On Democracy

So often in both philosophic and physical tenses the idea of the Utopia is or has been categorized as mere fantasy, so much so mostly because the term utopian in the real sense refers to something ideal but impossible. The notion of a utopian vision is seen nothing more than mere ramblings of idealistic or nonsensical pseudo-philosophers not really grounded in the real world, and instead thrust up to the clouds and into a realm to which, as it seems to most, is only useful to those who wish to spend their time there. Outside of certain texts[1] which attempt to exemplify the Idea or Utopia do so while also rejecting that Utopia is something either totally unattainable or as yet able to be attained or realized. However, this notion is the converse of the Idea itself. The Idea represents itself in Truth and Truth is found both in the physical and meta-physical realm, it is but the meta-physical elements in combination with empirically understood pieces of existence which coordinated these two ideas as united as one is Truth itself. It is this Idea, this Utopian “dream,” which is the highest form of human reason and is then the highest form of human ability, and is the conduit in which we may make the meta-physical, the physical.

It would be prudent to outline the link between the Truth to the human condition and human ability. In the simple sense, we are the offspring of Truth, and we are slaves to it in what it is and what it represents itself as. Truth is the fundamental essence of all existence, Truth is what is and what truth is not is what is not. Truth is just that, the truth objectively, outside our subjective empirical understandings of the existence and essence of existence. It is a common held notion that this Truth resides internally in the individual or embodied in the state, that we create the world or the interpretative “truths”, more precisely mere inferences, thereof, through experience or through the “truth” provided by the power entity or state. However, this flies in the face of both intuition and logic, both of which are products of the limited quantification of Truth that humans have achieved thus far. Truth then is not subjective, but objective and external. Gravity for instance is a piece of Truth as it has been proven logically; and as one can know absolutely, gravity is not subjective, its not up to our interpretations as the force of gravity; gravity is whether or not we experience it or not. We do not have the ability to change the nature of the universe; we can but come to it. We can also not create things, or openly interpret things as right or wrong in which are unarguably, or inexorably, right or wrong deduced by logic and found as part of Truth. As one can see, the objective Truth is the goal of all philosophy and all science as it aims to give the reality and nature of all things in existence. Truth is the answer to the almighty and great question; Why? However Truth is not a definition in itself and needs defining. From this we must understand that Truth is the fundamental nature of existence to which we are discovering, not interpretations of it.  It is this sense, this understanding of the fundamental nature of existence being Reason or Truth, that we can understand the vision of Truth and the reasons for knowing it. It is our ability, through the processive nature of quantified logic that we come to understand Truth. Essential elements embodied in this process are the very stepping stones at which we humans, as reasonable agents of Truth, can begin to understand the nature of reality. One can then see that through the logical process we can come to know what is, what is not, and what is wholly true and right, and what is wholly false and wrong.

This brings about a new principle, that which exists, as being founded upon Truth, if that which is able to be understood or proven by logic, has not simply the ability to be but what necessarily exists as the highest form of what is being sought and therefore what ought to be. Therefore, if we can envision something that works invariably in the logical process then it is, by definition, part of Truth and must exist in reality or ought to be created in reality. It is therefore possible to attain Utopian principles following that they can exist in the process; Logical Utopia ought to be instituted, as it is the highest form of human social organization. Humans have seemingly always retained this vision of Utopia, which can be quantified through logic yet has been fallaciously dismissed by nearly all philosophers and politicians alike as the unattainable, which is clearly false. Utopia’s logical nature forces us to retain a more fundamental understanding of Truth which is grounded in existence in direct relation to the arbitrary material elements of this world[2], hence it is a meta-physical/physical bridge found consistently in nature, and forces all who wish to understand it to understand this critical relation. In order to create the final epoch of human abilities we must first find and prove them a priori and then if they are not found in the world, as these are pieces of existence which are not of it by itself, but of it by necessity of the human condition, Reason, we are obligated by this, to create what we found a priori and make it a posteori truth or reality.

So that which can be understood in the logical process is possible, and from that, ought to be realized, it must then begin at the logical proof. This is the real goal of this essay, to both prove the logical nature of Pure Democratic (communist) “utopia” as the final epoch of human organizational ability and disprove the fallacies which surround its dismissal. The highest utopian vision has always represented itself in philosophy in the principles of Pure Democracy (communism). Pure Democracy as a logical system, not as purely as an ideal system of social organization, is a relatively easy concept to understand given basic truths about humanity and the essence of the human condition. It is the basic principle of Pure Democracy that sovereignty can neither be found purely in the individual nor purely in society. It is therefore the relation of the individual to society in which the sovereignty can be found. This seems a common, yet ambiguous statement, and quite rightfully so without certain understandings of the nature of the individual and the society.

To understand the reality of the human condition and what is commonly referred to as human nature, we must first ask ourselves what is common throughout all people of all history. What are things that they share? What are common themes? Given the benefit of the doubt, we have two common elements; the capacity to reason and the capacity to produce, to think critically and complexly and to produce that which we need to live, this seems intuitive if, as discussed above, we understand the humanity position as productive agents of Truth/Reason. We alone, as far as we know, have the ability to reason complexly and to continue to build on that knowledge through passing on, through complex thought, organized language, production techniques, and in language we were able to quantify certain things, again increasing our ability to reason and produce, but it was from the initial State of Reason and Production, the human condition, human nature, in which we are human. These two basic human abilities, Reason and production, metaphysics and physics,  are the nature of humanity as they are our only common facet, we are simply productive agents of Reason, and then are obligated to use our granted ability to employ logic to discover the Truth and implement that new-found truth in production. All other elements of humanity, what have been referred to as human nature, are nothing more than the relation of our physical experience and its interaction with our essence, which is nothing more than productive reason. Hence if we are denied this basic ability to reason productively, that institution or organization flies in the face of Reason and is therefore dehumanizing, and ought, guided by Truth, to be changed.

I feel that I must dispel here a common held and often argued human “instinct.” Many philosophers, politicians, and people in general have argued that we are merely through instincts, survivor creatures and that this creates our “rational self-interested nature.” This survival “instinct” is not indeed instinctual given the fact that we are survivors as a species stems from our ability to reason productively. Reasonable beings can realize the fact that they are finite, that one day they will no longer exist; therefore out of fear of the unknown we will do anything, even be taken from our own better judgment, even while realizing that it is against our better judgment, to escape death. Reasonable agents can and have separated themselves from what they are through persuasion or coercion of both what they are and the consequences of that fact. We have created things that do not exist in order to escape the Truth, in order to deny our own humanity for the end of safety, or complacency or the like. Also it is interesting to point out that we – Agents of Reason – through more complex logic and reasoning, have been able to wholly deny this self-interested “instinct” which, according to the definition of instinct, is impossible.[3]

From the very essence of mankind, Reason, we find also the nature of all things. That the world around us and all of existence in general, along with all that we can experience, is here only in relation and as the offspring of the Truth. The very essential pieces of existence; physics and meta-physics or science and philosophy, is nothing more than the movement or progression towards understanding the universe in its very basic sense. We attempt to quantify the Truth through science, and explain it through philosophy and each achievement in science or philosophy is nothing more than a step closer to the ultimate quantification of all things, Truth.

It is from the understanding of the essence of both humanity and existence itself that we can begin to assemble the things that are not at of themselves merely physical elements of our lives, but the meta-physical, the philosophical that become physical bodies. These include, but are not limited to, political organization, law, order, and public/private institutions of all kinds.

It is from this original condition, the Truth of both humanity and existence to which one can argue that what we can prove logically we can, and ought to employ and bring into being. It is this that allows the supposed unrealistic Utopian vision of Pure Democracy to actually be realized physically.  I must first though, quantify the idea of Pure Democracy. Democracy as its finds its derivative in language is the combination of the Greek words, Demos (the people) and Kratos (authority, rule). So basically, the power of authority rests in the people both as individuals and as a social group, or society. One must realize though, if power or sovereignty rests in the individual, than it must also rest in the aggregate of people, or the political entity which embodies the individual socially. Therefore, understanding its meaning, Pure Democracy is the ability for humanity to self govern both personally and interpersonally, to create in themselves the sovereign nature of their being and the nature of their society simultaneously.

The structure of a Pure Democratic society is not something that can be or would be written in a constitution or like document; it is not a contract, it is not the law that is presented to people, rather it is the law of Reason socially applied. Pure Democracies, given certain physical elements outside our selves (location, size, composition, resources ect) will dictate the structure of the particular society in which we find ourselves. It shall be the obligation under Reason for the people of a given society to organize them selves based on the Foundation of Reason and create a society based on the participation of all people, as we all are at our core, agents of Reason. Certain policies and “laws” (more precisely codes of action, dictated not by any sort of arbitrary authority of but from Truth) shall be come to through logical grounds and based on the participation of all people, as all are equal in Reason.

It is an interesting endeavor investigating early human organizations, which are the common representation of Pure Democracies. These groups, the aggregate of people do actually get together, and have worked. In early America, groups of Iroquois would have town meetings to which every member was to attend, and all always did. Another example can be found in the bushmen of sub-Saharan Africa. These groups of hunter gatherers represent the ability for groups of people, seen as equals, can come together and come to certain truth which guide the action of individual and society alike. Yet another, more recent representation of complex Pure Democratic systems can be seen in the Paris Commune during the French Revolution. This commune was set up so that the workers of certain factories and stores ran there business guided by the understanding of the self-governing nature of both individual and society and set up councils of workers which came together democratically to decide what needed to be done. The Commune in Paris worked as long as it was able to survive. All people in the Commune were both part of the system as equals and were able to be fed and provided for. In April and May of 1871 this representation of the virtues and functionability of Pure Democracy was destroyed by those who feared the community it created, who feared the Truth, the governmental forces of The Versailles Army. One may see these organizations being based solely on some sort of obligation to the tribe or group. And that is true, but since this form of organization is one that recognizes our nature as sovereign beings guided by Truth, we do not necessarily choose to participate, but we do of our nature as agents of reason.

The fact that Pure Democracies have existed but have for some reason or another have failed where the majority of elitists, representationalists, authoritarians and monarchists find there logical hindrance. How can people, as incompetent as they have shown to be, come together in this way? And how could it be possible given the complexities of modern civilization and social organization to do away with government as it stands? They simply say that it can not, that it is logically impossible given the self-interested nature of the human condition, to which I have already dispelled. In this they argue we must then, give up our humanity to a complex, inhumane organization known as the state.  However, this argument against Pure Democracy denies humanity its very essence, as has been shown. If humanity is at its basis, agents of Reason, we can see that they have in their nature the ability to self-govern. I can say this with certainty as governing is simply the application of Reason in accordance with the nature of existence, Truth, which manifests itself in nature. Governing is simply using Reason, through critical thought or logic, to make decisions about life, the chief goal of which ought to be to remain human, or agents of Reason. Sovereignty of the self is the foundation for the continuation and purification of Reason; we must first be in control of our own self-consciousness in order to apply Reason to nature, which is consciousness in general.

What is the basis then for these arguments against Pure Democracy? It is simply the fact that we have in our organizations outside Pure Democracy, left our Reason-based existence and put it in the hands of an organization that has thwarted our Reasonable nature in the name of civilization, security, progress or the like. However, as it is the very subjection of our nature that we have allowed the prospects for human flourishing, the full ability for us to reason on every level in every sense, to be taken from us and disenchanted our ability and obligation to realize the democratic essence of our own reasonable consciousness.

One can see the subjection of Reason in government by simple observation. By government I must point out that I mean in particular, political economy, the interworkings of both politics and economics in attempting to determine the arbitrary and destructive facets of our modern existence. For all intents and purposes these governments and government in general does nothing but create arbitrary aspects of a non-true existence to which we find ourselves at birth. We are then, under subjection of political economy at our birth, obligated to continue to play the game as a matter of continuing our lives until our death. This is pure exploitation of our nature for grounds based on a denial of our humanity as a whole. Only in Pure Democracy, the lone style of social organization that allows us the freedom to employ our nature can we truly be human, and use reason as an avenue to Truth and to a full human life which is the highest good and the goal of both living and reason itself.

There is a certain urge for me to leave this argument as it stands and allow one who accepts the Truth to understand the logical and reasonable aspects of this case. However, the urge I also feel is to outline how in which we ought to go about realizing this ideal, this Utopian vision. Understanding the philosophic nature of the goal is one of paramount importance, however getting there is also of nearly equally great importance. It then follows that I ought, guided by Reason, to outline the technique at which we can realize this dream. It has often been argued that the present state of things is one at which reorganization of society is impossible if not ridiculously difficult. I challenge this claim in the name of Truth. The old Christian mantra “The Truth shall set you free” is true of its very nature. So if we realize the nature of Truth we then understand that all that stands in its way is destructible, as it was constructed not of this world itself but of the meta-physical elements of our fallacious reason made “real” through the subjection of Reason. It is therefore the route at which we can get to Utopia, destruction and reorganization.

The only real avenue to the destructive facets of our current existence is revolution. This concept is wildly misunderstood and must then be coordinately redefined as not the enemy of the people or the common good, but the bringer of Truth in the form of destruction and reorganization. One must first understand that you can not destroy a system while at the same time participating in it. It is therefore of no use to aid the further alienation of man from reason and of that themselves. The revolution, or Truth in general, can not come out of the current system, it can not come from within or even slowly or entirely peacefully. This revolution must take place outside political economy. It is obvious to the observer and the one who understands Truth that there are those that are so alienated from themselves that they can recognize the Truth of the matter and yet continue there alienated existence. These are the people who can not envision the freedom of humanity in Pure Democracy. One can see these people in the structure of that which alienates us from Truth. Namely these things are the State, the Economy, and the Church. I hesitate to criticize certain beneficial elements of all three of these entities, however, in their whole they have allowed humanity to remain fragmented and outside of understanding Truth, it has enslaved humanity as agents of their goals, not of Truth.

Firstly the state, as has been shown is the giver of arbitrary laws and guidelines based on the participation or leadership of a few, whether they be representatives, nobles, or leaders of any kind in government. The law given by a state is capricious law imposed on people forced by obedience, not law dictated through Reason by the people as agents of. This fundamental difference is the focal point of the disparaging aspect of the state in relation to the individual. The state, regardless of composition is the Dictatorship of one sort or another. In history we have been witness to this phenomenon. In Roma for example, it was the Dictatorship of the Noblemen (the Senate) which then turned into the Dictatorship of the Caesar. We can see in the rise of Muslim Arabia the Dictatorship of the Caliph and Allah in general, something Muslims of that time and still currently have no problem with, a clear and true representation of the alienation from Reason. In Medieval Europe we find the Dictatorship of the Christian (Catholic) Church, Dictatorship of the Pope and the Dictatorship of the Feudal Lord. In China of the same period, we find the Dictatorship of the Dynastic Emperor. As Europe liberalized and sought to escape the tyranny of the Church, Pope and Feudal Lords and the recent Dictatorship of the Monarch, it came to them the vision of Pure Democracy as witnessed in the seldom found non-dictatorial societies in history. It was at this time where Reason allowed some to envision what Truth demands, but the imposition from above and original position of being born into the system allowed those virtuous ideas to be partially subverted and molded into the much easier but still arbitrary, state of the liberal “democracy.” With the rise of capitalist economics this step in the right democratic direction was then turned into the Dictatorship of the Bourgeois. It was only the leaders of industry or economics, itself a dehumanizing and self-alienated system, who then dictated the laws of which the people must obey. This dictatorship however, considered the economy the highest good and thus allowed the subjection of Reason in the name of progress economically, and in it the flaw and the perversion of the ideal that was come to previously. At the present time we still find ourselves subject to the Dictatorship of the Bourgeois. It is time, under the wings of Reason, to destroy the political entity of the Dictatorship of the Bourgeois for no dictatorship of men, but the Dictatorship of Reason, the dictator of existence itself. As has been shown, the Dictatorship of Reason in society is Pure Democracy and the only way in which humanity can be free to exists as we really are.

Economics has, since the capitalist revolution and subsequent evolution, since its origins in the Renaissance period in Europe, continued to this day as the culprit that allowed for the perversion of the Ideal sought after during the Dictatorship of the Monarchy. It is then important to outline[4] how this happened and why in order to understand the need for its destruction through the revolution so suggested.  The function of capitalist economics is the progress of private property through means of profit based production. The means of production are focused in the hands of a few which, to nearly any end, is based on profit maximization, even if it comes at the hand of human suffering.[5] This system was justified in its infancy, and throughout its existence, by the idea of progress and “a better life for all.” It is argued that profit maximization and private property incentives allow for human beings, given their self interested nature – something I have already proven does not exist above the nature of Reason – to be the best way to entice people to be the most they can be, and to be happy. However, it is this very basis the subjection of our Reason. Private property is material; it is something that has no real worth outside of our arbitrary economic and political, and from that, social standards. These standards have been defined not by us but for us by the Dictatorship of the Bourgeois. It is the ingeniously subversive element of Bourgeois Dictatorship less ubiquitous in most other dictatorships. It allows itself to create its own justification; we justify economic dehumanization in the name of “progress” and use the dehumanized “progress” of private property to justify the economic dehumanization for which we began. This cyclical nature of the state of things is the hurdle to which so few have crossed. Even Marx, the brilliant economist philosopher, whos ideas have strongly influenced me was, unable to understand the Truth outside the materialist concept of his theory. Marx’s theory is based on economics, where as has been proven, economics merely creates or justifies dictatorships, Marx’s Dictatorship of the Proletariat, although a much better dictatorship then has yet been seen is still a dictatorship guided by economics, not the higher good, Truth.

Religion is a much more contentious aspect of my argument, and I realize my controversial position to the alienated reader. However, I must acknowledge the benefits of the ideas embodied in the two prominent religions of our day. Both Christians under the teachings of Jesus Christ, and Muslims under the Teachings of the Prophet Mohammed have at their core the lessons to which Reason dictates. Both Christ and Mohammed were forbears and teachers of the Truth, attempting as I argue, to change the world quite literally in revolution in both cases, in order to establish a more Truth based world to live in. I must point out the early church after the death of Christ was a Purely Democratic one, in a pure sense. Under the teachings of Christ they organized themselves in common, taking no possessions as there own and making decisions as individuals in one sense and as a community as well, doing both in the name of Christ (a teacher of Truth). Muslims also have a similar tradition.

It can be seen that these particularly outstanding achievements of both faiths was eventually destroyed by the outside. What was the cause of this destruction? The answer is simple, the state and the stratification of the both faiths. In the case of the Christians, the persecution under the Roman Empire forced the democratic principles to be subjected as was the case in all other attempts in Pure Democracy in the name of security and continuation. The ideals of Christ where further perverted by the Romanification of the Church and the establishment of the supercilious foundations of the Roman Catholic Church. Christianity has since been a force of gross misunderstanding of the Truth embodied in Christ and has, through fear and persecution, continued the ideals of the state while also used to justify, quite contrary to the teachings of Christ, actions taken in the name of the Church, in direct confrontation to the Truth.[6]

Islam has a similar history. Most of the teachings in the Holy Qur’an, those of the prophets from both Judaism and Christendom, embody a sense of Truth represented in the transcendent God, or Allah. However, much of the Qur’an tells of proper conduct on a wide variety of issues. Proper treatment of political and military prisoners, women, the family, other religions are just a few examples. However, the Islamic faith, as with the Christian’s, was thwarted, its teachings distorted by the Dictatorship of the Caliphate. This leaders, both religious and secular, as the prophet Muhammad had been, quickly reverted to being little more than authoritarian leaders of the Islamic empire, focused on territorial expansion, spreading the faith in order to retain order, and after only a century or so began to persecute other faiths, in direct contradiction to the teachings of the Qur’an, and in that from Allah (Truth) himself. It was this secularization and stratification of the faith that, as was the case of all other religions, lead to its disillusion from its essence.

The downfall of religion in general is characteristic and representational of the general trend of history thus far. It is the structural, hierarchical nature of our existences as of now that allows for the subjection of our essence as humans, and quickly allows us to deny that very impulse of being in the name of some external idea that is of itself only a representation of the perversion already discussed. Reason is the highest good, because in it we find all other things we know, could know or have the ability to ever find. It is structure, rigid organization and dehumanizing products of our reason-alienation that has kept and does keep humanity captive and at bay from experiencing the Truth embodied in our very being as agents of Reason.

One can only imagine how the world may be outside the state of things as of now. We would be able to see things not as they seem through the state, but as the state of being in which the really are. All things of the world would be fundamentally different; the Dictatorship of Reason allows all to experience as it really is, not in the arbitrary framework of civilization, political economy, or religion. We, as agents of Reason, have an obligation to that Reason to throw of the shackles of self-estrangement and to become what it is we really are. This is the natural course of Reason, embodied in nature which has such been taken from us by the structure of society in the name of safety, organization, or culture.

Reason is not a simple thing to understand, especially given the functions of the entities of self-alienation that thrive on our inability to understand Truth. Can you imagine how economics could function when we all realize that private property is not something of nature but an arbitrary justification of our own initial perversion in organization? It could and certainly would not function, to the benefit of humanity as a whole. However, an even more pressing question is how exactly does Reason best be given to those separated from it. I have pondered this question as a matter of urgency and great importance. As of late there are two competing views, I simply stated above, one of which is absent of Reason and relies on our self-estrangement as an avenue out of it, of which I could never understand, while the other suggests that we must first get outside the entities of isolation and reorganize society on the basis of Reason, and in that the humanizing essentials thereof. This, this revolution, is the only means at which we can be guided by Reason to be ourselves in it. It is the revolution of the totalitarian regime, in its most human representation as the final stage of human development, the Dictatorship of Reason; the representation of which is Pure Democracy.

Education is paramount to this inevitable rebellion against the exploitation of our Reason by “civil society.” We must first as this essay began, to define to the masses the Truth, and the mechanism at which we can begin to come to it. We must first then teach the process, logic to our children, to our adolescents, and most importantly to the adults of this world as they are by far the most displaced of the populous. It is this first step where the inevitability of acceptance will be the beginnings of the Revolution. The next step then is to have a committee, on organization, a party that would embody the Pure Democratic image to which Reason guides us. This would be a true Democratic Party, which is nothing like the defiled  United States party of the same title who’s aims are in nearly no sense Democratic. This party must be made of those who understand and have come to understand the truth, and in that must also be a non-hierarchical group designated in its own framework to be the democratic ideal to which it aims. It ought to be composed of all those who understand regardless of any sort of arbitrary senses,[7] who wish to bring about this revolution as we have spent enough time in isolation to Reason long enough.

It is not critical or even necessary for this group or party to be a majority, or even large. It is not numerical numbers that matter in Truth, it is the Truth itself embodied in the ideal to which this group is dedicated. It does follow though that these people be engaged in, and committed to, destroying that which takes us from Reason. To the estranged person, this is a direct threat on their way of life, what they see they are. This is understandable in the framework of their disillusion, however as this party will be founded on, human beings are agents of Reason, not simple owners of possessions. The party then must destroy the hierarchy of life, which is the current class organization. This can only be done, through the elimination of the private property essence of our estranged existence as such. It must be that we separate ourselves, not only from ourselves or each other, but from that which has kept us from doing so; the rat race of post-modern life; to acquire more things, more trinkets, more unnecessary possessions and in which we find ourselves falling deeper into the rabbit whole of Irrationality, the state of being apart from Reason. It is then the elimination of private property which can allow us to focus on the real essence of humanity instead of being committed to the frivolous, constructed essence.

With the destruction of private property, this Democratic Party must also be dedicated to the deconstruction, or mere destruction of the political-economic framework of the current state, and in that the destruction of the state as a whole. This again may seem like a direct threat to those who feel dependent on those systems in order to structure their life. However, as is the common theme, this is only in relation to their state of being, the state of irrationality to which they currently reside. Governmental structures that are not based on Reason and in that the functionality of all persons being directly involved, or Pure Democracy, is an enemy to Reason and ought, in the name of Reason alone, to be dismantled and reorganized on the principles of Pure Democracy, or Reason.

The method at which this takes place is one of intense debate. Destruction in a sense implies harm, either physical or mental, and this may be. However, in the sense that Democrats[8] aim to destroy that which allows Reason to be held back is more that justifiable, it is wrong to do nothing, not to act even if something or someone may be harmed, as Reason is the goal of all things reasonable. Therefore, the destruction of that and those which enslave humanity ought to be seen as a saving grace, as the way to Truth and the way to becoming truly human again. It is only from the ruin of estrangement that we can find the recourse of Truth, and in that we ought, through Truth, to begin this revolution.

It has been my goal in this essay to provide Philosophic, historical, and instrumental pieces of the puzzle of Truth in relation to the state of things organizationally. I sought to employ logic and reason to quantify and describe Truth and Reason. In Reason, I sought to find the nature of humanity, as itself, and in humanity we find our ability to construct the Truth as purely as we can. It has been shown in this essays as a matter of effort in repetition to ingrain the fact that Pure Democracy is this Ideal, this Utopian dream that through Truth can and must be realized. I also wished to destruct the argument against the Truth argument in representing the history of the separation of humanity from itself. The three structures of estrangement the state, political-economy, and religion are the epicenter at which first understanding must come and where the Democratic revolution must also begin. I have then aimed to outline, and a pure outline is all I sought, the way in which the Revolution of Truth must be. I did not aim to write a platform, or organizational manual for this party, my goal was to allow the reader the structure of this revolution to quell any misunderstandings of zealous destruction merely for its own sake ideas one may have, preconceived, of revolutionary political theory. This revolution is not destruction for destructions sake, it is not destruction for the sake of a few, it is destruction for the sake of Truth, and in that for the sake of humanity as they are in Truth, not as they are in isolation of it. This essay is to be the beginnings of understanding the nature of revolutionary politics particularly aimed at destroying the dehumanizing elements of existence as such. To that end I feel my work has been satisfied and await the inevitable revolution of Truth and await the coming of Pure Democracy with arms raised.


[1] See Hegel, Phenomenology of Spirit/Mind, Philosophy of Right

[2] Material elements – Capital, Private Property, Political Economy, Religion, ect.

[3] E.g. Suicide, self sacrifice, martyrdom

[4] I Stress outline, as I believe this subject is large and complex enough that another essay or study could better fully quantify the complexity of the situation.

[5] The Slavery of the Period of Capitalist expansion is characteristic of this notion.

[6] E.g. The Crusades, The Templar, and Witch Hunts and Persecution, The Church’s Position on Nazi Germany

[7] Race, Gender, Sexual Preference, ect

[8] To clarify, I mean the Pure Democrats or the party to which I have been referring to.

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One thought on “On Democracy

  1. Indeed a wonderful article! Thanks for sharing!

    I consistently review your article but never ever been overwhelmed to comment one.

    Will certainly share this on my social media networking group.

    Keep sharing such write-up in future too!

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