If a lone, unkempt, individual, standing on a crate were to state that he should become the Prime juegos de kick buttowskiWork, he would have been diagnosed by a passing psychiatrist as suffering from this or that mental disorder. But were the same psychiatrist to frequent the juegos de kick buttowskisame spot and see a crowd of billions saluting the same lonely, shabby figure – what would have his diagnosis been? Surely, different (potentially of a more political hue).juegos de kick buttowski
It seems that 1 thing setting societal games aside from madness is quantitative: the amount of the participants involved. Madness is a one-person game, and even mass mental disturbances are limited in range. Furthermore, it has long been demonstrated (for instance, by Karen Horney) that the explanation of certain mental disorders is highly dependent upon the context of the prevailing culture. Mental disturbances (including psychoses) are time-dependent and locus-dependent. Spiritual behavior and romantic conduct could be easily construed as psychopathologies when examined away of their friendly, cultural, historic and political contexts.
Historical figures as diverse as Nietzsche (philosophy), Vincent Van Gogh (art), Hitler (politics) and Herzl (political visionary) made this smooth stage change from the lunatic fringes to centre stage. They succeeded to attract, convince and influence a critical human mass, which provided for this transition. They appeared on history’s stage (or were placed there posthumously) at the correct time and in the right place. The biblical prophets and Jesus are synonymous examples though of a more severe disorder. Hitler and Herzl potentially suffered from personality disorders – the biblical prophets were, almost certainly, insane.
We act games because they are reversible and their outcomes are reversible. No game-player expects his involvement, or his specific moves to create a permanent impression on history, fellow humans, a territory, or a business entity. This, indeed, is the major taxonomic difference: the same class of actions can be categorized as “game” when it does not intend to exert a permanent (that is, irreversible) influence on the environment. When such intention is apparent – the really same actions qualify as something completely different. Games, therefore, are merely lightly associated with memory. They are intended to be forgotten, eroded by time and information, by quantum events in our brains and macro-events in physical reality.
Games – as opposed to absolutely all other human activities – are entropic. Negentropy – the act of reducing information and increasing prescribe – is present in a game, merely to be reversed later. Nowhere is this more apparent than in video games: destructive acts constitute the really basis of these contraptions. When children begin to act (and adults, for that matter – see Eric Berne’s books on the subject) they start by dissolution, by being destructively analytical. Playing games is an analytical activity. It is through games that we recognize our temporariness, the looming shadow of death, our forthcoming dissolution, evaporation, annihilation.
These FACTS we suppress in average life – lest they overwhelm us. A frontal recognition of them would give us speechless, motionless, paralysed. We pretend that we are going to live forever, we utilize this ridiculous, counter-factual supposition as a working hypothesis. Playing games lets us confront all this by engaging in activities which, by their really explanation, are temporary, have no past and no future, temporally detached and physically detached. This is as close to death as we receive.
Little query that rituals (a form of games) typify spiritual activities. Religion is among the few human disciplines which tackle death head on, sometimes as a centrepiece (consider the symbolic sacrifice of Jesus). Rituals are also the hallmark of obsessive-compulsive disorders, which are the response to the control of forbidden emotions (our response to the prevalence, generality and inevitability of death is almost identical). It is when we move from a mindful acknowledgement of the relative deficiency of permanent value of games – to the claim that they are substantial, that we create the transition from the personal to the societal.
The means from madness to friendly rituals traverses games. In this sense, the transition is from game to myth. A collection is a shut system of thought, which defines the “permissible” questions, those that can be asked. Other questions are forbidden because they cannot be answered without resorting to some other collection altogether.
Observation is an act, which is the anathema of the myth. The observer is presumed to be outside the observed system (a presumption which, in itself, is piece of the myth of Science, at least until the Copenhagen Interpretation of Quantum Physics was developed).
A game looks really strange, unneeded and ridiculous from the vantage-point of an outside observer. It has no justification, no future, it looks drifting (from the utilitarian aim of view), it can be compared to alternative systems of thought and of friendly organisation (the biggest threat to any mythology). When games are changed to myths, the 1st act perpetrated by the group of transformers is to ban all observations by the (willing or unwilling) participants.
Introspection replaces observation and becomes a device of friendly coercion. The game, in its raw guise, becomes a transcendental, postulated, axiomatic and doctrinaire entity. It spins off a caste of interpreters and mediators. It distinguishes participants (formerly, players) from outsiders or aliens (formerly observers or apathetic parties). And the game loses its force to confront us with death. As a myth it assumes the function of control of this fact and of the fact that we are all prisoners. World is truly a death ward, a big death row: we are all trapped here and all of us are sentenced to die.
Today’s telecommunications, transportation, global computer networks and the unification of the cultural offering merely serve to exacerbate and accentuate this claustrophobia. Given, in a few millennia, with area travel and area habitation, the walls of our cells will have practically vanished (or become negligible) with the exception of the constraint of our (limited) longevity. Mortality is a blessing in disguise because it motivates humans to act in order “not to lose the train of life” and it maintains the sense of query and the (false) sense of limitless possibilities.
This conversion from madness to game to myth is subjected to meta-laws that are the guidelines of a super-game. All our games are derivatives of this super-game of survival. It is a game because its outcomes are not guaranteed, they are temporary and to a big extent not even known (many of our activities are directed at deciphering it). It is a myth because it effectively ignores temporal and spatial limitations. It is one-track minded: to foster an increase in the people as a hedge against contingencies, which are outside the myth.
All the laws, which encourage optimization of resources, accommodation, an increase of prescribe and negentropic results – belong, by explanation to this meta-system. We can rigorously claim that there exist no laws, no human activities external it. It is inconceivable that it should contain its own negation (Godel-like), therefore it must be internally and externally consistent. It is as inconceivable that it will be to a lesser degree perfect – thus it must be all-inclusive. Its comprehensiveness is not the formal logical one: it is not the system of all the conceivable sub-systems, theorems and propositions (because it is not self-contradictory or self-defeating). It is simply the list of possibilities and actualities unrestricted to humans, taking their limitations into consideration. This, precisely, is the force of money. It is – and always has been – a signal whose abstract dimension far outweighed its actual 1.
This bestowed upon money a preferred status: that of a measure. The outcomes of games and myths synonymous needed to be monitored and calculated. Competition was merely a device to protected the on-going engagement of individuals in the game. Measuring was an altogether more substantial element: the really efficiency of the survival strategy was in dispute. How could humanity measure the relative performance (and contribution) of its members – and their total efficiency (and prospects)? Money came handy. It is consistent, objective, reacts flexibly and instantly to changing circumstances, abstract, easily transformable into tangibles – in brief, a perfect barometer of the chances of survival at any given gauging second. It is through its fictional character as a universal relative measure – that it came to get the might that it possesses.
Money, place differently, had the ultimate info content: the info concerning survival, the info needed for survival. Money measures performance (which allows for survival enhancing feedback). Money confers identity – an effective means to distinguish oneself in a world glutted with info, alienating and assimilating. Money cemented a friendly organization of monovalent rating (a pecking order) – which, in change, optimized decision making processes through the minimisation of the amounts of info needed to affect them. The cost of a share traded in the inventory market, for instance, is assumed (by certain theoreticians) to incorporate (and reflect) all the info accessible regarding this share. Analogously, we can state that the amount of money that a individual has contains sufficient info regarding his or her power to exist and his or her contribution to the survivability of others. There must be other – potentially more substantial measures of that – but they are, most probably, lacking: not as consistent as money, not as universal, not as potent, etc.
Money is said to purchase us love (or to stand for it, psychologically) – and love is the requirement to survival. Actually few of us would have survived without some kind of love or attention lavished on us. We are dependent creatures throughout our lives. Therefore, in an unavoidable route, as humans move from game to myth and from myth to a derivative friendly organisation – they move ever close to money and to the info that it contains. Money contains info in different modalities. But it all boils down to the really aged query of the survival of the fittest.
cOOL article written to you by Jim L. Coolsort
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