posted on Feb, 11 2010 @ 05:01 PM
A materialist system thinks solely in terms of wealth and comfort, and assumes its dissidents act only from a lack of these two things. Had Hitler
been given a Mercedes at age 16, we reason, he would not have done what he did; the current crop of Muslim guerrillas (and what is a terrorist but a
guerrilla acting within civilization) would cease their evil ways if they had the right amount of money, drugs, sex and television. The problem is
that this assumption is partially true: most people can be bought. The "partial" truth does not contain however an assessment of their long term
happiness through finding meaning in life or sanity in society. Of course it does not; that would debase it.
In many ways, we have reached a time that approximates the warnings issued in Aldous Huxley's "Brave New World." He described a society where
people were mechanically classed for intelligence and produced without identity, where pleasure was the only goal and seemed to satisfy most who yet
lived with doubt, and where a lack of purpose but the material made people trivial, thoughtless, dysfunctional and lost. All of this is partially
true, although not as centralized as Huxley envisioned it. Those who bow easily and get ahead in the system, no matter how trivial or destructive it
is, are rewarded, and yet we all live for our own pleasures and little else, and signs show most are unsatisfied. Suicide rates have consistently
risen alongside cancer rates and inversely to intelligence since the industrial revolution. Do we need "proof"? Look around, but do so while
thinking critically: what function do these elements of society serve, and what do they make better? Are they intelligent designs or not? If not, what
is the impact not only on our time and wealth but our outlook and feelings of confidence in our world?
Our civilization has outgrown meaning in favor of symbols of meaning, much as we pursue money not as a means to an end but as an end in itself, since
we no longer trust each other to have inner selves that direct us toward behavior that enhances life. We have picked a more comfortable world in the
tangible, but have in trade given up the one thing that can make us feel our lives are a worthwhile trade for the inevitability of death: meaning in
self-refinement and non-material accomplishment. When we plot this curve, we see a greater intraversion coupled with greater distrust and isolation,
and at its end point is a dissolution of all impulse to civilization whatsoever.