Urgently Addressing Immorality - Part K
Whether you have an acquaintance with sustainability in various ways, or not, how do you usually think about ethics and aesthetics in relation to social, economic, environmental and political matters?
Perhaps you are mainly motivated to be impressive rather than good.
How do you think about authentic living in a global context?
It is not possible to answer that question in a well-informed way without a theoretical and practical understanding of ethics and how it is expressed.What will be your preferred approach to normative ethics over the months ahead, and why?
When do you inform your decisions with virtue ethics, deontological ethics and pragmatic ethics?
Perhaps those questions are too difficult for you to answer.What is your acquaintance with financial literacy?
How do you usually make an analysis of your abilities in that regard?
Perhaps you know very little indeed about the theory and practice of financial investment strategies, particularly sensible, ethical ones.
What have you discovered about the digital vicinity from which this information is reaching you?
What is your current ideal and how did you acquire it?
How have you already attempted to developed your ethics in relation to authentic living?
How have you attempted to developed your aesthetic approach to authentic living?
How have you attempted to distinguish between the ethical and aesthetic aspects of your reasoning and feelings?
How have you been defining authentic living this year if not in terms of the harmonious interplay of beauty, understanding and magnificence?
What to you know about harmony in relation to morality?
How do you try to improve communities if not through the encouragement
of authentic living, genuine feelings, honest opinions and the
improvement of mental health?
What have you been learning from history about quality of life and quality leadership?
All real world leaders are appropriately open and remarkably honest about their own ignorance. They also do their best to prevent arrogance in themselves and other people. They do so as gently as possible.
How do you usually attempt to ascertain whether your intentions appropriate?
How have you attempted to heal the harm you have experienced?
How have you attempted to heal the harm other people have experienced?
How have you attempted to heal the harm humans have caused to natural environments and cultural heritage?
How do you know when particular people are unjustly destroying human lives and/or human communities and/or non-human communities and/or environments?
How do you distinguish between communities and environments?
How do you identify the interconnections between communities and environments?How do you identify the interconnections between governments and greed?
How do you attempt to invest authentically if not through the expression of wisdom and the avoidance of greed, hubris and other socially unpleasant practices?
Most aspects of nature cannot be controlled by humans. Yet many
humans deceive themselves into believing that they control nature when they actually
control cultural impositions upon nature, and only then very slightly.
In attempting to restore balance to itself, nature protests against detrimental cultural practices.
Perhaps you do likewise.
For much of the time, culture has a chaotic effect on nature.
How do you know your cultural practices do not do likewise?
Perhaps you have mainly been involved in ignorant cultures and/or arrogant ones.
Greed is an expression of arrogance.
Wastefulness is usually associated with ignorance and arrogance.Perhaps you like to keep busy to prevent yourself from thinking too much about anything in particular.
If you have any influence at all in the world, you have a responsibility to behave as an enlightened leader at all times, in all places.
Perhaps you feel that such leadership is not an authentic part of yourself.
Perhaps you are not interested in being influential in an entirely good way.What influence has the Revolutionary Climatological Needlepoint Committee had on your life, and how do you know?
What is your acquaintance with scarcity and of the fear and anxiety associated with it?
How do you compare physical scarcity with psychological scarcity?
Perhaps you are currently feeling scared.Perhaps you feel more frightened today than you did yesterday.
How do you identify and assess aesthetic merit in terms of design and materials and location and compassion?
How do you identify and assess ethical merit in terms of design and materials and location and compassion?
Perhaps you believe you are expressing freedom at present.
How do you know you are doing so by investing in ethics to the best of your ability?
How do you know you are adequately investing in better communities both locally and globally?
What is your preferred approach to making an assessment of time towards improving your knowledge of the ways in which you could most easily and effectively and influentially and healthily improve the world?
How do you know you are investing in a gentle philosophy in support of ethical, authentic living?
You may have spent much time, over recent years, gaining a clearer understanding of the difference between essential activities and inessential activities in relation to your existence and/or the future existence of life on Earth.
You may also have spent much time, over recent years, gaining a clearer understanding of dangerous activities, whether the danger is imminent and temporary or of possible or likely long-term consequence.
How do you distinguish between the imminent and the non-imminent?
The imminent, of course, is associated with inevitability and immediacy.
How do you think about the imminent in relation to the prominent and the dominant, particularly politically?
How do you think about the imminent in relation to the eminent, the mediocre, the obscure and the ordinary?
In many parts of the world, even today, anyone publicly expressing concerns about environmental degradation, or social problems, or economic injustices, is likely to be denigrated by the unjustly powerful as dangerous. They may possibly even be physically harmed on behalf of the unjustly powerful.
How do you distinguish between the legitimately eminent and the unjustly powerful?
What have you discovered about charlatans masquerading as competent providers of quality public policies?
Urgently addressing immorality should obviously be part of any emergency management strategy, in any part of the world.
All sorts of warning systems should be effectively managed at all times.
The current state of the world suggests the necessary warning systems have been absent, and in many cases remain so.
Governments at all levels, everywhere, have long encouraged the inappropriate location and design of human settlements and associated infrastructure, primarily in the name of economic growth.
Yet economic growth is not an economic measure, it is a political propaganda tool.
In nature, animals protect themselves, in various ways, along a predatory imminence continuum.
What is your acquaintance with neuroethology?
What is your acquaintance with self-defence in international law?
What is your acquaintance with anti-corruption efforts at various times in history, and in various places?
The only way to address immorality through and in politics, whether urgently or otherwise, is through an anti-corruption, consistently reformist agenda.
The Revolutionary Climatological Needlepoint Committee provides simple guidelines on how to establish and pursue such an agenda.
Perhaps you regard those guidelines as complicated and/or confusing.
If so, how did you acquire such perceptions?
Perhaps you have not yet prepared properly for the future and your role in relation to it, including your posthumous role.
How do you usually distinguish between the imminent and the immanent?
Words and sentiments are of most consequence when they are misinterpreted, in any language or situation, and so are numbers.
Politics has often been about advancing the interests of a small elite at the expense of everyone else, whether by duping the public into believing democracy exists or by forcing everyone to work for the interests of a small elite in the name of communism or socialism or prosperity or security or freedom.
When media organisations and unofficial trolls serve the interests of a small elite, they continue the immoral campaign to shape public opinion away from the truth.
The gullible are fed lies easily. They have no ability to think critically.
How do you identify facts and assess them?
You may often associate prominence with the noticed and the noticeable rather than the notable.
You may pay attention to the protuberant, the conspicuous, the flashy and the noisy rather than the thoughtful.
You may pay attention more to the emphatic than the empathic.
The mass media concocts celebrity for its own purposes.
The mass media also concocts governments for its own purposes.
Yet quality journalist report the truth about such matters, even if it means their reputations are ruined by the unjustly powerful in terms of public opinion.
When, if ever, have you regarded a teller of truth as notorious rather than notable?
Some problems can be solved within existing structures.
Other problems cannot.
Nature provides much of the structure of existence, and reasonableness.
Perhaps you consider nature to be a problem.
Most organisations, groups, couples and individuals are not interested in investing in evidence adequately. They are not even interested in investing in the delights of adequately ethical compatibility.
Where, if anywhere, have you most often spent time investing in anti-establishmentarian necessities?
How can you be sure you are investing in peacefully authentic living in a philanthropic sort of way?
What do you know about investing in structure appropriately, in various contexts?
Ethically purposeful reviews are often associated with investing in social research and environmental research very carefully indeed.
What do you know about altruism and consequentialism in relation to purposeful reviews of ethical, aesthetic and journalistic practices?
Real empathy is not about mirroring the emotions and actions of other people. It is about understanding the causes and consequences of those emotions and actions then communicating the associated, most important facts with suitable timeliness.
How do you know you have been investing in the quality analysis of events with suitably scientific credibility?
How have you already been investing in a sense of belonging this year?
How have you been investing in useful inventions over the past twelve months and how do you intend doing so over the next twelve months?
What is your current approach to investing in historical accuracy, and why?
How do you know you are investing in the public sphere wisely?
How are you investing in mutually beneficial pleasantness, and for what purpose?
How have you most recently been investing in fun, and why?
When you invest in conservation, whether in time or money, what do you seek in return?
When you invest in appropriately high standards, what do you seek in return?How reasonably do you usually think about meanings and purposes and places and privileges?
What is the purpose of the sustainability you have attempted to define?
How carefully have you been investing in purposeful reviews over the past few months, and how do you know?
What have you most recently been learning about the immanent, the transcendent, the emanant and the imminent?
What emanates from you, and why?
How have you assessed your own possible eminence and esteem?
How accurately and ethically do your plans take scarcity into consideration?
How well do your plans take global issues into consideration?
How capable are you of planning ahead through investing in thorough assessments?What do you know about investing in amazingly successful planning?
You may have noticed that the questions here are associated with the assessment of your possible eminence.
How notable or noteworthy are you at present, and from whose point of view?
Perhaps you prefer not to be noticed, at least not by strangers and strange acquaintances.
How do you usually assess empathy in relation to ethics?
How do you usually assess productivity in terms of ethics?
How do you usually assess productivity in terms of aesthetics?What is cultural incompatibility, in your view, and how does it relate to ethical incompatibility and inadequate productivity?
And what is cultural compatibility, to you, and how does it relate to ethical compatibility and adequate productivity?
How do you know you are investing in justice properly?
How do you define justice in relation to comfort?
Many ideas uttered by the powerful have long had little to do with the economic or environmental or social reality most people experience.
Most people experience little, if any, comfort in their lives.
If you work for a selfish business owner, please find another job or start your own, more ethical business.
Selfish business owners do not deserve to have good employees. Nor do they deserve to have good customers for that matter.
Gullibility tends to arise by not asking appropriate questions when questions should be asked.
How often do you question people about their selfishness?
If you do not do so, what are your reasons for that lapse in your own moral leadership?
Perhaps you stay silent mainly for financial reasons.
Perhaps you stay silent mainly for emotional reasons.
Perhaps you stay silent mainly for political reasons.
Much gullibility is associated with being a victim of deception, and not from thinking illogically.
There is, of course, a considerable difference between being gullible and forming illogical conclusions.
The latter is quite possibly a sign of mental illness.
Deception is another matter entirely. Its perpetrators are immoral.
The victims of deception have often been duped by false hopes and misplaced trust, usually through no fault of their own. They have mainly lacked caution regarding plausibility.
How often do you mistake plausibility for certainty, and why?
How do you know you have adequately clarified your thoughts in relation to various political, environmental and economic variables?
How do you usually define stupidity?
Perhaps you would rather avoid the necessity to define words accurately.
How do you usually try to avoid appearing stupid?
How carefully are you investing in you, and how do you know?
Who else is investing in you, and how do you know?
How carefully are you investing in good relationships, and how do you know?
The Revolutionary Climatological Needlepoint Committee is only able to interact with you whilst you have access to an important digital library.
This information is likely to be reaching you from that library.
You may have noticed that the questions here are directed to you very directly indeed.
How do you usually reflect upon your access, and lack of access, to digital and physical locations?
If you consider yourself mainly to be an entrepreneur, how do you know your business ideas and investment practices are likely to continue successfully over the next few years?
How, if at all, have you been investing in simple living over the past few years, whether you currently regard yourself as an entrepreneur or not?
How carefully have you been investing in education over your lifetime, and for whose benefit?
What is your knowledge of environmental health?
Most economic analytics, over the past few years and decades, has failed to take emergencies and possible emergencies into consideration properly, hence the difficulties so many people have been experiencing, and will continue to face in the future, unless measurements of hubris are taken seriously by politicians, and by the public.
How do you measure hubris?
Why is your leadership apparently so inadequate?
What is your preferred approach to investing in health, and why?
Perhaps you do not usually equate privacy with freedom.
Yet real productivity is associated with privacy, freedom and an authentic sense of peace and purpose and self.
How can you be sure you are properly investing in suitable independence?
How well have you informed yourself about authentic living in relation to politics?
What do you know about productivity in relation to investing in a sensible approach to sustainability?
How consistently have you been investing in enlightened productivity, and how do you know?
People in leadership positions within organisations, and outside organisations, tend to make the same mistakes over and over again. They keep repeating their efforts with the hope that repetition will improve situations.
But what happens in reality?
Problems are not solved by repeating failed approaches.
The cultural practices, and selfish motives, associated with societal and global problems will not improve unless the people in leadership positions are replaced by better ones.
Alas, time and time again, the Peter Principle is put into practice instead.
A revolution in leadership is required.
Genuine moral leadership is revolutionary because it is uncommon yet necessary. It does not involve bigoted displays of opinions. It does not enforce non-rational beliefs on anyone. It does not rely on propaganda and sloganeering for its justification. It does not focus on social ethics while ignoring political ethics and financial ethics.
What do you know about productivity in relation to investing in improving political practices?
How do you distinguish between acquaintance and reputation?
How do you distinguish between the contrivance of celebrity and being genuinely notable?
A particular way of life, as expressed through a book or magazine or blog or social media feed or television documentary, or even through a series of YouTube videos, is certainly not real life. It is an artistically mediated image of existence.
Fans often confuse image with reality. Good investors do not.
What makes an investor good, in your view?
What makes a leader moral, in your view?
Who knows how to distinguish between moral leaders and all the rest?
Perhaps you are seeking to work for a moral leader in order to learn how to become one yourself.
Moral leaders never cling to power. Nor do they seek to acquire power prematurely or otherwise immaturely.
How did you spend yesterday, and why?
How did you invest yesterday, and where?
What did you re-assess yesterday, and for what reasons?
While the gullible public may be entranced by the glamorous and the humorous and the adventurous and the famous and the winners of lucrative games and the antics of overly wealthy persons, who is actually attempting to lead the world in the direction is must go if a considerable disaster is to be averted?
And what is the point of anyone doing anything of lasting value if there will be no future public to experience it?
Perhaps you do not regard the questions here to be of any value whatsoever.
Expressing doubts about the quality of information is reasonable, as long as the evidence of that absence is presented appropriately.
Yet there are many persons in the world with conflicts of interest. They attempt to denigrate the presentation of facts.
Such people spread falsehoods in the hope that the denial of facts will cause gullible individuals to doubt the truth.
Perhaps
you do not invest in civility enough. Or perhaps you regard it as
being irrelevant to productivity, and possibly even a liability.
What place do principles have in your life, and in your leadership?
Politics involves the selection of goals to pursue with other people, hence the political activities of the Revolutionary Climatological Needlepoint Committee.
You probably already know about the main purpose of the committee.
What does it mean in practice to share knowledge fairly?
How do you attempt to interpret documents, especially when they are written in a convoluted way?
How do you identify propaganda in narratives and how often do you question its presence?
What do you know about images as propaganda?
What do you know about images highlighting truth?
Any overly powerful person unlikely to be ousted from power, with or without elections, is a source of corruption.
How do you know you are not overly powerful?
How do you know when power is excessive?
How do you know when power is inadequate?
The quality analysis of events, particularly, in the contexts of politics, is very important.
Most people, including most politicians, mistake public activities for communal activities. They also fail to give enough attention and respect towards enlightened expressions of individuality. They even mistake private activities for communal and public activities.
How do you distinguish between political presentations and other types of presentations?
How are you attempting to compose the future, both politically and economically?
How are you addressing the continuing failures of societies to provide themselves with political organisations capable of serving the public interest with appropriate quality and consistency?How carefully are you investing in better governments?
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