A discussion of fault lines in society from three different perspectives.Support the show
How to create a glitch- monologues- season 42- chapter 1.
This is episode 1 of season 42 of how to create a glitch in the matrix monologues. In this episode, we will be talking about the fault lines of society.
To start off, I have made frequent mention of how the system has fault lines, on either side of which are ideological positions or rationalizations. In our episodes on emotional calibration, we discussed how those who produce entropy in the system are funneled into past historical ideological conflicts. This is completed by rationalizing entropy producers into set dialectical archetypes of opposing orientation. In other words, their entropy becomes automatically eliminated by a dialectical juxtaposition towards some opposing orientation archetype. Between these two ideologically driven archetypes are fault lines which limit dialogue between the ideologically opposed groups.
We have also talked a bit about how there are two paradigms: recidivist and progressivist, which represent the main ideological struggle. This struggle is defined by a flipped view of historical narratives. In other words, progressivists generate dissonant consensualities with regards to impulses, which recidivists affirm, and vice versa. This fracturing populates the system with countervailing intersubjective narratives and dialectical dissonant consensualities. Progressivists currently rely on the doctrine of precedent to create a progressive approach to affirmational narratives. The system desensitizes the population to reduce disgust sensitivities of the population to generate integration of associated affirmatory narratives. Now, in application to emotional calibration, the countervailing narratives affirmed by each ideological camp interferes with the emotional calibration of the population according to specific eras. As these eras represent different things to each paradigm.
Fault lines are created between the progressivist and recidivist paradigm, which restricts formation of the tonic dominant bond, rationalization and communication. Each paradigm has a separate rationalization system, which produces affirmational narratives which are distinct. Likewise, fault lines are also created by migratory patterns, historical narratives, religious narratives as well. For example, the migration of people from one area of the world to another means that they lose the signposts, emotional vocabulary, from a specific local or insular group. As people become segregated from the past, they adopt the modern paradigmatic rationalization systems. But the existing cultural fractures remain buried in their psyches. Historical narratives also create fault lines due to ancestral memory of historical conflicts. Religious or ideological divergences also generate fault lines which persist even when those religious ideologies hold little sway over their adherents.
To explain, emotional calibration is more effective when historical emotional signposts are available to a population. For example, if you wish to calibrate a son to his father through tradition, it is difficult to do so when all the memories of the father are dislocated from the son. The same goes for any one. The key point here being, that migratory patterns dis-empower certain people due to the loss of the emotional, geographical and traditional vocabulary which allowed them to ground their action. This may be as simple as moving from city to city or may be as distant as from culture to culture. Ultimately, industrialization is the source of this migration, which means that the development of an economy creates this alienation from the past, which undermines historical calibration and throws everyone into a progressivist-recidivist dialectic.
The source of industrialization as leading to migration is not a coincidence. Separation of capital from labour, the payment of capital for labour, generates decontextualization. This decontextualization creates discontinuities in the behaviour of the labourer, while linking the labourer to the expectations of the tonic. The separation of individuals from familial social bonds leads to a chain reaction, freeing up individuals from historical patterns and enabling innovation. This innovation centralizes labour and capital further adding to the migratory effect. As individuals migrate, they lose the ability to calibrate with historical narratives, while also experiencing alienation through their economic activity.
The coupling of decontextualization to the monetary supply ensures innovation and progress, which means that sources of decontextualization outside the monetary system must be eliminated. This means both desensitizing the population and rationalizing them according to local ideological conflicts, as opposed to historical narratives, which has the added effect of dis-empowering them by loosening the connections to their culture, history and traditional roots. Again, eliminating the ability of migratory groups to calibrate using historical experiences erodes the incipient tribal fault lines within those populations.
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