Insanity as Virtue

The wealthy, powerful though they be, are demonstrably the most inefficient economic actors within society, per so much emphasis on producer efficiency, insofar economic advocacy toward legislative policy, and most members of the monied classes do not efficiently manage businesses, either. The reason is wealthy individuals grow accustomed to the luxury of wasteful conditions, as does practically anyone; though, the wealthy are able to compensate for this in less remarkable ways, thus the illusion of the “elite” of society is maintained.

However, practically anyone can appear frugal and successful (both misnomers under capitalism), provided one is solvent, has savings, and high credit scores, particularly when the majority of wealth possessed is untraceable and frivolous spending is discreet and withheld from the auspices of government taxation—a luxury absent those without wealth.

Furthermore, the wealthy denizens scattered across our dear planet are, as a class, scarcely different than that of the fraudulent institution of academia today, save the latter lacks the moral courage and intellectual foresight to strategize and defend itself against the influence of the former, to the detriment of all, unfortunately. This is no coincidence.

Behold: capademia, the capitalist censorship of academia and twin sister to copaganda. Together, these two have come to dominate the school of socioeconomic illusion; as well, the two have come into possession of every soul that would continue life per usual, as a result of greed, ignorance, apathy, fear, or despair!

Pick your poison, for the excuse is null in the void of ever the same result: social domination for the utilization of a population until its expiration, ergo commencement of its annihilation, and thus, once again, precipitation of marginalization—rinse and repeat. It is always this—this being slavery and genocide, but of other names over the years. Alas, the cycle continues.

And so, what of the solution?

The solution is, of course, imagination.

Whereas, imagination is very much lacking in the vast majority of individuals these days, and what is more is that when it manifests in a highly bold and creative manner, it is often mistaken for insanity. Prior to the Information Age, particularly the era of social media, imagination was seldom observed first-hand or in real-time. It has therefore never been conceived as it truly exists: that of a cognitive process of the collective, inextricably bound to the context of its individual existences and attached to various eras, with each every individual ego ultimately connected to the human experience.

The cognitive necessarily entails the collective, as well the consistent, for the individual is nothing when conceived independent of context, for what otherwise is the conceptual truth of our existence but that which has been communicated consistently throughout humanity and has persisted across time as well as through space, whereupon rests the foundation of all human civilization?

Truth, indeed, whereof only within this context of objective truth forming the reality of the human condition does the subjective experience come to be defined at all, as the subjective experience is ultimately an illusion, necessarily the lesser, only typifying objective reality from the perspective of the ego, for ego is none other than existence anthropomorphized.

Whereas, ego seems to arise from the Many, necessitated out of some need for perception of the One, as without the existence of the Many, there would exists not a one distinction to perceive nor be perceived; therefore, no perception—of any kind, i.e. no perception of the One; and consequently, no observation of truth. One shall name of this whatsoever one prefers, but of human creation and the self-determination that has shaped the human experience, this be only the product of the imagination.

Conceptually, imagination is identical to insanity, for what other thing is being referenced if not anomalous human behavior in relation to society? This behavior is only ever relation to society; and, insofar as insanity, as it has been conventionally regarded, it is only ever society that is content with complacency—that of doing the same thing over and over again—adhering to social norms and convention, yet expecting a different result (“progress”, such is called), even and especially when the result has implications for its very existence, as well that of all life on Earth. ‘Tis the very essence of society: that which is the herd mentality, only ever progressing by way of insanity.

Do you now see the meaning of it? Do you see the meaning of life and our very existence? It seems to be that which we have come to know as irony, ever the undertow of our existence, within which we seek meaning within utter meaninglessness. Existence itself seems to have been birthed from contradiction, for it appears thoroughly meaningless and paradoxical.

Insofar as this goes, one can observe only irony, perplexing us at every turn, its seemingly contradictory nature permeating every aspect of our lives—actually, perceptually, conceptually—at least, until scientific observation suggests otherwise, but I doubt this is ever going to happen. Alas, sane societies cannot exist without insane individuals, and-or vice versa, for both would remain stagnant without context, which implies the concept is simultaneously redundant and contradictory, resulting from a misperception perpetuated by social group dynamics.

Furthermore, a misperception necessarily results in a misconception, in turn lending toward a misevaluation of existential value, ergo misalignment of the conceptual, the perceptual, and the actual—cognitive dissonance—as it were, for society is and has always been comprised of individuals, behaving as just that: individuals. This is, after all, the fundamental component of a society, both conceptually and functionally.

Again, conceptually, any degree of anomalous unpredictability by individuals vis-a-vis society necessarily qualifies as insanity, for individuals are wont to act autonomously, guided by the will of imagination, essentially—insanity, the gift of nature, ever creating a way forward and ultimately weaving that which is akin to a singular tapestry tantamount to the human experience, as told by history.

Though, history itself be but a narrow understanding of the human condition, what with it being only a thing perceived chronologically in linear fashion. Though, this seems to be anything but logical when perceived with an empirical mind, as the human brain up to this point seems to actually struggle with perception, cognitively structuring reality in merely the easiest of ways, only ever reacting to the environment.

It is this evolution of perception of the One by way of the Many, whereby it is revealed to us the power invested in the One, as in One now also one of the Many, and vice versa, within each dimension and level of existence, expanding within toward the without, thereof marking the demarcation of new rules altogether comprising the fabrics of other existences, or one assumes, anyway.

Within this particular existence, however, from this particular perspective—that of humanity—it is one consisting of the many humans, perceiving one humanity, as humanity in turn, as one of many species, perceives of the one phenomenon to which referred as life, whereof life sustains via adaptation, evolution, and biodiversity, within an even larger context, within which our diversity of perspective seems ever as vital as the rest of our biological differences.

After all, if humanity were of singular thought—a hive mentality—this would highly risk annihilation, in the same fashion as if every individual were genetically engineered to be biologically identical—something that, if it were true, could very well have already rendered humanity extinct by way of the coronavirus. Regardless, this remains within the realm of possibility, albeit exponentially less likely.

Perception, as it were, is the precursor to conception, whereof one cannot conceive of justice—or anything, for that matter—without first perceiving of reality, thereof expressed in terms of truth. These truth terms are essentially varying iterations of information, or data (“data” being various forms of information essentially reflecting our reality), each befitting a different function, or circumstance, primed for cognitive consumption therefor the human communicative process, whereof these iterations are initially informal, following, then, the formal, as systems.

Language is one such system, be it in general or of a particular language, as is logic and mathematics, whereby each system is invariably of the same function: the expression, ergo communication, of information—from one point to another—wherein this process exclusively does truth emerge as concept, per being exactly the thing which be the object of expression.

Language is first art, then only afterwards do we come to scientifically quantify this phenomenon (in terms of logic and mathematics), as it is the quintessence of realistic expression, though only ever realistic and never real, as language is only ever metaphor, or a substitution, for reality, and not the transference of actual physical reality, obviously, for we exist of and not apart from our reality.

All of this is to argue that of any point therein our meager existence society is only just, ever, and always, as insane as the ones it deems insane, thus does it mistakenly marginalize such individuals, as insanity is figuratively akin to a mirror functioning both ways.

There is a lesson in this, too, I would argue, but the lesson I am ultimately conveying is a one in service to this broader lesson—that of insanity being a virtue, in and of itself, figuratively as well as literally, for the former is conceived from the latter. Humanity is not, nor is any species, that of a static species, for these exist not within a static existence, only ever existing in a dynamic state —one of eternal (un)becoming.

This constant state of change—or state of inconsistency—seems to be paramount to existence itself—to truth, actual—and, therefore, our existence can be described as being possessed of the quality of truth, defined as a cosmic state of consistent inconsistency wherein arises the possibility of perceptual reality, potentially ad infinitum, for who could even guess at the implications of an existence beyond this point?

Regardless, this much in fact seems necessary for the perceptual of the actual to even occur—this is to say, the phenomenon of self-realization. Therefore, the essence of our existence is indeed a state of insanity, a phenomenon that can only ever be conceived and expressed ironically via one-dimensional truth values intrinsic to language—or, in other words, it is all just 1’s and 0’s.

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