Ecological Accounting


The problem with financial accounting is that the accounting is not accountable. What does it fail to account for? Who does it fail to account to? Why does it matter? It fails to account for danger, for harm, or for benefit to the environment of humankind. Money that is not used for economy is used for divisive skullduggery. It is allowed to be used that way because of the lack of accountability. Injustice is a consequence of accounting failure.

We are smart. How does money get used that way? Superstitious ideas have been passed down through centuries. Although many, perhaps most people do not embrace these superstitious ideas individually, they still prevail in the bureaucratic institutions that we either support, or suffer harm at their behest. Criminal syndicates have used the same scheme to extract money from defenseless people. They called it the protection racket.

If there is a transaction, one half of it is monetary. The other half places value on the money. The transaction is instantaneous. The sale is consummated when there is a balance of satisfaction. The buyer is satisfied, receiving the value that is being paid for. The seller is receiving the proper amount of money to pay for the proclaimed value. The moment of the transaction the product value equals the price.

After the transaction, in history’s rear view mirror, is when the values traded are assessed by reality. Paying for junk, makes money junk, a burglary tool to extract value from the transaction as it recalibrates money. Money that buys junk, is junk. Risk is also a factor that affects the value of money. Money that pays for risk, for harm, or for danger, affect monetary value in risky, harmful, and dangerous ways. The value of the money creates a marketplace for risk , harm, and danger.

Using money for commerce can only succeed in a safe environment. An unstable environment, lessens the value of money, at the same time the necessity to obtain it increases. That is the opposite perception that people who are antinomically propped up by wealth have. Bureaucratic sycophants view monetary advantage as an inherent right, or an advantage earned by hard work, or perhaps piety. Inheritance and diligence create monetary advantages, derived from profit created by economically toxic injustice, a toxicity that destroys both competence and kindness, as it saddens humanity. If accounting were accountable, accounting would monetarily differentiate harm and benefit. After all, harm creates huge cost across geographical and generational borders, all of which is ignored, unaccounted for.

GDP lacks the same link to common sense. Economically toxic expenditures are valued as if they were economic necessities, even though toxicity causes expenditure to repair the damage caused, and much of the harm is cross generational, and incidentally much of it is irreparable. In spite of, or perhaps because of this, the lions share of monetary advantage finances antinomic policy that will require massive expenditure, as it diminishes our humanity, and threatens our existence.

Supply and demand is what people, who are not familiar with the natural properties of money, think of as economic law. Economically speaking, Money is a property, an attribute to calibrate value. Confusing property with a property is just wrong. It is the equivalent of confusing a growing cancer with the healthy growth of flesh. Supplanting property for a property is economic cancer that is sucking the life blood from the body of humanity. The amount of property available is limited. It is a prize with a cost. Supply and demand determines the cost, but the market is limited to those with money. The naturally existing property of monetization calibrates value environmentally, factoring in risk, danger, harm, and benefit.

Political power uses monetization to calibrate value, but the power of nature, natural force, calibrates money to its natural value, its environmental worth. The natural value of money is the true value of the money to humankind. Politically, people have continued to consciously calibrate monetization to obtain power by division. Value exists naturally. Calibrating it, helps to understand it. Monetization is a way to do that.

Calibrating money can be economically done in at least two ways. The first was defined early in history, at least by about 400 BC. First do no harm. Money would only be legal tender for transactions that avoided harm. That would give institutional advantage to activity beneficial to humanity. The second way would be to calibrate money on a scale from harmful to beneficial with the zero between the extremes being transactionally null. Negative values would be preemptive payment for the cost of harm, preemptively calculated from kinetic historical research.

The first method of monetization is what we actually use, but historically, we fail to recognize the existence of nearly all harm. Its existence is monetarily excluded from business transactions. This is essentially the superstitious exclusion of the recognition of harm from economics. This failure allows the use of monetization to do harm, for profit. The avoidance of recognizing harm is probably caused by fear of bureaucratic reprisal. It is so severe that the English language is devoid of a word that clearly describes the devastating inclusion of harm in economic transactions. Since the word doesn’t exist, I made my own, to clarify the problem.

Antinomics is the antithesis of economics. Economics describes transactions that benefit humanity. Antinomics describes transactions that do not. Economics is how we constructively share the environment. Antinomics is what happens when we don’t. Antinomics divides and shrinks the environment we are capable of occupying. It causes fear, as it shrinks the satisfaction of occupying the contaminated environmentally damaged shards.

Accounting that sees no evil, should look at itself in the mirror. Antinomic expenditure destroys economic value. Economy serves this, and coming generations. Harm is camouflaged. Its detection is apparent, mainly, by observing how it affects people. Poverty, depression, injustice, and war do not exist as the natural result of human existence. People made them. People can stop making them. The first step is toward the recognition of past practice as the superstitious behavior that it is. The second step is to quit financing it. Risk, danger, and harm constitute antinomic behavior which needs to be held accountable. Accounting needs to be economically accountable. True economics, the kind that exists as a natural force of nature, is human ecology.

Economic Inertia


Economic inertia is a natural economic force. As the name implies, what is at rest stays at rest until something moves it. Then, it moves in the direction that it is pushed. Economic inertia, by definition, has a desirable direction, away from harm, and toward benefit. For economy, to move it must overcome friction. Conflict, Ignorance, superstition, and impaired ability are all forms of friction that economic inertia must overcome for progress to occur, less friction more progress. Progress is always toward humanity, but perfection can only be approached. It is a direction, not a destination.
Human experience is the trip, always toward a better place. Economy always improves the environment. Education removes friction. Failing to learn about societal friction is not educational. It is educational failure. The force that overcomes inertia is human effort. Human effort affects economy because of the push. Economic momentum keeps the economy moving until, or unless it is overcome by friction.
Progress is always in motion. The momentum is a source of knowledge. History is hidden in it. The motion of people within economy exert either complementary or frictional forces. Groups of people, move in a direction that is complimentary or frictional to economy. Economy is the complementary force of all of the groups, of all of the people. Friction inhibits economy reducing momentum. If momentum equals zero humanity no longer exists. If that happens, either the behavior is subhuman, or human beings are all dead. The natural economic force described here can be discovered in history. It is propelled by multigenerational human behavior. The force appears to not be available to other life forms.
In economy, complementary force is produced by diligence, for the purpose of safety and benefit. The strength of complementary force rises rapidly with the diminution of friction. Kindness and competence, the fruits of civilization are produced by complementary force, a force that naturally exists in nature.
Just as an apple on a tree has no nutritional benefit until it is eaten. Natural economic force will not be of benefit to us, if we fail to use it to serve and protect humanity. For people, it produces the joy and desirability of life.

Independence


Independence is in fact absolute interdependence. To be free to move, often requires permission from others to allow movement. Also movement can be enhanced by others clearing the path. Independence can put a person in harm’s way. It can also put others in a dangerous environment, that some restriction would make safer, and more satisfying. Free speech is movement of the mouth. It adheres to the same naturally existing reality as any other independence. We have, or lack individual rights as the result of our social priorities.
The independence of some is at the expense of the independence of some others, and perhaps all others. Since two people cannot occupy the same space, movement is a combination of diligence and manners. Independence is a direction a people can travel. More diligence and more manners allow people to travel farther with less restriction.
Freedom without dependence is like mass without gravity. They do not exist independently. Freedom is a direction, respect for humanity that is carried across multiple generations. Why is this true? It is always a fact that natural physical law trumps superstitious ideology.


Center of Civilization
Monetary policy and economics are the core of civilization. Economics cares for humanity, as money, the life blood that supports the process, is distributed accordingly. Just as a family spends its money for the safety and benefit of its members. The same is true for countries, institutions, and the world. The concept is simple. People have vocations to prevent harm and provide benefit. Education plays an important role in the identification of harm and benefit. It maps strategies to avoid harm, and to maximize benefit.

Prior to now, monetary policy has not concerned itself with the betterment of humanity. Its focus has been on dividing humanity for the purpose of amassing power and riches. What has been given the misnomer, economics, has created a vulnerable class. It uses their vulnerability for divisive gain. This has unnecessarily woven war, injustice and despair into history, and environmental disaster into the past, and into the present. Unprotected vulnerability is a latent volcano that builds up pressure until it explodes, harming everybody. Unprotected vulnerability undermines power. People have to choose to protect the vulnerable, or humanity pays, and that makes all of us less. Economically speaking, Kindness is the foundation of competence.

People live their lives according to their beliefs. The beliefs are a combination of what they know, and superstition. Superstition has a way of repeatedly enticing people to use a combination of knowledge and superstition as an antinomic excuse for behavior that leads to war, poverty, and injustice. That excuse is responsible for overwhelming anger, hatred, and despair. History has painted us a picture that shows us a path to humanity. And, it shows us that what we have been doing to ourselves is not smart, is not necessary, and is not sustainable.

What is this superstition? People seldom admit to being superstitious. It is other people who are superstitious. It is the other people who are messing up the world. While there are a number of superstitions that have wormed their way through the annals of history, the superstition targeted here is the primary reason history repeats itself. Actually history doesn’t repeat itself. People keep repeating the same mistakes, for the same reasons. History yields undesirable results for undesirable behavior.

The superstition referred to here is summarized as follows: The world is our place to plunder. If we are strong and smart, we deserve what we can get, it is the spoils of battle. Smartness, goodness, strength, and riches are all things to compete for, at the expense of the losers.. People get these qualities by working for them, the rest get their just deserts. Genetically God gives advantage to his favorites. People are either good or evil. Good people are more deserving, the better they are the more they deserve. It is weakness to trust, or tolerate people. People cannot be trusted. The World is so big that there will always be plenty for good people. We must be vigilant. People who are different than we are will probably harm us. We need to put them in their place.

Many of the world’s religions profess to understand that we are our brother’s keepers. The problem with religion is not antinomic beliefs. The problem is that religions cannot sustain their beliefs without becoming economically vulnerable. They notice, and they become defensive and join the quest for power and riches, at the expense of their own beliefs, and their own followers. Behavior trends superstitiously away from economy. There is a reason for that. We are not individually independent. As a species we have one living environment. To support it, we require monetary policies, and economic strategies to protect the vulnerable. We need to eliminate the desire for them to create a special environment to protect themselves. Exploited people cause the pressure that will explode the volcano. They react to injustice. People seek power, at the expense of the vulnerable, to avoid becoming vulnerable.

There are probably many reasons these superstitious ideas started. Proving, or disproving their validity is difficult, and challenging people’s beliefs causes anger, hate, and other destructive emotions. These emotions cause people to behave in a manner that is harmful to them, harmful to others, and harmful to other generations. The cure for injustice, poverty, and war is to eliminate their cause. The superstitions will recede as the behavior changes. To clearly expose the cause of inhumanity, the education we share must be humane. While the first volcano was but a pimple on the the surface of the earth, thousands of years of exploitation have created internal pressure that, left unrelieved, will leave humanity little possibility for a satisfactory existence.

What we presently call economics isn’t economical. What we call monetary policy is rigged to harm the poor, and benefit the rich at the expense of the poor, at the expense of the environment, and at the expense of coming generations. What we call education also does harm, as it fails to study, or even give a name to the natural economic force that governs our very existence.

Harm is an individual assault that can be levied against groups, or against all of humanity. Harm that we allow to be inflicted can affect this generation, or it can affect coming generations. Harm on previous generations causes harm to the succeeding generations. It is our job to protect all people, in this, and coming generations from harm. Conservatively speaking three things are important here. Both monetary policy and economics must prevent harm. That is their primary purpose. Education must identify harm, and clarify the process. There needs to be clarity that provides no place for harm to hide. Protection is for all. Protecting the vulnerable is how to create free speech, create dignity, and build community, liberty and justice for all. Kindness is the reason, we labor for others. It is why they labor for us.

A force of nature exists. All of us recognize it. The force allows people to be productive, and humane when they cooperate. When they fight the force evaporates, nullifying the opportunity. Our institutions must first do no harm. Monetary policy and economics have a border that we should avoid. What lies beyond the border is harmful. It is an inadequate environment to raise kind, competent children.

The golden rule is the definition of economics. Money not spent in its support causes harm. Education needs to define the border, and explore possibilities of expanding the habitable environment. Harm that is allowed to be inflicted on one is inflicted on all. The universe was not created. It is in the process of being created partially by us. We are building a foundation for the home of humanity. It is a place where our children will thrive as they continue creating a wondrous future for others. What we gain for ourselves is of little importance. What we gain for others is important. Natural economics is reality. There is a way to measure it. You feel it.

Sycophants


Sycophants

Bureaucracy has a weakness that undermines its purpose. People are only capable of producing positive results in an environment that responds to reality. Its own increasing size makes bureaucracy ultra vulnerable to disfunction. The vulnerability is caused by destructive behavior. Destructive behavior precipitates undesirable consequences. Consequences caused by behavior can sometimes be mitigated by changing behavior. Other times they are not reversible, or only partially reversible. The primary cause of bureaucratic destructive behavior can be accurately attributed to a work force of sycophants.
Sycophants are people stuck in bureaucratic muck. Everybody is on their own. Fighting for solid footing is an individual survival strategy, but people are not wild animals. Survival of the fittest is a wild beast strategy. People competing for existence ignores basic reality. No person is independent, all people cooperate to share one environment, or humanity pays heavy consequences.
Bureaucratic bad consequences keep repeating. People either have the potential to learn from experience, or not to learn. Not learning has a cause. There are reasons people may not learn from experience. Some of the reasons are genetic deficiency, laziness, or negative incentives.
Bureaucracies provide negative incentives to prevent learning. The purpose of bureaucracy is its institutional mission. The motivation for employment is monetary. Each sycophant tries to maximize the money they take home. In bureaucratic hierarchy, each sycophant works under the direction of another sycophant. The top sycophant is extravagantly paid to fulfill a mission that has become secondary to the money it generates. Bureaucracy uses money as a slave master to control sycophants. Institutional missions require people to serve a different master or suffer the natural consequences. Bureaucratic missions are secondary to the money they generate.
Sycophants are dependent on their pay. Their lives are nicer if they take home more money. losing their job is tragic. Their personal survival depends on being adequately employed. Each sycophant is under steadily increasing pressure to not only keep their job, but make more money by doing it for more money.
Sycophants keep their jobs, or improve their status by cheating. They crowd the line between acceptability and unacceptability. People who work toward a mission are deterred by unacceptability. Sycophants are undeterred by unacceptability, only the perception of it.
Each sycophant answers to a higher sycophant, one who is paid more than underlings. The extra pay is an incentive to squeeze more out of underlings, and cheapen the value of the mission.
An underling who is perceived to be capable may succeed in dethroning his or her boss. Replacement is the threat that all sycophants face. There is stress in having to work in high stakes competition. That competition is the incentive for workers to become back biting sycophants. Comparatively, they look better when others appear less competent. Motivated by this incentive workers are not just people working together to accomplish a humanitarian goal. They have personal goals that require protecting themselves from other sycophants. Stress reduces the productivity, the quality of the productivity, the reason for productivity, and it reduces the number of people capable of producing.
Sycophants are destructive, and untrustworthy. Fear of job loss creates an incentive to hide mistakes, or blame them on other people. Mistakes include damaging the environment, damaging the workplace environment, and damaging the home environment. Mistakes lower the value and raise the price of institutional missions. Bureaucratic mistakes diminish group capability, and when possible, the mistakes are blamed on innocents, they are hidden, or they are denied. There are natural environmental costs, direct consequences for this negative institutional behavior.
We need to work together to stop injustice, remove poverty, and eradicate war. We need to create a better environment for future generations. We need an institutional model that does not require that we become sycophants to survive as individuals, only to fail as a people.
Being sycophants is not a pathway to contentment. Training children to become sycophants is a major cause of educational failure. Sycophants lose the incentive to thrive. Depression and despair has filled the space more appropriately filled by kindness and trust. Many seek temporary solace through anger, violence, and drugs that, by the way, are distributed by other sycophants.
The superstitious world is teeming with sycophants who tolerate injustice, as they fight to keep from being obliterated by it. Their clime up the ladder is at the expense of the vulnerable. They suck time and quality from a polluted future.
This is the real world. The world where we are our brothers’, and sisters’ keepers, or we pay a huge price. We treat others as we would want to be treated, or we pay the consequences. Trying to create peace and justice, is how to create peace and justice, actually trying. Actuality is where we live. The real world needs institutions whose workers treat others well, and whose workers treat our shared environment well. In the real world, we need administrations that are not held hostage by dysfunction. The real world reveals its vulnerability as humanity, a body to be cared for, a body that is not to be trodden upon, but protected. In the real world, harm that is done to the least of us is a tragedy that befalls all of us.
Bureaucracy is ancient institutional structure. It pays dividends to sycophants, as it punishes people for protecting the resources necessary for our well being, and for the benefit of coming generations. Bureaucratic education trains people to become more by exploiting the vulnerable, by cherrypicking certain knowledge for the express purpose of turning students into bureaucratic pawns. Bureaucracy conceals the benefits of overcoming depression, despair, injustice, poverty, and war. It also conceals the fact that we can overcome those, only after we quit being the sycophants that feed the bureaucracy that cripples us. There is precisely one humanity. Bureaucracy divides it against itself.
The cycle of history is caused by sycophants serving their bureaucratic masters. This is a new age. Are we smart enough to quit shooting ourselves in the foot? Can we educate ourselves to recognize that preventing harm is something that we do for others? They cannot protect themselves from harm. Harm that befalls you can be prevented by others. Sycophants cannot prevent harm from befalling you, because no one is protecting harm from befalling them.

Superstition – Tragic Ignorance


Superstition – Tragic Ignorance
People are not good or evil. We are products of nature just like all other living things. Good and bad are ways people feel about living with other people, and about sharing with them. People can control some of the things that make other people feel good or bad. Good and bad are the extremes on the end of a scale that measures those feelings.
There are two parts to our existence, the part we can see, and the part that is our history. Our history part determines how we behave, and how we feel. Our visible part is the part that makes history. Our history part affects the way our visible part makes new history, a new history that is beneficial or detrimental to individuals, and to humanity. The benefit or detriment to people starts now, as a part of the history we make, the history that affects us, and that affects others.
Things that we learn determine what we believe, but everything we believe is not true. Untrue things that we believe result both from natural ignorance, and superstitious notions. Both natural ignorance and superstitious notions are likely to be used in an illogical way to apply benefit, benefit that may in fact be harmful. Harm inflicted on people makes them feel bad. That feeling is often superstitiously transferred to personhood, the visible part. Peoples feelings inspire behavior that often damages individual histories, and the history of humanity. Damaged histories tend to make people less competent, and less kind.
When harm is applied to us, or to our friends. It is easy to think of the people who are applying it as evil. The people are innocent. It is the history that is contaminated in a manner that makes the innate behavior of people harmful, and the harmful behavior tends to further damage the history. People react to the stimuli in their history because they are people, not because they are good or evil.
When people’s lives are lived to repair their history, it increases their well being. The history that they use to influence their behavior becomes less harmful, and more beneficial. They use their opportunities to append history, adding improvements to the end. Benefit feels like goodness. Fewer people being harmed seems like, the people are nicer, but it is actually the history that is better.
We recognize illness, and damage as something that can be treated or repaired. History is ill, or broken. It can be made healthy, and people are capable of making it better. We are capable of logically analyzing and solving problems. Our natural instincts are to create benefit for people, and to protect them from harm. Bad history creates bad feelings that cause some people to harm the history of some, the history of many, or the history of all. The behavior, that people perceive as bad, is symptomatic of a tragic human illness, damaged history.
Ignorance is curable. Although there is an infinite amount to learn, we can glean enough from observations of the past, and of the present to begin to heal many of the wounds in history. History is where we test the veracity of knowledge. The careful application of knowledge can make our existence feel better, and good feelings stimulate us to act better. Our effort is important. We can make good history for this, and for coming generations.
Learning doesn’t help if we superstitiously designate evil on personhood. Doing harm to any person, harms the history of all people. They inherit the trouble, and it scribed in history, forever.
It is not people who need reformation. People are living organisms that respond to natural stimuli. History is a stimulus that affects the ability of people to protect, and care for each other. Good feelings cause responses that are of benefit to history. Other stimuli may cause harm.
Being born is an opportunity to feel good, and make others feel good. Doing harm to history has the opposite effect. We were born into a world where violence and injustice are superstitiously inflicted on people who are perceived to be evil. No person is evil. Our bodies are a reflection of our history. Our life, however, did not begin at birth and it will not die when we quit breathing. Life is what we feel. It is not the organism that we see in the mirror. Life has much more longevity. It is invisible, yet consequential. The life that we superstitiously squander, is our own.
The image in the mirror is of the person. The feeling on the inside is there because of the way history treated it. Good is an effect on history caused by people trying to improve it. Evil is a superstitious notion that harms humanity. People are not good or evil. They compete for a pleasant spot in history, an illusion that fails to protect them from blindly stumbling into injustice, and despair. We bully others to secure comfort for ourselves, but history, observably, doesn’t work that way. History improves when we care for, and protect each other.
We share an increasingly friendly habitat. Or, we fight over a declining one. One stimulates. The other depresses. History is always in the past. Sharing improves history. It improves how people feel, and it improves how competent they are. Fighting degrades history. It makes people feel bad. It makes them incompetent at living in the environment that actually exists, the real world.
Improving history improves humanity. We need to stop war, injustice, and poverty. There are no villains, and no heroes. History can be improved. It can offer protection, and benefit. History displays the problem. Superstition hides the solution.
People are organisms. Their bodies naturally react to historical stimuli. Their behavior can increase the quality of those stimuli. People are products of nature. Conversely, history is determined by how people interact with each other, and how they react with nature,. History is what needs to be improved. Improving history improves how people feel, and how they act. Improving history makes a better place to be born, a better place to live, and a better place to give shelter to future generations.

Good and Evil


Good and Evil
Good and evil are superstitious terms when they are used to describe people. People are not good, and they are not evil. Living organisms in general are not good, and they aren’t evil. Good and bad can be truthful descriptions of how we feel about coexisting. Good and bad can be either humanly controllable, or beyond the realm of that possibility. They describe how we feel about the effects of naturally existing forces. Good and bad are used as extremes on a scale that measures goodness to badness as an indicator of how the behavior of other people affects us, or how we feel about it..
Each of our human bodies has two parts. the visible part, and the part that can only be observed by its effect on our visible body. The visible part has an easily traceable history. The other part, has a consequential history that can be traced only by studying who, and what is affected by it.
What people believe, affects their behavior. Beliefs can be based on fanciful ideology, or on more concrete observable phenomenon. Veracity is either somewhat observable, or its application produces outcomes that can be observed, measured, and be logically applied. Superstition is based on beliefs that lack veracity. Behavior based on it may, be harmful, and history shows us that superstitious propaganda is repeatedly used, like a weapon, to harm particular people. In so doing, harm is unwittingly afflicted on others, on us, and harm is inflicted on other generations.
What we learn determines what we believe, but what we believe is often not true. When we have superstitious notions, we are likely to use them to apply injustice. Humanity shares an environment. Injustice causes conflict that shrinks the environment leaving much of its potential space uninhabitable. There is less to share, and less joy in sharing it.
If a person is being harmed, is it helpful to know the source of the harm? If a person is trying to find benefit, is it helpful to know where to look? To understand how to avoid harm and how to secure benefit, it is helpful to understand the functional parts that makeup our existence. This understanding makes answering the question, why is there no credible plan to achieve peace, eradicate injustice, or evaporate poverty? We are basing our behavior on what can be clearly shown to be superstitious beliefs, that harm some people. This exposes us to the natural, but somewhat predictable undesirable consequences of conflict. We would rather fight than examine our harmful superstitious beliefs. Instead of seeking relief, by solving the economic problems, we blame the quality of somebody’s personhood. That, in turn, makes the economic problem worse.
The superstitious notions of good and evil dominate our lives. They measure human value instead of economic practicality. The value of some lives is placed above that of others, on a scale from good to evil. Human behavior deteriorates as a natural consequence for ignoring natural laws of nature. Each individual is a product of history, both genetically and culturally. They bear no blame for the past, but they often have opportunity to improve the future. People do astronomically better when they work for the benefit of all, and the harm of nobody. Our flesh is tied to history, to humanity, and to the environment that we share with coming generations. We socially do for others what they are unable to do for themselves. We are part of a society that, with diligence, will provide safety, comfort, hope, peace, and dignity for all.
A natural economic force exists in nature. It is available to us, and it is apparently shared by no other lifeforms, at least not those that presently inhabit Earth. When all people work for and protect all others, huge benefit is achieved, and harm is avoided. Pitting people against each other nullifies this natural force that is vital to humankind. The force has been nearly ignored in human history. Powerful people have used their power to bully others, and portray themselves as superiors. People formed groups for benefit and protection. The groups fought, harming people, destroying resources, and saddening their existence. Depression, and despair be came the history that clung to a people that survived without humanity. We have a scarred history that has produced bad results because we used our opportunities to destroy, rather than to build. People have known, for centuries that this was not a good idea. Treating others as we do ourselves is the rationale for numerous religions, and that has been the case for thousands of years. A lack of social persistence exacerbated by superstitious ignorance, and exploitive ignore-ance has kept us from employing the force that allows people an environment that they can thrive in.
Living organisms exist innately. Behavior of organisms is primarily innate. Natural conditions dictate their response. They naturally behave in a manner that enhances their well-being. Their population and health are usually controlled by circumstances that are beyond their control. People are somewhat different, human survival, population, and health are controlled by our behavior. Our environment is, to a an enormous extent, controlled by our behavior.
If our behavior was as self-centered as our perspective is, we could not survive as a species. We are a community of individuals who each see only a tiny circle, things that are close to us. What we see are people stripped of their history. We see the flesh, the genetic animal part. Absent multi generational intelligence, we humans would be powerless, competing with other species at the mercy of tiny environmental fluctuations. We would compete at our peril. however, people are not genetically equipped to live like that. They are not content to live like that. They are incapable of extended survival in that manner. History provides the documentation for thousands of experiments that took place over thousands of years, the results of which were so predictable that we refer to ourselves as belonging to the ‘repeating cycle of history.’
Human life does not just exist by itself in human bodies. There is not a single life that exists there, rather each single life coexists with the life that we all share, that of humanity. We are born as children of history. Human birth is not the beginning of a new life. What is born is a new opportunity to improve a life that was inherited culturally as well as genetically. We share that life with others, and with other generations. It is the life we share that feels. It communicates with our carnal life, and all other carnal life, using feelings. Sharing good economic behavior creates good feelings which triggers more good economic behavior…
People are not good, or evil. Each of us is born of a history, over which we had no control. Our past prepares us for the future. We inherited problems, and we inherited an opportunity to solve them. The quality of our actions is only of consequence at the instant we act. After that split second, they are part of the history that we carry to the next problem, and to the next opportunity. That process continues until there are no more opportunities.
Economic goodness is associated with the preparation to act. The preparation is then part of our history. There is no good way to prepare superstitiously. Economic good is preparation to do good. Opportunities vanish in the absence of preparation. A good economy requires that we prepare to do good. That preparation then becomes part of our history, and economic action provides benefit while it does no harm. Natural economics is the good at the top of the scale. It is the preparation for the care and protection of each person, all of them. Any notion that some of those people are evil is a superstitious belief . Not even one person is undeserving of help and protection.
The result of any economic failure negatively impacts humanity. It makes us feel worse. It makes us less competent. It makes us less kind. All of those things are stuck in our history. They all destroy opportunity. Economic failure results in incompetence at being kind, and unkindness at being competent. It is a historical burden, and a sadness that increases problems as it reduces our opportunity to solve them.
Opportunity survives as long as our carnal bodies do. History has a place on the scale from good to bad. Zero is in the center of the scale. History can reduce opportunity, or raise it. Living in a war zone is dangerous. It feels bad. Survival of one person is at the expense of another. Opportunities to prepare to do good may not exist. History may be in a free fall. Natural economic opportunities only exist because of the preparation of others. At this instant we are preparing history for the benefit of others, or not. Bad history makes miserable people, or dead ones. There are no good or evil people. Our carnal bodies are not independent of history. Each of our bodies coexist with good history or we have no opportunity, no zest for life, or perhaps no life.
We live individually as an integral part of humanity. Our history was prepared for us by others. That allows us the opportunity to be happy, competent, and kind. We opportunely prepare history for others. It is a superstitious notion that health and happiness springs from either our native kindness, or our genetic superiority. Our well-being is derived from the efforts of other people. It is the result of economic competence. From it we gain love for our selves, love for others, and love for other generations. Natural economic effectiveness is the warmth of how we learn appreciation for the wonder that was created for us, and that we are creating for others. That is good. Evil is infinitely less.

Economic Stress


Economic Stress

Around the world, the majority of adults feel that they are under economic stress. They feel that they have insufficient access to the necessities required for their wellbeing, and access to necessities for their home, their neighborhood, their country, and the wellbeing of the world as a whole. This is the case now, just as it was centuries ago, Clearly there is room for improvement. How can we remove economic stress from our lives?
The answer to that question for the past many centuries has nearly always been wrong, not just because that is my opinion. It clearly is wrong. The answer is not wrong just because of the repetition of a myriad of tragic economic consequences that appear so often in history. The answer to the question, how can we remove economic stress from our lives? has a correct answer. The correct answer is important because Economic stress causes depression, dismay, and despair, and it exists for exactly one reason. We allow it to exist.
The cure for economic stress is plainly visible, but it is unattainable by the archaic methodology applied by this, and by past generations. One would think that multiple centuries of failure would prompt people to look for a solution that would actually work, but people are divided against each other, with each side supporting failure, and both sides discouraged from looking out the window into a new paradigm. The window from superstition faces actuality.
When we look at the horizon we can only see objects above it. Below the horizon objects also exist. It takes diligence to first discover their existence, then to travel there, and to feel their utility. We people, today, and for previous centuries have been pretending that nothing important exists below the economic horizon. Immense human treasure exists there. Many individuals have seen it, but their references to the value of what is below the horizon are belittled by those who monopolize the objects above it. Reverence to monopolies, and paradigm blindness are inseparable. They superstitiously undermine logic and magnanimity. Because of this lack of understanding, people often willingly, participate in inhumane practices that keeps humanity partially human, but behaviorally beast.
Each species that exists, does so with genetically provided endowments. If nature provides bounty within the realm of their abilities, they thrive for as many generations as the bounty exists. Most species are incapable of traveling beyond the economic horizon because they don’t have the opportunity. Genetic endowment in most species is what determines their being that only exists in the tiny space this side of the economic horizon. Nothing exists for them beyond, neither time nor space. Within narrow confines they compete for food, space, and wellbeing.
Although people can compete for space on this side of the economic horizon, as plants and animals do, they tend to poison that space for themselves, for others, for other species, and for other generations. Other species live exactly the same way their ancestors did, but when people try that, it doesn’t work well. People have the ability to learn across physical boundaries, and across generations. They also have the ability to change the environment for the benefit of others. It is that ability to make life better for others that reduces economic stress.
The garden of Eden, or Shangri-La are not places people are adept at occupying because people do not thrive where there is no room for improvement, The human genome is adapted to occupy space that needs improvement. Individuals are not self-sufficient. Competing groups of individuals poison the space removing safety, damaging regeneration, and dissolving tranquility.
All of us are little selfish. Heck, who cares if someone else is happy, as long as we are? Looking beyond the horizon, it is we who can make life better for others, but it is they who make our life better, or maybe worse. I don’t know what makes the organisms on a coral reef create the symbiotic environment that they share. Probably it is their genetic endowment that mandates their behavior. They behave in a manner that creates a better environment? They cooperate to create a spectacular place to live. Cooperation is genetic opportunity that exists, or not. People have the opportunity, but not the mandate. Neither God, nor nature make our choices. We do. When people are capable of generating symbiotic opportunity, each time they decide not to do that, the opportunity shrinks, or vanishes. We behave on a time continuum that matters. Economic stress poisons the space people occupy with other people, in cooperation with other species, and with consequences for other generations. Each person, in whichever stage of life they inhabit, is less capable and less kind than they would be if they were ignorant , or ignore-ant of the space below the economic horizon.
Unlike the organisms on a coral reef who are genetically programed to cooperate, people must learn how to work in concert with each other. We people, both individually, and socially have to make the choice to cooperate, and to do that we must study how to do it effectively. In the old paradigm that we have been operating under, people envisioned themselves as animals that lived in the space above their horizon. Some were domineering, some gentle. Some were ferocious, some were submissive. People used other people, and wasted or polluted limited resources from above, and below their horizon for political gains. The gains were not satisfying, and the gains of some were at the expense of others. Danger and poverty were always near, and hate was used as an ineffective means of preventing harm, while it poisoned space above the horizon, and space below it. Our historical precedence is to always fail, and to always avoid responsibility by blaming the failure on others. Economic stress is of our own making, but we have the genetic capability to eliminate it.
As people we have the ability to shape the environment for the betterment of all other people. We choose to make it better, or we fail to make that choice. We dedicate at least a portion of our lives to it, or we fail. Historically we have not made the effort. It is difficult to obtain a consensus in the presence of ignorance and superstition. Because an opportunity exists doesn’t mean we will take it. The desires of human satisfaction must be extracted with opportunities that are hidden by precedence, and by nature. They can only be exposed by nurture. Ancient superstitious concepts of human nature have been falsely evaluated in the absence of dignity and service to humankind.
People feel needs, wants, and desires that can only be fulfilled by the efforts of others, but tranquility, and satisfaction are not automatically generated by opportunity. People can only utilize the opportunity that they have by making a choice, and pursuing it with diligence. We are genetically equipped to serve and protect others, other generations, and other species. Failing to do that, we suffer the consequence, the devastation of economic stress. Our opportunity is not an individual ability. We can not do it individually. Our natural economic power can be delivered only in accordance with other people, all other people. We currently are a body that is in a war with nature that we will lose. Economic stress is the consequence for allowing the siege. There is no logical way to prepare for war. War is natural economic failure. It makes no sense. Preparing for failure is embracing failure. It is peace that requires our preparation. It is time to prepare for peace.
Look through the window. Do you not see actuality. Economic stress is the consequence of all the wars against nature, the lazy,superstitious, notions that we are independent of others are false. We eliminate stress for others. They eliminate it for us. Those efforts are what exerts a natural economic force that has the capability of eradicating injustice, war, and poverty from the space occupied by humanity. Natural economic force is what makes us human. It is either God’s gift to our species, or natures’ gift… Will we use it, or will we lose it?

Consider this translation of a quote by Martin Niemoller:

When the Nazis came for the communists, I remained silent; I was not a communist. When they locked up the social democrats, I remained silent; I was not a social democrat. When they came for the trade unionists, I did not speak out; I was not a trade unionist.
When they came for the Jews, I remained silent; I wasn’t a Jew. When they came for me, there was no one left to speak out.

The only protection from injustice, unkindness, and incompetence is the application of the natural economic force that exists only because, and only when we apply it. Bad situations are not the result of evil intensions. Evil intensions are natural economic failure. They are the result of ignoring economic opportunity, thereby failing to apply it toward the protection, and betterment of others. Of course that ignore-ance comes with a cost, a stress to you, to others, to other spaces, and to other generations.
Riches and power are grandiose superstitious concepts that economically stress humanity. The riches that we possess are only beneficial if they are used to benefit humanity. The same is true with power. As we become more capable of helping others, they become more capable of helping us. Choosing to use capability wisely, and trusting that others are doing the same is the unique opportunity that people have to live the satisfying lives that were a gift to them, a gift that they pass to others, to other spaces, and to other generations.

Wisdom – Sphere of Knowledge


— Wisdom – Sphere of Knowledge —
The purpose of education is to educate, by discovering and distributing wisdom. Education is the kinetic betterment of reasoning in obtaining truth and proportion, a way to produce a safe path to a more beneficial environment for the comfort and safety of humanity. Absent human endeavor, that environment would not exist. Both the educator and the person being educated are learning. Both are observing. Both are feeling. Education is the active endeavor to learn how to avoid harm while producing benefit, as a strategy to direct, amplify, and dignify the effectiveness and desirability of human behavior.
The educators and those being educated are essentially equals because what is known is infinitely less than what there is to learn. Educators, and those being educated are separated by time, space, genetics, and experience. That separation causes a difference in perspective.
Consider a needle. When pointed straight at you, it is a nearly unnoticeable point in your field of vision, but its long shank is easily visible from the side. The needle will prick you if you touch the point. Hold the side, and it seams harmless. You can control its utility. The same needle that can poke out your eye can be used to make protective clothing. Each person that looks at the needle truly sees the needle, or perhaps not. Each person has a different opinion as to its existence, its usefulness, and its harmfulness. The poker has a different opinion than the person who is pricked. The person who has seen it used for fashioning clothes has an appreciation for the needle, not necessarily shared by the one who has been pricked in an eye.
In education there is no single “smart guy.” The one eyed person knows dimensions of danger not appreciated by the clothes maker. The wearer of clothes may know the utility of the needle in a way not known by the one eyed person who may view the needle, primarily, as a danger or a threat. Still another person may not perceive the needle as anything useful or harmful. Ignorance is a trait we all share. Education is a method of shrinking some of our ignorance to decrease danger and harm at the same time we increase appreciation and benefit for ourselves, for other people, and for other generations.
A state of being, ignorance is dangerous and not beneficial. The needle is an object. Of its own accord it is neither harmful nor useful. The “smart guy” is ignorant, because his perception and experience are limited when compared to the vast array of other possibilities, and other perceptions. There is a special type of ignorance caused, not by the inability to learn, or the lack of knowledge, but by the refusal to learn. I refer to this type of ignorance as ignore-ance. Ignorance has a propensity to make us behave in a manner that causes unnecessary harm. Ignorance caused by ignore-ance manipulates education. It diminishes it by purposely ignoring perspective, often for facility, but at other times for purpose. Ignoring perspective is a major cause of injustice because of its potential to benefit some at unreasonable environmental expense . Ignore-ant education produces incomplete knowledge. Some knowledge as seen from a historical view may be recognized as superstition, and from a modern political view it may be thought of as ideology or propaganda. The product that education produces is wisdom, a particular type of knowledge. Wisdom is composed of neither superstition, nor of propaganda. It is more accurate, more complete, more useful, and it does no harm.
What we have referred to in the past as education produces flat knowledge that not only fails to produce wisdom, it conceals its existence. A coin viewed from the edge gives no indication of its value or authenticity. To accurately assess its authenticity it needs to be felt, looked at from both sides, and spent. Viewing the archaic system of education from the edge, it is unrecognizable as a producer of wisdom. It is not protecting people from ignorance. Flat knowledge tends to be generically used for and against people in a manner that divides them against each other in an eroding environment that they must share with others, and with other generations. The needle can be ignored, do harm, or it can produce benefit. Flat knowledge produces benefit in a harmful manner that elevates some at the expense of others, and that procedure comes at the peril of everyone, and their education which is essentially any rational hope for a brighter future.
Education is formed around basic disciplines such as mathematics or language. The disciplines are objects, like the needle. Objects, as in the case of needles, can be beneficial, or harmful, according to how they are used. As with the needle, a discipline can be used to produce benefit, harm, or indifference. In general, The manner of learning about objects affects the way they are ultimately used. Do you remember the needle? Educational disciplines are objects that can be used for the benefit of humanity, or for harm, both in the manner they are taught, and in what will become their ultimate purpose.
History left us where we are. We can blindly do nothing and accept our fate, or we can teach ourselves and each other how to make the world a much better place in which to live. Wisdom is the product of spherical education. It is a natural resource that we can use, or at our peril, ignore. If you believe you are smart, you may look down on others who do not particularly care about you, though they may envy your position. If you are wise you embrace them. You can feel the difference. So can they. Wisdom cannot be saved. If it is not shared, it, in all probability, never existed. Education is how wisdom is discovered and shared. There is no valid test for the dimensions of wisdom, but its presence can be felt by both the purveyor and the recipient. Education is how we learn how to successfully treat others as we would like others to treat us.
There is an infinite source of knowledge. It is a natural resource that grows at a faster rate than it can be consumed. As human beings we know little, but as we harvest small tidbits of wisdom we become capable of creating a more habitable environment. There are creation theories, but creation is not something that happened. It is something that is happening. It is in progress. We are part of the creating. If we don’t participate by learning, what is created without our assistance is an eroding environment for human habitation. Educationally we have the ability to learn how to create. We kinetically create our own future environment for the safety and benefit of humanity. The environment that we create can be a wonderful place to come from, and a blessed place to be born into.

Injustice, Institutional Malady


Around the world people have complained about injustice, at least since the beginning of bureaucratic institutional organization. The problem has always been thought of as insurmountable, and even as a plethora of other insurmountable problems have been surmounted, it holds its apparently inaccessible position at the summit of “Mount Invisible.
One would think that intelligent people would search for, and destroy anything that turned them against each other, enticed them to sacrifice their children, rewarded them for paying superstitious homage to destructive forces, or to hide the tragic consequences caused by their blanket refusal to see and carefully eliminate the problem, institutional injustice.
As with all difficult tasks the first prerequisite is to try to accomplish it. The first step of trying is to see the problem. What can we see? We can see harm done, and benefit diminished. The problem is hidden all around us. So to find it, we can show the places that it is not hidden. We can reduce the hiding places for injustice, thereby reducing the likelihood of its devastation, and perhaps its existence.
Most injustice however, happens beyond the range of our vision, so learning about its’ ravaging effects requires studying the effects of the travesty. That study, if it existed, would reveal the cost of injustice that is accrued across borders, and across generations. If there were that study, it would reveal that the cost is paid with the diminished health and the contamination of the well-being of each individual, and that of humanity, both now and for subsequent generations.
The second part of trying, what we need to tackle after we understand the problem, is to identify the cause of injustice. Historically the cause of injustice has routinely been misidentified. When people attack the wrong cause of injustice they tend to perpetuate it by creating more injustice. This misidentification has repeated itself so many times in history that we superstitiously view the repeating of history as a damaging unpreventable cycle that is caused by evil. That perceived evil that is actually economic failure. As wars are fought, as humanity is stratified, and as superstitious respect for injustice is perpetuated, it becomes more dangerous, and less satisfying to be a human being. Both the danger and the dissatisfaction are culturally hereditary.
People superstitiously serve unjust institutions as a way to receive inordinate benefit and to avoid individual harm. Institutions are capable of providing benefit and avoiding harm, and that is their mission. Injustice is simply bully behavior, an institutional malady that is labeled bureaucracy. The label is used superstitiously as an excuse for the institutional disease.
People fear what they do not understand. Injustice damages the behavior of the culturally ignorant as it damages their ability to understand it. More fear translates to more danger. Some people feel they are fighting evil as they support institutional injustice. Others feel they are protecting themselves. Perhaps most feel they should just avoid trouble by allowing tragedies that they, mistakenly, think they can avoid by pretending they do not exist. Institutions that are unjust are incapable of providing benefit and avoiding harm to our human family. Injustice is the unhealthy cause of war, insurmountable poverty, and multigenerational depression. We can cure the malady, and we can change the results.
The history of the illness shows the progressive symptoms of the disease. A healthy institution does no harm as it provides benefit. Once infected, the mission turns from service-providing to power-seeking. Benefit is derived for the powerful at the expense of the vulnerable. Fear of revenge drives the behavior of the defenseless. Some of whom kowtow to bureaucratic heads. Some dejectedly fall into line. Others revolt. Ultimately the result of the disease is institutional failure. Harm is done to humanity, the environment it inhabits, and future generations are reinfected by an institutional disease that only can exist in an ignorant superstitious population.
While it is bad behavior that causes injustice. It is not just individual bad behavior. Institutional injustice is our communal bad behavior. We can use our institutions to serve humanity. We are faced with a simple choice. Share our resources, or fight over them. Serve and protect all people, or fight over a share of constantly shrinking, increasingly polluted economic pie.
Child rearing in the midst of chaos is ineffective. Fear and hate are not a conducive environment for human habitation. Our institutions have the capacity of serving and protecting us all, but once infected they become traps that divide us against ourselves and against our humanity.
Good and bad are words that are easy to use in a superstitious manner, and they are usually used that way. They are the wedge that is used to divide people against each other, and to divide society against itself. Children are asked to get good grades, but when the expectation of good is not aligned with reasonability and capability, the expectation causes damage to the child, the child’s family, the child’s world, and the child’s progeny. The same is true of employees-work, employers-management, and parents-parenting. It is true for businesses, governments, and religious organizations. People have limitations that can cooperatively increase, but competitively they are drastically reduced. Expectations beyond reasonable limits impose a burden on society, an uncomfortable force that limits the quality of our being, and it limits our ability to exist.
Good is real. Treating all people well is good. Anything else is not. Bad is the absence of good, an institutional malady that causes people to behave in a manner that ignores the plight of others, and the plight of other generations. Evil is a symptom of injustice that is used to blame people for being underserved, and for being under protected. It attacks the natural economic autoimmune system that would normally provide for need. It is the system that prevents the growth of tumorous greed.
How can we eliminate injustice? We need to study it. There is no study. Bureaucratic institutions control what we teach and what we learn. Unfortunately they teach us to accept injustice. Those who do not learn are devalued. Those who learn well are considered beyond good. Bureaucracy attacks the educational system that naturally teaches us how to serve and protect each other, if we are diligent enough to learn. Trying to force learning does immense harm. That harm is astronomically compounded when education is used to hide injustice or fuel bureaucracy.
Any lack of service, and any lack of protection is a failure. The lessons that we learn need to address how to not fail. Education needs to be free of bureaucratic contaminants. Why are certain people impoverished? Why are some people filled with hate? Why are people so depressed that they seek harmful chemicals to enhance their mood? There are so many questions that have no understandable answers without a study. Natural economic solutions exist only if we learn of their existence, and only if we try to solve them. Injustice is treatable. It can not survive the natural economic light of reality.

First do no harm, then do much good.