This immediate dismissal of even the potential of corruption in government indicates that we are no longer in a democracy. In particular, we reject the legitimacy of any objection from our fellow citizens. We presume that all objections have some corrupt political motive. Every objection gets attached to some political identity instead of being evaluated on its own merits. This reduces the population to mere spectators to the government, sitting on opposite sides of an allegorical stadium shouting at each other while the game proceeds on the field. Like those fans, we have no actual influence on the plays or the execution of the plays, but we will cheer if one side advances, or boo if the other side advances.
Value may also be extracted from zero value men even if they are not individually detected. Using analysis of large datasets, we can estimate the prevalence of near-zero value men within certain populations. Using this data, we can predict what that segment of population in response to some action. For example, we have confidence that this man will unlikely rebel against some injustice because doing so will expose himself and likely his talents. Knowing the prevalence of near-zero value men allows governments to estimate the difficulties of implementing tyrannical actions.
Culturally, we cannot conceive of a well-adjusted man forgoing an income opportunity that requires no more burden on his life than his private pursuits. The common example are men spending time on role-playing video games. At least from my own experience, playing such games is just as difficult as many jobs. Our culture has a strong bias that it is irrational to turn down the income opportunity for the same level of effort.
Under this concept of Aten, there can be a more coherent understanding of the recent discussion about man’s value. By default, every man’s value is zero. To have value, a man has to do something with the timestamp he is given. In particular, he has to spend that timestamp on actions that builds and grows his relationships along a scale that has a high-value end. Such effort is optional in Aten’s mind. The motivation for man is that if he plays his provision of timestamps well, he will reap rewards for himself as well as those in his network.
It is important to define value as a scale that has at one end the term “high value”. if there is a scale for value, then that scale must have a zero. If we allow the fact that there are a select group who can attain high-value status, then we must accept that others are in the low value end. I assert there must even be an absolute zero. There is the possibility of a zero value man. I’ll further assert that they are abundant.
The high value man is a very publicly visible man, in particular to that portion of the public that consists of similarly high value individuals. He has to like, or at least tolerate, being in their presence. Similarly, his romantic partner needs to tolerate being his partner.
An example is coming to the rescue of someone who is in a perilous condition such the case of a drowning person. If suitably capable, both men and women will come to the rescue. However, I believe they are drawing upon fundamentally different instincts: the woman will be drawing on the compassion to relieve the person, while the man will be drawing upon the recognition that the drowning person needs to be mercifully extracted from a lost battle against nature. Once the person is saved, he would receive reassurance type comfort from a woman, but probably will receive from the man a word or two of advice about how to avoid that situation in the future.
Most of the history of rise and fall of human advancement comes from the combination of a man having a plan he is willing to fight for and that fight being delayed by other men taking the time to evaluate whether it is a plan that needs to be fought against.
Underlying the proposal to ban toxic aggression is the untested proposition that major improvements for our descendant’s future can result from such a ban.