Urgently Addressing Immorality - Part W

Just over a month ago, in preparation for the COP26 meeting in Glasgow, the Revolutionary Climatological Needlepoint Committee began this series of public notifications.

The main intention was to help you address immorality with the urgency the task deserves.

The committee's delegates have long regarded that urgency as the only ethical reason for attending the global gathering.

Most politicians in brief attendance apparently regarded the gathering as nothing more than another opportunity for photographs of themselves to be taken with other politicians and various, purported celebrities.

Although politics, all over the world, continues to have much in common with vertically integrated business empires, the committee hopes supply chains of power and influence will soon be regarded as unreliable and illegitimate from the point of view of the public.

Even though politics continues to be much like the old Hollywood publicity machine, and the political machines continue to act like the film studio system of the classical age of Hollywood cinema, there is no political star system of any credibility.

When will the classical age of good public policy begin?

At present, carbon accounting has much in common with Hollywood accounting.  And much policy-making is equivalent to the B-movies of Poverty Row.

In politics, publicity continues to be provided mainly through propaganda.  Reality itself then becomes the B-movie part of the double feature and double dealing.

The social contract should ideally contain several morals clauses, but what happens in practice?

Perceptions of a Golden Age often dazzle the gullible with images of glamour.  Such perceptions prevent gullible people from learning the truth, or even seeking it.

There is little money to be made in presenting the truth to gullible people unless a situation is presented as scandalous.  That is when they are usually most willing to buy into whatever is presented.

How do you distinguish between self-discipline and obsession?

How do you distinguish between coerced behaviour and self-discipline?

How do you distinguish between reasonable expectations and unreasonable ones? 

Some people must, of necessity, increase their effort if they are to be adequately self-disciplined.

Some people, unfortunately, become addicted to effort itself and then mistake it for self-discipline. 

How do you measure blatant laziness?

How do you measure futile hard work?

Perhaps you regard the real Golden Age as pre-Neolithic, and therefore before the development of human settlements with farming.

How do you usually distinguish between a community situation and a private experience?

How do you usually distinguish between a community situation and the public sphere?

What is your acquaintance with classical antiquity and classical studies?

What do you know about the Western classical tradition?

How do you attempt to define Western culture?

What do you know about classicism in the arts, and in politics?

How clearly do you distinguish between classicism and classism?

Several cultures have classic examples in terms of quality.

What do you know about Western classical music, including the Classical period?

What do you know about classic films and how do you compare them with cult classics?

What do you regard as a masterpiece, and why?

Which aspects of history influence you the most, and why?

What influence, if any, has Renaissance humanism had on your life, and especially on your experiences of culture?

Perhaps you are unaware of that influence, regardless of your cultural background and cultural preferences.

What do you regard as a classic book, and why?

What do you know about classical architecture?

What is your acquaintance with the Western canon?

What do you know about the classical unities associated with dramatic tragedy?

How, if at all, have you informed yourself about neoclassicism and the associated ideals?

What is your acquaintance with the Feast of the Gods, the Golden Apple of Discord and the Judgement of Paris?

Do you have a reputation for being a highly observant person?

Are you capable of listening carefully?

Are you capable of using your own initiative and imagination towards improving societies and addressing immorality with urgency?

Unless you register quite soon as an official supporter of the work of the Revolutionary Climatological Needlepoint Committee,  you are unlikely to retain access to the documentation here.

Indeed, the documentation is unlikely to be in its usual location quite soon.

All information associated with the committee is becoming too valuable to keep on display in a digital library freely accessible to the ordinary public.

Much immorality in the world is associated with a lack of appreciation of cultural artifacts and natural treasures.

What do you know about lost films, partially lost films and incomplete films?

What do you know about lost lives, partially lost lives and incomplete lives?

There are many valuable resources in this part of the Internet for anyone genuinely interested in addressing immorality with urgency and enlightenment. 

You may, for example, associate urgency with very necessary news, and possibly even Very Necessary News.

How do you usually contribute to monthly news services, weekly news services, daily news services, continuous news services and occasional news services?

How do you wish to receive future news about the Revolutionary Climatological Needlepoint Committee and its work?

How do you attempt to uphold civility, improve a sense of belonging, encourage thoughtful discussions, support useful inventions, share importantly useful information and maintain suitably clear boundaries? 

How do you prefer to define and describe the experience of enlightened community living?

How do you prefer to define and describe the experience of enlightened private activities?

How do you choose to invest time in enlightening people about well-informed kindness?

How do you invest time in enlightening people about other aspects of the truly wonderful? 

How do you usually think about timelines in relation to deadlines, and life and death?

How do you usually think about investments in relation to timelines, deadlines, life and death?

How do you usually prefer to respond when deadlines are not only unreasonable but the people attempting to control the situation are coercing you to be unreasonable?

The latter question is obviously about your experiences of greedy business practices, crime, war and other exploitative traditions.

All expressions of appropriate initiative are indicative of real leadership.  That is primarily due to the fact that appropriateness is beneficial to societies, even if it is not necessarily widely influential.

Do you think it is possible for journalists to behave appropriately?

If so, how do you define appropriateness in the context of journalism?

How do you define appropriateness in the context of life more generally?

How do you prefer investing in the experience of art, and why? 

How have you been investing in justice over your lifetime, and why have you taken that approach? 

How appropriately are you investing in ethics? 

What do you consider to be the essential features of a good job for you, and why?

Perhaps you are in a position of being able to work full-time as a philanthropist and/or patron, even if you are not actually doing so at present.

Are you sure you are capable of investing in appropriate priorities?

You may be aware that self-discipline and artistry in one context does not necessarily translate to any other context. 

How consistent is your self-discipline in relation to life in general?

How consistent is your artistry, and how do you know?

How consistent are your ethics and how do they intertwine with your self-discipline and artistry?

How do you compare the world as it was in 1921 with the way it is in 2021?

How do you imagine the world as it may quite possibly be in 2121?

Perhaps you do not really care how the world will be in one hundred years from now.

Perhaps you do not really have any interest in the world as it was a hundred years ago.

Perhaps you regard the past and the future as illusions, but how do you regard past and future inhabitants of the Earth?

How do you know when deadlines are beyond any human control?

What do you know about beauty in relation to deadlines?

Perhaps you can imagine yourself in a dead world, or even in the world of the dead, but how realistic is your imagination?

How do you attempt to tell the difference between suitably kind planning and cruel indifference?

How do you know you are investing in thorough assessments with appropriate deadlines?

All enlightened leadership addresses corruption appropriately.

How are you addressing corruption?

How do you identify changing fashions in corrupt practices and non-corrupt ones?

How are you investing in useful inventions and how do you distinguish between inventions and events?

How do you know you have always been investing in good faith?

How imaginatively are you investing in simple living, and upon which ethical basis, if any? 

Perhaps you are seeking to catch up with the earlier presentations in this series, or not as the case may be.

How do you usually ascertain reasonable deadlines within your control?

How do you usually ascertain unreasonable deadlines within your control?

How do you usually ascertain deadlines beyond your personal control?

How do you usually ascertain reasonable deadlines beyond your control?

How do you think about appropriate deadlines when investing in social research?

When, if ever, does historical research require deadlines?

How do you usually assess time limits?

You may associate deadlines with fleeting chances.

You may associate deadlines with the due date of bills/invoices.

You may associated deadlines with the estimated due dates of babies.

You may associated deadlines with the due date of borrowed books from a lending library.

You may associated deadlines with  a scheduled meeting, medical consultation, interview or liaison.

You may associate deadlines with mortality itself, with or without climatological factors to consider.

The Revolutionary Climatological Needlepoint Committee has briefly provided the ordinary, mortal public with the chance to learn about the committee's work, through this documentation.

How does your work address immorality, and with what urgency, and within which context?

Perhaps you are some sort of consultant. 

Whether you consult or provide expertise in another sort of way, or do nothing of the sort, how appropriately have you been investing in enlightened beings, and how do you know? 

Enlightened beings are never intrusive or otherwise insensitive.  They invest appropriately in the development and maintenance of thoughtful reciprocity at all times. 

Perhaps you usually associate magnificent maturity with appropriate honesty.   

What is your preferred approach to investing in honesty?

How have you most recently been investing in magnificent maturity?

How have you been assessing your schedule, morally, economically and existentially?

If you have been investing in civility anywhere at all over the past few years, where have you been doing so, and why? 

What, for example, have you been contributing to civility today, and Civility Today, and why?

What have you discovered elsewhere through investing in appropriately high standards?

What do you know about appropriately high standards in relation to investing in thoughtful reciprocity?

Perhaps you feel intimidated by appropriately high standards and the beautiful expression of civility.

Perhaps you regard the high standards associated with civility to be boring.

Perhaps you enjoy the game of attempting to gain competitive advantage at the expense of anyone, or even everyone, else.

Beauty is intrinsically valuable and useful in itself, in appropriate contexts.  It helps to calm minds and/or stimulate the senses in pleasurable ways.  Yet ephemeral beauty is often exploited, by the holder and/or by the beholder.

Most deadlines are cultural inventions rather than natural occurrences, in much the same way as civility and patronage and mutual comprehension and magic tricks.

The same does not apply to climate change.

Nature is fighting back against greedy human arrogance, without regard for innocence.

How can you be sure you are investing appropriately in good patronage, essential privacy and real friendships? 

Perhaps you would rather experience magic lanterns and magic tricks and The Plastic Age.

Perhaps you would rather gain amusement from the representation of nudity in art, whether in museums or on banknotes, even if that experience has been banned in Boston Massachusetts at one time or another.

Of course, there is much hubris, hypocrisy, hyperbole, hedonism and decadence in the world, as has long been the case.

How do you usually assess and address the causes of pollution, confusion, desolation and dissolute lifestyles?

What is your currently preferred approach to investing in elegant egalitarianism and how does it compare with the approach taken by the Revolutionary Climatological Needlepoint Committee?

Elegant egalitarianism expresses empathy through the well-informed kindness of appropriate aloofness.  

Such aloofness is associated with the civilised maintenance of objectivity, dignity and privacy.  It does not involve recreational drug use in anyway whatsoever, with the possible exception of sipping fair trade cups of tea. 

Enlightened patronage implies a level of dedication which ordinary customers of businesses, and ordinary tourists on excursions, never achieve.

Enlightened patronage implies an appropriate investment of time.  It also implies appropriate continuity.

Enlightened patrons are not associated with empires of any sort.

They have no interest in perpetuating any sort of dynasty.

They actively discourage nepotism.

They actively discourage cronyism.

Only enlightened patrons are trustworthy.

How do you define the concept of appropriateness?

The process of acquiring appropriate elegance first requires an understanding of all the associated complexities.

Elegance is not simply simplicity but well-informed simplicity, whether in dress or manner or politics.

How devoted are you to the subject of philanthropy, and how do you know?

Do you think it is possible for tourists to behave appropriately? 

Are you sure you are appropriately working on behalf of the public interest, even when doing so privately?

It is only possibly to provide appropriate patronage towards the future with a good grasp of history and science.  Most people have a distorted view of history and science.  They have unacceptable biases.  They are intellectually lazy.

To become a quality patron, especially in the digital library of Frugality Cottage, requires the enlightened expression of appropriate initiative.

That involves stating an enlightened personal agenda in relation to appropriate social, political and cultural goals and how to achieve them. 

Perhaps you prefer to run away from your responsibilities to future generations.

Perhaps you prefer to dance the night away and spend the day asleep.

What do you believe your philosophical and spiritual duties to be, with or without a cup of tea?

A considerable amount of very useful information has been available, from the Adelaidezone, about deadlines, and about the Revolutionary Climatological Needlepoint Committee, though such important details have usually been disregarded by virtual tourists and purported journalists, even when provided with information through twitter. 

Where do you usually seek refreshments, and why?

How are you providing the world with refreshments, and where? 

If you enjoy drinking tea at least once a day, the ethereal Museum of Nicer Teas and Niceties is likely to be especially fascinating to you at present.

Do you have a good plan to enable you to take your imagination there when the opportunity next arises?

Whether you do or not, where do you most usually take your imagination, and why?

Of course, urgently addressing immorality requires a very good imagination indeed, particularly in the absence of a very good plan, or plot, or budget, or awareness of the facts.

Access to many of the ethereal cultural institutions around the Social Media Quadrangle in the Adelaidezone Digital Arts Quarter is now exclusively available for appropriately registered patrons. 

If you are still not one of the appropriately registered patrons associated with Frugality Cottage, that is most unfortunate.  

Perhaps you are curious to know more about Muriel Ostriche and Violet Romer and Lucie Bréard and Kay Laurell. 

Perhaps you wish to know more about lost films and partially lost films and short-lived magazines and short-lived people and long-lived people and damaged works of art and destroyed archives and hidden libraries.

How do you compare the years 1919 and 2019?

All appropriate patrons tend to be the same sort of people in terms of well-informed kindness and good reasoning.  They know that changes in behaviour, for better or worse, can happen to anyone, anywhere, at any time, as can access to particular locations.

Even so, appropriate patrons continue to invest considerable time in the continuity of goodness in the world, as reasonably as possible.

What do you do in that regard?

Perhaps you only usually associate investment practices with investing money.

Perhaps you do not usually associate elegant egalitarianism with trustworthiness.

Perhaps you have greedily attempted to distance yourself from other people financially, by making large amounts of money for yourself in exploitative ways.

If you already regard yourself as a devoted practitioner of intelligent frugality, with or without an ethically-produced and ethically-acquired cup of tea, what do you actually do to benefit people other than yourself, and possibly also other than your dependents and/or spouse?

What do you actually do to benefit other creatures, apart from pets?

How have people been investing in you, and for what reasons? 

You may regard the Revolutionary Climatological Needlepoint Committee mainly as an advocacy group. 

How do you distinguish between the ethical and unethical methods used by advocacy groups and their lawyers?

Much philanthropy is based on wishful thinking rather than good research.

That is why most philanthropy is unenlightened, in much the same way as most charity, advocacy, activism, entertainment, journalism and other approaches to investment. 

Unenlightened philanthropy often takes the form of social climbing and conspicuous consumption, most usually with quite a few faux pas along the way.

Much business is especially based on wishful thinking, which is why so many businesses fail to achieve long-term viability. 

How do you assess the wishful thinking associated with governments?

Many efforts at Enlightenment House involve the identification of urgency, as you may know very well indeed if you are one of the regular tourists visiting Frugality Cottage.  

In the cottage itself, enlightened expressions of urgency are carefully put into practice, every day.

How, if at all, have you been investing in intelligent frugality over the past few years, and where is the necessary evidence located? 

What are your talents in relation to comforting the frightened and despairing with appropriate empathy, knowledge and bravery?