Urgently Addressing Immorality - Part V

In big cities, there are often various publics but few real communities.

Even so, remaining anonymous can be much easier in a city than in or near a smaller settlement.  That is especially so when actively seeking anonymity, the maintenance of privacy, and the expression of freedom, but only when blending in with the crowd or keeping well away from it. 

What do you know about the design, development and maintenance of ideal cities?

What do you know about the terms polis and civitas?

Do you live in a waste-free household?

Are you seeking to help all sort of people be free of waste, including the current inhabitants of city and future generations?

How do you usually assess claims about socially responsible investing? 

What have you discovered about enlightened cultural leadership through the ongoing campaigning of the Revolutionary Climatological Needlepoint Committee?

 

 

Do you already regard yourself as relatively enlightened or still somewhat ignorant?

To be an enlightened being is to be aware of the experience of enlightened being

How do you tell the difference between a lyre and a liar?

There are many enlightened beings associated with the development of the second Age of Enlightenment.

Are you such a person? 

If you regard yourself as an enlightened being, what is your preferred expression of authentic living, and why?

How do you distinguish between cronyism and meritocracy?

How do you distinguish between reasonable expectations and psychological manipulation? 

Are you sure you have appropriately defined magnificence in relation to enlightenment and quadrangles and corners and circles and spheres? 

All usefulness is situational.

Do you usually associate usefulness with need?

Why are millions of people around the world suffering unnecessarily from one or more hideous diseases and even dying as a consequence? 

Why are billions of people around the world suffering unnecessarily from one or more hideous governments?

Why do millions of people continue to die as a consequence?

How do you define sentience, mortality, morality, reasoning, consciousness and creativity?

How have you been responding to these notes about urgently addressing immorality, and how urgently, and wisely, have you been doing so?

The people spreading falsehoods do not respect the truth.  They view the truth as a threat to their own power.

Such people are corrupt.

How do you know you are not corrupt?

How do other people know you are not corrupt?

 

 

Justice mainly arises through the prevention of hubris, corruption and gullibility.

Real freedom is associated with the absence of hubris, corruption and gullibility.

Perhaps your freedom to experience authentic living has been stolen by someone, or you have lost it somehow, somewhere, through your own negligence.

Cruel people are obviously not enlightened beings. They are perpetrators of hubris.

Evil people tend to destroy the lives of enlightened beings as soon as they discover their existence.

Acquiring and maintaining a healthy mind, and reasonable behaviour, involves self-discipline.

Being sensitively honest with people often requires considerable self-discipline.

Perhaps you are unaware that the expression of authenticity is a form of self-discipline.

Perhaps you are too afraid to express your true feelings and true values. 

How do you distinguish between reasonably well respected volunteering and being taken entirely for granted?

All activities associated with the Revolutionary Climatological Needlepoint Committee are entirely voluntary.

How voluntary is your morality?

 

 

How, if at all, are your investigations and other investments associated with well-informed kindness?

Perhaps you do not associate freedom with self-control.  If so, you are unlikely to experience freedom for long.

Perhaps wisdom is not part of your self-concept.

When, if ever, have you been set up to fail?

What do you know about business failure, business success and crony capitalism?

No cronyism expresses enlightenment.

No nepotism expresses enlightenment.

No dynasty is an expression of enlightenment.

No empire is an expression of enlightenment.

What do you know about emigration?

What do you know about ocean liners and other passenger ships? 

What do you know about merchant ships more generally?

When have you most recently, if at all, provided and/or received a grant of money, and for what purpose? 

While dependency prevents the authentic expression of freedom, including economic freedom, self-reliance is associated with self-control as well as intelligent uses of resources.

 

 

How do you compare theories of imperialism?

What do you know about the repatriation of cultural property? 

Perhaps you currently regard planet Earth as an overheated and locked conservatory. 

How do you compare one image in a conservatory with another?

Many people compete stupidly for something as intangible in value as the usual forms of money.  Such money is much like intellectual property and other intangible assets.

You may mainly associate the investment of money with capital accumulation.

How, if at all, do you prevent yourself from perpetrating unjust enrichment?

What do you know about investment advisories?
 
What do you know about financial risk?

What do you know about stranded assets? 

There is much to consider, of course.  Good answers to questions are good investments in themselves.


 

What do you know about a ship's cat and belling the cat?

What do you know about the fluyt design of cargo sailing ships?

What do you know about robber barons and rubber barons?

How do you define crudeness, cruelty and kindness in relation to cultural and industrial matters?  

What is your acquaintance with a curate's egg, particularly in relation to COP26?

What do you already know about decency?

What, for example, do you know about the relationship between privacy and decency? 

In many places, even in cities, privacy is often difficult to maintain.

Yet privacy provides the basis of dignity, freedom and self-expression.  It may also provide the most important basis for creative production.

How do you know whether you are relatively enlightened or relatively ignorant?

How do you know when claims of enlightenment are, in fact, mainly associated with ignorance and possibly even arrogance?

How do you distinguish between possibilities and probabilities?  

Perhaps you are aware that many people foolishly mistake awareness for predictability. 

They do not understand statistical trends.  They do not understand the interactions between variables.

Do you usually regard no-win situations as emergencies?

Perhaps you would prefer to ignore emergencies and forget about dangers and hope someone else will deal with them.

Curiosity reflects awareness and acknowledgement of one's own ignorance.  It is indicative of a desire to learn but not necessarily a sign of a desire to learn anything about real leadership, lost worlds, almost lost worlds, lost lands, stolen lands, ruined environments and/or lost cities.

What do you know about dead cities, ghost towns, ghost estates, abandoned villages, and the causes of population decline?

How do you respond to images of ruins?

Perhaps your responses depend on the cause of the ruination?

How do you respond to witnessing a demolition? 

Perhaps your responses depend on your emotional attachment to the location.

How do you respond to a construction project?

Perhaps your response depends upon whether you are likely to benefit from it.

How do you compare ruined buildings and abandoned settlements with shipwrecks?

How do you compare the RMS Aquitania with the RMS Empress of India and SS America?  

Ruins are often the result of natural disaster, war and other causes of social chaos, economic collapse and population decline.

But what causes demolition waste and construction waste and various other types of waste, and the associated pollution? 

What do you know about modern ruins, rust belts, slums and homelessness?

What do you know about the valuing of economic losses and gains, by banks and governments and property developers and property purchasers and renters and tourists?

Perhaps you are long been living in a relatively comfortable house regarded by developers as a teardown or by government authorities as imminently subject to compulsory purchase.

Perhaps your response to urban renewal is to equate it with devastation and desolation.

Big cities are complicated, unpredictable places, filled to overflowing with complicated, unpredictable people.

There is nothing normal about big cities, or any cities at all for that matter.

In smaller places, a stranger is often more noticeable, whether as a visitor or newcomer. 

Every stranger is a threat to perceptions of normality.

What do you know about waste management, as practiced in the area in which you are currently situated?

How do you manage your own waste?

What do you know about the etymology of waste and wasteland, and how do you define emptiness, and why?

How do you define barrenness and barren vegetation?

Perhaps you associate a lack of economic productivity with infertility or one sort or another.

What do you know about waste picking and gleaning? 
 
What do you know for certain about the human condition, and how do you know it, and how do you respond to it?
 
What do you know for certain about the condition of the world, and how do you know it, and how do you respond to it?


 

The purpose of addressing immorality with adequate urgency is firstly to prevent unjust suffering and secondly to alleviate unjust suffering.

But how do tell when suffering is justified?

What do you know about the lack of accountability of people in positions of power and/or influence for the unjust suffering their decisions cause? 

What do you know about fake news and the suffering it unjustly causes?

What do you know about the history of fake news in the United States and other countries?

How do you compare a physical vacuum and a moral vacuum?

How do you compare one star system with another?


What do you know about the activities of Johannes Kepler as an astrologer?

What do you know about exiled politicians from the past and present?

What do you know about the hubris of current and former politicians, and other people claiming themselves to be in positions of leadership?

What do you know about such titles as emperor, great king, high king, king of kings and king of the lands?

How do you assess the value of libraries?

Where do you usually seek out moral authority?
 
Where do you usually seek to compare moral relativism?

How do you define the meaning of nothingness?
 
When, if ever, have you been regarded as nothing and no-one?
 
What do you know about other people's feelings of being treated as a nonentity?

Perhaps you regard minds as unimportant unless they have been the sources of writings you have found interesting or artworks you have found interesting or gossip you have found interesting or one or more economically profitable ideas you have admired?
 
How much do you value etchings in various contexts?
 
How much do you value evidence of the sketching and drafting of ideas you value, whether those values are economic, ethical, emotional, intellectual, perceptual, aesthetic, or a combination of values?

 

What is your preferred approach to investing in an intelligently kind culture? 

How are you attempting to be an enlightened world leader? 

Perhaps you are too frightened to become suitably enlightened. 

Perhaps you do not wish to learn how best to address bullying, corruption, sleaze, psychological manipulation, misguided pity and other societal problems.

Perhaps you wish to know more about the history of selfies. 

Perhaps you wish to know more about the history of selfishness and/or selflessness and/or self respect?

Perhaps you wish to know more about the Royal Library of Ashurbanipal or the little virtual library in Frugality Cottage or the process of writing poetry of historical, and heritage, value.

How do you distinguish between archival value and heritage value?

Perhaps you are only really interested in economic value.

Perhaps you do not value Ozymandias in any way at all.

How do you usually reflect upon ephemerality in all its forms?

Perhaps you have thought about each image and each moment as a still life experience, except when you are exceptionally active.

Perhaps you regard the production and publicity stills for films, television and videos in a similar way.

If you are seeking to experience an improved quality of life, pleasant simplicity, intelligent frugality, consistent dignity, wonderful authenticity, gracious civility, peaceful liberty, delightful hospitality, and anything else associated with the most delightful sort of online and/or offline community, where will you find it?

How do you already attempt to distance yourself from greed and vanity?

What have been your most notable contributions to an emerging culture of well-informed kindness, especially in the current emergency situation?

What are your qualities as an enlightened philanthropist? 

How do you prefer to express your enlightened patronage? 

There are many ways to volunteer if you wish to enlighten the world further. 

What are your voluntary activities and what are not?

All trustworthiness is voluntary.

 How ethically are you attempting to live authentically, and how do you know?

Perhaps you lost a desire to live authentically long ago.

Perhaps you lost your curiosity, and possibly even your compassion, long ago.

Perhaps you are seeking to experience a grand tour of the virtual or physical variety soon, possibly with a trustworthy, well-informed and very kind guide.

Perhaps you invest much time in the enjoyment of stories but fail to spend much time investing in good policy research and good planning. 

What have been your experiences of investing in trustworthy collaborations?  

The Revolutionary Climatological Needlepoint Committee expects all its mortal members, associates and assistants to be very well informed persons of the highest moral standards.


 

Compatibility, like morality, is often a case of knowing it when perceiving it.

That relatively instinctive, instructive and intuitive experience may, at times, be perceived as being at odds with evidence-based reasonableness. 

How do you know when an activity is morally acceptable?

How do you know when an activity is morally objectionable?

How do you instinctively know when something feels right?

How do you instinctively know when something feels wrong?

How do you attempt to distinguish between your instincts and your biases?

How much or little do you trust your instincts, your intuition, your senses, your feelings, your acquisition of knowledge, and your reasoning abilities?

How do you know you have been investing appropriately in good patronage over the past few months? 

How have you been investing in quaternary possibilities over the past few years?

How carefully and consistently have you been investing in a sensible approach to sustainability, and how do you know?

How have you been investing in enlightened beings recently, and where? 

What makes your life feel worthwhile?
 
 
What is your usual approach to investing in fruitful editing?

What have you been learning about authentic living this year, and where? 

What do you know about political authenticity, and how do you know it?
 
What do you know about ethical authenticity, and how do you express it?

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