The undertaking of self-realisation is born of the fervour for construction, within the second while subjectivity wells up and aspires to reign universally. The venture of verbal exchange is born of the fervour of affection, each time humans detect that they percentage a similar hope for amorous conquest. The undertaking of participation is born of the fervour for taking part in, each time staff task allows the self-realisation of every individual.
Isolated, the 3 passions are perverted. Dissociated, the 3 tasks are falsified. the desire to self-realisation is became the desire to energy; sacrificed to prestige and role-playing, it reigns in a global of regulations and illusions. the desire to communique turns into target dishonesty; in response to relationships among gadgets, it presents the semiologists with symptoms to decorate up in human guise. the need to participation serves to organise the loneliness of all people within the crowd; it creates the tyranny of the appearance of group.
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It can at the best lead people from one form of trustful dependence to another. At the worst and often it causes people to commit acts of ill considered hostility and to indulge in sentimental declarations which enable cool and intelIigent masters to incite stronger forces against the reformers. Reform, indeed, is a word for conservative mediocrity. ” The Moralists, or Altruists, come with a tale of Duty, or moral obligation. They say that I ought to love my neighbor as myself and to put aside my selfy pleasure.
The belief in Jehovah in the first place occupied an ignorant mind and when that belief is expelled neither ignorance nor fear is altogether banished. There is some improvement in the prospect for positive Egoistic thought and sentiment to occupy its own. ”The triumph of sanity, then, lies not in the expulsion of anyone form of insanity, but in the acquisition of an Egoistic consciousness and self-control. ” Granted belief in a personal ruler, submission to his will is prudence and prudence is Egoistic.
The Moralist, driven from the former position of a divinity ordering all things in harmony in the world, or at least the conceit that his own species is favored at the expense of all below it, and this not by its intelligence but by a divine decree arbitrarily making the spoliation of the world and rule over inferior animals Right, takes refuge in a belief that the welfare of the species may give Moral law to the individual. Hence the dogma that the individual exists for the species. Were it so, the individual might insist upon existing at any cost, assuming that he is what he knows best of the species, and that his stubborn will might probably be a provision for the species.
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