The Reality of Nature | The Revolt of Nature

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Table of Contents

1) Introduction

2) The Mechanics of DNA Replication

3) The 6 Conclusions of DNA Replication

4) The Consequences

It is remarkable how little history can teach us at present. The past seems too remote and different to matter. We can obtain insights about the present not from books of history but from books dealing with the human condition. It is becoming evident that the more technology triumphs, the less do things and impersonal factors shape human events.

The post-industrial age will be dominated by psychological factors, and a meaningful history of our time must base itself on the assumption that man makes history. The triumphs of the scientist and technologist are now setting the stage for the psychiatrist and policeman.

― Eric Hoffer

1. In the Archean Eon, the earth was a primitive place. It was sterile, and as devoid of life as the moon. Many thousands of cubic miles of various mixtures of chemicals were in the oceans.

Above the earth, millions of cubic miles of atmosphere became enriched with carbon-dioxide and other chemicals spewing from volcanos and from windstorms over the lifeless continents. Rain washed the pollutants out of the air and into the oceans. Rain also eroded the continents and formed rivers to wash the silt into the oceans. The oceans became enriched with chemicals. Billions of chemical reactions were taking place simultaneously all over the Earth in this huge pot of soup.

2. Even with that gargantuan exposure, it took billions of years before the right set of chemicals and the right physical conditions came together and allowed the creation and survival of the first tiny string of pre-cellular desoxyribonucleic acid (DNA).

Life was precarious for this new living creature for many millions of years. It was tiny and tender, alone in the oceans, only capable of reproducing itself, depending on chance to supply it with its needs.

Introduction

3. In its struggle to live in this dangerous environment, it gradually evolved until it finally developed into a single cell. Now it had a protective container to provide shelter for itself and the nutrients it required for survival.

During this long period of evolution, the coded string of genetic material that developed into the description of this primitive original cell had increased in length greatly.

It started with only the description that would reproduce its basic self: DNA. That small coded strip, perhaps only a few thousand code elements long, is the essence of all life.

4. The essential coding for life was compressed into it. That same essential coding exists in all DNA today. By the time the first cell was developed, much additional coding had been added.

This additional coding provided for the formation of the cell wall and the production of its own nutrients and tools from raw materials. It added features that enhanced the survival of the life described in that first initial reproducing string.

The Mechanics of DNA Replication

The following contains material that may be measured and verified in the laboratory.

5. About 100 billion copies of our DNA are distributed throughout our body. Each copy is alive (it can reproduce itself) and is identical to every other copy.

DNA has many functions within each lifeform. Without DNA, we could not be born. We could not live. We could not grow. Nothing in our body would function. We could not reproduce. In fact, our body could not form.

6. DNA controls our growth and development from conception. It determines our appearance (size, weight, color of eyes, skin texture, etc.). Indirectly it controls all of our bodily and mental functions (since it details the physical and operating characteristics of all of our components). It even, to some extent, controls our length of life.

DNA functions in all other life-forms in the same way.

7. No other tissue in our body is alive. None can reproduce without DNA. All tissue other than DNA is built in response to action taken by DNA and its only purpose is to serve the needs of the DNA. DNA performs functions necessary for its own survival. It performs functions necessary for our survival. It reproduces itself. It performs functions that allow us to reproduce.

Even in our own reproduction, it is our DNA that is reproducing. DNA works in the same way in all other life-forms. Of the entire body of any life-form, whether plant or animal, the parts of its body that bring life to its existence are the DNA in each cell in its body. Life is distributed throughout the body of every living thing.

These bases are complex organic molecules that provide the fundamental genetic building blocks for the description of the overall organism that the DNA will construct and maintain.

8. The upper and lower red lines indicate the sugar-phosphate "glue" that holds the sequence of bases together. Between these two "rails" are shown four bases in schematic form. The two vertical base combinations are called base pairs and are joined with hydrogen bonds.

In physical form, DNA consists of two strings of bases in the form of a ladder with base pairs forming each rung. The ladder is then twisted to form a helix. Each rung of the ladder is constructed of only four possible combinations of base pairs. Two of these are shown. The other two are obtained by inverting those shown. A will only pair with T and C will only pair with G. The four possible conditions for any rung on the DNA ladder are AT, TA, CG, and GC.

9. To describe an organism, these bases are coded into a long string of DNA. This DNA coded string must be quite long. The human description is about 3 billion base pairs long and consists of 24 DNA strings, called chromosomes. The overall genetic material that describes any organism is called its genome.

The genetic material in each human consists of 2 sets of 23 chromosomes in each of about 10 billion cells in the body.

10. The top row in the figure above provides a code for making the substances used in the organism.

The lower row contains the same genetic information, but its code is the reciprocal of the code in the upper row.

Wherever a T appears in the top row, its reciprocal A appears in the lower. AT, CG and GC are the other possibilities.

DNA reproduces by division. The top two rows show a fragment of DNA before it starts to reproduce. When the DNA replicates, it is immersed in a soup of bases from which it will select the "food" that it needs as it grows.

When the zipper has completely separated the two halves of the original strand of DNA and the two halves have completely filled their new complementary halves, the process is complete.

Two separate—but identical—DNA strands result.

The 6 Conclusions of DNA Replication

CONCLUSION 1:

There is no new life created during the DNA replication process.

Argument:

The information in the coding in each side of the original strand of DNA is identical. One of the sides, containing its complete description of the organism, went into one of the resulting DNA strands, while the other side went into and became a part of the other. There was no new life created. The life in each new strand came directly from the original. The original merely grew into two.

CONCLUSION 2:

There is no death during the DNA replication process.

Argument:

All of the material in the original strand of DNA becomes a part of the resulting two strands.

There is no residue. There is no dead tissue. There was no death. The original merely grew into two.

CONCLUSION 3:

All living DNA that exists at this moment has been alive since the first DNA in the late Archean Eon over 3 billion years ago.

Argument:

To replicate, DNA must be alive. When DNA replicates, it passes its life physically and directly to its offspring. All living things today are alive by virtue of the first DNA in each cell in their bodies.

A reproduced organism may be labeled new, but the existing DNA which gives the organism life is billions of years old.

Replicated DNA is immortal in the sense that it has no natural death--thus all human beings alive today are over 3 billion years old.

This section contains direct conclusions derived from the mechanical DNA replication process described above.

CONCLUSION 4:

All of the cells in the human body contain the same life.

Argument:

When a child is conceived, it consists of a single cell. In that cell are two sets of 23 chromosomes. One set came from the father, one from the mother.

The DNA will immediately start dividing. When the cell contains four sets of chromosomes, instead of its original two, the cell itself will divide. As the DNA grows, so grows the child.

The cells multiply in the series 1, 2, 4, 8, 16, etc. until the total cell count approaches 10 billion at maturity. When DNA replicates, it carries the actual life forward.

CONCLUSION 5:

Mutations do not alter the fact that the same life is carried forward when DNA replicates, even though the form of the resulting organism has changed.

Argument:

When DNA replicates, the usual case is that the resulting pair are clones of the original and it has been shown that the new life is the same life as the original.

Mutations, accidents which change the DNA pattern, happen. In these mutations the DNA may become shorter, through the loss of a portion of the original pattern; longer, through the addition of new material into the string; or rearranged so that the order within the string has been changed. Even so, the new life is the same life as the old.

CONCLUSION 6:

The Reality of Nature: There is only one life and one consciousness and that singularity is shared by all living things.

Argument:

From conclusions 1 and 2, if there is neither creation of life nor death during DNA replication, then any life after DNA replication must be the same life as that which existed before.

Death for one individual human being is not an end, since life--DNA replication-- exists as an infinite process.

From conclusion 3, all life since the first life has been alive for billions of years. All modern life is the same age. One singular Life has been growing and evolving since it first evolved billions of years ago.

If life is physically one superorganism, then taken to its logical conclusion it is also one consciousness.

All existing life is the same life by virtue of its being directly reproduced from the original life. Future replicated life will still be the same life and the same consciousness.

“It is the individual only who is timeless. Societies, cultures, and civilizations - past and present - are often incomprehensible to outsiders, but the individual’s hunger, anxieties, dreams, and preoccupations have remained unchanged through the millennia. Thus, we are up against the paradox that the individual who is more complex, unpredictable, and mysterious than any communal entity is the one nearest to our understanding; so near that even the interval of millennia cannot weaken our feeling of kinship in some manner the voice of an individual reaches us from the remotest distance of time, it is a timeless voice speaking about ourselves”.

― Eric Hoffer

“How are we going to keep building nuclear weapons, you know what I mean? What’s going to happen to the arms industry…when we realize we’re all one?
It’s going to fuck up the economy—the economy that’s fake anyway.”

-Bill Hicks

10. In 1953, Watson and Crick announced the double helix construction of DNA. It changed the study of living organisms in an irrevocable manner. Biologists were the first hit. Their viewpoint and worldview was considerably altered.

Until that announcement, organisms were studied on the basis of the organisms themselves. After that announcement, all life became studied on a molecular basis.

The human genome project started the molecular study of the human. A torrent of information has resulted.

11. Tradition through indoctrination and cultural programming is extremely strong in human thinking. A lifetime of learning that life consists of being born on a particular day, having offspring and then dying creates a mindset.

Relationships within families such as sister, mother, father, etc. are fundamental in human thinking and functioning day-to-day within human civilization.

However, DNA does not bear young, it replicates into multiple copies. DNA is not born (created), it comes directly—replicated—from the DNA before.

12. One must first understand that the life forms produced by life are conceptual and that it is life itself which permeates all living things, and all life on Earth is one and the same—and always has been—throughout the 5 millennia of recorded human history and beyond.

A human, we believe, is a separate life entirely.

Conclusion 6 presents an entirely different story. It says that all life in all living things is the same life—and possesses the same roughly 3 billion year age.

These conclusions violate all current teachings about human life—and also violate many of the foundations that today’s civilizations have been built on.

13. Singularity does not eliminate the very human need to separate and categorize when such is required for performing a task and functioning through day-to-day life.

This categorization is often necessary. The human is one species, the dog another, the raccoon another, the cat another.

What these conclusions do say is that life (DNA) is universal in all living things and that the essence of life, that which gives all things life, is the same singular life in all living things.

14. This then is fact: The human is simply a variation in the singular lifeform produced by replicated DNA.

History teaches us clearly that proven facts do not produce philosophy or foment change in human affairs. A fact can only guide. Still, a philosophy based on fact is more apt to be useful than one based on opinion, conjecture, a creation myth (religion) or illusion.

This concept advances one thought—life is extremely close knit—so close in fact that it is singular. Life on Earth is merely a fact, a mechanical function that follows the same rules as the rock.

Life developed as the result of ways that compounds may be constructed, and how they fit together. If life has purpose or value, it is the purpose of the next generation of philosophers to assign it.

15. In its strictest sense, a human is alive only by virtue of the DNA in its body. It is the DNA which lives and which gives all of the forms of life their structure. In the structure of life, an individual human is only one element in a multitude.

Now we are up against the paradox that the day we were “born” is not the day we arrived—since we have been here for billions of years—and the day we “die” is not the day we actually leave since we operate from a singular consciousness.

16. The eventual redesign of the human by the human is inevitable. And that will not end the progression. The evolution of the human will not end when the human controls evolution. A progression of entirely new species of human, one after the other, is ensured.

17. None of the ancients, who invented the most popular ideas and creation myths we have today, had access to this knowledge of DNA replication. Modern philosophers ignore it.

18. Human philosophies have always been based on a particular concept of the human. Each philosopher defines the human then forms a philosophy for the human that fits with that definition. That definition has always been formed by considering the basic unit of human life as being the whole human.

Therein lies the error: The facts of the human are far more complex. It is a philosophy of all life in the Singularity, which is needed, not of the human alone. That philosophy of life would then contain the required philosophy for the human and inherently provide the proper relationship between the human, all other life and the Cosmos itself.

19. In the same manner that life was studied on the basis of organisms, human study and the philosophy of that study has been on the basis of the human. The error is the same. A problem can't be solved from its middle.

A new philosophy of life must begin at the beginning, and that is the dividing line between the animate and the inanimate, some four billion years before the beginning of man. A new philosophy of life must be in perfect harmony with life - from its beginning.

Philosophy, as with all of the other studies of the human species, must start at the DNA level. And it must be a dynamic philosophy, one which can evolve as the human evolves.

“A religion, old or new, that stressed the magnificence of the Universe as revealed by modern science might be able to draw forth reserves of reverence and awe hardly tapped by the conventional faiths. Sooner or later such a religion will emerge.”

― Carl Sagan

The Consequences

“I believe life is a continuum, and that no one really dies, they just drop their physical body and we’ll all meet again, like the song says. It’s sad but it’s not devastating if you think like that… We’re all going to be fine at the end of the story.”

-David Lynch

Through the travail of the ages,
Midst the pomp and toil of war,
I have fought and strove and perished
Countless times upon this star.

In the form of many people
In all panoplies of time
Have I seen the luring vision
Of the Victory Maid, sublime.

I have battled for fresh mammoth,
I have warred for pastures new,
I have listened to the whispers
When the race trek instinct grew.

I have known the call to battle
In each changeless changing shape
From the high souled voice of conscience
To the beastly lust for rape.

I have sinned and I have suffered,
Played the hero and the knave;
Fought for belly, shame, or country,
And for each have found a grave.

I cannot name my battles
For the visions are not clear,
Yet, I see the twisted faces
And I feel the rending spear.

Perhaps I stabbed our Savior
In His sacred helpless side.
Yet, I’ve called His name in blessing
When in after times I died.

In the dimness of the shadows
Where we hairy heathens warred,
I can taste in thought the lifeblood;
We used teeth before the sword.

While in later clearer vision
I can sense the coppery sweat,
Feel the pikes grow wet and slippery
When our Phalanx, Cyrus met.

Hear the rattle of the harness
Where the Persian darts bounced clear,
See their chariots wheel in panic
From the Hoplite’s leveled spear.

See the goal grow monthly longer,
Reaching for the walls of Tyre.
Hear the crash of tons of granite,
Smell the quenchless eastern fire.

Still more clearly as a Roman,
Can I see the Legion close,
As our third rank moved in forward
And the short sword found our foes.

Once again I feel the anguish
Of that blistering treeless plain
When the Parthian showered death bolts,
And our discipline was in vain.

I remember all the suffering
Of those arrows in my neck.
Yet, I stabbed a grinning savage
As I died upon my back.

Once again I smell the heat sparks
When my Flemish plate gave way
And the lance ripped through my entrails
As on Crecy’s field I lay.

In the windless, blinding stillness
Of the glittering tropic sea
I can see the bubbles rising
Where we set the captives free.

Midst the spume of half a tempest
I have heard the bulwarks go
When the crashing, point blank round shot
Sent destruction to our foe.

I have fought with gun and cutlass
On the red and slippery deck
With all Hell aflame within me
And a rope around my neck.

And still later as a General
Have I galloped with Murat
When we laughed at death and numbers
Trusting in the Emperor’s Star.

Till at last our star faded,
And we shouted to our doom
Where the sunken road of Ohein
Closed us in its quivering gloom.

So but now with Tanks a’clatter
Have I waddled on the foe
Belching death at twenty paces,
By the star shell’s ghastly glow.

So as through a glass, and darkly
The age long strife I see
Where I fought in many guises,
Many names, but always me.

And I see not in my blindness
What the objects were I wrought,
But as God rules o’er our bickerings
It was through His will I fought.

So forever in the future,
Shall I battle as of yore,
Dying to be born a fighter,
But to die again, once more.

― General George S. Patton

“Throughout human history, as our species has faced the frightening, terrorizing fact that we do not know who we are, or where we are going in this ocean of chaos, it has been the authorities, the political, the religious, the educational authorities who attempted to comfort us by giving us order, rules, regulations, informing, forming in our minds their view of reality. To think for yourself you must question authority and learn how to put yourself in a state of vulnerable, open-mindedness; chaotic, confused, vulnerability to inform yourself.”

― Timothy Leary

Take stock of those around you and you will see them wandering about lost through life, like sleep-walkers in the midst of their good or evil fortune, without the slightest suspicion of what is happening to them. You will hear them talk in precise terms about themselves and their surroundings, which would seem to point to them having ideas on the matter. But start to analyze those ideas and you will find they hardly reflect in any way the reality to which they appear to refer, and if you go deeper you will discover there is not even an attempt to adjust the ideas to this reality. Quite the contrary: through these notions the individual is trying to cut off any personal vision of reality, of his own very life. For life is at the start a chaos in which one is lost. The individual suspects this, but he is frightened at finding himself face to face with this terrible reality and tries to cover it over with a curtain of fantasy, where everything is clear. It does not worry him that his “ideas” are not true, he uses them as trenches for the defense of his existence, as scarecrows to frighten away reality.

― José Ortega y Gasset

“The world is like a ride in an amusement park, and when you choose to go on it you think it's real because that's how powerful our minds are. The ride goes up and down, around and around, it has thrills and chills, and it's very brightly colored, and it's very loud, and it's fun for a while.

Many people have been on the ride a long time, and they begin to wonder, "Hey, is this real, or is this just a ride?" And other people have remembered, and they come back to us and say, "Hey, don't worry; don't be afraid, ever, because this is just a ride." And we … kill those people. "Shut him up! I've got a lot invested in this ride, shut him up! Look at my furrows of worry, look at my big bank account, and my family. This has to be real." It's just a ride.

But we always kill the good guys who try and tell us that, you ever notice that? And let the demons run amok … But it doesn't matter, because it's just a ride. And we can change it any time we want. It's only a choice. No effort, no work, no job, no savings of money. Just a simple choice, right now, between fear and love. The eyes of fear want you to put bigger locks on your doors, buy guns, close yourself off. The eyes of love instead see all of us as one.

Here's what we can do to change the world, right now, to a better ride. Take all that money we spend on weapons and defense each year and instead spend it feeding and clothing and educating the poor of the world, which it would pay for many times over, not one human being excluded, and we could explore space, together, both inner and outer, forever, in peace.”

― Bill Hicks

Table of Contents

1) Introduction

2) The 10 Principles of Synthetic Technocracy

3) The Benefits of Psychologists, Engineers, Technologists, and Scientists Running Government in a Synthetic Technocracy

4) Embracing the Future: The Benefits of Synthetic Technocracy Over Traditional Governance Models

5) Addressing Systemic Racism Through a Synthetic Technocracy Government

6) Solving Poverty and Homelessness in a Synthetic Technocracy Government

7) Tackling Climate Change in a Synthetic Technocracy Government

8) Ending War in a Global Synthetic Technocracy Government

8) Transitioning to Synthetic Technocracy: A Step-by-Step Guide

9) The Canonical Texts of Synthetic Technocracy

“A movement is pioneered by men of words, materialized by fanatics and consolidated by men of action.”

― Eric Hoffer, The True Believer

Introduction

Artificial intelligence will inevitably replace all inefficient forms of human governmental authority and important decision-making—taking these decisions away from self-serving corrupt politicians, billionaires, CEO’s, multinational corporations and financial institutions—in the post-scarcity, post-capitalism phase of humanity.

Technocrats see Psychologists, Engineers, Technologists and Scientists—as the next leaders for solving social problems and leading global governing and economic systems—replacing all politicians, political parties, billionaires, CEO's, multinational corporations and financial institutions as the primary decision makers.

Technocrats believe that Artificial General Intelligence (AGI) machines can outperform humans on all economically relevant tasks at minimal cost--and as such will effectively end poverty, climate change, homelessness, systemic racism, economic scarcity, war and institute criminal justice reform.

Technocrats view the solution to these problems as technical in nature and hope adequate solutions to them will help resolve a range of other existential risks, especially those related to interpersonal human conflicts.

Technocrats see the major problems of social organization as both achieving this outcome quickly—through global revolution—and reckoning with the risks it poses.

1) Psychologists, engineers, technologists and scientists, using Artificial General Intelligence (AGI), can govern more efficiently than politicians, political parties, billionaires, CEO's, multinational corporations and financial institutions.

2) Complete redistribution of wealth from billionaires and multinational corporations. 1% of the human population should not own 43% of the wealth.

3) Capitalism is unsustainable, socialism and communism are impossible. Technocracy puts the technically elite in power who can outperform politicians and political parties on all economically relevant tasks at minimal cost.

4) Climate change will never be resolved by politicians, political parties, billionaires, CEO's, multinational corporations and financial institutions.

5) Systemic racism, poverty, criminal justice reform, homelessness and other complex socioeconomic problems will never be resolved by politicians, political parties, billionaires, CEO's, multinational corporations and financial institutions.

6) Poverty and child labor is a byproduct of capitalism. An estimated 1 billion people globally live on less than a dollar a day. An estimated 160 million children work in child labor.

7) Healthcare, Food, Housing, and Education are rights, not privileges.

8) Wage slavery and debt slavery is still slavery. All debt and credit scoring systems will be eliminated.

9) Psychological testing should be required for political leadership.

10) The final elimination of war in a global synthetic technocracy which will come about through an AGI revolution.

The Benefits of Psychologists, Engineers, Technologists, and Scientists Running Government in a Synthetic Technocracy

In the rapidly evolving landscape of global governance, the concept of a synthetic technocracy—where a government is led by experts in psychology, engineering, technology, and science—presents a compelling alternative to traditional political systems. We will explore the potential benefits of such a governance model, considering how expertise in these fields can contribute to more effective, rational, and innovative public administration.

Evidence-Based Decision Making

One of the foremost advantages of having psychologists, engineers, scientists, and technologists in government is their commitment to evidence-based decision-making. Unlike traditional political figures who may make decisions based on ideology, personal belief, or political pressure, professionals from these disciplines are trained to rely on empirical data and scientific methodology. This approach could lead to more effective policies, especially in areas like healthcare, environmental protection, and urban planning, where technical knowledge is crucial.

Innovation and Efficiency

Engineers and technologists bring a mindset oriented towards innovation and efficiency, applying systems thinking and the latest technological advancements to solve complex problems. Their expertise in areas such as automation, information technology, and sustainable engineering can be leveraged to streamline government operations and services, reducing waste and increasing productivity. For example, by implementing smart city technologies, they can enhance urban living conditions through improved traffic management, energy use, and emergency response systems.

Rational and Long-Term Planning

Scientists and engineers excel in understanding and planning for long-term processes and outcomes. Their ability to forecast future scenarios based on current trends and data can transform government planning, making it more strategic and less reactive. This foresight is particularly valuable in addressing slow-burning crises such as climate change, where delayed actions can have irreversible consequences.

Understanding Human Behavior

Psychologists in government roles can profoundly influence public policy by applying insights from human behavior and mental health studies. Their knowledge helps in designing better educational systems, public health campaigns, and social services that cater effectively to the psychological needs of the population. Additionally, psychologists can play a vital role in conflict resolution and improving communication between the government and its citizens, fostering a more cohesive society.

Ethical Governance

A synthetic technocracy emphasizes the ethical application of science and technology in public administration. This is crucial in an era where issues like surveillance, data privacy, and the ethical use of artificial intelligence are increasingly pertinent. Having experts at the helm ensures that technological advancements are used responsibly and that policies governing their use are informed by the latest scientific understanding and ethical considerations.

Proactive Disaster Response

Engineers, scientists, and technologists can enhance a government's ability to respond to disasters proactively. Their skills in risk assessment, resource management, and emergency planning ensure that responses to natural disasters, pandemics, and technological crises are swift, effective, and well-coordinated.

While the concept of a synthetic technocracy is theoretical in many respects, the integration of psychologists, engineers, technologists, and scientists into government roles offers promising advantages. By prioritizing knowledge, expertise, and ethical standards, such a system could potentially lead to more rational, efficient, and humane governance. However, it is also essential to consider the challenges and ensure that such a government remains transparent, democratic, and accountable to the people it serves. As the world grows more complex, the blend of expertise and leadership in governance could well be the key to addressing the multifaceted challenges of the 21st century.

Embracing the Future: The Benefits of Synthetic Technocracy Over Traditional Governance Models

In an age dominated by rapid technological advancements and increasing global challenges, the traditional forms of governance are being put to the test. Among the various emerging governance models, Synthetic Technocracy stands out as a promising alternative that harnesses the power of technology and expert-driven decision-making. We explore the unique benefits of Synthetic Technocracy compared to other forms of government.

Data-Driven Decision Making

At the heart of Synthetic Technocracy is the reliance on data and empirical evidence to guide policy decisions. Unlike traditional governance, which can often be swayed by politics and subjective opinions, Synthetic Technocracy prioritizes information and analytics. This approach ensures more objective, transparent, and effective policymaking, focusing on solutions that are demonstrably effective according to statistical and analytical rigor.

Efficiency and Speed

Governments can be notoriously slow due to bureaucratic red tape and the need for political consensus. Synthetic Technocracy, by contrast, streamlines decision-making by delegating authority to specialized, technologically adept agencies. These agencies use sophisticated algorithms and artificial intelligence to process vast amounts of data quickly, leading to faster responses to social, economic, and environmental challenges.

Expert Leadership

Synthetic Technocracy advocates for the leadership of experts—scientists, engineers, economists, and other specialists—over career politicians. This shift could lead to more informed governance as decisions are made by those with the deepest understanding of the issues at hand. Experts are more likely to propose innovative solutions and less likely to make decisions based on political expediency or populist pressures.

Proactive Problem Solving

With its strong reliance on technological tools, Synthetic Technocracy facilitates a proactive approach to problem-solving. Predictive analytics and modeling can foresee potential problems and allow for preventive measures rather than reactive solutions. This could be crucial in areas like climate change, public health, and economic crises, where anticipation and early intervention can prevent or mitigate disasters.

Reduced Corruption and Influence Peddling

By minimizing human discretion in decision-making and increasing the role of automated systems and strict protocols, Synthetic Technocracy can reduce opportunities for corruption and influence peddling. Decisions made through algorithms are less susceptible to manipulation, making it a governance model that promotes greater integrity and public trust.

Adaptive and Dynamic Governance

Synthetic Technocracy is inherently more adaptive than traditional forms of government. As new data become available and technologies evolve, policies and strategies can be quickly adjusted. This flexibility is essential in a world where change is the only constant, and it allows a government to remain effective and relevant in rapidly changing circumstances.

Inclusivity Through Technology

Finally, technology can democratize access to government processes and information, making governance more inclusive. Digital platforms can facilitate wider public participation in decision-making processes and improve the transparency of governmental operations. This can help bridge the gap between the government and the governed, leading to policies that better reflect the needs and aspirations of the entire population.

While no form of governance is without its challenges, Synthetic Technocracy offers a compelling alternative that leverages technology and expertise to create more efficient, effective, and fair governance. As the world becomes increasingly complex and interconnected, the principles of Synthetic Technocracy could pave the way for a more stable and prosperous future, making it a model worth considering for nations around the globe.

Addressing Systemic Racism Through a Synthetic Technocracy Government

In a world grappling with deep-seated issues of systemic racism, the concept of a synthetic technocracy—a government led by experts in science, technology, engineering, and psychology—offers a novel approach to reform. By leveraging empirical evidence and advanced technology, a synthetic technocracy could potentially address and mitigate the effects of systemic racism more effectively than traditional political systems.

Data-Driven Policy Making

Central to the philosophy of a synthetic technocracy is the reliance on data and empirical evidence in decision-making processes. In the context of systemic racism, governments could utilize big data analytics to identify and understand disparities in healthcare, education, criminal justice, and employment. By systematically analyzing patterns and outcomes across different racial groups, policies can be more precisely tailored to address the root causes of inequality.

Unbiased Algorithms in Public Services

Technology and automation, when designed responsibly, have the potential to reduce human bias in public service delivery. Synthetic technocracies could implement AI systems that are rigorously tested for biases in areas like policing, loan approvals, and hiring practices. For instance, AI could be used to assess job applications on merit alone, stripping away identifiers that might trigger biased responses. However, it is crucial that these technologies are continuously monitored and updated to ensure they do not perpetuate existing biases.

Enhanced Accountability through Transparency

Technologists and scientists in government could develop systems to increase transparency and accountability in institutions where systemic racism is prevalent. Blockchain technology, for example, could be used to create immutable and transparent records of police interactions with the public or tracking resource allocation in public schools across different neighborhoods. This visibility would make it harder for institutions to engage in discriminatory practices without public scrutiny.

Educational Reforms Based on Psychological Insights

Psychologists in a synthetic technocracy could apply their understanding of human behavior to reform educational systems, ensuring they promote inclusivity and understanding from an early age. Educational programs could be scientifically designed to counteract racial prejudices and to teach empathy and cultural competence. Additionally, psychological research can be used to support policies that enhance the resilience and well-being of communities affected by systemic racism.

Rational and Inclusive Urban Planning

Engineers and urban planners in a technocratic government could design cities that physically and socially integrate communities rather than segregate them. By creating shared spaces that promote interaction between diverse groups, and ensuring equitable access to city services, systemic barriers that contribute to racial disparities can be dismantled.

Targeted Resource Allocation

Using predictive analytics and detailed demographic studies, a synthetic technocracy could implement a more scientific approach to resource allocation. This method ensures that communities historically disadvantaged by systemic racism receive necessary investments in healthcare, education, and infrastructure, which are essential for leveling the playing field.

While the idea of a synthetic technocracy provides an intriguing framework for tackling systemic racism, its success would largely depend on the ethical implementation of technology and the genuine commitment of those in power to foster equality. Moreover, it is vital to incorporate diverse perspectives in the development of technologies and policies to ensure they do not inadvertently reinforce the very issues they aim to resolve. As the world evolves, the fusion of expertise, technology, and visionary governance could offer a new path forward in dismantling systemic barriers and achieving genuine social justice.

Solving Poverty and Homelessness in a Synthetic Technocracy Government

In an era where technological advancements have the potential to radically transform society, the concept of a synthetic technocracy—where governance is driven by experts in science, technology, engineering, and psychology—presents an innovative approach to tackling enduring social issues like poverty and homelessness. We explore how such a government could utilize its unique resources and expertise to create sustainable solutions for these pressing challenges.

Harnessing Data for Targeted Interventions

At the core of a synthetic technocracy's approach to solving poverty and homelessness is the use of big data and analytics. By collecting and analyzing comprehensive data sets on employment, healthcare, housing, and education, technocrats can identify the root causes and key drivers of poverty in different regions. This data-driven approach enables the government to tailor interventions to the specific needs of each community, ensuring that resources are allocated efficiently and effectively.

Implementing Advanced Housing Solutions

Technological innovation in housing can play a pivotal role in addressing homelessness. Synthetic technocracies could spearhead the development and deployment of modular homes, which can be quickly and economically manufactured and assembled. These homes could be designed to be environmentally sustainable and equipped with smart technology to reduce living costs further. Additionally, urban planners and engineers could redesign cities to incorporate integrated housing solutions that prevent the segregation of socio-economic groups, fostering more inclusive communities.

Economic Reforms Powered by Technology

Economic strategies in a synthetic technocracy would likely emphasize automation and AI to streamline and enhance government services such as welfare and job placement programs. For example, AI systems could be used to match job seekers with employment opportunities based on their skills, preferences, and geographical location. Furthermore, technocrats could deploy blockchain technology to ensure that welfare benefits are distributed transparently and securely, reducing fraud and administrative costs.

Personalized Education and Training Programs

Addressing poverty also requires a focus on education and skill development. A synthetic technocracy could utilize AI and machine learning to develop personalized education programs that adapt to the needs of each learner. Such programs can help individuals acquire relevant skills quickly and efficiently, enhancing their employability. Moreover, virtual reality and other immersive technologies could be used to provide practical training without the need for costly physical infrastructure.

Healthcare Accessibility

Improving healthcare accessibility is a crucial aspect of reducing poverty. In a synthetic technocracy, telemedicine and mobile health applications powered by AI could provide low-cost, high-quality medical advice and monitoring to people in remote or underserved areas. This would not only improve health outcomes but also reduce medical costs for the impoverished, who are often most vulnerable to health-related financial shocks.

Social Integration and Psychological Support

Finally, psychologists and social scientists in a synthetic technocracy could develop programs to address the psychological impacts of poverty and homelessness. These programs might include community-building activities that strengthen social bonds and support networks. Additionally, targeted mental health services can help individuals cope with the stress and trauma associated with financial hardship and instability.

A synthetic technocracy offers a promising framework for addressing complex social issues like poverty and homelessness through a combination of expert knowledge, technological innovation, and data-driven policy making. While this approach presents a high-tech solution to age-old problems, its success would heavily depend on the ethical implementation of technology and a commitment to inclusivity and transparency. If these values are upheld, a synthetic technocracy could not only mitigate poverty and homelessness but also enhance the overall quality of life for all citizens.

Tackling Climate Change in a Synthetic Technocracy Government

As the world faces the escalating crises associated with climate change, the idea of a synthetic technocracy—governance led by experts in science, technology, engineering, and related fields—promises innovative and effective solutions.

We will explore how a government, underpinned by technical expertise and empirical evidence, could potentially address and mitigate the challenges posed by climate change.

Data-Driven Environmental Policies

The cornerstone of a synthetic technocracy is its reliance on data and scientific evidence to guide decision-making. In the context of climate change, this means policies that are based on the latest climate models and environmental research. Scientists and technologists could use real-time data from satellite imagery and sensors to monitor environmental conditions and predict future changes, thereby enabling proactive rather than reactive measures.

Innovative Technologies for Sustainability

Engineers and technologists in a technocratic government would likely push the frontiers of green technology, seeking out new methods to reduce carbon footprints and enhance sustainability. This could include the development of advanced renewable energy technologies, smart grids that optimize energy consumption, and carbon capture and storage techniques. The government could also foster innovations in public transportation, making it more efficient and less reliant on fossil fuels.

Systematic Urban and Rural Planning

Urban planners and engineers could redesign cities to be more sustainable. This might involve integrating green spaces that act as carbon sinks, designing buildings with energy efficiency in mind, and implementing widespread public transit systems to reduce the number of cars on the road. In rural areas, strategies could be developed to enhance the resilience of agricultural practices, promote sustainable land use, and conserve biodiversity, all of which are crucial for maintaining the ecosystem's balance.

Global Collaboration and Policy Standardization

A synthetic technocracy would understand the global nature of climate change and the necessity for international cooperation. Scientists and technologists could lead in forming international alliances that share technology, resources, and data to combat climate change effectively. They could also work towards standardizing environmental policies across borders to ensure a unified global effort.

Education and Public Awareness

Educators and psychologists in government roles could develop programs to increase public awareness and understanding of climate change. Education campaigns could focus on the importance of sustainability practices at both individual and community levels. By leveraging insights into human behavior, these programs could motivate significant behavioral shifts toward more sustainable lifestyles.

Ethical Resource Management

A synthetic technocracy would likely emphasize the ethical management of resources, ensuring that environmental technologies and policies do not disproportionately impact marginalized communities. This could involve ensuring that all regions have equal access to the benefits of green technologies and maintaining transparency in how environmental resources are allocated and used.

While a synthetic technocracy offers a compelling framework for addressing climate change through scientific rigor and technological innovation, its success would heavily depend on the ethical implementation of these strategies. It requires a commitment to democratic principles and human rights to ensure that the transition to sustainability does not marginalize or disadvantage any groups. If executed thoughtfully, a synthetic technocracy could provide a powerful model for global leaders seeking to combat the urgent threat of climate change.

Ending War in a Global Synthetic Technocracy Government

In the future vision of a global synthetic technocracy, the idea of ending war might not just be a hopeful ideal but a feasible reality. The essence of a synthetic technocracy—a governance model driven by data, artificial intelligence, and extensive automation—proposes a radical shift from traditional power structures and decision-making processes. Here, technologists, scientists, and engineers play pivotal roles, using technology to solve complex societal issues, including conflict and war.

The Foundations of Synthetic Technocracy

A synthetic technocracy is characterized by its reliance on artificial general intelligence (AGI) systems to make decisions traditionally made by human leaders. This doesn't just apply to economic or environmental policies but extends into the realm of international relations and conflict resolution. In such a government, decisions are based on vast amounts of data, algorithms designed to optimize outcomes, and a commitment to efficiency and logic that often eludes emotionally driven human judgment.

Mechanisms for Ending War

Data-Driven Diplomacy: In a synthetic technocracy, diplomacy could be transformed by the use of predictive analytics and machine learning models that can analyze global political dynamics at a granular level. These systems could anticipate conflicts before they escalate to warfare, allowing for preemptive diplomacy and conflict resolution strategies that are informed by data rather than political motives.

AI Mediators: Artificial intelligence could play the role of impartial mediators in peace negotiations. AI systems, with no national bias or underlying political agendas, could propose solutions that are equitable and based on the best possible outcomes for all parties involved, assessed through simulations and historical data analysis.

Global Surveillance and Enforcement: Advanced surveillance technology could monitor troop movements, missile tests, and other military activities with unprecedented precision, acting as a deterrent against aggressive actions. Furthermore, enforcement mechanisms, potentially unmanned, could be deployed to prevent the escalation of conflict without risking human lives.

Resource Allocation: Many wars are fought over resources. A synthetic technocracy could optimize the allocation and use of resources through technology, diminishing one of the primary incentives for war. By using AI to manage resources from food to energy, and ensuring equitable distribution, tensions that typically lead to conflicts could be substantially reduced.

Ethical Considerations and Challenges

While the promise of ending war through a global synthetic technocracy is compelling, it raises significant ethical questions and challenges. The reliance on technology to make decisions that have profound impacts on human lives must be tempered with considerations of privacy, consent, and the potential for systemic biases encoded in algorithms. Moreover, the transition to such a system would involve significant shifts in power dynamics, potentially leading to resistance from those who stand to lose power.

Towards a Peaceful Future

The path to a global synthetic technocracy and the end of war involves not just technological innovation but also profound cultural and ethical shifts. For such a system to be embraced, it must not only be effective but also just, inclusive, and transparent. As we stand on the brink of what could be a new era in human civilization, the prospect of using technology not for domination but for the genuine betterment of humanity offers a hopeful glimpse into a peaceful future.

By harnessing the best of our technological advancements and directing them towards the noble aim of ending war, a global synthetic technocracy could indeed pave the way for a new chapter in human history—one where peace is not just an intermittent pause between conflicts but a permanent state of human affairs.

Transitioning to Synthetic Technocracy: A Step-by-Step Guide

In the evolving landscape of governance, the concept of Synthetic Technocracy has garnered increasing attention. This form of government emphasizes the use of technology and expert knowledge in decision-making processes, aiming to enhance efficiency, effectiveness, and transparency in public administration. Transitioning to a Synthetic Technocracy involves several strategic steps that can fundamentally reshape the framework of governance. Below is a comprehensive guide to help societies navigate the transition.

Step 1: Establish a Foundational Framework

Assessment of Current Systems: Begin with a thorough assessment of the existing political and administrative systems to identify areas that can benefit from technology-driven solutions and expert decision-making.

Development of Legal and Institutional Frameworks: Create the necessary legal frameworks that enable the integration of technology in governance. This includes laws related to data protection, cyber security, and the autonomy of technocratic bodies.

Step 2: Build Technological Infrastructure

Investment in Technology: Invest heavily in technological infrastructure that can support data-driven governance. This includes high-speed internet, secure databases, and platforms for data analysis and decision-making.

Development of Decision-Support Systems: Develop and implement advanced decision-support systems that use AI and machine learning to analyze data and propose policy solutions.

Step 3: Cultivate Expert Leadership

Recruitment of Experts: Transition leadership roles to individuals with proven expertise in relevant fields, such as economics, environmental science, public health, and technology.

Continuous Training and Development: Establish programs for continuous education and training of government officials to keep them up-to-date with the latest technological advancements and governance practices.

Step 4: Implement Data-Driven Policymaking

Establishment of Data Analytics Units: Set up specialized units responsible for the collection, analysis, and interpretation of data to guide policy decisions.

Integration of Real-Time Data: Utilize real-time data to make informed decisions quickly and effectively, adapting to new information as situations evolve.

Step 5: Promote Transparency and Accountability

Transparent Decision-Making Processes: Ensure that all decisions are made based on clear, evidence-based criteria and are documented in an accessible manner.

Mechanisms for Accountability: Implement robust mechanisms for accountability, including audits and checks on decision-making algorithms to prevent biases and ensure fairness.

Step 6: Foster Public Engagement and Consensus

Public Education and Awareness: Educate the public on the benefits and workings of Synthetic Technocracy through campaigns, workshops, and seminars.

Stakeholder Involvement: Engage with stakeholders, including the general public, industry experts, and civil society organizations, to gather feedback and foster a sense of inclusion.

Step 7: Gradual Implementation and Scaling

Pilot Projects: Start with pilot projects in less critical areas of governance to test and refine the technocratic approach.

Scaling Up: Gradually expand the scope of technocratic governance, scaling up successful projects and integrating them into more critical areas.

Step 8: Continuous Evaluation and Adaptation

Regular Assessments: Conduct regular assessments of the impact of policies and the overall functioning of the technocratic system.

Adaptation to Feedback and Results: Be prepared to make iterative improvements to systems and policies based on feedback and the outcomes of regular assessments.

Transitioning to a Synthetic Technocracy is a complex process that requires a strategic approach and commitment to long-term goals. It offers the potential to transform public governance into a more effective, efficient, and transparent system. By leveraging technology and expert knowledge, societies can address contemporary challenges more adeptly and ensure sustainable development.

This transition, while challenging, could pave the way for a new era of governance that is better suited to the demands of the post-capitalism, post-industrial age.

The Canonical Texts of Synthetic Technocacy

I set the date for the Singularity—representing a profound and disruptive transformation in human capability—as 2045. The nonbiological intelligence created in that year will be one billion times more powerful than all human intelligence today.

The Singularity will represent the culmination of the merger of our biological thinking and existence with our technology, resulting in a world that is still human but that transcends our biological roots. There will be no distinction, post-Singularity, between human and machine or between physical and virtual reality. If you wonder what will remain unequivocally human in such a world, it’s simply this quality: ours is the species that inherently seeks to extend its physical and mental reach beyond current limitations.

As long as there is an AI shortcoming in any such area of endeavor, skeptics will point to that area as an inherent bastion of permanent human superiority over the capabilities of our own creations. This book will argue, however, that within several decades information-based technologies will encompass all human knowledge and proficiency, ultimately including the pattern-recognition powers, problem-solving skills, and emotional and moral intelligence of the human brain itself.

The essential thing is to recognize that consciousness is a biological process like digestion, lactation, photosynthesis, or mitosis.

One cubic inch of nanotube circuitry, once fully developed, would be up to one hundred million times more powerful than the human brain.

Our sole responsibility is to produce something smarter than we are; any problems beyond that are not ours to solve.

The reasonable man adapts himself to the world; the unreasonable one persists in trying to adapt the world to himself. Therefore all progress depends on the unreasonable man. —George Bernard Shaw

It's only terrorism if they do it to us. When we do much worse to them, it's not terrorism.

The rest of the population ought to be deprived of any form of organization, because organization just causes trouble. People have to be atomized and segregated and alone. They're not supposed to organize, because then they might be something beyond spectators of action.

Propaganda is to a democracy what the bludgeon is to a totalitarian state.

The point of public relations slogans like “Support our troops” is that they don’t mean anything. They mean as much as whether you support the people in Iowa. Of course, there was an issue. The issue was, Do you support our policy? But you don’t want people to think about that issue. That’s the whole point of good propaganda. You want to create a slogan that nobody’s going to be against, and everybody’s going to be for. Nobody knows what it means, because it doesn’t mean anything. Its crucial value is that it diverts your attention from a question that does mean something: Do you support our policy?

State propaganda, when supported by the educated classes and when no deviation is permitted from it, can have a big effect. It was a lesson learned by Hitler and many others, and it has been pursued to this day.

They have the same point of view. The two parties are two factions of the business party. Most of the population doesn't even bother voting because it looks meaningless. They're marginalized and properly distracted. At least that's the goal.

Those who are advantaged by the status quo are continually at work to make us understand that the way things are is the way things should be. And thus, the ways in which we understand the world are very much connected to the ways in which we interact with the world.

Whenever there was a conflict between democracy and order, defined as the protection of elites in capital accumulation, the US came down on the side of the latter. This 1945–1970 period also gave rise to the military-industrial complex (MIC), and the related speech by Dwight Eisenhower warning of the incipient power of the MIC and its ongoing control and influence of US economic and military policy. To generate profits in that sector, there must be continual and expanding arms sales and therefore the constant proliferation of enemies. In addition to building the power of the MIC economically and politically, this has contributed to the ongoing and dangerous militarization of the planet, including proliferation of nuclear weapons. We can see this ongoing.

An essential mechanism of censorship, in Orwell’s view, is a good education. If you’ve gone to the best schools, you have instilled into you the understanding that there are certain things it wouldn’t do to say, or, we may add, even to think. It all becomes part of your being. And if you’re a good student and have properly absorbed the lessons, you can become a responsible intellectual. That’s the unpublished preface to Animal Farm.

The phrase itself, the American dream, was coined in the ’30s basically in the heart of the Depression. Much of this framing was pointed at the need to keep the economy rumbling at a great pace when World War II ended. So one of the ways in which industry could keep going was to promulgate not collective consumption, but individual consumption.

When you rent yourself to some concentration of capital in the private sector—that’s what taking a job is—you’re giving your life over to a dictatorship, in fact, an extreme form of dictatorship that reaches far beyond political dictatorships. The tyranny to which you are handing yourself over to has almost total control over you. It controls every minute of your working day: what you wear and are allowed to say, when you’re allowed to get a bathroom break, how your hands and legs move, whether you smoke cigarettes at home. Just about everything in your life is controlled by this extreme dictatorship, which goes far beyond any totalitarian dictatorship in the degree of control it exercises.

A movement is pioneered by men of words, materialized by fanatics and consolidated by men of action.

Propaganda ... serves more to justify ourselves than to convince others; and the more reason we have to feel guilty, the more fervent our propaganda.

It is startling to realize how much unbelief is necessary to make belief possible.

Faith in a holy cause is to a considerable extent a substitute for the lost faith in ourselves.

The opposite of the religious fanatic is not the fanatical atheist but the gentle cynic who cares not whether there is a God or not.

The atheist is a religious person. He believes in atheism as though it were a new religion.

There is a fundamental difference between the appeal of a mass movement and the appeal of a practical organization. The practical organization offers opportunities for self-advancement, and its appeal is mainly to self-interest. On the other hand, a mass movement, particularly in its active, revivalist phase, appeals not to those intent on bolstering and advancing a cherished self, but to those who crave to be rid of an unwanted self. A mass movement attracts and holds a following not because it can satisfy the desire for self-advancement, but because it can satisfy the passion for self-renunciation.

As the great cosmologist and science educator Carl Sagan famously put it, “We are a way for the cosmos to know itself.” Rather than brushing it off as poetic metaphor, I take Sagan’s statement seriously, and place it within the context of cosmic evolution. As sentient life inevitably emerges, evolves, and expands into outer space, the universe wakes up bit by bit, and gets to experience the fruits of its creation.

This means that cosmic evolution is multi-level self-organization that includes physical, chemical, biological, cultural, and technological evolution. Life, mind, society, culture, science, art, and technology are manifestations of a single evolutionary process. Since this natural process produces consciousness, cosmic evolution is literally the inanimate world waking up.

Compared to a century ago, human civilization is doing better by just about any metric.

The answer can be summed up by a simple principle: problems create progress. The engine of progress is the need to find solutions to our survival problems. Life does this by constantly adapting and learning.

World War II was a catastrophe of epic proportions, but that same period gave us the computer and information technology. Compared to a century ago, human civilization is doing better by just about any metric. Democracy has spread, poverty has diminished, and ignorance is at an all-time low—despite what turning on the news might make you think.

Sagan said, “A religion, old or new, that stressed the magnificence of the Universe as revealed by modern science might be able to draw forth reserves of reverence and awe hardly tapped by the conventional faiths. Sooner or later such a religion will emerge.”

Man made God in his own image. In whose image did he make the devil? The devil with hoofs, tail and horns is obviously a beast masquerading as a man. Does he, then, personify nature? Is there a confrontation--God and man on one side, the devil and nature on the other?

An empty head is not really empty; it is stuffed with rubbish. Hence the difficulty of forcing anything into an empty head.

Nature attains perfection, but man never does. There is a perfect ant, a perfect bee, but man is perpetually unfinished. He is both an unfinished animal and an unfinished man. It is this incurable unfinishedness that sets man apart from other living things. For, in the attempt to finish himself, man becomes a creator. Moreover, the incurable unfinishedness keeps man perpetually immature, perpetually capable of learning and growing.

Man was nature's mistake--she neglected to finish him--and she has never ceased paying for her mistake. For it was in the process of finishing himself that man got out from underneath nature's inexorable laws, and became her most formidable adversary.

Free men are aware of the imperfection inherent in human affairs, and they are willing to fight and die for that which is not perfect. … The rejection of approximations and the insistence on absolutes are the manifestation of a nihilism that loathes freedom, tolerance, and equity.

FRAUD, noun. A life of commerce, the soul of religion, the bait of courtship and the foundation of all political power.

POLITICS, noun. A strife of interests masquerading as a contest of principles. The conduct of public affairs for private advantage.

PATRIOT, noun. The dupe of politicians and the tool of conquerors.

RELIGION, noun. A daughter of Hope and Fear, explaining to Ignorance the nature of the Unknowable.

OCEAN, noun. A body of water occupying about two-thirds of a world made for man - who has no gills.

LIFE, noun. A spiritual pickle preserving the body from decay. We live in daily apprehension of its loss; yet when lost, it is not missed.

CYNIC, noun. A scoundrel whose faulty vision sees things as they are, not as they ought to be. Hence the custom among the Scythians of plucking out a cynic's eyes to improve his vision.

IDIOT, noun: A member of a large and powerful tribe whose influence in human affairs has always been dominant and controlling.

It goes without saying that a civilization which leaves so large a number of its participants unsatisfied and drives them into revolt neither has nor deserves the prospect of a lasting existence.

Religious doctrines … are all illusions, they do not admit of proof, and no one can be compelled to consider them as true or to believe in them.

In so doing, the idea forces itself upon him that religion is comparable to a childhood neurosis, and he is optimistic enough to suppose that mankind will surmount this neurotic phase, just as so many children grow out of their similar neurosis.

Religion is a system of wishful illusions together with a disavowal of reality, such as we find nowhere else but in a state of blissful hallucinatory confusion. Religion's eleventh commandment is "Thou shalt not question.

When a man has once brought himself to accept uncritically all the absurdities that religious doctrines put before him and even to overlook the contradictions between them, we need not be greatly surprised at the weakness of his intellect.

It is impossible to escape the impression that people commonly use false standards of measurement — that they seek power, success and wealth for themselves and admire them in others, and that they underestimate what is of true value in life.

Life, as we find it, is too hard for us; it brings us too many pains, disappointments and impossible tasks. In order to bear it we cannot dispense with palliative measures... There are perhaps three such measures: powerful deflections, which cause us to make light of our misery; substitutive satisfactions, which diminish it; and intoxicating substances, which make us insensible to it.

Most people do not really want freedom, because freedom involves responsibility, and most people are frightened of responsibility.

One thing only do I know for certain and that is that man's judgments of value follow directly his wishes for happiness-that, accordingly, they are an attempt to support his illusions with arguments.

The individual's most vital need is to prove his worth, and this usually means an insatiable hunger for action. For it is only the few who can acquire a sense of worth by developing and employing their capacities and talents. The majority prove their worth by keeping busy.

If in order to keep the wheels turning you have to deafen ears with propaganda, crack the whip of Terror, and keep pushing people around, then you haven't got a machine civilization no matter how numerous and ingenious your machines.

An autonomous existence is heavily burdened and beset with fears, and can be endured only when bolstered by confidence and self-esteem. The individual’s most vital need is to prove his worth, and this usually means an insatiable hunger for action. For it is only the few who can acquire a sense of worth by developing and employing their capacities and talents. The majority prove their worth by keeping busy. A busy life is the nearest thing to a purposeful life. But whether the individual takes the path of self-realization or the easier one of self-justification by action he remains unbalanced and restless. For he has to prove his worth anew each day.

Some of the worst tyrannies of our day genuinely are "vowed" to the service of mankind, yet can function only by pitting neighbor against neighbor. The all-seeing eye of a totalitarian regime is usually the watchful eye of the next-door neighbor. In a Communist state love of neighbor may be classed as counter-revolutionary.

From their first appearance civilizations almost everywhere were preoccupied with the spectacular, the fantastic, the sublime, the absurd, and the playful—with hardly a trickle of ingenuity seeping into the practical and useful. The prehistoric discoveries and inventions remained the basis of everyday life in most countries down to our time. Technologically, the Neolithic Age lasted even in Western Europe down to the end of the eighteenth century.

Mother nature is a brutal bitch, red in tooth and claw, who destroys what she creates.

The essence of man is really his paradoxical nature, the fact that he is half animal and half symbolic.

Man is literally split in two: he has an awareness of his own splendid uniqueness in that he sticks out of nature with a towering majesty, and yet he goes back into the ground a few feet in order blindly and dumbly to rot and disappear forever.

Man cannot endure his own littleness unless he can translate it into meaningfulness on the largest possible level.

The road to creativity passes so close to the madhouse and often detours or ends there.

The irony of man's condition is that the deepest need is to be free of the anxiety of death and annihilation; but it is life itself which awakens it, and so we must shrink from being fully alive.

Although we typically take our cultural worldview for granted, it is actually a fragile human construction that people spend great energy creating, maintaining, and defending. Since we’re constantly on the brink of realizing that our existence is precarious, we cling to our culture’s governmental, educational, and religious institutions and rituals to buttress our view of human life as uniquely significant and eternal.

We know, if only vaguely and inchoately, that our finest and most memorable experiences may never, and indeed, ultimately will never, happen again. That is why we cherish them so.

Our longing to transcend death inflames violence toward each other.

Living up to cultural roles and values—whether we are called “doctor,” “lawyer,” “architect,” “artist,” or “beloved mother”—embeds us safely in a symbolic reality in which our identity helps us transcend the limits of our fleeting biological existence. Self-esteem is thus the foundation of psychological fortitude for us all.

We are, from a purely biological perspective, simply breathing pieces of defecating meat, no more significant or enduring than a lizard or a potato.

...For life is at the start a chaos in which one is lost. The individual suspects this, but he is frightened at finding himself face to face with this terrible reality, and tries to cover it over with a curtain of fantasy, where everything is clear. It does not worry him that his “ideas” are not true, he uses them as trenches for the defense of his existence, as scarecrows to frighten away reality.

The mass crushes beneath it everything that is different, everything that is excellent, individual, qualified and select. Anybody who is not like everybody, who does not think like everybody, runs the risk of being eliminated.

To become different from what we are, we must have some awareness of what we are.

We acquire a sense of worth either by realizing our talents, or by keeping busy, or by identifying ourselves with something apart from us--be it a cause, a leader, a group, possessions and the like. Of the three, the path of self-realization is the most difficult. It is taken only when other avenues to a sense of worth are more or less blocked. Men of talent have to be encouraged and goaded to engage in creative work. Their groans and laments echo through the ages. Action is a highroad to self-confidence and esteem.

It has often been said that power corrupts. But it is perhaps equally important to realize that weakness, too, corrupts. Power corrupts the few, while weakness corrupts the many. Hatred, malice, rudeness, intolerance, and suspicion are the faults of weakness. The resentment of the weak does not spring from any injustice done to them but from the sense of inadequacy and impotence. We cannot win the weak by sharing our wealth with them. They feel our generosity as oppression.

There is even in the most selfish passion a large element of self-abnegation. It is startling to realize that we call extreme self-seeking is actually self-renunciation. The miser, health addict, glory chaser and their like are not far behind in the exercise of self-sacrifice. Every extreme attitude is a flight from the self.

The fact of death and nothingness at the end is a certitude unsurpassed by any absolute truth ever discovered. Yet knowing this, people can be deadly serious about their prospects, grievances, duties and tresspassings. The only explanation which suggests itself is that seriousness is a means of camouflage: we conceal the triviality and nullity of our lives by taking things seriously. No opiate and no pleasure chase can so effectively mask the terrible truth about man's life as does seriousness.

Many a serious thinker has been produced in prisons, where we have nothing to do but think.

If you are unsure of a course of action, do not attempt it. Your doubts and hesitations will infect your execution. Timidity is dangerous: Better to enter with boldness. Any mistakes you commit through audacity are easily corrected with more audacity. Everyone admires the bold; no one honors the timid.

When you are trying to impress people with words, the more you say, the more common you appear, and the less in control. Even if you are saying something banal, it will seem original if you make it vague, open-ended, and sphinxlike. Powerful people impress and intimidate by saying less. The more you say, the more likely you are to say something foolish.

There is nothing more intoxicating than victory, and nothing more dangerous.

Be wary of friends—they will betray you more quickly, for they are easily aroused to envy. They also become spoiled and tyrannical. But hire a former enemy and he will be more loyal than a friend, because he has more to prove. In fact, you have more to fear from friends than from enemies. If you have no enemies, find a way to make them.