Man, Mind, and the Governance of Reality

Defining humanity was the first step. The second comes in defining man. For me, man is humanity manifest. As humanity has been defined as the totality of rational and conscious thought in conjunction with an understanding of self awareness, I understand the “man” as humanity’s coming to fruition. It is in man that “humanity” is found, it is in man that life is “human.” Man, like the concept of human, is further a fluid definition that may ebb and flow as the manifestation of humanity does the same.

It is certain, however, that man has the faculties of humanity. There is no undoing them, as removal of these faculties removes manhood, as humanity. However, there is issue in them. You, like I, know that man is an imperfect creature. While one may find in him the apex of evolution at present moment, he remains a product of his creation. In it, there exists a multitude of physical and chemical laws which dictate the movement of forces between, among, and through themselves. Science has revealed the nature of such forces and their grounding in the ultimate chemical nature of material, ie. in the bonds that exist between atoms via the movement of electron energy levels, polarity, etc. etc. It is through these and many an other force with which I am not acquainted that material is governed. It is so that man too has principles through which he is governed. He is, as a piece of material, governed by the same forces that govern those other pieces of material that are around him. It is thus that, being that man is of material, man is inherently bound to it and thus at it’s mercy. Man cannot break the material bonds of atomic realities as he himself is composed of the very same. What is true, as a result, is that man may never be truly “free” in an absolute as he remains slave the laws of the reality to which he is bound. From these basic laws, termed the Primary Governance of Man, further systems of governance become evident.

Man is governed, like all biota, by a subset of electro-chemical forces of pure material. The most obvious of these is concept of propagation. From the formation of the first forms of life among the atmosphere billions of years ago unto today, all biological life has endured by means of this fundamental law from which all others may be derived. It is this alone that unites us to our ancient ancestors, and which today binds us to all other “life.” The propagative reality is what gives rise to the other faculties of life that may be understood as they exist today. From the simplest life forms arose cellular packing within which the original ribonucleic acids from which life arose could be preserved. With environmental adjustment came abiotic environmental changes which themselves gave rise to differing structural acceptances, through which Darwin’s ideal of “natural selection” was manifest. It was through these means that different organizations of nucleic acid bases could be selected, resulting some which responded to light, movement, etc. etc. Through these means, all rooted in the propagative reality, came about plants, protists, fungi, and finally animals. It may be therefore understood that man is governed first by the movement of electro-chemical forces and second by propagation.

All life, in this way, is in a constant interplay with the abiota. The ideal of “natural selection” is merely an understanding of the propagative ideal of our acid bases to continue existence. The death of weaker base combinations in favor of those stronger constitutes a portion of this ideal. In finding itself in animals, these bases dictated higher structural organization and energy distribution, both further means of propagation. With the development of movement came the expedition of animal DNA to different environments, hastening speciation. Independent movement further gave rise to the concept of self-regulation, that is cooperation with the environment for the end of energy consumption and proper energy regulation by a certain biotic individual for the good of its propagation. This, thus, constitutes a secondary propagative reality that itself encompassed by the first. It through the secondary reality that unites man with other higher animals, and rightly so.

Following this development, of course, came selection by means of individuals that could formulate the most successful regulatory actions. These processes were seen in primates’ use of tools millions of years ago, and are similarly seen today in a variety of such primates alongside a number of birds. This development is that which gave rise to man’s only true final governor, the mind, however it, as far as I am aware, remains unclear how the development of complex action gave rise to the complexities of the human mind as they exist today. The understanding that complexity in selection gave rise to complexity in organization is obvious, however. With certain positions in the abiota that may require complex action, it is only fit to such abiota that a means towards that complex action may be achieved. The means to a complex action is only a system capable of it, one that itself must be complex, as a simple system cannot give rise to a complex end.

Being as such, those individuals that could solve such complex abiotic tasks with the greatest deal of ease were able to achieve the greatest deal of propagation, leading to the eventual development of modern man, Homo sapiens. Within us now lies that complex system, one rooted in it’s ancestral root governance of propagation. The evidence for this abounds. Looking towards more primitive societies and one finds the overarching model of deification and cultural adoration of bodily heft, as it symbolized (and still continues to symbolize) health. A healthy person dictates a great potential for a healthy child and thus a greater chance to propagate one’s genes. In more advanced societies a slimmer form conversely adored, but for the same reasons as heft had been in those more primitive societies.  The lack of resources typically associated with primitive pursuits necessitates a model of bounty as a symbol of health, while the abundance of resources in modernity necessitates a model of moderation as the same, as it similarly calls towards personal health. Either way, the maintenance of the propagative reality in modern man is an absolute. In this way, the mind merely a manifestation of the propagative reality, an agent of sorts of it.

However, the presence of the mind is also an absolute, as my very creation and your very consumption of this writing illustrates. The mind, as stated, is the only real, final governor of man, as man is governed first by those things that are of himself. First, by those electro-chemical laws that bind us to reality, second by the propagative reality that derives from them, and finally by the mind, a tool of the propagative reality itself derivative of it. All these things constitute real governance as they are from within man and are thus those forms of government that are of least contingency. Suppose a man lives by himself in a cave. He knows no form of governance to him other than what has been said. He knows not to place a sharp rock against him because he knows his skin will tear, due to atomic forces, he may contract disease, due to the propagative reality, and he will experience pain, due to the development of nerves and mind. He knows these things even so because of mind itself, one of those things that governs him. He knows not the government of any other man because there is no other man about him. There exists, to this man, no other form of governance, thus making governance not present in this scenario contingent upon something outside of this man himself. Such governance is, further, not absolute because it is, therefore, not bound to him. It is a governance that may either be or not be depending on external factors and for such reason may be said to be in a lesser classification outside of the listed three real forms of governance, which are embodied in him. Such Un-real, un-embodied means of governance shall be discussed next.