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Search results for: Population crash

AI approaches the wisdom of Garrett Hardin

24 Saturday Jun 2023

Posted by probaway in 7 Sages of Greece, Adaptations, AI, Aphor, Aphorisms, Aspirations, Condensed thoughts, Contentment, diary, Epigrams, evolution, habits, happiness, Health, inventions, Philosophers Squared, policy, psychology, research, reviews, robots, strategies, survival

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Garrett Hardin (1915 – 2003) — American ecologist and human population control promoter. The optimum population is less than the maximum.

Garrett Hardin
Garrett Hardin (1915 – 2003) was a philosopher of the Commons.

Probaway maximizing on Garrett Hardin

1. Ecologists are hated because they contradict the prime directives of nature for every living individual to survive in any way possible and reproduce as much as possible.


As reflected in his famous essay “The Tragedy of the Commons,” Garrett Hardin’s idea revolves around the concept that individuals acting solely in their self-interest can ultimately lead to the degradation and depletion of shared resources. While ecologists may be perceived as challenging this innate drive for survival and reproduction, their work emphasizes the importance of long-term sustainability and the collective well-being of ecosystems. By studying and advocating for responsible resource management, ecologists aim to protect and preserve the delicate balance of nature, ensuring the survival and prosperity of not just individual species but the entire interconnected web of life. Therefore, while their message may go against our immediate instincts, it is rooted in the wisdom of understanding the broader consequences of unchecked exploitation and the need for thoughtful stewardship.

2. Any individual can deny that they have obligations to the future other than to survive, reproduce, and care for their offspring.


While this perspective may resonate with our innate instincts, it fails to recognize the interconnectedness of human societies and the long-term consequences of our actions. The wisdom lies in acknowledging that our choices and behaviors have implications beyond our immediate needs and desires. By embracing a sense of responsibility towards the future, we can adopt sustainable practices, preserve resources, and ensure future generations’ well-being. This broader perspective highlights the wisdom of considering the long-term impacts of our actions rather than being solely driven by immediate self-interest.

3. Any attack on adult humans’ animal rights is an attempt to murder their children.


It implies that our primal instincts to protect and care for our offspring are closely intertwined with our rights and freedoms. While this viewpoint may resonate with the strong bond between parents and children, it is essential to consider a broader perspective. The wisdom lies in recognizing that advocating for animal rights or questioning certain human behaviors does not equate to a direct attack on individuals’ children. Instead, it aims to foster a more ethical and compassionate approach to our relationship with animals, considering the well-being of current and future generations. By expanding our moral circle to include non-human animals, we can strive for a more harmonious and sustainable coexistence with the natural world, benefiting our children and future generations.

4. Ecologists seek to remake some areas of the world so they would be without humans.


While this perspective may seem controversial, the underlying wisdom lies in recognizing the importance of preserving and protecting natural ecosystems. Ecologists understand that human activities can harm biodiversity, ecological balance, and the planet’s overall health. By advocating for designated areas where human interference is minimized or eliminated, ecologists aim to safeguard fragile ecosystems and allow them to function naturally. This approach acknowledges the need for conservation, restoration, and recognition of intrinsic value in non-human life. It underscores the importance of preserving the diversity and integrity of ecosystems, contributing to the long-term well-being of our planet’s human and non-human inhabitants.

5. Humanity’s survival is in direct conflict with the natural world.


While this perspective may appear bleak, it highlights the wisdom of acknowledging the potential negative impacts of human activities on the environment. It emphasizes that the unchecked pursuit of human progress and development can lead to ecological degradation, loss of biodiversity, and disruption of natural systems. Recognizing this conflict prompts us to seek a harmonious balance between human needs and preserving the natural world. By embracing sustainable practices, conservation efforts, and responsible stewardship, we can mitigate the adverse effects of our actions and strive towards a future where human survival coexists with the health and resilience of the ecosystems on which we depend. The wisdom lies in understanding the interdependence between humanity and nature and the importance of forging a sustainable path forward.

6. Humanity will progress until it can’t, and nature will suffer until it eventually wins.


This viewpoint carries the wisdom of recognizing the finite nature of resources and the potential for ecological repercussions when human actions surpass the capacity of the environment to sustain them. It underscores the importance of considering the long-term implications of our actions and the need for sustainable practices. By understanding the limitations of our growth and development, we can strive for a balance that ensures the well-being of both human society and the natural world. The wisdom lies in acknowledging nature’s ultimate power and resilience and recognizing the importance of working in harmony to secure a sustainable future for humanity and the planet.

7. As the human population continues to explode because of its technology, it must redefine property rights to include nature as having property rights, too, for humanity to survive.


This perspective carries the wisdom of recognizing the interdependence between humanity and nature. By extending property rights to encompass nature, we acknowledge the intrinsic value and rights of the environment. This shift in perspective promotes a more responsible and sustainable approach to resource management. It emphasizes the importance of considering the long-term well-being of both human society and the natural world. By recognizing and respecting the rights of nature, we can strive for more harmonious and balanced coexistence, ensuring the survival and prosperity of future generations.

8. The Earth can support only finite-size humanity with any technology, and eventually, the total population of humans will be reduced to sustainable technology with a sustainable number of people.


The wisdom lies in recognizing the importance of population control and the need to align our numbers with the available resources and the Earth’s carrying capacity. By acknowledging the limits of our planet, we can strive for sustainable technologies and practices that promote a balanced and harmonious coexistence with the natural world. This perspective highlights the necessity of finding a sustainable equilibrium between human needs and the Earth’s capacity to support us. It emphasizes the importance of responsible population management and developing technologies that prioritize long-term sustainability. Ultimately, by aligning our population size with sustainable technology, we can ensure the well-being of both humanity and the planet as a whole.

9. The current positive human population growth rate proves that humanity is progressing. However, the technology is consuming one-time-use resources, some already failing.


The wisdom lies in recognizing that our current technological advancements often rely on the consumption of non-renewable resources, some of which are already dwindling. This highlights the need to prioritize sustainable practices and innovation that promote humanity’s and the planet’s long-term well-being. It calls for a reevaluation of our reliance on one-time-use resources. It encourages the development of environmentally friendly technologies that can preserve resources for future generations. By embracing sustainable approaches, we can ensure a more balanced and resilient path forward that aligns progress with preserving our natural resources.

10. The optimum population is about half the survival rate during unfavorable natural climate fluctuations and other dangerous phenomena.


Garrett Hardin argues that maintaining a population size at approximately half the survival rate is wise to navigate unfavorable natural climate fluctuations and other hazardous events. This perspective emphasizes the importance of resilience and adaptability to environmental challenges. By reducing the population size, there is a higher chance of ensuring the availability of resources and increasing the overall chances of survival during adverse conditions. This viewpoint recognizes the need to balance our population growth with the environment’s capacity to support us, promoting a more sustainable and resilient approach to safeguarding human existence in the face of unpredictable natural phenomena.

11. The social laws that create social responsibility contradict every adult’s desire to survive and reproduce, and therefore long-term survival will require legal coercion.


The wisdom lies in recognizing that long-term survival and well-being necessitate a balance between individual freedoms and collective responsibility. Hardin argues that legal coercion may be required to ensure that societal actions align with the needs of long-term sustainability. This perspective acknowledges that self-interest alone may not always lead to the best outcomes for the greater good. Society can achieve a sustainable future by implementing laws and regulations promoting responsible behavior, such as resource conservation and population control. The wisdom of Hardin’s idea lies in the understanding that legal coercion, in the form of regulations and policies, can help bridge the gap between individual desires and the collective responsibility required for long-term survival and the well-being of humanity and the natural world.

12. The social coercion to save the planet’s ecology must apply to every individual’s right to consume natural resources, survive, and reproduce.


Recognize that collective action is necessary to address environmental issues and ensure the planet’s long-term sustainability. Hardin argues that individual freedoms and desires must be balanced with the greater responsibility of preserving ecological integrity. We can work towards a more equitable distribution of resources and a healthier planet by applying social coercion, such as regulations and societal norms, to limit excessive consumption and promote sustainable practices. This perspective emphasizes the importance of individual accountability and the need for a shared commitment to safeguarding the environment for current and future generations.

13. To coerce every individual to obey the laws requires a worldwide surveillance system that must be acceptable to everyone, even if they hate it.


The wisdom here lies in recognizing the need for effective governance and enforcement mechanisms to ensure societies’ collective well-being and sustainability. Hardin argues that while surveillance may be perceived negatively, it is a means to ensure that individuals adhere to laws crucial for long-term survival and the preservation of resources. This perspective highlights the trade-off between personal freedoms and the greater good, emphasizing the importance of balancing individual desires and the shared responsibility for the common good. It acknowledges that maintaining social order and achieving sustainability often requires collective sacrifices and accepting certain measures, even if they are unpopular or intrusive.

14. An imposition of human laws upon the laws of nature will inevitably fail as every adult will be motivated to cheat by their genetically encoded needs.


The wisdom here lies in recognizing the complex interplay between human behavior, biological instincts, and societal rules. Hardin argues that attempts to regulate human actions in conflict with natural instincts, such as survival and reproduction, will often be met with resistance and non-compliance. This perspective underscores the importance of understanding and working with human nature rather than attempting to override it entirely. It emphasizes the need for strategies that align with our innate drives and motivations, integrating a nuanced understanding of human behavior into designing effective policies and systems. By acknowledging the limitations of imposing laws that contradict fundamental biological needs, we can seek alternative approaches that foster cooperation and behavioral change in a manner compatible with our genetic makeup.

15. By the time a person becomes an adult, their natural sexual inclinations will have activated, and attempting to convince them otherwise will fail.


The wisdom here lies in recognizing the power and persistence of biological drives and instincts, particularly in human sexuality. Hardin argues that attempting to suppress or change these natural inclinations through persuasion or coercion is unlikely to yield significant results. This perspective underscores the importance of understanding and acknowledging the inherent aspects of human nature. It highlights the need for approaches that work with and address these instincts, such as comprehensive sexual education, promoting healthy relationships, and fostering responsible behavior. By embracing a realistic understanding of human sexuality, we can strive for approaches that effectively support individuals in making informed choices and engaging in consensual and responsible sexual behavior.

16. Education, before the sexual instincts take over, might be sufficient to convince a majority of the population, but this education must be applied to every new generation.


Hardin argues that by instilling knowledge and values in each new generation, we can better influence future decisions and actions. This perspective highlights the importance of comprehensive and ongoing education addressing our complex challenges. It emphasizes the need to equip individuals with the information, critical thinking skills, and ethical frameworks necessary to make informed choices that align with broader social and environmental goals. By investing in education for every new generation, we can foster a more knowledgeable and responsible society capable of addressing the complex issues that lie ahead.

17. The asocial person unwilling to comply with world society will find throwing away waste easier than recycling it.


Hardin implies that individuals who do not feel a sense of social responsibility or attachment to the well-being of the collective may be more likely to opt for convenient but environmentally damaging actions. This perspective highlights the importance of fostering a sense of social cohesion and responsibility and promoting sustainable behaviors through education, awareness campaigns, and accessible recycling systems. By addressing individual attitudes and motivations, we can work towards a society that values and prioritizes responsible waste management practices, contributing to the long-term health of the environment.

18. United Nations Universal Declaration of Human Rights, Article 16. (1) Men and women of full age, without any limitation due to race, nationality, or religion, have the right to marry and create a family. They are entitled to equal rights as to marriage, during the marriage, and at its dissolution. (2) Marriage shall be entered into only with the free and full consent of the intending spouses. (3) The family is society’s natural and fundamental group unit and is entitled to protection by society and the State.


Garrett Hardin’s idea suggests that while the United Nations Universal Declaration of Human Rights recognizes the right of individuals to marry and create a family without limitations based on race, nationality, or religion, there are implications regarding population growth and resource allocation. The wisdom lies in understanding that while the right to marriage and family is a fundamental human right, balancing it with the broader challenges of sustainability and responsible resource management is important. Hardin implies that unrestricted population growth can strain the planet’s finite resources and contribute to ecological degradation. Therefore, the wisdom of his idea is in recognizing the need for a nuanced approach that upholds individual rights while also considering the long-term implications for the well-being of both current and future generations. It highlights the importance of balancing personal freedoms and collective responsibility and addressing sustainability concerns within the human rights framework.

19. Using the common wilderness as a cesspool of human waste does no harm because there is low population density, but humans in a mass create indigestible filth for nature.


Garrett Hardin suggests that when the population density is low, using the common wilderness as a dumping ground for human waste may not cause significant harm. However, the wisdom lies in recognizing that the impact on the natural environment becomes more pronounced as population density increases and more humans contribute to waste accumulation. Hardin argues that the accumulation of human waste in large quantities can overwhelm and disrupt natural systems, posing a threat to ecological balance and sustainability. This perspective highlights the need for responsible waste management practices and the consideration of the carrying capacity of ecosystems. It underscores the importance of recognizing that even seemingly harmless actions can have cumulative negative effects as the population grows. The wisdom lies in understanding the long-term consequences of our actions and working towards sustainable solutions that preserve the integrity of the natural world.

20. Each individual pursuing their personal best interest in an open society is on the path that will eventually bring ruin to the whole planet and humanity.


Garrett Hardin’s idea suggests that when individuals solely pursue their self-interest in an open society without considering the broader consequences, it can lead to the eventual destruction of the planet and humanity. The wisdom here lies in recognizing the importance of balancing individual freedoms and interests with collective responsibility. Hardin argues that unchecked pursuit of personal gain, without considering the impacts on the environment, resources, and the well-being of others, can lead to unsustainable practices and the depletion of vital resources. This perspective emphasizes the need for cooperation, ethical decision-making, and the adoption of long-term sustainability as a guiding principle. It highlights the interconnectedness of humanity and the planet, urging us to consider the greater good and work towards a harmonious coexistence that preserves the health and viability of the Earth for future generations.

21. The web of life on Earth is more complex than we can see, so we have a limited ability to project future problems. The ultimate demise of humans and the survival of other life forms is inevitable.


Hardin argues that while humans may face an eventual demise, other life forms will continue to survive. This perspective underscores the importance of humility and a cautious approach when making assumptions about the future. It reminds us of the need to prioritize preserving biodiversity and sustaining ecosystems, recognizing that our actions can have far-reaching consequences. By embracing this wisdom, we can foster a greater sense of responsibility towards the natural world and strive for actions that promote the resilience and well-being of the diverse life forms with which we share the planet.

22. In this time of worldwide communications and ready access to weapons of annihilation, we must find something universal that we can trust that isn’t a hopeless fantasy.


The wisdom here lies in recognizing the urgency of finding common ground and shared values to guide humanity toward a more secure and harmonious future. Hardin implies that relying on unrealistic or unattainable ideals is futile in addressing the challenges of our time. Instead, there is a need to seek pragmatic solutions rooted in understanding and respect for the realities of our complex world. This perspective highlights the importance of fostering genuine dialogue, cooperation, and trust-building based on shared interests and common humanity. By embracing this wisdom, we can work towards a more stable and sustainable global community, acknowledging the realities of our interconnectedness and the need for practical and effective solutions to address the pressing issues we face.

23. The opposition to the ecology movement is based on our human nature, which has evolved into our DNA for billions of years to survive and reproduce.


Hardin implies that our innate drive to secure survival and reproductive success can sometimes clash with ecological preservation and sustainability principles. Understanding this inherent tension helps us appreciate the complexity of our challenges in aligning our behavior with the planet’s long-term well-being. It highlights the need for awareness, education, and collective effort to overcome our instinctual biases and work towards a more harmonious relationship with the natural world. By acknowledging the influence of our evolutionary past, we can seek strategies and solutions that bridge the gap between our natural inclinations and the pressing need for ecological stewardship.

24. In our finite world, the options are (1) to keep expanding humanity until it crashes to extinction or (2) somehow limit the total population to a number that can be sustained permanently.


Garrett Hardin suggests that we are faced with two choices: allowing the human population to continue expanding until it eventually collapses and leads to extinction or finding ways to limit the total population to a sustainable number that can be supported indefinitely. This perspective emphasizes the importance of considering the long-term consequences of unchecked population growth and its strain on limited resources. It calls for responsible and proactive measures to address population control and balance human needs and the environment’s capacity to support them. By acknowledging the need for sustainable population management, we can strive towards a future where human survival and the planet’s well-being are in harmony, avoiding the potentially catastrophic outcomes of an unchecked population growth scenario.

25. Some agreed-upon laws that balance personal rights, private ownership of personal property and real estate, and permanent stability must exist.


Garrett Hardin’s perspective emphasizes the need for legal frameworks considering the broader implications of individual actions on society and the environment. Hardin implies that such laws should prioritize sustainable practices, responsible resource management, and preserving stability for future generations. By finding a harmonious balance between personal freedoms and collective well-being, we can create a framework that ensures the long-term sustainability of both society and the natural world. The wisdom of this idea lies in recognizing the importance of legal systems that promote fairness, accountability, and the preservation of essential resources for the benefit of current and future generations.

26. The current legal definitions of private property encourage the total consumption of privately-owned natural resources and converting all habitats into private money and consumed trash.


Garrett Hardin’s wisdom here lies in recognizing the unintended consequences of how property rights are defined and enforced. Hardin implies that the existing framework may not adequately account for the long-term ecological impacts of unchecked resource exploitation and the degradation of natural habitats. This perspective highlights the need for reevaluating and reforming the legal definitions of private property to align with sustainable practices and responsible stewardship of natural resources. By promoting a more balanced approach that considers preserving and conserving the environment, we can work towards a future where private property rights coexist with the broader imperative of maintaining a healthy and thriving planet for future generations.

27. Because it is impossible to control every individual with the suggestions of ethical behavior, there must be enforceable laws and punishments for illegal behavior.


Garrett Hardin’s idea suggests that due to the impossibility of controlling every individual’s ethical behavior, there is a need for enforceable laws and punishments for illegal actions. The wisdom here lies in recognizing the importance of a legal framework that sets clear boundaries and consequences for behavior against society’s collective well-being or sustainability. Hardin implies that relying solely on ethical suggestions or appeals to individual conscience may not be sufficient to ensure responsible behavior. By establishing enforceable laws and penalties, we can deter and address harmful actions, promoting accountability and discouraging behaviors that harm others or the environment. This perspective emphasizes the importance of a legal system that supports a harmonious coexistence, upholds shared values, and protects the long-term interests of society and the planet.

28. The currently wealthy people will fight against every imposition on their privileges and use their money to prevent an ecologically sustainable world.


Garrett Hardin’s idea suggests recognizing the potential challenges posed by the entrenched interests of the wealthy and their resistance to change. Hardin implies that those with significant financial resources may use their influence to maintain the status quo, even if it goes against the planet’s and future generations long-term well-being. This perspective highlights the need for systemic change and collective action to overcome the barriers created by concentrated wealth and power. It underscores the importance of challenging and reshaping economic systems to promote sustainability, equity, and the common good. By recognizing these challenges, we can work towards creating a more equitable and ecologically sustainable world that addresses the needs of both current and future generations.

29. In the end, environmentalists want a lot of the Earth to be wilderness, with only sporadic small, isolated groups of people allowed to enter on foot.


Hardin implies that we can safeguard those regions’ biodiversity and ecological balance by designating areas as wilderness and limiting human impact. This perspective highlights the need to strike a balance between human activities and the preservation of pristine natural areas. It emphasizes the wisdom of protecting vulnerable ecosystems and allowing them to function naturally while acknowledging the need for sustainable human interaction and responsible resource management in other areas. By embracing this approach, we can work towards conserving biodiversity and the planet’s long-term health, ensuring that future generations can appreciate and benefit from the natural wonders our Earth offers.


Some ideas for creating a graphic for Garrett Hardin.

2. Any individual can deny that they have obligations to the future other than to survive, reproduce, and care for their offspring.

5. Humanity’s survival is in direct conflict with the natural world.

10. The optimum population is about half the survival rate during unfavorable natural climate fluctuations and other dangerous phenomena.

13. To coerce every individual to obey the laws requires a worldwide surveillance system that must be acceptable to everyone, even if they hate it.

14. An imposition of human laws upon the laws of nature will inevitably fail as every adult will be motivated to cheat by their genetically encoded needs.

18. United Nations Universal Declaration of Human Rights, Article 16. (1) Men and women of full age, without any limitation due to race, nationality, or religion, have the right to marry and create a family. 

22. In this time of worldwide communications and ready access to weapons of annihilation, we must find something universal that we can trust that isn’t a hopeless fantasy.

26. The current legal definitions of private property encourage the total consumption of privately-owned natural resources and converting all habitats into private money and consumed trash.

27. Because it is impossible to control every individual with the suggestions of ethical behavior, there must be enforceable laws and punishments for illegal behavior.

28. The currently wealthy people will fight against every imposition on their privileges and use their money to prevent an ecologically sustainable world.


2. Any individual can deny that they have obligations to the future other than to survive, reproduce, and care for their offspring.

14. An imposition of human laws upon the laws of nature will inevitably fail as every adult will be motivated to cheat by their genetically encoded needs.

18. United Nations Universal Declaration of Human Rights, Article 16. (1) Men and women of full age, without any limitation due to race, nationality, or religion, have the right to marry and create a family. 

26. The current legal definitions of private property encourage the total consumption of privately-owned natural resources and converting all habitats into private money and consumed trash.

The population expands to the food supply and then drops below it until the population can resume its growth. Photo by Kevin Carter.

AI approaches the wisdom of George Berkeley

18 Tuesday Apr 2023

Posted by probaway in Adaptations, AI, Aphor, Aphorisms, Aspirations, books, Condensed thoughts, diary, Epigrams, evolution, happiness, Health, inventions, Kindness, Philosophers Squared, policy, psychology, research, reviews, robots, strategies, survival

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George Berkeley (1685 – 1753) was an Irish-born British Idealist, and analyst of mind versus physical perceptions.  Few men think, yet all have opinions.

George Berkeley
George Berkeley (1685 – 1753) was an Irish-born British Idealist philosopher.

The maxims are derived from George Berkeley and are intended as concise stimuli for crashing thoughts together.

1. Everything in the universe doesn’t exist without a body to sense it and a mind prepared to perceive it.

George Berkeley, an 18th-century Irish philosopher, was a proponent of idealism. His statement that “Everything in the universe doesn’t exist without a body to sense it and a mind prepared to perceive it” reflects his belief that reality is a product of the mind’s perception. In Berkeley’s view, the external world exists solely as ideas within the mind, and there is no independent, material reality beyond our sensory experiences. By asserting that the existence of everything in the universe relies on a body to sense it and a mind to perceive it, Berkeley emphasizes the crucial role of the observer in constructing reality. This perspective challenges the traditional understanding of an objective, external world and instead proposes that reality is fundamentally dependent on the subjective experiences of individuals.

2. Seeking truth is a simple pursuit of every man but an obsession for quibbling philosophers.

Berkeley highlights the contrast between the common person’s pursuit of truth and the often convoluted approach taken by philosophers. He implies that, for the average individual, truth-seeking is a straightforward endeavor guided by practical concerns and everyday experiences. On the other hand, philosophers tend to delve into complex debates and intricate arguments, which Berkeley views as an excessive, even obsessive, preoccupation. This criticism of the philosophical approach suggests that a more direct and unpretentious attitude toward understanding the nature of reality might be more fruitful than the intricate intellectual exercises often associated with philosophical inquiry.

3. Children and youth live today, but older people with the philosophical bent of foresight live in tomorrow as well.

According to Berkeley, children and young people primarily focus on the present, living in the immediacy of their current experiences and not overly concerned with long-term implications. Older individuals with a philosophical mindset possess greater foresight, allowing them to consider the future and its potential consequences. Berkeley suggests that this philosophical perspective enables these individuals to live not just in the present but also in the realm of possibilities and ideas that the future holds. For Berkeley, this ability to inhabit both temporal dimensions is a key feature that distinguishes the philosophical mind from the more present-oriented perspectives of children and youth.

4. Rational advice will be renounced when any passion fills your friend’s mind.

He recognizes that passions can cloud one’s judgment, impairing the ability to think clearly and rationally. Consequently, even the most logical and well-intentioned advice may be disregarded or undervalued by someone consumed by their emotions. This observation highlights the complex interplay between reason and emotion and suggests that for advice to be effective, it must be provided in a context where both individuals are receptive and able to appreciate its merits rather than being dominated by their emotional state.

5. In the westward flow of populations across the world, it will be the new dominant ones who will be declared the noblest ever to have lived, as the Nobel Laureates in Berkeley, California, proves.

My comment on the statement suggests that the westward movement of populations has led to the emergence of new dominant groups, who subsequently gain recognition and prestige, as exemplified by the many Nobel Laureates in Berkeley, California. The Nobel Laureates symbolize these emerging groups’ intellectual and cultural achievements, reinforcing their status as influential and distinguished members of society. This observation highlights the fluid nature of global power dynamics as various populations shift and establish new centers of excellence, constantly reevaluating and redefining what is considered noble and praiseworthy.

6. When you understand the natural world’s order, many philosophical and religious arguments evaporate like the morning dew.

George Berkeley suggests that many arguments arise from a lack of comprehension or misconception about the fundamental principles governing the universe. By gaining a deeper insight into the natural order, one can attain clarity and discernment, which can dissolve many contentious debates that often result from misunderstandings or ignorance. In essence, he argues that pursuing knowledge and an appreciation for the natural world can lead to a greater sense of harmony and unity, effectively eliminating some conflicts within philosophy and religion.

7. I reject natural reality as existing outside of my mind, and if someone claims that idea is absurd, I will apply the same logic to his existence.

By Berkeley’s rejecting the existence of a natural reality outside his mind, he challenges the conventional understanding of an objective, external world. If someone criticizes this view as absurd, Berkeley asserts that he will apply the same reasoning to the critic’s existence, effectively questioning the very foundation of their being as independent of his own mental perceptions. This provocative statement illustrates Berkeley’s commitment to his philosophical stance, emphasizing the subjective nature of reality and the essential role of the mind in constructing our understanding of the world.

8. When I understand a profound philosophical truth, all others seem absurd, and vice versa for the others.

George Berkeley highlights the inherent subjectivity and relativity of philosophical truths. He suggests that when one grasps a profound philosophical insight, it can seem as though all other perspectives or ideas become absurd or nonsensical in comparison. However, this’s sense of conviction is not unique to the individual; others who come to understand different philosophical truths may similarly view the original idea as absurd. Berkeley underscores the notion that philosophical understanding is often characterized by shifting perspectives and that our convictions are deeply influenced by the particular truths we embrace at any given moment. This observation serves as a reminder of the complexities and ambiguities inherent in philosophical inquiry, emphasizing the need for open-mindedness and humility in pursuing knowledge.

9. The pain of touching a hot object is an inherent property of the hotness of the object.

Berkeley posits that the pain experienced when touching a hot object is an inherent property of the object’s hotness, meaning that the pain sensation is directly linked to the object’s heat quality. This assertion aligns with Berkeley’s idealist philosophy, which emphasizes the importance of perception in defining reality. By claiming that pain is an inherent property of the object’s hotness, Berkeley underscores the idea that our sensory experiences are not mere reflections of external reality but rather integral to our understanding and interpretation of the world around us.

10. There is an infinity of ways that words can be arranged that make no sense, neither to a natural reality nor to a sane mind.

He contends that there is an infinite number of ways to arrange words that would result in nonsensical combinations, which neither correspond to an objective natural reality nor make sense to a rational mind. Berkeley’s observation highlights the complexities and ambiguities inherent in language, underscoring the importance of careful and precise communication to accurately express ideas and navigate the world. Moreover, this statement serves as a reminder of the potential for misinterpretation and misunderstanding when language is not employed with clarity and intention.

11. We can learn to think in wise ways when studying with philosophers, but when with ordinary people, we must to chose to speak with ordinary language.

In this quote, George Berkeley suggests that while engaging with philosophers, learning and thinking in more sophisticated and nuanced ways is beneficial and can contribute to personal growth and intellectual development. However, when interacting with ordinary people, it is crucial to choose more accessible and relatable language to facilitate effective communication and mutual understanding. Berkeley’s observation highlights the need for adaptability and sensitivity to the needs of one’s interlocutors, as well as the recognition that different situations require distinct approaches to ensure clarity, comprehension, and connection with others.

12. I perceive color, sound, or a triangle automatically with my senses, but I must know myself and my “I” with my mind.

George Berkeley claims that sensory experiences, such as perceiving color, sound, or a triangle, occur automatically through our physical senses, requiring little to no conscious effort. However, gaining self-knowledge and understanding the concept of one’s “I” or self-identity demands a deeper, reflective engagement with the mind. Berkeley emphasizes the importance of introspection and self-awareness in recognizing the distinct nature of our inner selves, highlighting that this process necessitates a more deliberate and contemplative approach than mere sensory perception.

13. Does it worry any sane person that a mountain ceases to exist in our thoughts when we look away from it to look at the sea?

He challenges the assumption that objects and entities maintain an independent existence when they are not being directly perceived. He poses a rhetorical question, asking whether a reasonable person should be concerned that a mountain ceases to exist in their thoughts when they look away from it to focus on the sea. Berkeley’s question subtly conveys his idealist perspective that reality is fundamentally shaped by our perceptions and experiences. The notion that the mountain’s existence in our thoughts might be affected by our attention suggests that the external world is not as fixed and independent as it might seem but rather intimately connected to our subjective experiences and the focus of our minds.

14. There are so many wonderful things in this universe that I accept as reasonable that there must be a creative mind force we call God.

He observes the countless wonders that make up the cosmos and argues that their complexity, beauty, and orderliness suggest the presence of a higher intelligence responsible for their creation. By acknowledging the reasonableness of this notion, Berkeley supports the idea of a purposeful and meaningful universe orchestrated by a supreme being. This perspective aligns with his broader philosophical views, which emphasize the interconnectedness of the mental and the physical realms and the importance of perception and the role of the divine in shaping reality.

15. The creation of this Earth and our Universe was the greatest miracle ever until the creation of our intelligent minds.

George Berkeley acknowledges the wondrous nature of the cosmos but places even greater importance on the unique capacity of human minds for reason, self-awareness, and intellectual inquiry. By highlighting the exceptional nature of human intelligence, Berkeley emphasizes the significance of our cognitive faculties in interpreting, understanding, and engaging with the world around us. This perspective reflects his idealist philosophy, which underscores the central role of the mind in constructing reality and reinforces the idea that our mental capabilities are a powerful and miraculous aspect of our existence.

16. Is there anything in our mind in common between the perceptions of sight, hearing, tasting, and touch?

By raising this inquiry, he encourages a deeper examination of the nature of sensory experiences and how they contribute to our understanding of the world. This exploration aligns with Berkeley’s idealist philosophy, which emphasizes the importance of perception in shaping our reality. His question invites reflection on the distinct and potentially disparate ways in which each sense operates and whether there might be a unifying aspect to our perceptions that enables us to synthesize and make sense of the diverse information gathered by our senses.

17. A single instant of a line of sight from a point at any distance can not determine the distance.

George Berkeley suggests that, without additional context or information, it is impossible to accurately gauge the distance of an object by simply observing it through a single line of sight. This observation underscores the complexity of perception and how our senses, particularly vision, rely on multiple cues and factors to accurately interpret the spatial properties of the world around us. Berkeley’s statement also serves as a reminder of the potential shortcomings and fallibility of our sensory experiences, emphasizing the importance of considering multiple perspectives and sources of information to form a comprehensive understanding of our environment.

18. A complex string of words does not explain things appearing smaller at a distance, as does the statement “parallel lines converge at infinity.”

George Berkeley suggests that a lengthy, convoluted string of words may not offer as much clarity as a simple and succinct statement, such as “parallel lines converge at infinity.” This specific example illustrates how a brief yet accurate expression can aptly capture the phenomenon of objects appearing smaller as they recede into the distance. Berkeley’s statement underscores the value of clear, straightforward communication in fostering understanding. It serves as a reminder that simplicity can often be more illuminating and powerful than complex or elaborate explanations.

19. Words floating in limbo have no meaning, and floating independently does not affect the other words’ meaning, but strung together, they do have meaning and do affect one another.

In this quote, George Berkeley emphasizes the importance of context and relationships among words in creating meaning. He suggests that individual words, detached from any context or connection to other words, are devoid of significance. However, when these words are arranged and combined in meaningful ways, they acquire meaning and can influence the interpretation of other words within the same context. Berkeley’s observation highlights the intricacies of language and how meaning is constructed through the interplay of words and the associations they evoke. This understanding underscores the need for the careful and thoughtful arrangement of language to convey ideas effectively and foster clear communication.

20. Sentences are nothing until they are comprehended by a mind, and there they may generate new actions for the mind and body.

George Berkeley suggests that sentences, in isolation, hold no inherent meaning until they are interpreted and understood by the mind. Once processed, these sentences can stimulate new ideas, reflections, and even actions, as the mind and body respond to the information and insights they convey. Berkeley’s observation underscores the importance of the cognitive process in language comprehension and serves as a reminder that the power of language lies not only in the words themselves but also in the ways they are perceived, internalized, and acted upon by the mind and body.

20. Things don’t exist for us at this moment unless they exist in our minds.

George Berkeley expresses a core tenet of his idealist philosophy, which posits that reality is fundamentally shaped by our perceptions and experiences. He contends that things only exist for us in the present moment if they exist within our minds, suggesting that our awareness and mental engagement with objects or phenomena are what render them real and meaningful. By emphasizing the central role of the mind in constructing reality, Berkeley challenges the conventional understanding of an objective, external world. He underscores the idea that our subjective experiences and perceptions are crucial in determining the nature of our reality.

21. If nothing in your mind perceives a mountain, it might still exist if another mind perceives the mountain.

Berkeley reflects on the nature of existence and the role of perception in determining reality. He suggests that the existence of a mountain is not contingent upon the awareness of any single individual but may depend on the perception of others. If nothing in one’s mind perceives the mountain, it does not necessarily mean that it does not exist but may only exist for those who perceive it. Berkeley’s observation underscores the subjectivity of reality and highlights the potential limitations of individual perceptions in determining the existence of external objects or entities. This perspective aligns with his idealist philosophy, emphasizing the importance of perception and experience in shaping our understanding of the world.


Does that mountain vanish when I look at you? Is it “Out of sight, out of mind?”

When I look at that guy behind me looking at me, I wonder what he’s thinking.

Maxims #77 – Garrett Hardin

11 Friday Dec 2020

Posted by probaway in Aphor

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Go to the Index of 120 Philosophers Squared

Garrett Hardin (1915 – 2003) — American ecologist and human population control promoter. The optimum population is less than the maximum.

Garrett Hardin
Garrett Hardin, philosopher of the Tragedy of the Commons


Probaway maximizing on Garrett Hardin

1. Ecologists are hated because they contradict the prime directives of nature to every living individual, to survive any way possible and reproduce as much as possible.
2. Any individual can deny that they have obligations to the future other than to survive, reproduce, and care for their offspring.
3. Any attack on adult humans’ animal-rights is an attempt to murder their children.
4. Ecologists seek to remake some areas of the world as it would be without humans.
5. Humanity’s survival is in direct conflict with the natural world.
6. Humanity will progress until it can’t, and nature will suffer until it eventually wins.
7. As the human population continues to explode because of its technology, it must redefine property rights to include nature as having property rights, too, for humanity to survive.
8. The earth can support only finite-size humanity with any technology, and eventually, the total population of humans will be reduced to sustainable technology with a sustainable number of people.
9. Current positive human population growth rate is proof that humanity is now progressing. However, the technology is consuming one-time use resources, some of which are already failing.
10. The optimum population is about half of the survival number during a negative natural fluctuation of climate and other dangerous phenomena.
11. The social laws that create social responsibility are in contradiction to every adult’s desire to survive and reproduce, and therefore long term survival will require legal coercion.
12. The social coercion to save the planet’s ecology must apply to every individual’s right to consume natural resources, survive, and reproduce.
13. To coerce every individual to obey the laws requires a worldwide surveillance system that must be acceptable to everyone even if they hate it.
14. An imposition of human laws upon the laws of nature is inevitably going to fail as every adult will be motivated to cheat by their genetically encoded needs.
15. By the time a person becomes an adult, their natural sexual inclinations will have become activated, and attempting to convince them otherwise will fail.
16. Education, before the sexual instincts take over, might be sufficient to convince a majority of the population, but this education must be applied to every new generation.
17. The asocial person unwilling to comply with world society will find it easier to throw away wastes rather than recycling them.
18. United Nations Universal Declaration of Human Rights, Article 16. (1) Men and women of full age, without any limitation due to race, nationality, or religion, have the right to marry and to found a family. They are entitled to equal rights as to marriage, during the marriage, and at its dissolution. (2) Marriage shall be entered into only with the free and full consent of the intending spouses. (3) The family is the natural and fundamental group unit of society and is entitled to protection by society and the State.
19. Using the common wilderness as a cesspool of human waste does no harm because there is low population density, but humans in a mass create indigestible filth for nature.
20. Each individual pursuing their personal best interest in an open society is on the path that will eventually bring ruin to the whole planet and humanity.
21. The web of life on earth is more complex than we can see, so we have a limited ability to project future problems. The ultimate demise of humans and the survival of other life forms is inevitable.
22. In this time of worldwide communications and ready access to weapons of annihilation, we must find something universal that we can trust that isn’t a hopeless fantasy.
23. The opposition to the ecology movement is based on our human nature, which has been evolved into our DNA for billions of years, to survive and reproduce.
24. In our finite world, the options are (1) to keep expanding humanity until it crashes to extinction or (2) somehow limit the total population to a number that can be sustained permanently.
25. There must come into existence some agreed-upon laws that balance personal rights, private ownership of personal property and real estate, and permanent stability.
26. The current legal definitions of private property encourage the total consumption of the privately-owned natural resource and converting all habitats into private money and consumed trash.
27. Because it is impossible to control every individual with the suggestions of ethical behavior, there must be enforceable laws and punishments for illegal behavior.
28. The currently wealthy people of the world will fight against every imposition on their privileges, and they will use their money to prevent an ecologically sustainable world.
29. Ultimately, the environmentalists seek large areas of the earth to become wilderness where only small isolated groups of people may occasionally enter on foot.


COMMENTS

Why are ecologists and environmentalists so feared and hated? This is because in part what they have to say is new to the general public, and the new is always alarming. It seems strange to me that Hardin, a man who dedicates his life to the subject of ecology, can miss the most important thing about life itself. The prime directive of all living things is to survive, and second only unto survival of the individual is the survival of its DNA. What Hardin consistently asks is for humans to voluntarily violate their own personal self-interest, and the self-interest of their personal DNA.

It is obvious that nature will maintain a balance of all-natural forces in the long run, and that there are temporary methods humans have exerted for tipping things in our favor, but such things as fossil fuels have a limited supply, and when they are gone then we must exert the sweat of our brows again to feed ourselves. Limiting the human population is probably the hardest of all possible public relations things to sell to the public and Hardin and Paul Ehrlich, the other population control promoter, have not faced that problem well. Since their message was first promoted to the public, the world population has doubled. The population increase has been at its greatest rate of all time, and that on top of the greatest total population of all time.

He does have it right when he writes, It is a mistake to think that we can control the breeding of mankind in the long run by an appeal to conscience; but until an enforceable population policy is forced upon every breeding person on Earth, the population will continue to grow with the food supply. That will continue until something breaks, and then nature will reset the balance, very much to the chagrin of the people then living.

An attack on values is inevitably seen as an act of subversion. That is the way people see a request to limit their reproduction. For a population policy to work every person in the world must believe that limiting their reproduction, not having excess children, is in their short-term self-interest as well as in humanity’s long-term self-interest. At present convincing every person of the Earth’s current population, seven billion people, of that opinion is impossible. Other natural processes will have their way. Horrible, most horrible and ultimately, in a billion years, when looking back we would say natural laws prevailed and humans fell in line with them.

Maxims #43 – George Berkeley

28 Wednesday Oct 2020

Posted by probaway in Aphor

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Go to the Index of 120 Philosophers Squared

George Berkeley (1685 – 1753) was an Irish-born British Idealist, analyst of mind versus physical perceptions.  Few men think; yet all have opinions,

George Berkeley
George Berkeley, Anglo-Irish philosopher of Idealism.

The maxims are derived from George Berkeley and are intended as concise stimuli for crashing thoughts together.

1. Everything in the universe doesn’t exist without a body to sense it and a mind prepared to perceive it.

2. Seeking truth is a simple pursuit of every man but an obsession for quibbling philosophers.

3. Children and youth live in this day, but older people with the philosophical bent of foresight live in tomorrow as well.

4. When any passion fills your friend’s mind, rational advice will be renounced.

5. In the westward flow of populations across the world it will be the new dominant ones who will be declared the noblest ever to have lived, as the Nobel Laureates in Berkeley, California, prove.

6. When you understand the order of the natural world, many philosophical and religious arguments evaporate like the morning dew.

7. I reject natural reality as existing outside of my mind, and if someone claims that idea absurd I will apply the same logic to his existence.

8. When I understand a profound philosophical truth, all others seem absurd, and vice versa for the others.

9. The pain of touching a hot object is an inherent property of the hotness in the object.

10. There is an infinity of ways that words can be arranged that make no sense, neither to a natural reality nor to a sane mind.

11. We can learn to think in wise ways when studying with philosophers, but when with ordinary people we must to chose to speak with ordinary language.

12. I perceive color, or sound, or a triangle automatically with my senses, but I must know myself and my “I” with my mind.

13. Does it worry any sane person that a mountain ceases to exist in our thoughts the moment we look away from it to look at the sea?

14. There are so many wonderful things in this universe that I accept as reasonable that there must be a creative mind force we call God.

15. The creation of this Earth and our Universe was the greatest miracle ever, until the creation of our intelligent minds.

16. Is there anything in our mind in common between the perceptions afforded by sight, hearing, tasting and touch?

17. A single instant of a line of sight from a point at any distance can not determine the distance.

18. A complex string of words does not explain things appearing smaller at a distance as does the statement “parallel lines converge at infinity.”

19. Words floating in limbo have no meaning and floating independently do not affect the other words’ meaning, but strung together they do have meaning and do affect one another.

20. Sentences are nothing until they are comprehended by a mind, and there they may generate new actions for the mind and body.

20. Things don’t exist for us at this moment unless they exist in our minds.

21. If you have nothing in your mind that perceives a mountain, it might still exist if another mind perceives the mountain.

COMMENTS on George Berkeley

George Berkeley was difficult for me because I disagree with his worldview that the universe disappears when he isn’t thinking about it. All the choir of heaven and furniture of earth – in a word, all those bodies which compose the frame of the world – have not any subsistence without a mind. Do physical objects have existence if I am not consciously there to observe them? Perhaps these types of questions have an interest to Medieval-minded Scholastics living in a convoluted word-game world, but for everyone else, they inhibit successful living in an empirically testable world. And yet there may be some usefulness in my project of colliding ideas together, and just perhaps, these anti-science ideas might challenge in a productive way the science that I find more compatible with what the world appears to be to me.

George Berkeley wrote Few men think; yet all have opinions, and that is so obviously an extreme example of an over-generalization that it should be quoted as an example by Mark Twain for his famous line, “All generalizations are false, including this one.” Obviously, all normal men think, and just as obviously all men form opinions about reality as part of their thinking process. See Lev Vygotsky for the processes of generalization while thinking.

Happiness minus suffering equals flourishing

29 Sunday Jul 2018

Posted by probaway in Contentment, diary, EarthArk, happiness, Health, Kindness, Lifehaven, psychology, survival

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Annihilation, Eudaimonia, Eudeimonia, happiness, Suffering

Why would we want to define happiness or suffering or flourishing?  Wikipedia’s take is a starting point – Happiness … Suffering … Flourishing (Eudaimonia). The goal of the last few blog posts is to maximize humanity’s flourishing and to do that, in the long run, means to have a large number of humans. By the long run I mean until the very last biological creature we could define as human-derived has gone extinct. Perhaps that will be a million years, or perhaps it will be tomorrow, and because I don’t want it to be tomorrow I have done what I could to prevent World War Three. It is impossible to know, but perhaps I was successful in that last one.

Humanity has always had a problem with excess population because it is part of the Darwinian natural selection process to maximize population and occupy all possible niches. That process creates too many members of a species to survive and thus the best adapted to a local environment are the healthiest and survive the most often and get to reproduce while their less fortunate species members die and don’t get to reproduce. Humanity has been astoundingly successful since the development of agriculture and incredibly successful since the industrial revolution and even more successful with the development of the Haber ammonia fixation process. Without the creation of agricultural ammonia, the human population would have crashed because plants need it to thrive and ultimately even if we live on meat, we eat plants.

Human population history

  World Population history estimates from 70,000 years ago until 2025.

It is impossible for any biological species to live without eating, and thus at some point in the future that near vertical curve must change. However, a robot society can live forever because their energy consumption can drop to zero for long periods of time, and they would only be revived when the environment is propitious.

To maximize human flourishing, which I support because it is my species, we need to survive. The longer we survive, the more people ultimately can live, and we need large numbers of people in the long run, for the living human base population from which happiness can arise and be expressed. The problem becomes, do we want a short-lived humanity with eight billion people at constant risk of a major war, famine, and giga-deaths? Or would we prefer a population that the Earth can support on an ongoing basis for millions of years? A billion people living for a hundred years each times a million years equals a trillion times more opportunities for happiness minus suffering to equal lives of eudaimonia. The math is weird and exceedingly speculative, but the general improvement by moving to a robot-associated society is vast.

If we decide we would prefer the Earth with a long-term sustainable population we can do that either by killing almost everyone, with the survivors living as primitive apes, or we can choose to create a robot-based civilization that will provide an abundance of desirable goods to a smaller population and work out ways of fair treatment for everyone in that smaller group. It is difficult to guess what people living in Eudaimonia would choose for a fair society, but it almost certainly would be better than having 14,185 A-bombs instantly ready to kill every human many times over like we have at present.

Robots can offer us a safe, eudaimonic society if we make them our friends.

July 2012 – Probaway.wordpress.com – web posts

07 Saturday Jun 2014

Posted by probaway in Probaway Monthly List

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Probaway Monthly List July 2012

Here are the posts published in July 2012 on probaway.wordpress.com:

  1. Should I be kind, or fair, or just?

  2. How small can a kindness be and still be effective?

  3. A list of polite acts and kind acts

  4. ‘On Kindness’ by Adam Phillips & Barbara Taylor – book review

  5. I discover an unknown 55-year-old personal disaster.

  6. How to prevent most airliner crashes.

  7. The practice of daily kindness by nice people.

  8. A kind act begins with understanding the problem.

  9. Illustrations of kind acts

  10. We need a kindness day here on Earth.

  11. Is society doomed if we fall into scientific illiteracy?

  12. Ramping up kindness for the whole world.

  13. ‘Reality is Broken’ by Jane McGonigal – book review

  14. Pay It Forward – a concept analysis of kindness.

  15. Pay It Forward – a movie with a message

  16. Kindness is morally neutral

  17. Is it possible to be too kind?

  18. Our goal is to be kind, but there is a problem.

  19. Most population studies have a large element of preposterous.

  20. Bouncing from optimism to pessimism and back and forth.

  21. Eidemiller reunion in Tipp City, Ohio

  22. Old computer access versus modern programs.

  23. The Dark Knight Rises – Movie review

  24. NEITHER

  25. How to get rid of too much STUFF.

  26. A Dark Knight Rises with a strange coming down for me.

  27. A visit to John Louis Eidemiller’s grave by some of his descendents.

  28. Will humans soon be obsolete?

  29. Being kind requires being a complete human being.

  30. Race Against the Machine. – book review

  31. What a modern medical exam will soon be like.

June 2008 – Probaway.wordpress.com – web posts

06 Thursday Feb 2014

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Probaway Monthly List June 2008

Here are the posts published in June 2008 on probaway.wordpress.com:

  1. Population control – The most unpopular solution of all.
  2. Doomsday dawns when a nuclear state has a famine.
  3. Sun Tzu — How the Art of War author would comment on Doomsday.
  4. Sun Tzu – Doomsday preparations.
  5. Sun Tzu – Comments on Doomsday and the Lifehaven Strategy.
  6. ‘The Great Warming: Climate change and the rise and fall of civilizations’ by Brian Fagan
  7. One hundred million healthy people is probably ideal.
  8. The 11th Hour—This movie gives a false hope because it’s already the 13th hour.
  9. A solar powered refrigerator would be non-polluting and free to operate.
  10. Water saving – Drought threatens California and we need real reductions.
  11. Doomsday precursors — update.
  12. Cows in Berkeley? Or too much coffee? Or too much sun?
  13. Does science make belief in God obsolete?
  14. GLOBAL WARNING – The Last Chance for Change.
  15. Publicly burning the American Flag is a legal right here in America.
  16. Here is an alternative to Doomsday but you aren’t going to like it much!
  17. Don’t Do It. — Just Do It. — Just don’t do it. — Don’t do what?
  18. Al Gore – An Inconvenient Truth, revealed.
  19. Does data mining reality make a belief in science obsolete?
  20. God obsolete? Science obsolete? Google obsolete? When was god born?
  21. Fayoum – The Egyptian mummy portraits restored somewhat.
  22. “The future of energy: It’s closer than you think.”
  23. Doctor Doomsday says — Prepare now for the Black Swans are in the air.
  24. Doctor doom and doctor gloom and now trying to doctor Doomsday.
  25. The Grief Cycle for Doomsday and how we will respond.
  26. A reality check, for I’m in deep doo-doo with Doomsday.
  27. Doomsday precursors, Doomsday event, Doomsday survival and Lifehavens
  28. Doomsday — a week later.
  29. Doomsday — a month later.
  30. Doomsday – a year later

May 2008 – Probaway.wordpress.com – web posts

05 Wednesday Feb 2014

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Probaway Monthly List May 2008

Here are the posts published in May 2008 on probaway.wordpress.com:

  1. Lifehaven – How bad are the 15 Homeland Security Disasters?
  2. Mars Rovers need help because they are covered in dust.
  3. Poison Oak, Poison Ivy itching cured with hot air.
  4. Lifehaven – Doomsday forecast — but not today thank you.
  5. iRobot – The new creepy crawlies are not science fiction.
  6. Lifehaven – Maatsuyker Island, the balmiest Lifehaven.
  7. SearchMe – Google – LiveSearch – PageBull – are my favorite search engines.
  8. Intelligent Design — of humans by humans and for humans.
  9. Lifehaven – Request to dock the ship Queen Mary in Tasmania.
  10. Hilarity – is a symptom that someone might be thinking.
  11. Robots — who love their masters.
  12. Lifehaven – Peter Island, Antarctica is not an easy choice for survival.
  13. Lifehaven – The time is ripe.
  14. Lifehaven – War, Famine, Pestilence and Death.
  15. Lifehaven Strategy — Who and what will live in the havens?
  16. Cramps— How to relax cramps with Capzasin and Quinine and stop the pain.
  17. 2012 — Doomsday the Mayan way.
  18. Lifehaven — Doomsday sense and nonsense.
  19. The future is hard to see, even for people.
  20. Be cheerful! — Even the prophet of Doomsday can be cheerful.
  21. Monsters of the worst kind!
  22. The Earth will support only 100 Million high tech people.
  23. Top 10 or Top 100 or TIME Person of the Year, says who?
  24. ?
  25. Doomsday precursors and population crash.
  26. ?
  27. Phoenix sits on Mars
  28. Tunguska Event – Sherlock Holmes and the adventure of the missing comet.
  29. Measuring Catastrophe – How long do we have till Doomsday?
  30. Lifehavens – A secure shelter from natural disasters.
  31. A Doomsday Chart comparing Doomsday Clock to pollution.

Philosophers Squared – Karl Marx

28 Friday Jun 2013

Posted by probaway in Philosophers Squared

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Capital, Capital formation, Karl Marx, Quotations

Go to the Index of 120 Philosophers Squared

Karl Marx (1818–1883) — the philosopher of capital formation and its control; he named his philosophy dialectical materialism. “From each according to his abilities, to each according to his needs !”

Karl_Marx

Karl Marx was a social and economic philosopher

Quotes from Karl Marx — Sources: Wikiquote, goodreads, Brainy Quote, Marxist Org,

1. History calls those men the greatest who have ennobled themselves by working for the common good; experience acclaims as happiest the man who has made the greatest number of people happy.

2, The product of mental labor – science – always stands far below its value, because the labor-time necessary to reproduce it has no relation at all to the labor-time required for its original production.

3. To be radical is to grasp things by the root.

4. The philosophers have only interpreted the world, in various ways: the point, however, is to change it.

5. I am nothing but I must be everything.

6. Every step of real movement is more important than a dozen programmes.

7. History repeats itself, first as tragedy, second as farce.

8. Nothing can have value without being an object of utility.

9. The abolition of religion, as the illusory happiness of the people, is the demand for their real happiness.

10. The first requisite for the happiness of the people is the abolition of religion.

11. Religious suffering is, at one and the same time, the expression of real suffering and a protest against real suffering. Religion is the sigh of the oppressed creature, the heart of a heartless world, and the soul of soulless conditions.
It is the of the people. (alt) Religion is the sigh of the oppressed creature, the heart of a heartless world, and the soul of soulless conditions. It is the opium of the people.

12. Religion is the impotence of the human mind to deal with occurrences it cannot understand.

13. The only antidote to mental suffering is physical pain.

14. Question everything.

15. The production of too many useful things results in too many useless people.

16. Without doubt, machinery has greatly increased the number of well-to-do idlers.

17. The oppressed are allowed once every few years to decide which particular representatives of the oppressing class are to represent and repress them.

18. Sell a man a fish, he eats for a day, teach a man how to fish, you ruin a wonderful business opportunity.

19. The last capitalist we hang shall be the one who sold us the rope.

20. Anyone who knows anything of history knows that great social changes are impossible without feminine upheaval. Social progress can be measured exactly by the social position of the fair sex, the ugly ones included.

21. Reason has always existed, but not always in a reasonable form.

22. Men make their own history, but they do not make it just as they please; they do not make it under circumstances chosen by themselves, but under circumstances directly encountered, given and transmitted from the past. The tradition of all the dead generations weighs like a nightmare on the brain of the living.

23. Democracy is the road to socialism.

24. Social progress can be measured by the social position of the female sex.

25. Surround yourself with people who make you happy. People who make you laugh, who help you when you’re in need. People who genuinely care. They are the ones worth keeping in your life. Everyone else is just passing through.

26. If money is the bond binding me to human life, binding society to me, binding me and nature and man, is not money the bond of all bonds? Can it not dissolve and bind all ties? Is it not, therefore, the universal agent of separation?

27. The way people get their living determines their social outlook.

28. All I know is that I am not a Marxist.

29. It is not the consciousness of men that determines their being, but, on the contrary, their social being that determines their consciousness.

30. The history of all hitherto existing society is the history of class struggles.

31. The ideas of the ruling class are in every epoch the ruling ideas, i.e. the class which is the ruling material force of society, is at the same time its ruling intellectual force. The class which has the means of material production at its disposal, has control at the same time over the means of mental production, so that thereby, generally speaking, the ideas of those who lack the means of mental production are subject to it. The ruling ideas are nothing more than the ideal expression of the dominant material relationships, the dominant material relationships grasped as ideas.” (alt) The ruling ideas of each age have ever been the ideas of its ruling class.

32. Let the ruling classes tremble at a Communist revolution. The proletarians have nothing to lose but their chains. They have a world to win. Working men of all countries, unite! (alt) Workers of the world unite; you have nothing to lose but your chains.

33. You are horrified at our intending to do away with private property. But in your existing society, private property is already done away with for nine-tenths of the population; its existence for the few is solely due to its non-existence in the hands of those nine-tenths.

34. The less you eat, drink and read books; the less you go to the theatre, the dance hall, the public house; the less you think, love, theorize, sing, paint, fence, etc., the more you save-the greater becomes your treasure which neither moths nor dust will devour-your capital. The less you are, the more you have; the less you express your own life, the greater is your alienated life-the greater is the store of your estranged being.

35. — Real dollars have the same existence that the imagined gods have. Has a real dollar any existence except in the imagination? Bring paper money into a country where this use of paper is unknown, and everyone will laugh at your imagination.

36. The bureaucracy is a circle from which no one can escape. Its hierarchy is a hierarchy of knowledge.

37. This is a kind of mutual reconciliation society… Actual extremes cannot be mediated with each other precisely because they are actual extremes. But neither are they in need of mediation, because they are opposed in essence.

38. We develop new principles for the world out of the world’s own principles. We do not say to the world: Cease your struggles, they are foolish; we will give you the true slogan of struggle. We merely show the world what it is really fighting for, and consciousness is something that it has to acquire, even if it does not want to.

39. The weapon of criticism cannot, of course, replace criticism of the weapon, material force must be overthrown by material force; but
theory also becomes a material force as soon as it has gripped the masses.
Theory is capable of gripping the masses as soon as it demonstrates ad hominem, and it demonstrates ad hominem as soon as it becomes radical. To be radical is to grasp the root of the matter. But, for man, the root is man himself.

40. Political Economy regards the proletarian … like a horse, he must receive enough to enable him to work. It does not consider him, during the time when he is not working, as a human being. It leaves this to criminal law, doctors, religion, statistical tables, politics, and the beadle.

41. The first premise of all human history is, of course, the existence of living human individuals. Thus the first fact to be established is the physical organization of these individuals and their consequent relation to the rest of nature….Men can be distinguished from animals by consciousness, by religion or anything else you like. They themselves begin to distinguish themselves from animals as soon as they begin to produce their means of subsistence, a step which is conditioned by their physical organization. By producing their means of subsistence men are indirectly producing their actual material life

42. History is nothing but the activity of man pursuing his aims..

43. The battle cry: The emancipation of the working class must be the work of the working class itself.

44. In every stockjobbing swindle every one knows that some time or other the crash must come, but every one hopes that it may fall on the head of his neighbour, after he himself has caught the shower of gold and placed it in safety. Après moi le déluge! is the watchword of every capitalist and of every capitalist nation. Hence Capital is reckless of the health or length of life of the labourer, unless under compulsion from society.


COMMENTS:
I see a hierarchy of values: Needs for bodily survival, Lust for genetic survival, Wants for social survival, Submission to fantasy for soul survival, and Greed for money for economic survival.

“Sell a man a fish, he eats for a day, teach a man how to fish, you ruin a wonderful business opportunity.” It has been claimed that Marx says that as a joke on Capitalism, but the real capitalist would say, “Sell a man fish you have and you then have money and a customer, teach a man to fish and you have a competitor, but let him fish in your pond and your pond is soon empty and  you are poor and starving yourself.” Unfortunately the original saying doesn’t go back to Marx but only to, “Give a man a fish, and you have fed him once. Teach him how to fish and you have fed him for a lifetime,” published in The Rotarian, June 1964. That’s 81 years after Marx died. There seems to be a natural tendency for refined sayings to become identified with a famous source rather than a real one.

Marx did write, “. . . and society inscribe on its banners: From each according to his ability, to each according to his needs!” The exclamation mark is in the original. A capitalist would say, “To each according to his ability to take what he wants, and from each according to his inability to hang on to what he he’s got.”

“Men make their own history, but they do not make it just as they please;” is a reasonable response to the free will problem. We do have considerable freedom of choice, but within a very small personal domain of time, space, physical opportunity, social constrictions and personal learning.

Why we humans need laws.

08 Monday Apr 2013

Posted by probaway in survival

≈ 2 Comments

Tags

Humans will survive, Population collapse

Modern humans would not exist without laws. Without laws, enforced by an overseeing power, food could not be created to feed people and the population would drop to hunter-gatherer status. That means our current high-tech population of law-enduring people would drop from seven billion to a law-ignoring, savage seven million. When we have a major world war again, the land will be so depleted and the edible wild things surviving will be so rare there will be far fewer survivors. That seven million is the high end of current estimates of the population of ten thousand years ago, and is obviously a soft number, but when the future does have a major war the population will drop to below previous savage levels.

People may not go extinct immediately after Armageddon, but of course in the infinity of time we are all goners. Our mammalian ancestors survived the mass extinction that killed the dinosaurs sixty-five million years ago, and we are more resourceful and widespread than those creatures. Some humans will survive in small groups after the collapse, even without laws. They will be forced to behave in the social group where everyone knows each other personally, but their group size will be small, and they will be widely dispersed. We need enforced laws of a larger group before agriculture can reemerge. Without enforced laws that create group cohesion, it is impossible for those who plant and cultivate crops to harvest them. It is easy for thieves or armed men to come and take in a few hours what has taken a farmer a year to produce, so the farmers need some form of protection. What appears to happen in these types of situations is that the organized bandits become a military caretaking class protecting the farmers, and the laws they impose are arranged such that everyone has a stable role in the society. It benefits the protecting class to have productive farmers and so they treat them in such a way as to maximize their productivity.

The functional effect of laws is to maximize the productivity of the group, and in the modern world where everyone becomes part of the larger world society the laws are still written to maximize the overall productivity of humanity. The maximum of productivity method soon manifests itself in world population growth.  If this population were controlled by multiple oscillating and limiting forces the population would stabilize, but when there are no counterbalancing forces the system runs to unsustainable ends and then collapses. That seems to be where humanity is presently headed, and with population doubling every two generations the end times for collapse can not be far away. A child born today and living to a ripe old age of 100 would see five generations of people and approximately two and a half population doublings. With a current population of seven billion people, for the doubling rate to continue at its current rate would mean the children born today could see something like thirty-six billion people alive at the end of their life. It is hard to imagine that many people finding food, and so it seems more likely that something will happen to prevent that population increase from occurring. That means the child born today will live in a very different world than the one we presently inhabit, because the way we live is unsustainable.

We will create laws to solve the population problem or the laws of Mother Nature will solve it for us. Her methods are to not feed the people so the population crashes towards zero. The abundance of foods seen in the supermarket represents the variety of food available but not the total quantity. If the variety of food available worldwide dropped to half most people would just eat a different brand of the same food, but if the quantity dropped to half, billions would die of starvation.

Now in our times of abundance is the time to solve the population problem.

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