid of outside interference. Geography consistently attracts investment from outside, and within this larger influence of technological development and the convolution of fields of consciousness exist the biggest risk for the alienation of the individual, the family or tribe of local inhabitants as they are usurped, exploited and alienated from the environment they cherish. This convolution of forces derives the risk of exploitation and pillage from the same justification of the Marques de Sade when liberating other people’s shirts and putting it to new uses. And it is the duty of the Public Mind to administer this evolving dynamic in such a way that all constituents, the larger society as well as those individuals directly affected by this flux derive optimal utilization, not only of material, but also of emotional empowerment. The right to individual ownership of property and equal accessible recourse under law is thus a counterbalance to pillage.

1. Theosophy Trust, Memorial Library (Gandhian Socialism: Isms and Individuals) 2. Anton Amo 1703-1759 (On the Απαθεια of the Human Mind 2.1) 3. Henry Ford (quote) 4. Peter Drucker (quote) 5. Evolution and the Emergent Self, Raymond L. Neubauer 6. Pierre-Joseph Proudhon (quote) 7. Jean-Jacques Rousseau (qoute)