Real vs. Inverse-Civilization


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Tags:+Indus Valley civilization +Ancient Greece +Sumeria +Dorianism

I think it's irresponsible for people not to understand the difference between real and inverse-civilization. An example of real civilization would be the Indus Valley civilization. Ancient Greece comprising Sparta and dependent Athens would be an example of inverse-civilization. (Dorianism is inverse-civilization on steroids.)

It's implied in The Epic of Gilgamesh that ancient Sumeria went through periods of inverse-civilization represented by the tyrannical behaviour of Gilgamesh.


There are many people on this planet who think that contributing to the murder and enslavement of millions of innocent people makes them really cool. (It doesn't.)

D.C. restaurant apologizes after hosting alt-right dinner with ‘Sieg Heil salute’



High Five!


(RT is a Russian propaganda paper, but does okay reporting for issues outside Russian interests. I like how the following article points out that we are masquerading as civilized. However, it problematically refers to countries such as the US and UK as democracies.)

[Image: A boy carries his sister as he walks on rubble of a house after it was destroyed by a Saudi-led air strike in Yemen's capital Sanaa, 11 Aug. 2016.]

Yes, a school was bombed and children were butchered. Yemen was violated and scarred beyond the tolerable and the comprehensible. What else is new? Yemen has died a thousand deaths already, and none have come to its rescue.

As you look on in disgust to the charred bodies of innocent school children realize that such barbaric attacks have become Yemen’s daily bread. Since March 25, 2015, when Saudi Arabia unilaterally declared war on Yemen, an entire nation has been subjected to unfathomable abuses – so unfathomable in fact that the United Nations even kept mum to avoid facing the consequences of such human rights abuses.

Still we play civilization…

Remember those “experts” who sit today in Riyadh’s war rooms as children are sent to slaughter. Remember whose weapons and military know-how have been spent towards the killing of Yemen.

If cluster bombs were used it is because the US sold them to Riyadh. If Yemen has been starved under a humanitarian blockade it is because the United Nations has allowed it; if children have died it is because British experts signed off on it.1

Spirits were high, with Kushner greeting national security adviser H.R. McMaster with a high-five as they then entered the room for a closed-door meeting.2

[Image: Jared Kushner]

  • 1. Shakdam, Catherine. "Why is global community ignoring slaughter of Yemeni children?" RT, 14 Aug. 2016, Accessed 3 Jun. 2017.
  • 2. Rucker, Philip and Karen DeYoung. "Trump signs ‘tremendous’ deals with Saudi Arabia on his first day overseas." The Washington Post, 20 May 2017, Accessed 21 May 2017.


If getting away with murder is a mark of coolness, then the Zodiac Killer must be a really awesome dude.

Let's build something positive...


I don't know where to start. There are so many things wrong with you communication strategy, that I am wondering about what your objectives are.

You are right on the core of many of the issues you raise. But I cannot condone ad hominem attacks. Irony and mockery are not the best way to channel your frustration. The way you assign labels to individuals and to whole groups of individuals and then use those labels as a blank check to abuse or mock them is damaging. Divisions and mutual hatred is precisely what is wrong in our society.

The heart of your message is justified, but you need to learn to reign in your darker tendencies. I've tried to pass on this message several times before. I am hoping you will be open to hear me out this time...

Let's build something positive...

I'd like to thank Augustin for his carefully written admonition. It needed to be said.

Fred Gohlke


In Plato's The Republic, a reflection of the mindset of Greek slave-makers is found in Glaucon's argument that the life of the unjust is better than the life of the just:

For all men believe in their hearts that injustice is far more profitable to the individual than justice, and he who argues as I have been supposing, will say that they are right. If you could imagine any one obtaining this power of becoming invisible, and never doing any wrong or touching what was another's, he would be thought by the lookers-on to be a most wretched idiot, although they would praise him to one another's faces, and keep up appearances with one another from a fear that they too might suffer injustice. Enough of this.

Now, if we are to form a real judgment of the life of the just and unjust, we must isolate them; there is no other way; and how is the isolation to be effected? I answer: Let the unjust man be entirely unjust, and the just man entirely just; nothing is to be taken away from either of them, and both are to be perfectly furnished for the work of their respective lives. First, let the unjust be like other distinguished masters of craft; like the skilful pilot or physician, who knows intuitively his own powers and keeps within their limits, and who, if he fails at any point, is able to recover himself. So let the unjust make his unjust attempts in the right way, and lie hidden if he means to be great in his injustice (he who is found out is nobody): for the highest reach of injustice is: to be deemed just when you are not. Therefore I say that in the perfectly unjust man we must assume the most perfect injustice; there is to be no deduction, but we must allow him, while doing the most unjust acts, to have acquired the greatest reputation for justice. If he have taken a false step he must be able to recover himself; he must be one who can speak with effect, if any of his deeds come to light, and who can force his way where force is required his courage and strength, and command of money and friends. And at his side let us place the just man in his nobleness and simplicity, wishing, as Aeschylus says, to be and not to seem good. There must be no seeming, for if he seem to be just he will be honoured and rewarded, and then we shall not know whether he is just for the sake of justice or for the sake of honours and rewards; therefore, let him be clothed in justice only, and have no other covering; and he must be imagined in a state of life the opposite of the former. Let him be the best of men, and let him be thought the worst; then he will have been put to the proof; and we shall see whether he will be affected by the fear of infamy and its consequences. And let him continue thus to the hour of death; being just and seeming to be unjust. When both have reached the uttermost extreme, the one of justice and the other of injustice, let judgment be given which of them is the happier of the two.

Let me put them into the mouths of the eulogists of injustice: They will tell you that the just man who is thought unjust will be scourged, racked, bound --will have his eyes burnt out; and, at last, after suffering every kind of evil, he will be impaled: Then he will understand that he ought to seem only, and not to be, just; the words of Aeschylus may be more truly spoken of the unjust than of the just. For the unjust is pursuing a reality; he does not live with a view to appearances --he wants to be really unjust and not to seem only:--

His mind has a soil deep and fertile,
Out of which spring his prudent counsels. In the first place, he is thought just, and therefore bears rule in the city; he can marry whom he will, and give in marriage to whom he will; also he can trade and deal where he likes, and always to his own advantage, because he has no misgivings about injustice and at every contest, whether in public or private, he gets the better of his antagonists, and gains at their expense, and is rich, and out of his gains he can benefit his friends, and harm his enemies; moreover, he can offer sacrifices, and dedicate gifts to the gods abundantly and magnificently, and can honour the gods or any man whom he wants to honour in a far better style than the just, and therefore he is likely to be dearer than they are to the gods. And thus, Socrates, gods and men are said to unite in making the life of the unjust better than the life of the just. 1

Glaucon says that anybody who does not exploit others when they have the power to do so is viewed as a fool. He argues that the greatest life is the life of the unjust individual who gets away with being unjust and who is not found out because "he who is found out is nobody".

And at his side let us place the just man in his nobleness and simplicity, wishing, as Aeschylus says, to be and not to seem good. There must be no seeming, for if he seem to be just he will be honoured and rewarded, and then we shall not know whether he is just for the sake of justice or for the sake of honours and rewards

It's untrue that the just man deserves no honour or rewards and should not have a reputation for being just. The just deserve greater honour and rewards than the unjust because something must select for justice. It's possible to differentiate between whether somebody is being rewarded for justice or for injustice.