social engineering
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Joe Rogan Experience #2190 – Peter Thiel
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Rami Malek Ranting for 10 Minutes | Mr. Robot | Prime Video
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How Money Changes the Way You Think and Feel
“Several studies have shown that wealth may be at odds with empathy and compassion. Research published in the journal Psychological Science found that people of lower economic status were better at reading others’ facial expressions—an important marker of empathy—than wealthier people. ‘A lot of what we see is a baseline orientation for the lower class to be more empathetic and the upper class to be less [so],’ study co-author Michael Kraus told Time. ‘Lower-class environments are much different from upper-class environments. Lower-class individuals have to respond chronically to a number of vulnerabilities and social threats. You really need to depend on others so they will tell you if a social threat or opportunity is coming, and that makes you more perceptive of emotions.’ While a lack of resources fosters greater emotional intelligence, having more resources can cause bad behavior in its own right. UC Berkeley research found that even fake money could make people behave with less regard for others. Researchers observed that when two students played Monopoly, one having been given a great deal more Monopoly money than the other, the wealthier player expressed initial discomfort, but then went on to act aggressively, taking up more space and moving his pieces more loudly, and even taunting the player with less money.”
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In a society in which nearly everybody is dominated by somebody else’s mind or by a disembodied mind, it becomes increasingly difficult to learn the truth about the activities of governments and corporations, about the quality or value of products, or about the health of one’s own place and economy.
In such a society, also, our private economies will depend less and less upon the private ownership of real, usable property, and more and more upon property that is institutional and abstract, beyond individual control, such as money, insurance policies, certificates of deposit, stocks, and shares. And as our private economies become more abstract, the mutual, free helps and pleasures of family and community life will be supplanted by a kind of displaced or placeless citizenship and by commerce with impersonal and self-interested suppliers…
Thus, although we are not slaves in name, and cannot be carried to market and sold as somebody else’s legal chattels, we are free only within narrow limits. For all our talk about liberation and personal autonomy, there are few choices that we are free to make. What would be the point, for example, if a majority of our people decided to be self-employed?
The great enemy of freedom is the alignment of political power with wealth. This alignment destroys the commonwealth – that is, the natural wealth of localities and the local economies of household, neighborhood, and community – and so destroys democracy, of which the commonwealth is the foundation and practical means.
— Wendell Berry
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4.2. Flexibility and Corruption
Since the Thai are not principle oriented, and with the high value for personal relationships, they also appear not to be strictly law-oriented. In practice, principles and laws are ever-adjustable to fit persons and situations. In other words, laws are rules laid out in papers; but what is wrong or right depends not on the rules, but instead on who the person is or whom the person knows. A prominent Thai businessman ironically described this phenomenon in a seminar:
We Thai are not a society of law; we are a society of relationship…. It is not what a person has done that’s wrong; it’s who he is…. If he is your cousin, or your friend, then what he has done is not wrong. But if another person does the same thing, and it’s somebody you don’t like, then what he has done is wrong…
Source: S. KOMIN, Psychology of the Thai People: Values and Behavioral Patterns. Bangkok, Research Center, National Institute of Development Administration.
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4.2. Flexibility and Corruption
Since the Thai are not principle oriented, and with the high value for personal relationships, they also appear not to be strictly law-oriented. In practice, principles and laws are ever-adjustable to fit persons and situations. In other words, laws are rules laid out in papers; but what is wrong or right depends not on the rules, but instead on who the person is or whom the person knows. A prominent Thai businessman ironically described this phenomenon in a seminar:
We Thai are not a society of law; we are a society of relationship…. It is not what a person has done that’s wrong; it’s who he is…. If he is your cousin, or your friend, then what he has done is not wrong. But if another person does the same thing, and it’s somebody you don’t like, then what he has done is wrong…
Source: S. KOMIN, Psychology of the Thai People: Values and Behavioral Patterns. Bangkok, Research Center, National Institute of Development Administration.
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Terence McKenna ’s Final Interview