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Read the book!

Diatribe

Collected Works on Social Reform
By John Gerlach
Attach:Diatribe.pdf


Channel for the Imagination

All Economy can be reduced to the interplay of Industry, Service and Agricultural-Provision. As subset to these, there are nine further categories by which we may make objective study of any given Culture. We record the Mental, Moral and Political life of our subject; still, we respect the dynamic of life lived in freedom which cannot be captured. Our goal in all Modern systems is to ensure that our communities, of whatever size or durability, achieve that same self-awareness which we find appropriate to individuals.

A community’s awareness of itself remains essential to growth. The steps toward awareness can be taken by the above model, where the network of social up-wellings which we call Government, Art, Literature, etc., can be held in right proportion, one to another. Mutually exclusive, and of like magnitude in importance for the persistence of Culture, these several categories of social life integrate themselves into the web of Community.

Observable within the pages of this site are the ideas generated by individuals-in-community; their arrangement runs along a reliable model which ensures that all ideas gain address, and that all willing participants find a usefulness. An idea passed on by a note is entered, as if into a search engine, where the idea is sent along its course through the various categories. The idea gets assigned, scheduled and developed.

Movement of ideas is essential, and so a currency is devised to evaluate the community-benefit of any group as desired. In order to make that evaluation, we ask the following question: “How many people could you get to protest how many hours on average for one week, in support of your group in the event it were forced to disband?” This currency is restricted to use by groups only, and is not suitable for individual commerce. The fund of value ascertained by this method fortifies our currency; we then use that currency to move ideas through our system, and into workable associations of individuals, encouraging further groups of community-worth, thereby signalling growth.

At present, the system represented here, and all its ideological content, is in the initial stages of development. The pages are awash with increasingly-refined project development sheets, community-asset lists, and reporting on development. The ability to better share information is next on the proverbial list. Enjoy your visit :)


Our Cultural Family Tree
BY JOHN GERLACH

The Modern conception of human experience begins with the dialectic as an ingrained pattern of perception-processing, native to all human beings. To say that we all think, feel and act might seem plain, yet just such an axiom initializes the primeval dialectic of human reasoning. It is likewise the nature of humans to project psychologically upon the material world those same ingrained concepts – Cause-and-Effect, Unity and Limit are examples - which are actually evident only in the mind, and nowhere identifiable in the world. Yet because these original concepts are so core to the formulation of perception, the concepts appear external to us, appear to be integrated with the data of perception, appear to be real. This is the source of gods.

In our Modern world, of course, we spurn the gods as ridiculous; we treat of gods as we treat of the Easter Bunny. We declare that gods do not exist, or that they are merely a figment of the imagination, and so we discount them. But the gods are more clever than our waking thoughts would care to admit. The gods persist even among Moderns, and they bid us give them new names, new powers, new life.

So, as with the ancients gods, our new gods are given a family tree, as it were a Theogony. As of old, the new gods are born of greater gods, are kindred somehow to one another. Tho it shame, we must admit our kinship to the great Greeks and Romans, who did worship such silly gods. With us, Economy is a god. Industry is a god. Agriculture is a god. Necessity, that mother of invention, is a god. Even Existence itself as a concept is a god.

Dialectics itself is a technique of wisdom, a manner of knowledge; it is the formalized representation of the human capacity to reason and judge of the world. Dialectics is an ancient tool devised and developed by humanity to encapsulate the human experience of the sensible world. The lengthy career of philosophy has developed the dialectic from an ancient logic explaining bare physical reality to a Modern logic elucidating Mind itself. We assert that all persons reason and judge according to certain inherent concepts; we further assert that reasoning in full awareness of the process of reasoning improves reasoning.

Nothing is certain or knowable; our minds are conditioned to reckon of the world and to apply ourselves to the world, but at the end of the day we see through the filter of our minds. Even the most brilliant among us must struggle to not worship idols projected upon the world by individual psyche.

It is work to be Modern, to keep all attributes of the world continually in mind and not necessarily in reality. There is here some delicate needle to thread, and slovenly hangers-on will call themselves Modern only to flounder at the first real challenge to perspective.

But as all assent, Modern and Ancient alike, “the truth will out,” and the wolves in sheeps’ clothing will shew themselves by their dishonesty. Our current work is to hold such purportedly Modern activities answerable to the foundations of Modernity itself, and so we must ascertain properly Modern theory to begin with in the abstract.

The Modern movement was built to read the world, to measure it, to act in it - not to mine it rapaciously, to pollute it mercilessly, to war in it scorchingly. Modernism is not meant to bend the world to our will, but is meant to discover our own reflection in a world that can only ever be our own projection in appearance. It is a happy thought, a liberating discovery, but in the wrong hands it becomes insidious.

That one Great Caveat of Kant’s - that metaphysics can only benefit a careful analysis; that it becomes horrendous when usurped to fulfill Adam’s directive to master creation - is the crux of our day’s problems. This system is meant to observe; to observe the individual, and the individual-in-society. We hold up a template of our own inner-workings against the manifest world. We do not enjoy the luxury of seeing the world only in the way that it presents itself; we must search the world for what we know must be there, but which is not readily apparent.

Our system is best at compartmentalizing only the rawest freedom, recording it for our understanding. Doom awaits whenever we actually compartmentalize the world, instead of its idea. Moderns must hold dear to the principle of freedom in its survey, as in its nourishment and in its encouragement. The world is rid of gods at last it’s seemed - only to return to us from within. We manage these our idols, giving them properly termed names as Religion, Government, Art, Science, Literature, Manners. We fail as we expect of the world to conform to our compartmentalized idea of it. Mind will categorize, Mammon will not. As we particularize our efforts in AnthroCultural community, we heighten the risk of compartmentalizing nature. A return to first principles is demanded for to keep extravagant, rudderless leadership from taking too much for itself.

Last edited by John. Based on work by john, TeganDowling, Tegan Dowling and tanya.  Page last modified on November 10, 2016

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