On Politics and Its Practitioners
Instead of bringing politics to the average voter, the common man should come to politics. In this way, only those who understand politics and have genuine interest will determine the course of the nation.

Perhaps “international peacekeeping” discussions ought to start with the psychological roots of dictatorial problems rather than an abrasive condemnation that would only alienate and serve as fuel for the opponent’s propaganda. Unfortunately, such candor at the diplomatic table would be next to impossible.

What Americans call “American values” and Moldavians call “Moldavian values” and the French call “French values” are much the same set of values. A further similarity is that every country insists on calling them by a different name.

Intentions and motivations have little lasting effect in the political arena—the end justifies the means, and the victor determines both the end and the means.

On Sacrifice
Steinbeck tells us to “fear the time when Manself will not suffer and die for a concept.” I beg to differ. I think here is the greatest evil: When man worships his creation, is willing to die for his creation. The most dangerous men are always those willing to kill and die for something “greater than themselves”. To these men, human life is inconsequential compared to that which they kill and die for.

On Social Dynamics
Great leaders are those who can galvanize internal support against an external enemy—whether real or imagined, tangible or abstract. Without the incentive for self-preservation, sub-groups and factions develop an independent streak, and the solidarity of the larger whole is undermined. Strong societies can only exist when in perpetual fear and animosity towards the “other”, which is a sad, but inescapable, element of human social behavior.

Critics must not be accused of “tearing down” instead of “building up.” Society needs its critics, for when is the need for construction more dire than when the world has been torn down?

Public outcries that “man’s first debt is to his community” are but insidious tentacles of the social macro-organism. The vast creature known as the society harvests its constituent parts to sustain itself then casts them aside once their usefulness has been exhausted.

Life will continue to die so that life may live. Justice is not absolute. From the first moment the primeval oceans teemed with self-replicating molecules and life’s demand for resources outstripped the available resources themselves, justice ceased to be absolute and instead became relative. All organisms have a right to life, but some organisms, by virtue of what they are and what they have done, have a greater right to life than others.

Society has no obligation to sustain or cultivate its constituent members, but only an obligation not to impede the lawful application of man’s potential to sustain himself.

       

Copyright ©2001-2003, Allegra H., all rights reserved. Please contact me via e-mail if you wish to reproduce this material.