Weaknesses and Strengths of the Human Race

Weaknesses and Strengths of the Human Race

It is not enough to display infrequent acts of kindness and generosity to make the meanness of mankind less unkind. These actions only serve to underline the fact that mankind has failed miserably in its efforts to foster universal love and family-hood across the world. Initiated by people who believe that the integrity of society is in jeopardy, these efforts also serve to alert the public to the greedy inclinations of a few, particularly those who engage in the type of rapacity that contributes to the degeneration of the many.

Of course, we may see individuals engaging in volunteer work, making charitable contributions, and forming foundations, all in the hopes of achieving recognition, helping the less fortunate, or both. Whether these actions are enhanced, remain static, or decrease in intensity, they all serve to highlight humanity's inability to adequately address the critical issues of peace, compassion, love, and happiness for all that face the world. Above all, these actions should not be initiated as a result of the tactical or strategic goals of policy or decision-making authorities or organizations. If they are not, then a community or the society in question is not founded on the basic principles of equality that are so critical for the development of moral and social responsibility.

We are not discussing mankind as a whole, but rather certain portions of humanity that are ensconced in specific physical areas, or sections of humanity that are not ensconced in specific physical areas but claim an indivisible relationship to such spaces. It happens rather often that a thoughtful person's conscience is awakened to the sins of a society whose collective psyche fails to provide the type of calm that may stabilize a planet that is already in disorder. The whole procedure seems to be a drama, but it is in fact a reality.

Although group mentality is not a natural conclusion, it is mostly the result of an ideological framework that has been built by the sources of authority. Even if culture shapes the collective personality, the psychological makeup of a community is far more complicated. The manipulation of some components of culture, mostly via the formalization of manufactured concepts as cultural truths by the sources of power, is what gives birth to the group psyche, which serves as the ideological framework for the group. Because they are afraid of being revealed as immoral actors, those in positions of authority adhere to a fundamentally false narrative and work tirelessly to spread it across society—at any cost. Such propaganda should worry us because it creates the possibility of or actual danger, causes sorrow, torments innocent lives, and ultimately encourages disaster at a time when global cooperation and respect for cultural differences are most needed.

Are we blind to ideological constructions that are paraded as absolute truths, as unavoidable in the spirit of democracy, when, in fact, all they can provide is cultural falsehoods spun from an imperial culture? Are we oblivious to ideological constructions that are paraded as absolute truths, as unavoidable in the spirit of democracy, when, in fact, all they can provide is nothing but cultural falsehoods spun from an imperial culture? The propagandists are extremely adept at disseminating their lies around the globe, and they have succeeded in doing so in several locations. They call such cultural falsehoods "liberty," "democracy," "civilization," "development," "progress," and so on; and beneath their machinations is an insatiable desire to dominate other cultures without realizing – or, better yet, understanding – that what we claim to be culture is in conflict with their cultural falsehoods, which they call "liberty," "democracy," "civilization," "development," and so on.We have repeatedly failed to comprehend the inherent naturalness of culture, which develops form as a result of people's ongoing contact with the exclusive environmental space in which they find themselves. Consider the following:

Let us call it p. differs from another, let us call it q., in terms of all the properties that are considered natural. In terms of their particular uniqueness, topics like climate, flora, and wildlife spring to mind right away. P and Q societies are thus named because their people have actively interacted with the environment from their respective antiquarian pasts till the current day in a positive manner. More importantly, depending on our subjective definition of what constitutes a modern society, they are distinguished by the fact that they have each fashioned, out of necessity, political, religious, economic, and social institutions in order to face the difficulties of their various circumstances. The whole path of activity is motivated by a human need, which is then forced into service by whatever circumstances exist in the environment at any particular moment. Despite this, we can detect defects and human wrongdoings in a variety of distinct environmental environments. That is the human riddle, which will be resolved as an internal mechanism as a result of the balancing actions of the environment and collective psychology.

Because environmental places vary from one another, cultural forms differ as well, and we should avoid interfering with this natural order. When we accept such environmentally driven cultural structures as a given, as if they were some sort of divine design, we are more likely to dismiss the efforts of imperial agents who insist on altering the structures of other or other civilizations in order for them to conform to their own. If such changes take place, the normal path of culture is disrupted, and a new direction, which is completely chaotic, confronts the given environmental space without the usual symbiotic relationship between them.

Nonetheless, this form of disorder does not just exist between the new humanity and the surrounding environment; it also creates a web of instability inside the individual and communal psyches. When we make absolute judgments about other cultures based on the signs of their culture, we are not only failing to do so, but we are also making a mistake in the first place. Social groups should not be judged on the basis of their psychopathological sentiments and viewpoints, nor should the destiny of other peoples and civilizations. If this aberration is not corrected, we may expect to witness an increase in human depravity as well as a distorting of cultural forms. However, this is what is often referred to as "development," "civilization," "freedom," and "democracy," among other terms.

Superpower economics and politics have engendered new psychological drives in their supporters, whether they are members of an uncritical social group or ignorant admirers. And the matter of truth is abandoned in favor of the collective conscience of guilt, which is portrayed by its creator as the genuine spirit of civilization and the true spirit of civilisation. This is because the guilty conscience of a social group that has been inverted and portrayed as a freeing conscience that others might mimic is a threat to humanity and it is also unsustainable within morally upright societies. Having a guilty conscience is a byproduct of a society that feeds on the ideals of individualism, which is frequently divorced from any sense of community or cooperative interaction with the natural world. It is becoming more common for humans to be automated, to be removed from devout integration with an environment that they desire to dominate rather than to live in harmony with it. Nonetheless, this is incorrectly and commonly seen as the new genuine human being, the true expression of one's own unique identity.

A person's personal identity should not be considered a philosophical or abstract concept. Our identities yours and mine are, to a considerable extent, a product of our cultural backgrounds. You may get an idea of the total of my internal and external responses if you consider that I grew up in a certain environmental area that is separate from yours and that the distinguishing qualities that I represent are also distinct from yours. This is the core of what it means to be a person of culture. Despite our differences, we are unified in the world of mankind because we recognize that civilizations are not inherently different, but rather distinct. However, if we consider personal identification to be an abstract, merely philosophical concept, we run the risk of falling into the trap of considering cultural identity to be more important than personal identity. Imperialist behavior appears to conform to the abstract concept of personal identity more often than not.

Share :