35 Egality

THE EGALITY OF MAKING _ GOVERN

The egality of making is government or at least in the power of a few parties and a vote for one.  Of each there may be relative bargaining and of course the essential guarantee that is forgotten conveniently once in power.  There are only so many ways to govern after all and so we look to Sir John Stuart Mill for insight to how things could be as todays government has to take a stranglehold on more and more crime proliferating through the isolation of the individual. 

“Let us now pass to the second division of the argument, and dismissing the supposition that any of the received opinions may be false, let us assume them to be true, and examine into the worth of the manner in which they are likely to be held, when their truth is not freely and openly canvassed. However unwillingly a person who has a strong opinion may admit the possibility that his opinion may be false, he ought to be moved by the consideration that however true it may be, if it is not fully, frequently, and fearlessly discussed, it will be held as a dead dogma, not a living truth.”i

So there is reason to discuss the ramifications of an opinion, in a democratic light. Discouraging those set about killing, harming, stealing, etc., what is essentially going against the Ten Commandments.

The Ten Commandments:

‘My Commandments’ (By Moses)

‘Thou shalt not take the name on the LORD thy God in vain, for the LORD will not hold him guiltless that taketh His name in vain.

Remember the Sabbath day, to keep it holy.  Six days shalt thou labour, and do all thy work; but the seventh day is a sabbath unto the LORD thy God, in it thou shalt not do any manner of work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger which is within thy gates; for in six days the LORD made heaven and earth, the sea, and all that in them is, and rested on the seventh day; wherefore the LORD blessed the sabbath day, and hallowed it.

Honour thy father and thy mother, that thy days may be long upon the land which the LORD thy God giveth thee.

Thou shalt not murder.

Thou shalt not commit adultery.

Thou shalt not steal.

Thou shalt not bear false witness against thy neighbour.

Thou shalt not covet thy neighbour’s house; thou shalt not covet thy neighbour’s wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbour’s.’ii

Not to kill may seem an obvious no-brainer, but the depths of thought these days lead to regular murder on an international scale, beyond civil disruption and genocide on a larger scale.  The majority play right, eat right and work right, maybe even look ‘right’ according to a magazine, but to be an elitist is to deny the confluence of cultures, societal outcomes and even mediocre bourgeoisie.  The conciliation of murder as an American epidemic leads us to believe to talk right gets us everywhere, even into situations we are not used to, and this is a golden key to those not socially adept at many localities.  

America’s dream is really happiness for all and is built on the pursuit of ‘public happiness’.  Jefferson’s America from 1801 – 09 meant: “A right which nature has given all men, . . . of establishing new societies, under such laws and regulations as to them shall seem most likely to promote public happiness.”iii  What this would lead to was a complete revelation of political thought into the accessibility of politicians, away from Third Reich inventories and Oligarchical monarchies who let good people down continuing to war.  Jefferson wanted us as expatriate Britain to be “a participator in the government of affairs” in Jefferson’s telling phrase – as distinct from the generally recognized rights of subjects to be protected by the government in the pursuit of private happiness even against public power, which is distinct from rights which only tyrannical power would abolish.”iv 

The quest in the West from indoctrination is a stronghold; to search for egality of the individual, yet heavy law dwells at the circumstance of events.  The British government for want of a Monarchy are resolute to find solutions in gain by making money from law, but more importantly upholding the law, through heavy governance and whilst crime figures have continued to drop the News these days is not a pretty sight.  This is for the reason of: “A 22% increase in offences involving knives or sharp instruments, and an 11% increase in firearm offences.”v  In essence when sexual offences went up, but the overall number of anti-social behavioral offences went down from 2015 onwards, there was a realization of the vicissitude of the American run police state.  There is no fun in the sways of indignation to chance a go when civility and its reputation are on the line.  The mind works in retributive stages to keep existentially chancing another, and another go, but democracy calls for egality.  

Markedly unemployment is down, and employment is obviously up since the 1970’s but it would still seem we are in an NHS slumber of reportedly 4.7 million people accounted for in some kind of an MHA association in England from March 2016 – 17; approximately 11% of the population.  This would deem that whilst crime is down in general, mental health is taking its toll on nearly 5 million people added to in equal measure until statistics come to their burgeoning expectation of 18 million over the next 50 years, whether the pharmacy is full or not?

The resolution to collect statistics by civil servants seems prevalent in today’s egal society, however officious inegalitarian services can be partisan to bad governance.  When a democracy is upheld, so is quality.  On the flip side there will be complaints about rising taxes.  That is not to say the Scandinavian and Swiss models do not teach us to do so, and in effect gain a better understanding of democracy as a web of earnings to be put back into the pot for the wealth of all, when banking is hit the hardest for its flamboyancy in wealth and bonuses.  

If religion were in existence on a global scale, then would we have an egal society?  Religion cannot fall too short of being egalitarian, for its open doors, but what about its message?  One of peace, sanctity and love in kindness; some fail to agree through sinicism and a love of mockery, but there is sanctity in the domesticity of the modern home after all, and we have better hope for our new housing standing up to prosaicism from multiple developers, ‘the new church’. “In Leviathan Hobbes argued that no one else could believe with certainty another’s divine revelation and that, therefore, civil power should prevail over religious.”vi Therefore what democracy does is get the egality out of the mind and put it on the plate.  There is a love of old that says: ‘I’ll be fine, when I’m winning’: unfortunately, that has come down to the house, car, dog and children.  But that is exactly what it’s about.  

The domestic god and goddess live happily ever after like every Englishman in his castle.  If we can still manage to socialize with the vigor of old as well, we are halfway there to a better time ahead.  In a way there is a religion born of modernity that turns its nose up at the past and declares war on all chintz, kitsch, and clichés, for today religion is rife in a new-modern realization that we can, actually have what we want when we want it, especially with regard to small brand locality, of an ulterior quality. “Hobbes was ahead of the main movement of the Enlightenment, which would argue during the later 18th century that reason rather than faith or superstition should provide the legitimacy for exercises of authority.”vii

The obsolete lesson this world is taking is one of regression in the lower powers and radical modernization in the super powers, led by the Trans-Atlantic American British hubs. “Islam believes that Islam as it is widely practiced today has ceased to be Islamic and needs to be restored to the original form specified by the Prophet.  Yet its concentration - so far - on America as the main enemy of true Islam suggests a political motive rather than one of straight forward jihad.”viii  

Politicians can be to blame for political bargaining in the war field, not teaching, but it is deemed a societal fault that bad mandates are upheld. “Society can and does execute its own mandates: and if it issues wrong mandates instead of right, or any mandates at all in things with which it ought not to meddle, it practices a social tyranny more formidable than many kinds of political oppression, since, though not usually upheld by such extreme penalties, it leaves fewer means of escape, penetrating much more deeply into the details of life, and enslaving the soul itself.”ix Until we redeem redemption then the planet is not ours and we will lose the pomp and circumstance of a White British rule, then there will always be disfunction.  Imagine a black King of Enlgand?!!!  When this happens all ways of the world will come back around full cycle to the rule of a ‘United Kingdom’.  

Some of you are probably racist inside your hearts for you have never lived in Africa, the Caribbean, Black America, so it takes just to understand the ‘English Dream’.  We are all circumstantial.  There is no need to hold race issues, just help individuals as individuals for that is what we are, not black power, white power, any division sees racial hatred up the statistician’s chart and touch wood that will not happen.  But it is up to this blog, this life, this chance to find a true love in erudition and not to be tainted by the lack of mono in one’s life, when race issues can be permanently shattered through expectation that one will not judge another.

The English Dream is thus: either an innocuous gambit, or a better world.  Why not take from the empire to understand we are of many.  We are the best at being British which means toes in the sand whatever the weather, ice-cream in hand, and belly out.  If we cannot gather a dream from all our years trying we cannot claim face at the banquet of chivalry.  To be bold when it is required, to be gallant, to be brave and courteous too.  However, we must see the English Dream as an entry to society, if we are to partake we must all enter in, and those not willing will be punished!  As: “friends are those who not only seem good but are good; and that those who seem good without actually being good are seeming and not real friends. Similarly, with enemies.”’x As a group of friends once said: “We are in it together, and we are exactly aware of each other’s weaknesses and strengths and so together we are bound in strength.” If we are to see each other’s strength for what we are, not what we seem then we are there at the finish line.

The riches of this world depend on one thing, society growing richer through research. There is something in everyone’s lives that matters: “but rather because of the great wealth you’ve accumulated; rich people, they say, have plenty to comfort them.”xi  

“Tell me Cephalus, I said, did you inherit most of what you have, or did you create it for yourself?

330b

You’re asking me what sort of businessman I was, Socrates? He replied.  I’m somewhere in the middle between my grandfather and father.  My grandfather and namesake inherited pretty much the same as I have now, and multiplied it many times over, while my father Lysanias reduced it to even less than it is now.  And I’m happy if I leave these sons of mine here no less than I inherited and just that little bit more.

330c

My reason for asking, I said, is that you didn’t strike me as having a great love for money.  This is usually the case with people who haven’t made their money for themselves, whereas those who have are twice as attached to it as everybody else: just as poets love their poems, and fathers love their children, so money-makers love their money - as their own handiwork, and then on top of that, like everyone else, they love it for its usefulness.  This makes them hard to be with, because they’re unwilling to put in a good word for anything but wealth.

True, said Cephalus.”xii  

Inheritance is a head start, but hard work is better as long as not to the detriment of one’s health. A good life is the best, and so we call to the poets:  

 “If someone lives out his life justly and piously; 

‘Sweet hope is his constant companion,

Warming his heart, nurse to old age;

Hope, chief guide of mortal minds,

Ruling our ever-shifting thoughts.’”xiii

There is always an element of competition between friends and so we resolutely look to democracy to allow us time alone, time in unison, and time in conciliation: “The expert board game player . . . is the just person, perhaps a better and more useful associate than a builder for placing bricks or blocks of stone?”xiv The person to decide who is useful in business and not democracy is of course the artful one, although today the builder is as important as the architect, especially avoiding commercial gain.  In the age of the figure, the age 0, coming up in 2020, we see figuratively art makes sense for both the politician and the businessman, and so we must be artful in both sense of justice: egality, and money: profit.  It is no secret that profit most likely has links to the word prophet: ‘to do on behalf of’, from the Latin: ‘pro/focere’. 

We find just as Latin is derived from the Etruscan and Phoenician alphabets, but also the Greek: the origins of democracy our egal diplomacy in Athens. “The key to Athenian democracy was the Assembly, or ecclesia.  It was in modern terms legislature, judiciary, and executive, and there was no appeal against its decisions except to a later meeting of itself, or a court that was a part of itself.  Although its potential membership was 40,000, it operated through many smaller bodies, through courts of 500 members, and in particular through the 500 members of the governing council, or boule, whose members formed the Athenian administration for a year, and the prytany, the 30-strong body whose members formed the managing committee of the boule for a month at a time.  Both bodies were chosen by lottery, after a careful scrutiny, of the eligibility of those whose names went into the lottery.  The next two centuries saw experiments with new committees and new courts, whose effect was to take power out of the hands of old aristocratic institutions and give it to the Assembly.”xv

We must remember a court of law provides a jury of lay people before we are admonished to pay for our wrongs, a democracy allows for public participation and in doing so trains its politicians to respond to the everyday, but research cannot beat vision. “So in relation to everything else, too, when it’s a question of using anything, justice is of no use, and it’s only useful when something is not used?”xvi (Like Money and people).  Please look for the egality in life, not the repeating radio garbage, News or otherwise, and see the world around you; we await your protrusion into this treacherous time, and figurative age, for it’s a vote for one, and a society of 65 million.  As Plato once renounced to Socrates: 'IF TRUTH LOOKS YOU IN THE EYES, WHY DO YOU LOOK AT MY KNEES.'xvii

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i. On Liberty, by John Stuart Mill, Penguin Group, London, UK, 2010, P.52.

ii. The Torah, Kuperard, London, UK, 2004, Exodus, P.146 20:7.

iii. On Revolution, by Hannah Arendt, Penguin Group, London, UK, 2006, P.118.  13: The Development of American Political Thought, by William S. Carpenter, Princeton, 1930, P.29.

iv. On Revolution, by Hannah Arendt, Penguin Group, London, UK, 2006, P.118. 

v. https://www.ons.gov.uk/peoplepopulationandcommunity/crimeandjustice/bulletins/crimeinenglandwales/yearendingdecember2017.  Office for National Statistics, website, UK, 2018.

vi. A short history of Power, by Simon Heffer, Notting Hill editions ltd., London, UK, 2011, P.72. 

vii. A short history of Power, by Simon Heffer, Notting Hill editions ltd., London, UK, 2011, P.73.

viii. A short history of Power, by Simon Heffer, Notting Hill editions ltd., London, UK, 2011, P.74.

ix. On Liberty, by John Stuart Mill, Penguin Group, London, UK, 2010, P.10.

x. Plato, Republic, Penguin group, London, UK, 2012, Translated by Christopher Rowe, P.13 335a.

xi. Plato, Republic, Penguin group, London, UK, 2012, Translated by Christopher Rowe, P.6 329e.

xii. Plato, Republic, Penguin group, London, UK, 2012, Translated by Christopher Rowe, P.6 330a.

xiii. Plato, ‘A fragment of a lost poem’, Republic, Penguin group, London, UK, 2012, Translated by Christopher Rowe, P.7 331a.

xiv. Plato, Republic, Penguin group, London, UK, 2012, Translated by Christopher Rowe, P.11 333b.

xv. On Politics, by Alan Ryan, Penguin Group, London, UK, 2012, P.11.

xvi. Plato, Republic, Penguin group, London, UK, 2012, Translated by Christopher Rowe, P.11 333d.

xvii. A fragment of a lost poetic conceit.