Etalkinghead

Why Apply Evolution? A Process Perspective in a Post-Modern World

In their Contractual Obligations album Monty Python sings, “The world today seems absolutely crackers, /With nuclear bombs to blow us all sky high./There’s fools and idiots sitting on the trigger./It’s depressing and it’s senseless, and that’s why…I like Chinese”. The Monty Python tune, familiar to millions of their post-modern listeners offers both a palliative and an interpretation the post-modern world so dearly sought and aspired to experience in the intensification of the post-Industrial era: A need for clarity, compassion, and a sensical conceptualization of Globalization in a volatile and viscous world.

Theirs and ours have been personal and intimate journeys that similarly aspire to probe into the memetic complexities defining and accelerating human scope and existence in the darkness and epiphanies of introspection.

Since the tenuous times of Cold War, indeed even earlier, since the turn of the 1900’s man’s illicit tryst with technology has made existence ever more risqué.

Just as at one sharp point in the prehistoric era, what is today known as humanity experienced a tremendously rapid transmutation; so too has society experienced one of the most climactic makeovers which has placed the world of today at a veritable bottleneck.

The daily narratives of human suffering today is punctuated not so much by the goring tusks of the mammoth, slashing claws of the mountain leopard, rusting tip of the spear, the serrated edge of the Saracen scimitar, or even the merciless volleys of the artillery; for the casualties that these things claim are either too unique to be considered cataclysmic tragedies at a global scale, or simply too dated for the modern world.

The implicit threats that gnaw at human existence include drastic weather changes induced as some say by human industrial activity, the lurking possibility of worldwide viral pandemics that due to the phenomenal interconnectedness of mankind leave it tantalizingly vulnerable, and the sustained threat of nuclear proliferation.

However, the daily narratives of human suffering in the post-modern world are punctuated rather by a pandemic and trenchant lust of consumption and the psychosomatic experiences they usher.

The unprecedented proliferation of information and material goods has accelerated the human psyche to such tremendous thresholds that within the scope of only two generations, centuries of bounds and mores of social routines and customs have been organically and near permanently altered, twisting to fit into the new scope of human existence brokering unique syndromes.

We live in a world of wanton commodification in which information memes proliferate and promulgate deep-seated social turmoil, divisiveness, that through our myopic propaganda machines and self-serving lemming-like corporate institutions are hedging with short-term tactics of oversimplification and homogenization through what is falsely taught to be ‘civic virtues’, ‘tolerance’, ‘diversity’, and ‘affirmative action’. The command of rhetoric has replaced the command of conscience and distilled compassion. The concept of suffering has found new benchmarks.

USA Today reports, “A new study links teen sexual intercourse with depression and suicide attempts. /The findings are particularly true for young girls, says the Heritage Foundation, a conservative think tank that sponsored the research. About 25% of sexually active girls say they are depressed all, most, or a lot of the time; 8% of girls who are not sexually active feel the same.”

“About 50% of first marriages for men under age 45 may end in divorce, and between 44 and 52% of women’s first marriages may end in divorce for these age groups. The likelihood of a divorce is lowest for men and women age 60, for whom 36 % of men and 32 percent of women may divorce from their first marriage by the end of their lives. A similar statistical exercise was performed in 1975 using marital history data from the Current Population Survey (CPS). Projections based on those data implied that about one-third of married persons who were 25 to 35 years old in 1975 would end their first marriage in divorce” reports the U.S. Census Bureau, in its February 2002 report.

On the other hand Dawkins makes us cognizant of the ontological scope of suffering that the non-human cosmos experiences on a daily basis. It imbues us with a deep wonder over the ephemeral nature of life and the miraculous appointment of higher sentience. For surely, we too as humans have experienced in our biological legacy similar suffering: “The total amount of suffering per year in the natural world is beyond all decent contemplation. During the minute that it takes me to compose this sentence, thousands of animals are being eaten alive, many others are running for their lives, whimpering with fear, others are slowly being devoured from within by rasping parasites, thousands of all kinds are dying of starvation, thirst, and disease. It must be so. If there ever is a time of plenty, this very fact will automatically lead to an increase in the population until the natural state of starvation and misery is restored. In a universe of electrons and selfish genes, blind physical forces and genetic replication, some people are going to get hurt, other people are going to get lucky, and you won’t find any rhyme or reason in it, nor any justice. The universe that we observe has precisely the properties we should expect if there is, at bottom, no design, no purpose, no evil, no good, nothing but pitiless indifference.” Richard Dawkins, “God’s Utility Function,” published in Scientific American (November, 1995), p. 85

This description retains the grounded viscerality of a fascinating metaphor to the post-modern psyche, where similar experiences of a grotesque and distorted scope invoke the most troubling and primal aspects of our tenuous noble-sauvage legacy: A legacy whose “darkness” we still do not understand or rather, intuit, completely.

Bernhard Storch, an artilleryman with the liberating forces observed this of a Nazi concentration camp in Poland: “In Majdanek, we saw a mountain of human ash, with human bones scattered in between. The feeling I had is still with me; it’s just indescribable … complete shock. There were warehouses with hundreds of thousands of shoes, men’s, lady’s and children’s, all sorted out. There were six or seven gas chambers and crematoria. The irony of the whole thing is that the Polish people were living outside the camp, farming, as if nothing were happening.” GIs Remember, (Washington, D.C.: National Museum of American Jewish Military History, 1994).

Dawkins’ narrative of the ‘natural world’ invokes eerie and striking similarities between the natural world and systematic human behavior in which the ‘ennobling’ technology allowed the ‘noble savage’ to carry out patently severe acts of ‘atrocities’ that entail ‘starvation’, ‘rasping hunger’, ‘fear’ and other denotative, proper, corollary multitudes of scope. Of course, from the standpoint of evolution, there isn’t in any real sense any ‘evil’ in this deed. It is simply transplantation of a technological intelligence over the inevitable viscerality of natural existence.

The narrative of evolution then is essentially the portrait of suffrage that change brings. Both the internal and external world is in a ceaseless motion, creating vast pockets of entropy and apprehension leaving in its swath large portions of mankind completely ignorant of the processes and dimensions artificially, at once viscerally shaping them.

As sentient humans, we view change most commonly as a threat. For certainly, it is an erosion of time itself, as it erases the applicability of familiar patterns spelling extinction to unexamined habits for better or for worse. The ‘Selfish Gene’ also would not withstand the ‘unconscionable’ mutation of its corpus, as it would simply, in medical terms be called ‘Cancer’. In the equivalent of the Post-Modern Universe let’s call it unsustainability.

Like our genes, these changes are in themselves, designless, purposeless, without evil, or without good. It is nothing, but what Dawkins calls, ‘pitiless indifference’.

Yet, it is our human consciousness that seeks to give this change a direction; we are conscious stakeholders of our ulterior survival in a world in which we are fighting the process just as much as we are fighting each other and ourselves.

The timing to understand the process could not be more proper on this date, as the forces of Globalization make change incipient. Globalization with its rapid memetic replication is also veritably a Cancer. It can also be called unsustainability. We are perched yet again on a bottleneck, however we exercise a great deal of choice in determining how and if we are going to survive.

By understanding our biological existences, our genetic inclinations, our ‘unconscious’ reflexive and pavlovian habits, we can become conscious of the subtle, unreachable complexities and cognitive limitations that almost unilaterally define the consciousness of any other animal.

We need to study evolution in its microscopic, temporal, visceral applications. We must purge our memetic processes of the ‘fools and idiots sitting on the trigger’. We must apply a vitality, vigilance, and vigor to the task of ruthlessly disseminating our very instincts: the unconscious and unguarded exercise of which leave the memetic processes we generate in the act, dangerously beyond our limited and lethargic comprehension.

This great task I propose we set for ourselves, require all our institutional and individual; analytical and sensual engines; geared unanimously towards a goal of conscious interconnectedness. It calls for developing what I would call a romantic vision, a vital aggression, an uncluttered clarity, an enlightened compassion, and ultimately accountability.

It requires a clear understanding of how we think even as we are engaged in thought. It requires a clear, implicit and explicit, understanding of how we feel even as we indulge ourselves in those feelings. Finally, we must be able to recite and narrate thoroughly the processes we put into play as corollaries and adjutants to a grander, pervasive, ulterior process that is evolution.

Our faculties must not be squandered over meaningless compartmentalization of mere information and rote specialization. We must see existence and existences as concept and concepts, and tasks as aspects of that concept and those concepts. As the end product, I predict, we’ll develop a new consciousness: One that I shall call ‘Bio-Intuition’.

The principles of evolution thus applied will perhaps make a ‘depressing, and senseless’ world more cheerful, progressive, and empowering.

Ignorance is not bliss. It is, in post-modern evolutionary terms, a precursor to hastened extinction.

Applying Evolution: The Role of Memes

American astronomer Carl Sagan observed: “All of the books in the world contain no more information than is broadcast as video in a single large American city in a single year. Not all bits have equal value.”

Doubtlessly information has become a lifestyle, projecting itself at the breakneck cybernetic speed, saturating perception, diluting the factors of restraint, decorum, and moderation that the Old World model encouraged.

Information has pierced the ear drum of consciousness, wedging a deep and blunt bulge into human capacity to perceive and process.

Due to the abject abundance of it and the superhuman demands it places on the channels of perception, society has become more selective in what it reads, views, and communicates with. The Post-Modern society is intolerant of information in its excesses but enjoys being inundated in it just as a beach surfer enjoys being inundated by the crest of the oceanic wave.

A single splash of water contains the ingredients of the ocean and is fairly uniform in the senses it titillates with a liquid, cooling, thrill. It is not partially warm, partially simmering, partially arctic, and partially temperate. It is only one of those things at any given time.

So too, the corporate World Order and the Post-Modern propaganda machines understand that, information to be well received must come as commodities that are uniform and non-diverse.

At once, they must project the vision of individuality, freedom, and other classical values whose systematic reduction has occurred in all senses, except for in the mental illusions of the average individual, who in the deluge of information and blinded by it, squintingly sees in the multiplicity of colors through the water-prism, diverse choices.

The Post-Modern society cannot survive thus without a selectively disposed processing system concomitant with that society’s social and economic demands. The Post-Modern society therefore demands a propaganda machine.

As a result ideas and notions such as compassion, diversity, civic welfare, and individuality have all become heavily invested commodities that exist to pamper and pickpocket the population at large. Just like Dawkins’ proverbial ‘Selfish Gene’, it is as a matter of fact, a fairly neutral process indifferent to the casualties it generates.

All the ‘variety’ of information useful to the average person could be narrowed down to anywhere from three to five categories that sustain the person’s practical lifestyle, and at least reasonable gratifications. Like the gene-replicators, these grammars of existence form a stability that excess and multifarious information threatens.

A population of young and old, fetal and post-fetal, juvenile and geriatric all fall neatly bracketed within this grammar whose efficacy makes as much sense as the inquiry posited by the question ‘Why is red, red?’. The explanation of pigmentation and texture makes little difference to the fact that the redness is, because it is. The redness is the essential stability of being red. What may be called mediocrity by the scrutinizing and disseminating is quite simply, ‘stable’, for better or for worse; for peril or for progress.

This social grammar, with its lack of variety, gives rise to a brand name consciousness and harnesses a global bourgeoisie. Opposed to it is the “villainous”, “selfish”, meme which fundamentally is against all social grammar.

As Susan Blackmore notes in her book The Meme Machine, “Memes spread themselves around indiscriminately without regard to whether they are useful, neutral, or positively harmful to us. A brilliant new scientific idea, or a technological invention, may spread because of its usefulness. A song like Jingle Bells may spread because it sounds OK, though it is not seriously useful and can definitely get on your nerves. But some memes are positively harmful- like chain letters and pyramid selling, new methods of fraud and false doctrines, ineffective slimming diets and dangerous medical ‘cures’. Of course, the memes do not care; they are selfish like genes and will simply spread if they can.” (Blackmore, 7)

A meme is any piece of information that was ever coined. Due to its infinitude and cancerous spread across society, facilitated by the cybernetic technology, the meme has essentially become a social carcinogen, metastasizing within society eventually to herald its collapse. The meme in its engulfing and overwhelming ability to confuse, as ignorant and anchored humans either fanatically cling on to social grammar (conservative prudes) or do just the same in an ironically opposite way (‘emancipated’, ‘individualized’ liberals); the processes of society becoming phenomenally more oblique spiraling out of control and comprehension of those that once designed it. The Meme has made selective, guarded, existence unsustainable and older processes of the Industrial era, vestigial. The meme, therefore, is the very unit of relative unsustainability.

To quote Alfred Hitchcock, a man who is known for producing bizarre, famously distorted horror movies; “Television has done much for psychiatry by spreading information about it, as well as contributing to the need for it.”

Alfred Hitchcock died in 1980, just one year before China made the move to open its gates to Western Free Trade, taking its baby steps forward to becoming the fourth pole in a previously tripolar World Economy (US, Europe, and Japan).

Evolution, Commodification, and the Pornification of the Post-Modern Universe

In a market a seller, a buyer, and a physical commodity combine to create commodification. This is a fairly simple process that has been ongoing since the earliest of times.

Yet, before ‘guns and butter’ were traded in the dusty nooks of sprawling Eastern bazaars, before innocuous brand names like Coca Cola and McDonald’s flashed its cornucopia of accessible merchandises with a warming smile to the consumer hordes of the world; the first commodity was human sexuality. The first seller was the pimp, the first buyer was the ‘pervert’, and the first market was the first market itself.

Despites stringent moral protocols, rigorous mandates, and “repressive” norms; Society, for the preservation of its own sanity and natural consistency, has maintained compartmentalized double-standards towards such things as these; For it is in the nature of animal vitality to fornicate when in lust, slaughter when in rage, and covet when both in need, and lust. ‘Positive’ Social grammar in these regards is counterproductive, or rather to indulge in a pun, counter-reproductive.

Therefore an underworld of ‘Negative’ Social grammar is created. However, from a memetic standpoint pornography has revolutionized the model of human libido to highly refined levels of projection. The Pornification of human existence has become a corollary to Post-Modern existence. It has become both genes’ struggle against memes, as it significantly reduces the prospect of humans reproducing properly; as well as genetic nature’s harmonious facility with memes- allowing seamless accommodation of libido.

The Pornification of the Post-Modern Universe has not been seen in its ‘indifferent’, ‘selfish’, and ‘stoic’ genetic or memetic lights by society at large.

As Pamela Paul notes, “In recent years, a number of psychologists and sociologists have joined the chorus of religious and political opponents in warning about the impact of pervasive pornography. They argue that porn is transforming sexuality and relationships for the worse. Experts say men who frequently view porn may develop unrealistic expectations of women’s appearance and behavior, have difficulty forming and sustaining relationships and feeling sexually satisfied. Fueled by a combination of access, anonymity and affordability, online porn has catapulted overall pornography consumption-bringing in new viewers, encouraging more use from existing fans and escalating consumers from soft-core to harder-core material. Cyberporn is even giving rise to a new form of sexual compulsiveness. According to Alvin Cooper, who conducts seminars on cybersex addiction, 15% of online-porn habitués develop sexual behavior that disrupts their lives. “The internet is the crack cocaine of sexual addiction,” says Jennifer Schneider, coauthor of Cybersex Exposed: Simple Fantasy or Obsession?” (Paul, 76)

Pornography in its caricatures and choreography of sexuality and sexual experiences has induced the dark and ‘sinister’ lures of our genetic memory, which is replete with the early experiences of man coming of age by his domination and taming of a nubile woman with whom he fornicates.

To this end, Pamela Paul remarks, “Porn doesn’t just give men bad ideas; it can give kids the wrong idea at a formative age. Whereas children used to supplement sex education by tearing through National Geographic in search of naked aboriginals and leafing through the occasional Penthouse they stumbled across in the garage, today many are confronted by pornographic images on a daily basis. In a 2001 poll by the Kaiser Family Foundation, 70% of 15 to 17 year olds said they had accidentally come across pornography online. Older teens may be aware of the effects of such images: 59% of 15 to 24 year olds told the pollsters they believe seeing porn on the Internet encourages young people to have sex before they are ready; 49% said it promotes bad attitudes toward women and encourages viewers to think unprotected sex is O.K. ‘Pornography is affecting people at an increasingly young age,” says sociologist Diana Russell, who has written several books on the subject. ‘And unfortunately for many kids growing up today, pornography is the only sex education they’ll get.’” (Paul, 76)

Very recently, indeed, hours ago, I opened my email box and was checking off spam. Be it noted, this email account I was perusing is an abandoned one due to the sheer volume of spam I receive with an occasional insertion of ‘Astrology Readings’ which alone has made retaining the email account somewhat worthwhile. Out of the 658 email commercials I received, one caught my interest: a salutation from the founder of ‘Freecondoms.com”.

As I visited the polychromous website with prominent post-modern swaths of red, yellow ochre, orange, and blue graphic rectangles and circles; I was greeted by a banner that read “Choose your FREE item!” With my mind’s eye I filled in the enthusiasm that this advertisement elicited, carefully noting that both choice and freedom were implied (‘Choose’ and ‘Free’) along with ‘item’- a common synonym for commodity.

The free condoms, colorfully packaged, were presented in four free 30 pack

choices. “Colors and Scents”, “Intense Sensations (studded)”, “Performax (Climax Control)”, and “Extra sensitive (Thin)” respectively.

In order to receive the free condoms, the website required me to depress the buttons of my keyboard and by so doing deposit my email address and password, and formalize my access to the pornified post-modern universe.

Underneath this slot I read the following choices, “I would like to receive promotional emails from third parties” and “I would like to receive promotional emails from gratis internet.”

I clicked the ‘X’ on the top right section of the screen.

In the post-modern universe the basic genetic heritage has been exploited by the streamlined transference of memes through cybernetic technology and the current model of capitalism.

As Pamela Paul writes in her critique ‘The Porn Factor’, ‘Whereas pornography was once furtively glimpsed at dimly lighted newsstands or seedy adult theaters, today it is everywhere. It pours in over the internet, sometimes uninvited, sometimes via eagerly forwarded links (Paris Hilton, anyone?). It titillates 24/7 on steamy adult cable channels and on, demand services. It has infiltrated main-stream cable with HBO’s forthcoming documentary series Pornucopia: Going down in the Valley, set in Southern California’s San Fernando Valley. And in ways that have only begun to be measured, it is coloring relationships, both long-and-short term, reshaping expectations about sex and body image and, most worrisome of all, threatening to alter how young people learn about sex.” (Paul, 75)

And then Susan Blackmore goes on to establish the memetic nature of cybernetic commodification: “In 1989, the World Wide Web was invented. The internet had already been expanding for many years, and what had begun as a small scheme linking a few government scientists, rapidly became a worldwide system through which anyone with a computer and modem could fetch stored information from all around the world. This was a great step for the memes. Memes can now be stored on the hard disk of a computer in, say, Melbourne, and at any time of day or night be copied almost without errors over phone lines or satellite connections to another computer in London, Florence, Chicago, or Tokyo, using the energy resources of countless human beings along the way.” (Blackmore, 216)

Finally, consider these points offered by the National Opinion Research Center :

• As of July 2003, there were 260 million pages of pornography online, an increase of 1800% since 1998. Porn amounts to about 7% of the 3.3 billion web pages indexed by Google.

• Internet users who access adult websites spend an average of 73 minutes per month there, but that doesn’t include time spent on amateur porn sites.

• Americans rent upwards of 800 million pornographic videos and DVDs a year, compared with 3.6 billion non-pornographic videos. Nearly 1 in 5 rentals is a porn flick.

• Hollywood produces 400 feature films a year. The porn industry churns out 11,000.

• One in 4 American adults surveyed in 2002 admitted seeing an X-rated movie in the past year.

I am reminded of the words of Tori Amos, an American pop-rock singer who is known for her songs ‘Don’t Make me Come to Vegas’ and ‘Me and a Gun’: “In our minds, love and lust are really separated. It’s hard to find someone that can be kind and you can trust enough to leave your kids with, and isn’t afraid to throw her man up against the wall and lick him from head to toe.”

Bio-Intuition and the Vital Qualities: Towards a Sustainable Era

Sir Julian Huxley, the famous brother of Aldous Huxley, and a biologist, humanist, and internationalist, observed:

“It is clear that for any major advance in national and international efficiency we can not depend on haphazard tinkering with social and political symptoms or ad hoc patching up of world’s political machinery, or even on improving education, but must rely increasingly on raising the genetic level of man’s intellectual and practical abilities.”

So too it is, that the post-modern man sits today with the cogs, plugs, and knobs of his processing machine, his acute perception-reaction mind-technology of the world brought into design by the selective persuasion of a finite, regulated, array of memes; tinkering haphazardly with social and political symptoms.

Indeed echoing Sir Huxley, “Writing in the journal Science, editor Daniel Koshland agreed with the Office of Technology Assessment that a number of genetic diseases “are at the root of many social problems.” Koshland points to the growing ranks of the homeless, many of whom suffer from mental disease, as an example of the need to tackle social problems at their genetic roots, through preventive measures.” (Rifkin, 155)

Jeremy Rifkin, the author of Biotech Century, posits entirely and without euphemism or pretension that: “It is important to remember that from the end of World War II through the 1980s social scientists argued that it is only by instituting changes in the environment that social evils could be addressed. For more than forty years, the orthodox political wisdom favored nurture over nature. Now, plagued by deepening social crises, the industrial nations seem no longer able or willing to make significant changes by the traditional path of institutional and environmental reform. The sociobiologists and others of their persuasion contend that attempting to overhaul the economic and social system is at best palliative, and, at worst, an exercise in futility. The key to most social and economic behavior, they contend, is to be found at the genetic level. To change society, they claim, we must first be willing to change the genes, for, while the environment is a factor, the genes are ultimately the agents most responsible for shaping individual and group behavior.” (Rifkin, 153)

While it is not my area of exposure or expertise to make recommendations of genetic technology and enhancement thereof of mankind, I too certainly believe that raising man’s level of ‘intellectual and practical abilities’ is a strident and paramount imperative.

I believe carefully understanding the way our genes respond to memes, some may call the rudiments of this process thoughtful introspection, or ‘third person viewpoint’, ‘self-reflection’, ‘self-awareness’ or a number of other things; will be the key to heralding the new consciousness I proposed earlier on in this narrative. I call the capable and successful use of this process very simply Bio-Intuition and its harbingers, those who excel at it.

Indeed, the intuiting of our existence, of our deepest genetic strands, through the sensory stimuli of natural memes such as sunshine, lakes, blue skies, naked women, we have created superlative and inspired memes, such as songs, sculptures, and sex positions.

This process of transference however has been greatly unilateral: emerging from the nascent point of our genetic imprint and beyond, moving towards our sensory channels through the environment around us and natural memes, then moving even more outward through interactions of allegedly ‘greater sophistication’ with superlative and inspired memes. Like the genetic double helix, the design of the jointed spirals, our existence has been a unilateral outward ascent, where the proverbial stuff of the double helix is the permeating psyche, and the double intertwined lines symbolic representatives of natural memes and superlative inspired memes. Our consciousness has simply existed within this movement but never outside of it. In the thrust of the wedge vast expanses of mankind simply has been the stuff of the wedge. Such an existence is limited in its aggregate genius and will surely face extinction as the great dinosaurs of the Jurassic era did: For we are in our unilateral ways, our ‘haphazard tinkerings’’, dinosaurs of the mind.

What the dinosaurs did not have the limited intelligence to do themselves (self-destruct), we, with our great deal of limited intelligence are experts at. We are neither animal nor homo sapiens (The Wise Man). We are a perturbing and pitiable hybrid whose partial humanity has gotten to his head, and the rest of whom lives in denial.

Our double-standards, just like the double helix, twist us into a strange shape, as we speed towards our incipient destruction creating unsustainable, devastating, choices in our dealings with each other. Where our ‘Selfish Genes’ are uniformly Selfish, we are the mutts of an ultimately selfish but externally altruistic paradigm. Our limited intelligence is tyrannically suppressed within its limitations, as our animal natures take a free hand at deciding the ultimate design of society as reflected through pornography, nuclear weapons, terrorism, fundamentalism, free condoms, and other manifestations of this altruism-selfish hybrid: the human ego.

I too have been a victim of this altruism-selfish hybrid, I too have been inundated by the infinitude of memes, I too have been beguiled and errant. Only after that process, my intimate experience as a post-modern man, did I finally realize a year and a half ago in my introspections, and recently intuiting it even more intimately, the following: “Compassion is the triumph of Reason”. In this single lesson lies the holistic axiom of Bio-Intuition.

Just as the selfishness of the genes have allowed the congregate planetary animality and insofar including the human ape race, to exist as a functional, stable, absolute; an absolute in contrast to which we are Dawkins’ ‘lumbering robots’; the actualized Homo Sapiens must be absolutely altruistic. For only in that absolute can it survive.

On the surface this altruism would appear nonsensical to our hybrid readers and acquaintances, who would greet such an idea with such comments as “naively idealistic” or “nice but very improbable” or other such presumptuous, egotistical, and dismissive tokens. This is understandable to the great altruist, the triumphant Homo Sapiens, for towards these hybrids he exercises an enlightened compassion knowing that it is their animal-human psychosomatic hybridization that make such a prodigal probability (of the Bio-Intuitive process), in their context, an improbability.

An Enlightened Youth Leadership: Evolution Redeemed, The Rise of the Homo Sapiens, Sapiens

Of course, the question arises, “Who are these absolute altruists?”

These absolute altruists are those that imbibe the qualities of a Vital Aggression, an Uncluttered Clarity, A Romantic Vision, and an Enlightened and Unwavering Compassion. They are not merely schooled in these things through the tinkering pattern of the propaganda machine cranking on the dented cogs and crusted frame of rhetoric; Nay, they are the young men, the brightest and most resourceful of this Post-Modern generation, who through a rigorous application of Bio-Intuition, through the bilateral thinking of Expansion and Contraction makes those distinct virtues a process-reality.

They are to discipline their intelligence and sensory capacity through acting with a systematic calculation process climbing through the rungs of the post-modern and post-industrial models and once on the top, imploding the hierarchy and reshaping it from the deconstructed bio matter: the human resource, and capital composites: The equivalent of which is the genetic fluid, the RNA and DNA, of the selfish gene.

They will act ruthlessly in allocating and assimilating resources and manipulating and exploiting available ones, through a free vitality so that their concomitant aggression creates a Vital Momentum.

They will excel through the current inferior system necessarily on its own terms at an accelerated pace, rehearsing their intelligence and creativity to define dynamic and thorough options.

They will rise up the corporate and industrial ladders and occupy strategic positions of influence, vigorously modeling them to fit what I envision essentially to be a new era of Capitalism; what I call a Liquid Capitalism, at the base of which is Entrepreneurship.

Micromanagement would define the clime of existence and its constructive ambience, as a vitally aggressive, fluid, non-hierarchical and bio-intuitive model of Entrepreneurship combined with the power of the meme and the Cybernetic technology will redefine Globalization, as the meaning and value of interconnectedness ushers a sweeping Global transformation the likes of which even the last and first Golden Ages of mankind had not hitherto witnessed.

Through a Romantic Vision a visionary and prodigal narrative of cultural transformation will course through the organic economy invoking the scope of human existence in its most subtle, provocative, and redolent wisps. This Romantic Vision would be at the crux of a leviathanic Cultural Transformation that would implode the existing Corporate Quasi-Culture of rhetoric and decadence.

And finally, for all mankind our leaders would offer total transparency and total accountability, as our hybrid altruist-selfish masses are slowly assimilated through the spreading of the new memes into the organic, fluid, and harmonious socioeconomic system.

This is already happening.

For what I write here as a narrative of my findings, persuasions, and vision; I have already begun to enact by the founding of the first seed of an incipient process. That seed is my non-profit organization, providing as it proclaims, ‘Adult Options to Adult Thinkers’. It is called very simply, The Alternative Pathway Program Foundation (www.alternativepathway.com).

Some things in life are bad,

They can really make you mad,

Other things just make you swear and curse,

When you’re chewing life’s gristle,

Don’t grumble,

Give a whistle

And this’ll help things turn out for the best.

And…

Always look on the bright side of life.

Always look on the light side of life.

If life seems jolly rotten,

There’s something you’ve forgotten,

And that’s to laugh and smile and dance and sing.

When you’re feeling in the dumps,

Don’t be silly chumps.

Just purse your lips and whistle.

That’s the thing.

And…

Always look on the bright side of life.

Always look on the right side of life,

For life is quite absurd

And death’s the final word.

You must always face the curtain with a bow.

Forget about your sin.

Give the audience a grin.

Enjoy it. It’s your last chance, anyhow.

So,…

Always look on the bright side of death,

Just before you draw your terminal breath.

Life’s a piece of shit,

When you look at it.

Life’s a laugh and death’s a joke it’s true.

You’ll see it’s all a show.

Keep ’em laughing as you go.

Just remember that the last laugh is on you.

And…

Always look on the bright side of life.

Always look on the right side of life.

Always Look On the Bright Side of Life, by Monty Python

Works Cited:

Blackmore, S. (1999). The meme machine. New York: Oxford University Press.

Rifkin, J. (1998). The biotech century. New York: Penguin Putnam.

U.S. Census Bureau (2002). US Census Bureau Report

Paul, P. (2004). The porn factor. Time Canada, 163(6), 75-76.

Dawkins, R. (1995). God’s utility function. Scientific American, 85.

* Various Monty Python songs and quotations attributed to scientific and cultural personalities have not been professionally cited, but credited within the text.