Breaking News! WS Occupiers discover the homeless, whose own occupations of public spaces preceded them! Convergence unlikely due to didactic disparity & the superstitious tenets of self-evident tenants who miss entirely that increasingly, some paedagogs are as well evictees.
However so, 'better-than-thou' itself may soon be on the list of endangered species, this being a matter of natural culling and not culturally concorded selection. While Lamarck would accommodate a change of mind in a single generation (paedogogy outside of institutional apparati), for Darwinian selection to apply, the better-thans would need oft themselves, or fail to attract a mate to reproduce any sort of state. And baby jesus (or was it paul?) said "The decrepid poor (and women and children) will always be with us, so need not be considered, (insipid) in your cristianly dutiful quests and inquisitions: acquisition of unquestioned property and gold pavements lined with good points all correctly collected like spears in formation". This Apollonian swill well-justifies action afore thinking (a central praxis of any axis), eliminating ideation but not ideologs (the difference between thinking and its stoppage, we call 'thoughts').
We can now see the poor are made by warfaring aristo- (or is it poly-)crats and not nature's creation after all. The push and shove for mobility illuminates the absurdity of all standing positions: only gods think they're immortal, all else immoral. Only god's lack the capacity to think things through, opacity in forecasting their own doom in the mirrors of dead enemies. Hence god's must travel with abundant, wraithful wrath to cover their own incontinence. A laural wreath is just a halo providing the illusion that their wars are always between good an evil.
"The “concordance” system arose in the post-war period and was originally designed to incorporate all parties in government, so as not to exclude any part of society. It originated as a typical form of “social partnership” at the end of World War II, [as long as the socialists divested of Marx for to appease surviving nazis, amalgamated pharmaceuticals and their petrolated referees] to defuse the revolutionary struggles of the working class and to integrate the reformists into the system"– wsws
So like and for the maintenance of any war, the direction of democracy calls for unity. Where there is post-fractious unification, as we see occuring in, for example, Switzerland, that is, the forgiveness of past factitious antagonisms through the formation of a coalition government, such which (and after), that part of democracy generally considered having to do with choice and voting (the enumeration of the probability of a hypothetically consensual concordic) disguised as negotiated settlement (another occupation of sorts) disappears in a pestilence of agreeability and justifiable logic making way for an extrajudicial offing, of't by secret committee. No conspiracy, they just don't like to talk about it lest insurgents come to oust the "occupiers" – a strange name in itself for a resistance, yet "decolonisers" have been voted out as historically constrained and politically inconvenient.
But back to the topic at hand. Like 'all hands to battle stations', Rousseau's social contract, or achieved total consensus actually removes the possibility of choice altogether: you take what is collectively given, and no more, without complaint nor any discord – democracy is supposed to be an unscripted cadre of volunteers working to better humanity (for better or worse, by hook or by crook). A provisional government is only a phrase, or is it a phase, transitional to the establishment of enforcement capabilities, and that is a total controlled situation, nothing provisional about it. Voting can return only in the choicest of punishments per citizens' preference – like guilotine or noose, you choose. It is a marriage. The argument is this: Were ever our civil choices any more than the exercise of illusions?
PARABLE OF GOVERNMENT (STILL THE SAME AFTER 3,000 YEARS)
And now when five days were gone, and the hubbub had settled down, the (seven) conspirators met together to consult about the situation of affairs. At this meeting speeches were made, to which many of the Greeks give no credence, but they were made nevertheless. Otanes recommended that the management of public affairs should be entrusted to the whole nation. “To me,” he said, “it seems advisable, that we should no longer have a single man to rule over us—the rule of one is neither good nor pleasant. Ye cannot have forgotten to what lengths Cambyses went in his haughty tyranny, and the haughtiness of the Magi [wise bureaucrats] ye have yourselves experienced. How indeed is it possible that monarchy should be a well-adjusted thing, when it allows a man to do as he likes without being answerable? Such licence is enough to stir strange and unwonted thoughts in the heart of the worthiest of men. Give a person this power, and straightway his manifold good things puff him up with pride, while envy is so natural to human kind that it cannot but arise in him. But pride and envy together include all wickedness—both of them leading on to deeds of savage violence. True it is that kings, possessing as they do all that heart can desire, ought to be void of envy; but the contrary is seen in their conduct towards the citizens. They are jealous of the most virtuous among their subjects, and wish their death; while they take delight in the meanest and basest, being ever ready to listen to the tales of slanderers. A king, besides, is beyond all other men inconsistent with himself. Pay him court in moderation, and he is angry because you do not show him more profound respect—show him profound respect, and he is offended again, because (as he says) you fawn on him. But the worst of all is, that he sets aside the laws of the land, puts men to death without trial, and subjects women to violence. The rule of the many, on the other hand, has, in the first place, the fairest of names, to wit, isonomy; and further it is free from all those outrages which a king is wont to commit. There, places are given by lot, the magistrate is answerable for what he does, and measures rest with the commonalty. I vote, therefore, that we do away with monarchy, and raise the people to power. For the people are all in all.”
Such were the sentiments of Otanes. Megabyzus spoke next, and advised the setting up of an oligarchy:—“In all that Otanes has said to persuade you to put down monarchy,” he observed, “I fully concur; but his recommendation that we should call the people to power seems to me not the best advice. For there is nothing so void of understanding, nothing so full of wantonness, as the unwieldy rabble. It were folly not to be borne, for men, while seeking to escape the wantonness of a tyrant, to give themselves up to the wantonness of a rude unbridled mob. The tyrant, in all his doings, at least knows what is he about, but a mob is altogether devoid of knowledge; for how should there be any knowledge in a rabble, untaught, and with no natural sense of what is right and fit? It rushes wildly into state affairs with all the fury of a stream swollen in the winter, and confuses everything. Let the enemies of the Persians be ruled by democracies; but let us choose out from the citizens a certain number of the worthiest, and put the government into their hands. For thus both we ourselves shall be among the governors, and power being entrusted to the best men, it is likely that the best counsels will prevail in the state.”
This was the advice which Megabyzus gave, and after him Darius came forward, and spoke as follows:—“All that Megabyzus said against democracy was well said, I think; but about oligarchy he did not speak advisedly; for take these three forms of government—democracy, oligarchy, and monarchy—and let them each be at their best, I maintain that monarchy far surpasses the other two. What government can possibly be better than that of the very best man in the whole state? The counsels of such a man are like himself, and so he governs the mass of the people to their heart’s content; while at the same time his measures against evil-doers are kept more secret than in other states. Contrariwise, in oligarchies, where men vie with each other in the service of the commonwealth, fierce enmities are apt to arise between man and man, each wishing to be leader, and to carry his own measures; whence violent quarrels come, which lead to open strife, often ending in bloodshed. Then monarchy is sure to follow; and this too shows how far that rule surpasses all others. Again, in a democracy, it is impossible but that there will be malpractices: these malpractices, however, do not lead to enmities, but to close friendships, which are formed among those engaged in them, who must hold well together to carry on their villainies. And so things go on until a man stands forth as champion of the commonalty, and puts down the evil-doers. Straightway the author of so great a service is admired by all, and from being admired soon comes to be appointed king; so that here too it is plain that monarchy is the best government. Lastly, to sum up all in a word, whence, I ask, was it that we got the freedom which we enjoy?—did democracy give it us, or oligarchy, or a monarch? As a single man recovered our freedom for us, my sentence is that we keep to the rule of one. Even apart from this, we ought not to change the laws of our forefathers when they work fairly; for to do so is not well.”
Such were the three opinions brought forward at this meeting; the four other Persians voted in favour of the last. Otanes, who wished to give his countrymen a democracy, when he found the decision against him, arose a second time, and spoke thus before the assembly:—“Brother conspirators, it is plain that the king who is to be chosen will be one of ourselves, whether we make the choice by casting lots for the prize, or by letting the people decide which of us they will have to rule over them, in or any other way. Now, as I have neither a mind to rule nor to be ruled, I shall not enter the lists with you in this matter. I withdraw, however, on one condition—none of you shall claim to exercise rule over me or my seed for ever.” The six agreed to these terms, and Otanes withdraw and stood aloof from the contest. And still to this day the family of Otanes continues to be the only free family in Persia; those who belong to it submit to the rule of the king only so far as they themselves choose; they are bound, however, to observe the laws of the land like the other Persians.
After this the six took counsel together, as to the fairest way of setting up a king: and first, with respect to Otanes, they resolved, that if any of their own number got the kingdom, Otanes and his seed after him should receive year by year, as a mark of special honour, a Median robe, and all such other gifts as are accounted the most honourable in Persia. And these they resolved to give him, because he was the man who first planned the outbreak, and who brought the seven together. These privileges, therefore, were assigned specially to Otanes. The following were made common to them all:—It was to be free to each, whenever he pleased, to enter the palace unannounced, unless the king were in the company of one of his wives; and the king was to be bound to marry into no family excepting those of the conspirators. Concerning the appointment of a king, the resolve to which they came was the following:—They would ride out together next morning into the skirts of the city, and he whose steed first neighed after the sun was up should have the kingdom.
Now Darius had a groom, a sharp-witted knave, called Oebares. After the meeting had broken up, Darius sent for him, and said, “Oebares, this is the way in which the king is to be chosen—we are to mount our horses, and the man whose horse first neighs after the sun is up is to have the kingdom. If then you have any cleverness, contrive a plan whereby the prize may fall to us, and not go to another.” “Truly, master,” Oebares answered, “if it depends on this whether thou shalt be king or no, set thine heart at ease, and fear nothing: I have a charm which is sure not to fail.” “If thou hast really aught of the kind,” said Darius, “hasten to get it ready. The matter does not brook delay, for the trial is to be to-morrow.” So Oebares when he heard that, did as follows:—When night came, he took one of the mares, the chief favourite of the horse which Darius rode, and tethering it in the suburb, brought his master’s horse to the place; then, after leading him round and round the mare several times, nearer and nearer at each circuit, he ended by letting them come together.
And now, when the morning broke, the six Persians, according to agreement, met together on horseback, and rode out to the suburb. As they went along they neared the spot where the mare was tethered the night before, whereupon the horse of Darius sprang forward and neighed. just at the same time, though the sky was clear and bright, there was a flash of lightning, followed by a thunderclap. It seemed as if the heavens conspired with Darius, and hereby inaugurated him king: so the five other nobles leaped with one accord from their steeds, and bowed down before him and owned him for their king. [...] Thus was Darius, son of Hystaspes, appointed king.– Herodotus
– see also The Tipping Point, Critical Mass & The Avant Garde
WHY THEN, ANY GOVERNMENT WHEN...
Sisters' sons, their kin will defile.
Ages of axes and swords, shields are riven,
A wind-age, a wolf-age till the world's in ruin.
Evil and ages of whoredom are earthly,
No one to another shall show any mercy.
Isn't it about time "Thor [the smith who becomes a war god] kills Jörmungandr [the great under-worm who lives off the dead and nibbles on the roots of the life tree], yet is poisoned by the serpent, and manages to walk nine steps before falling to the earth dead. Fenrir swallows Odin, killing Odin, though immediately afterward Odin's son Víðarr kicks his foot into Fenrir's lower jaw, grips Fenrir's upper jaw, and rips apart Fenrir's mouth, killing Fenrir. Loki fights Heimdallr, and the two kill one another. Surtr covers the earth in fire, causing the entire world to burn." (– wiki). Or maybe we can persuade the do-gooding gods to leave us be or leap from their clouds? We like the ground ... is that so unsound? Do what thou wil't, yes, but be mindful of your not inconsiderable consequents: The Ragnarok has happened before, and will without doubt be soon to recur.
Whatever gods you worship, you realize that they are your gods, the product of your own mind, terrible or amiable, as you may choose to depict them. You hold them in your hand, and play with them, as a child with its paper dolls; for you have learned not to fear them, that they are but the “imaginations of your heart.”
All the ideals which people generally think are realities, you have learned to see through; you have learned that they are your ideals. Whether you have originated them, which is unlikely, or have accepted somebody else's ideals, makes no difference. They are your ideals just so far as you accept them. The priest is reverend only so far as you reverence him. If you cease to reverence him, he is no longer reverend for you. You have power to make and unmake priests as easily as you can make and unmake gods. You are the one of whom the poet tells, who stands unmoved, though the universe falls in fragments about you.– John Beverley Robinson
After a time of decay comes the turning point. The robust life that has been banished returns. There is movement, but it is not brought about by force... The movement is natural, arising spontaneously. For this reason the transformation of the old becomes easy. The old is discarded and the new is introduced. Both measures accord with the time; therefore no harm results.– I Ching
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