The logic of Two Routes in Application. A Discourse in Freedom.

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The very interesting thing about this 5G (if not all of modern technology) Is that it means nothing less than volunteered enslavement. It is no mere coincidence that lately the nature of free-will is being commandeered by neurobiology: It is not that we are not or cannot be free, rather, it is that if we want to be free we would actually have to fight for it, and who (in their right mind) would want to argue with Neuroscience? (trick question: the battle does not reduce to a confrontation with neuroscience.)

The keen indication is that the modern free agent is what it has always been: A rare artifact in the imposing consciousness. There has never been a free humanity; on the contrary, there has only been a few free people that speak in such a way that everyone else wants to be and so the “commoners” start to use the language of “the free”, or way a speaking (way of organizing discourse).

We can get a glimpse of what freedom might actually be beyond the relative conventional scientific assertion (conventional philosophy; theological and ideological rhetoric; mistaken ((the weak)) postmodernism) when we think about the various social scientists and psychologist’s developmental models of morality. Very few people, they suppose, reach what we could call the “higher” stages of moralistic thinking (moralistic thinking reflects a kind of intellectual ability or capacity). And yet most everyone likes to think of themselves as though they are of this higher bracket of thinking.

Nevertheless, only a few people really have the ability or capacity to think about the world in this “higher” kind of moralistic manner. These few people are able to formulate sentences and meanings (structure discourse) of this “higher” manner of being able to perceive the world in what it does, and in so indeed speak of something that is common to the human creature. Those who do not think through this manner (have this moral capacity), though, who reside within a “lower” stage which is basically, for lack of a better term, being law abiding and having a sense of good that comes from absolutes (relativity is an absolute in as much as relativity must mean or indicate a definite quality absolutely and not just relatively) see or otherwise understand that transcendental essences are being expressed in these discourses, such as the topics that the Socratic dialogues entertained, e.g. justice, virtue and such; most people fall into this latter general category of being, to various degrees of ability and development, law-abiding and having essential truths based in good and bad, right and wrong, etc.

After not too long, the appropriation of the “higher” discourse into the law abiding scheme defines a technological space which forbids the delineation of a human being which is not entirely encompassed by the technological ideal of free agency. Nietzsche said as much: Technology equivocates humanity to the lowest common manner, all the while allowing for the “Idols” of equivocation to take control of the common agents. This is Nietzsche’s meaning of enslavement, or the slave mentality. Because the former “higher” order of “moralism”, being communicated in a particular manner, draws their natural attentions to what is good and just (viewed as essential or absolute categories), such people begin to behave in such a manner that these discourses seem to be advocating. They do this unthoughtfully and automatically as part of their critical process; that is, these higher discourses appear to them to be communicating a rationality of the absolute (unrecognized in-self reflection: the view of conventional faith). Yet, such people really do not understand this “other way” of understanding the world through a broadened moralistic intelligence, thus de facto do not have the ability to think through these discourses nor really what these kind of discourses mean or are indicating in themselves, and thus take these discourses as indicating elaborations upon what is right and wrong, good and bad in essence; In short, they take these discourses as being a discussion about absolutes or essences of law.

This is the significance of technology: Two manners of viewing technology inform human beings, or what we could now rightly call, world citizens, as to what is true and real. One manner understands its freedom as an essential tenet of being human given the conditions of free agency to manipulate and develop useful technologies, which then function as a closed system or ideology which supports the ideal of the free agent. Another manner speaks truthfully about what is occurring in the actual relationship with technology that is being human in the world. The latter’s use of discourse thus (sometimes inadvertently, but more often with intension) serves to consolidate the technological authority’s ability and capacity to control agents through refining the ideal of freedom. In other words, most people are enslaved and have no actual ability to enact any effective countermeasures to abort such confining motion because the nature of their intellectual capacity prevents them from truly grasping that situation by which they indeed are being human in the world.

It really is an ignorant bliss disguised by intellectual complexity and sophistication (sophistry).

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