Tag Archive: dialectic

Balance as an Ideology

A misunderstanding about the concept of balance prevails in our society. Society would have us believe that balance is somehow a natural phenomenon: rain falls, plants grow. A person dies, a person is born. And so on.

In the same vein, a percentage of the population that is poor is balanced out by the percentage that is rich, and that combined percentage is somehow balanced out by the percentage of people who are somewhere in the middle.

This is a naturalistic fallacy, however. We “see” balance in nature because we want to see it; we believe, with reason, that our lives depend upon it. However, conflict is the rule, and balance is less than the exception. In nature and in all human endeavor, balance is neither a natural state nor a natural phenomenon. Rather, in any form, it is fought for, whether against society as a whole or against elements of it, in light of the fact that everything that exists resists balance, rather than hastening it. 

Development as a human being is generally considered to require some element of balance. If a person is personally “imbalanced”—for example, living a turbulent or unstable homelife, constantly in financial straits, plagued by mental illness, or generally ruled overmuch by emotion while remaining estranged from intellect or vice versa—that person will most likely not excel outside of her particular sphere. This is by way of saying that the idea of balance has value in our society.

Those who are able to balance emotions such as desire, ambition, and pride with intellectual qualities such as inquisitiveness, observation, and deduction, possess the potential to excel where “imbalanced” individuals would falter. Moreover, those who are further able to overrule any remnants of ethical consideration, conscience, or dissent they may have gathered incidentally along the way—shedding them as a snake sheds its skin—are encouraged to make the most of their potential in any direction they choose, as long as that direction preserves society’s overall status quo—rich, poor, and in-between—rather than endeavoring to alter its fundamental nature. 

Such balance as is produced by this tacit agreement is dependent on a certain level of self-awareness on the part of the individual, and a desire to “go outside her comfort zones:” to be challenged and pushed towards areas of achievement that are new to her and that put her skills and balance to use.

So, in order to obtain personal balance, these individuals actually create types of imbalances against society. Or put differently, they actively further imbalances that already exist. They are not concerned with finding or creating actual balance—in which anything is equal or any actual calm exists—within society.

This is not because they don’t want true balance in society (although they would not), but rather because they believe that the current state of society, which demonstrates the exact opposite of actual balance, is, in fact, balanced, and in such a perfect way as to allow exceptional individuals such as themselves to succeed. This success comes by nature of being able to strive for an internal type of balance: balance between what they want out of life and what they actually get out of it, regardless of “what people think” or indeed what they themselves think.

In this way, anyone overly preoccupied with “maintaining balance” by not pushing themselves or pushing against the prevailing idea of “balance”—i.e. passive acceptance of “what is meant to be” coupled with the ethical inhibitions of common morality—is limiting their ability to actually achieve any sort of balance, whether with a society in which true balance does not exist, or with themselves. They are resigning themselves to be always at the mercy of the demands of that society, such that their own desires are held as secondary to those demands.

Without some component of self-fulfillment and self-realization along these lines, balance in any form is a totally impossible ideal, reserved only for those who seem to have “the time and the money” to act on what they know will give them a sense of balance: feelings of freedom manifested in the realization of desires.

It is true that an increased level of financial and temporal freedom lends itself to the fulfillment of personal desires to some extent. However, this state of affairs is reinforced if not created and recreated by the unwillingness of “ordinary people” to place their goals, dreams, desires, and ambitions—whether societally implanted or not—on the “front burner” of their lives and to instead focus on what society expects of them: resignation and acceptance that endless deferral, struggle, loss, and insecurity are “just the way life is.”

If the destruction and reshaping of this state of affairs were to become somehow a priority in the mind of those who generally cling to “balance” as an ideology, perhaps after a long and costly battle we would see some true elements of balance enter into our societal sphere, i.e. more people positively engaged in their lives, less poverty, less crime, less mental illness, fewer suicides, fewer wars, less time spent on addictive behaviors, etc.

As it is, the “balance” between those who excel and those with mediocre and unfulfilled lives continues to justify the self-absorption of people with “the time and the money” to dedicate to personal fulfillment. In the shadow of their taut (and taught) disdain for “everyone else” who does not seem able or of adequate character to excel, the rest of us continue to wait and hope for balance to prevail “as it always has” (read: as it never has) without fighting for it, while beginning to actually take comfort in the belief that the disdain of our betters is warranted—that we are in fact lazy, unambitious, and undeserving of anything resembling emotional and personal fulfillment in this life—and in the hope that some conveniently eternal spirit will succeed where our mind and body failed.

the Outcome of Brutality

Militant resistance arises when police and governmental repression will it to arise. The illegitimacy of the state becomes apparent commensurate to the heightening of the police state. As it becomes unfeasibly widespread, prevalent, and destructive to the people, the spirit of the people’s struggle rises unto the hearts of the general populace. Thus, assaults to the protestors are equivalent to assaults on the people at large. When the incumbent administrations fail to address these assaults and thusly become complicit in them, militant resistance becomes inevitable and advisable, being the only manner of defending the people against the perpetual insult of an obviously evil, corrupt, and useless government. These conditions are not assumed by the people, but proven by the government and its police forces themselves. In this way, the government-perpetrated violence creates the violence with which it is met when it has proven its own oppressive illegitimacy.

The people will not be crushed, they will not be silenced, they will not be frightened indefinitely. Once you prove yourself an enemy of the people, the first of the people to fight you will inspire ten more who will each inspire ten more. The outcome will be your ultimate destruction that you have created and the rise of the People.