Our Philosophy
Inherent Absence but Unavoidable Meaning
From birth, human beings do not come with a preformed life. Life is not inherently good, bad, or neutral—it simply is natural, emerging as part of the world. Even the notions of human rights or preexisting ideas do not accompany us at birth. All beliefs and concepts are formed later through human experiences and interactions.
The Three Fundamental Realms of Existence
When we enter the world, we immediately find ourselves situated within three realms: the physical world, time (encompassing past, present, and future), and the social sphere.
- The physical world provides both dangers and resources.
- Time gives us the structure for memory and the basis for our expectations.
- The social realm—primarily through language—establishes our identity.
The Role of Language in Shaping Reality
As we learn language, we acquire vocabulary and begin to grasp the meanings of words. Early on, we encounter questions like “Who am I?” and definitions for roles such as man, woman, father, and mother, as well as norms for living, sitting, believing, and being loyal. We start to essentialize and become to believe that state, families, money, love, hate, happiness and so on are hard truths of the world. These early imprints form in our minds and later become obstacles when trying to understand deeper realities. They can hinder our ability to see the world as it truly is. Yet, it is important to remember that these ingrained beliefs are also part of our reality—they are not easily erased and require patience and time to transform.
Constructing the Non-Existent into Institutions
A mindset that transforms what is inherently non-existent into something real gives rise to various constructs and institutions. For example:
- Money, which does not exist naturally, becomes a social reality. It helps to manage values created but when society collectively accepts that money must be sought, negative behaviors—such as greed, manipulation, oppression, and neglect—emerge.
- Belief in the concept of family helps people to come into the world and socially cohesive but it can also lead to domination, the perpetuation of inherited privileges and struggles for wealth inheritance, increasing inequality among those born without these advantages.
- The idea of a state, though not inherent, provide security and order but also fuels conflicts, exploitations and wars.
- Similarly, embracing the notion of a fixed “self” often leads to survival, collaboration, self-obsession, self-pity, trauma and depression.
The Inevitability of Meaning-Making and Strategic Choice
One cannot simply ignore that these constructs just because they are non-existent by nature. Every thinking human seeks meaning in life, and the process of endowing the non-existent with substance is, in itself, a quest for meaning.
Rather than trying to change others first, it is crucial to define your own “meaning”—not as arbitrary value, but as a strategic framework that directs your life. Understand that the meanings you assign are not mere ephemeral values; they are deliberate strategies. For example, although human rights are not innate, when language constructs them as inherent, they become fortified and unchallengeable. These are to be understood as provisional truths.
What Can We Do With This Understanding?
The belief in fixed, inherent values may provide illusory comfort and joy, but it also imposes limitations that lead to more problems—such as wars, oppression, and psychological wounds. While the human tendency to attach meaning is unavoidable, it is essential to choose deliberately and strategically what truly matters in your life. Rather than creating these meanings in isolation, in hyper-egoistic way or in grandiosity, do recognize that they are collectively constructed through language and social interactions. There is still much to explore and understand in this process, and we must continue to examine these matters thoughtfully.
Human and the Nature of the World
The nature of the world is both shared and experienced, with meaning emerging from our interactions. Yet, we must recognize that language, information, and cognition are inherently imperfect. In light of these flaws, our best approach is to continuously question our assumptions—acknowledging that every answer we arrive at is provisional and subject to revision. So, take this slogan “Question everything knowing that every answer is Bullshit.”
As naturally social and meaning-making beings, we thrive through our connections with others. Even if one were to seek solitude in a remote forest, the influence of language—a fundamentally social tool—remains inescapable. Thus, choosing to live within a society is both inevitable and deliberate. This choice carries a profound responsibility: we must strive not to drain our communities of value but to contribute positively. We must not be parasites.
When we coexist, it is essential to cultivate benefits that are shared by all—what we call the Common Good(s). Exploiting or excluding others undermines the very purpose of communal living, rendering our collective existence meaningless. While sacrifice may sometimes be necessary, it should never be so glorified and idealized that it devalues individual agency or well-being. Ultimately, fostering genuine Political Friendship—where mutual respect, support, and shared purpose guide our actions—is the key to sustaining a society that honors both collective welfare and individual meaning.
Common Good(s)
The foundation of the Common Good rests on three fundamental human desires: agency, recognition, and security. These desires are biologically pushed by socially framed. These core principles should not be dictated by a few; instead, they must be established through collective deliberation, giving rise to public reason. Even for those with whom we may politically disagree, we must uphold these rights as a matter of human dignity. By doing so, we create a shared understanding of our humanity—and it is through political friendship that this shared vision is sustained.
Political Friendship
Political friendship is the recognition of mutual trust and respect within the public sphere, even among those who have never met personally. It means committing to fair competition and maintaining an amicable stance. We must not be enemies despite being adversaries in certain contexts. In practice, friends support one another—offering help in times of need without demanding anything in return. Similarly, we must make decisions for people in need in spirit of political friendship. I believe that this spirit of friendship fosters a form of political solidarity that is best nurtured within an inclusive communitarian framework, rather than statism or hyper-individualism.
The Foundations of Politics
At its core, politics represents the intersection of conflict and power. However, instead of subscribing to a zero-sum mentality, we must strive for collaboration and healing. Our political discourse has often left us exhausted and traumatized because of an overemphasis on winning and losing—a mindset fueled by greed, anger, and ignorance. When we attach undue importance to fixed "essences" and rigid dichotomies, our responses to crises and conflicts become disproportionately intense. Embracing a more nuanced view—that reality is rarely black and white—allows us to move beyond socially constructed notions of right and wrong. This shift is essential for creating a more humanized, restorative politics that mends rather than deepens our wounds.
Hierarchical Skepticism
As we recognize that language, social structures, and even our sense of self are strategically constructed, we must apply this understanding to the systems of power that govern us. We must scrutinize the assumptions underlying hierarchies. Hierarchies create power and power can be good or bad based on how it is used. We must direct the use of power according to our foundational strategies in political friendship, collaboration and fostering common good. I encourage that we must all criticize permanent hierarchies in the name of human agency. Hierarchical Skepticism is not about dismantling all structures, but about critically examining their foundations. It is about recognizing that power is not inherently legitimate, but must be constantly questioned and justified. It is about fostering a society where agency, recognition, and security are shared by all, not hoarded by a few.
Virtues and Principles
Morality? It's messy. What's "good" to one person might be "bad" to another. But we all have basic needs: to feel capable, to be seen, and to be safe. We're also social creatures, meaning what we do matters to everyone, not just ourselves.
Here's the thing: we're constantly building "rules" for how the world works with our choices. Think of it like this: every time you do something, you're showing others what's okay to do. So, how do we make sure we're building a good world? To me, two things are key:
1. Be a Good Person (Virtue):
Forget chasing only fun or just using logic. Being a good person means building your character. It's about being brave, wise, fair, and temperate. Think of it like training a muscle; you practice these virtues every day. Pleasure fades, and logic can be cold and debatable. Good character? That sticks.
2. Make Choices That Work for Everyone (Think "Principles" or "Rules"):
Your choices become little "rules" for society. So, ask yourself: if everyone did what I'm about to do, would the world be a better place? What principles am I creating? It's not about being perfect, but about thinking bigger than just yourself.
Basically, focus on being a good person and making choices that, if everyone made them, would make the world better. It's not about unchanging essential perfect rules, it's about building a better world, for everyone.
Learn Like a Phoenix. Rebel like a Sage.
Reality isn't some fixed thing. Even things we wish to take for granted are not as we want to be (like Gravity we experienced is actually constructed from Space-Time). It's more like a game, a strategic dance we're all part of. And to play it well, we need to learn a new kind of rebellion – the way of the Rebel Sage.
First, Learn Like a Phoenix.
We're all born into a world of ideas, stories about how things should be. But these stories? They're often manipulated. They tell us things have fixed "essences," that people fit neatly into boxes, that life has a script. To truly live, you've got to burn those old ideas about “truths” and “should” away – like a phoenix rising from ashes. Unlearn what you think you know. Relearn how the world actually works. It's messy, it's fluid, and it's constantly changing. Because you will live anyway, you might as well learn how to live well.
Then, Rebel Like a Sage.
Rebellion isn't always about shouting and fighting. Sometimes, it's about quiet wisdom. Like the Sage who understands that reality is illusory, be calm and do not just bulldoze your way through it. You've got to understand its rhythms, empathize with its players, and learn to direct its flow. This isn't about giving up at all. It's about strategic action and being smart. Instead of raging against the river, you learn how the river works and then find ways to make it work for you, and others. A Sage doesn't get swept away by emotions. They stay grounded, seeking wisdom instead of indulging in anger or despair. They see the bigger picture, the long game.