This is one of the glorious cause of supporting Progressive Libertarianism / Classical Liberalism!
I follow the ethics of my admirable philosopher Jeremy Bentham saying "The greatest sum of pleasures with the lowest sum of pains is
the principle of moral and legislation." Nobody harms and an individual
gains the happiness from being fictosexual!
I sincerely despise the staunch Christians, feminists, and the staunch structuralists, persecuting my personality trait!
The Tenno regime has formed the totalitarian characteristics. This has based the highly stratified social structure transforming the majority citizens' personality to be subservient to their authority. The intensively cohesive social norms and values are definitely the derivatives of this stratified social structure.
Even during the Shogunate periods from the 12th to the 19th century, this cohesive social structure thrived despite the relatively weaker influence of the aristocratic central authority. Yet, the subservient personality of the Japanese mass was hardly discouraged so that their loyalty to any authority was strong regardless of Tenno or Shogun. Perhaps, this unchangeable subservient personality was derived from the Japanese geographical isolation in the world where the enlightenment from the outside hardly reached there.
Since the 19th century, Japan has adopted the Western style modern governance and capitalist economy. Some elites Japanese have successfully been enlightened to become progressive thinkers attempting to transform Japan to the modern nation state deserving the majority citizens. Nevertheless, the underlying characteristics and personality of Japanese people subservient to their authority has never changed.
Even though some enlightenment ideal has been introduced, the true enlightenment for emancipating majority Japanese individuals from their superstitious loyalty and servile personality has hey never been achieved. This is the fundamental cause of perpetuating the political and social corruption hurting the Japanese majority mass as a suicidal attitude of themselves. It seems to have required much more fundamentally drastic reform in Japan to enlighten them.
There has been criticism by the social anthropological theory of this socially pathological trait is rooted in the establishment stage of the authoritarian figure shown in the recorded history. The original Japanese civilisation identity was originally related to the Shintoist shamanism which followed the tranquil communitarian paganism promoting more egalitarian and mutualist social norms and values.
There is certainly an attractive element in Japan and Japanese humans and their civilisation which has been retained since the prehistorical period. The prehistorical ancient Shintoist shamanism and pagan practices had brought up Japanese individuals as highly spirited enough to compassionately cohabit with neighbouring individuals and natural environments. Their virtuous characteristics such as diligence and humbleness must have been born out of this period.
The authoritarian establishment introduced in the early historical record destroyed that prehistorical sacred pagan Japan. The social anthropological theory claims that the peaceful pagan tradition of the Japanese civilisation has been hijacked by the authoritarian oppressors. The subservient personality of the Japanese mass must be formed by that oppressive structuralist regime forcing the excess centralisation of politics and the unconditional subservience of the Japanese mass to these oppressive rulers.
The Japanese indigenous individuals were conquered by the few numbers of arrogant nobles heavily influenced by the oppressive authoritarian totalitarianism. These oppressors hijacked Shinto by replacing the original peaceful egalitarian paganism with the oppressive authoritarian counterpart. Its indoctrination has imprinted the servile and intolerant personality into the Japanese mass.
In order to overcome from the current distressful social crises, it is the time for Japan and Japanese to reincarnate the sacred spiritual prehistorical Japan! It is not worth to give up this attempt to fight back against the oppressive status-quo exploiting individuals with the millennium long indoctrination!
The current entire world is a full of mess. This should be no longer called the functional order. This is the disorder perpetuating various social diseases and social exclusion of majority individuals. In terms of economic, political, and sociological perspectives, this world socioeconomic situation is undoubtedly dysfunctional enough to need an alternative replacing the current socioeconomic structure. Please kindly read the linked articles:
The current world socioeconomic situation is still gloomy. In particular, the socioeconomic situation of Japan is indeed depressing. On the top of the multiple decades of the income growth stagnation, the current stagflation (output stagnation + price inflation) perpetuated by the Japanese Yen (JPY) depreciation in the foreign currency exchange deteriorates individual citizens' daily life. The growing mental illness issues as well as the rising suicide rate are worrying as the sign of the moral and social crisis. Is it the problem of Japan itself? Or is it different from how Japan originally was? In the past, there was a political theory introduced as the antithesis of adopting the modern Western industrialisation and materialist ethics to Japan. So, let's evaluate.
In Japan, there were some politicians who were advocated to Anarchist Communist before the World War 2 (WW2). Even though this policy was not put into practice in real, this political movement was influential to the various contemporary rebellious political factions against the contemporary Western capitalist imperialism. This influence is non-negligible for explaining the spiritualism of the contemporary status quo Touseiha administration during the WW2 despite their different political characteristics.
A former Japanese government bureaucrat 柳田国男 (Kunio Yanagida) was inspired by an Anarchist Communist philosopher Kropotkin whereas he was a strong Japanese nationalist at the same time. Yanagida had a unique attitude towards the issue of the Japanese monarchy Tenno system. He attempted to restore the pre-modern traditional Tenno system linked to the original Shinto shamanism while criticising the current modern monarchism strongly tied up with the modern nation state and its modern state capitalism. His own plan was to establish an Anarchist Communist state of Japan based on the decentralised pastoralist environment where all the autonomous individual habitants mutually cohabit together with their own free will.
Yanagida was sceptical about adopting the modernisation to Japan because its nation state and capitalism seemed to have deteriorated Japan and her citizens despite its promise for improving their lifestyle with the materialistic development. The modern nation state capitalism not only prioritise those elites living in the top structure but also discourages the voluntary contributions of individuals and their community aiding individuals together. The free trade which the modern capitalism insists on interrupts an autocratic individual living in their own unique lifestyle by imposing the instant materialist seduction. This seduction to the instant materialistic pleasure has undermined the peaceful pastoralist environment providing individual habitants with the humble but well-secured lifestyle.
The theory of Gaia explains that the centre pole of the world energy flow has already been shifting from London, the U.K. to Awaji Island, Japan (Known as the sacred birthplace of Japanese civilisation blessed by the divine pair of Izanami, the Goddess of creation, and Izanagi, the God of creation, in Shinto mythology). This implies that the political and spiritual domination is shifting from Anglo-Saxon regime to Japanese counterpart. Majority spiritualists describe that this is the drastic shift from the materialistic masculine 陽 (Yang) element to the spiritualist feminine 陰 (Ying) element. This may induce the decay of the modern industrialist characteristic of the modern Japan as well as the reincarnation of the mystic shamanistic matriarchy of the ancient Shinto-ist Japan.
By means of understanding this theory of Gaia, it can be worth off to re-evaluate the Anarchist Communism explained by Yanagida. The material prosperity will be lost furthermore due to Japan's further insolation from the global economic network caused by Japan's loss of its economic initiative. On the other hand, Japan will start focusing more on the non-material beings such as the local community network and the spiritual well beings. The interesting factor nowadays is that the number of Japanese citizens practising some spiritual rituals as their daily habit such as chanting mantra and playing Yoga is increasing. This phenomenon seems to gradually initiate the spiritualist pastoralism introduced by Yanagida.
The totalitarian state communism based on the nation state statism backed up by the orthodox Marxism is an obsolete rebellion countering the modern industrialism and the capitalist ideology. The orthodox Marxism contains an intensive Yang element which is the cohesive paternalistic autocracy inducing a high risk of provoking a war and other excess conflicts. Therefore, this intensive Yang characteristic will not be accepted by the world shifting to more Ying characteristics.
The idea of Communism should not be monopolised by the orthodox Marxists; There is a variety of Communism which actually challenges against the orthodox Marxian style and is compatible with Liberalism. There have been various new political philosophical movements of challenging the combination of capitalism and modern nation state government. Michel Foucault was a remarkable philosopher accusing the oppressive characteristics of the entire modernity.
Foucault's philosophy is often criticised as an anachronistic because he seemed to romanticise the pre-modern feudalist society to a certain extend. Yet, his theory clarifies how the emerging modernity with its nation state and capitalism has deteriorated individuality of autonomous individuals by forcing the conformity to the ruling class interests and the entire monstrous mechanism of the modern nation state. His idea was to respect each unique characteristic of individuals not undermined by an institutionalised socioeconomic structure, and his policy is often introduced as the postmodern Anarch-Syndicalism.
Perhaps, this postmodern Anarchist Communism introduced by Michel Foucault might emerge in the future Japan when the aforementioned energy power pole-shift from the Anglo-Saxon Yang to the Japanese Ying is completed. It will be the ideology combination of Foucault and Yanagida to establish a postmodern mutualist socio-economy if it is realised. This will be a synthesis of the pastoral communitarian cooperative virtue and the postmodern individualistic enlightenment challenging against the paternalistic authoritarianism of the modern nation state and capitalism.
All in all, if Communism rises to counter Capitalism, this might be predicted to be in Japan by referring to both the political science and the theory of Gaia. Perhaps, the current suffering of Japan might be the birth-pang for transforming the current modern nation state capitalist Japan into the new alternative such as this pastoral mutual cooperative state of Anarchist Communist kind.
The word Communism tends to be often prejudicially quoted as a synonym of authoritarianism/totalitarianism based on a nation state government administration. The authoritarian characteristics of the orthodox Marxian doctrine often represents the socialism aspiring to evolve to communism eventually. Then, the word communism is often seen as the enemy of Liberalism promoting individuals' liberty and autonomic right. However, there is another form of communism defying the existence of one single state authority commanding economy, the means of resource distribution, and society (the interaction of individual citizens), which is compatible with Liberalism.
The United Soviet Socialist Republic (USSR) was the former suzerain nation of the socialist nations following the orthodox Marxist doctrine advocating for the socioeconomic evolution towards communism. The USSR no longer exists while there are still remaining remnants of the nations which still retain the Soviet style socialism. These remnants are controversial because many of them seem to have abandoned their original political principle. Furthermore, the main point of this essay is to affirm that the orthodox Marxism is not only the political philosophy supporting communism.
Some Asian socialist states ruled by a Communist/Marxian-socialist party seem to have diverted from the direction of their original communist ideal. They have actually adopted the intense capitalist practices while they self-proclaim to maintain their Marxist principle as their excuse to prop up their one-party dictatorship. Therefore, their characteristics are actually opposing to the communist ideal aspiring for the egalitarian socioeconomic state.
Cuba might be only one socialist nation maintaining the orthodox Marxian style communism in a legitimate way. It still keeps the state ownership based economy as well as the diverse distribution of resources securing their reasonable standard of living. At the same time, Cuban government implements the Soviet style autocratic paternalism to cohesively unify her individual citizens under the oppressive one-party authoritarianism suppressing individual liberty. This is the factor that the orthodox Marxism is not compatible with Liberalism.
By contrast, there is another form of communism called Anarch-Syndicalism which aspires to establish the egalitarian socio-economy without an autocratic paternalism such as the orthodox Marxian proletariat dictatorship. Its economy and political administration are run by cooperative unions of individuals which are spontaneously formed by individuals' voluntary cooperation without a cohesive force of any authoritarian organisation. Therefore, it relies on each autonomic individual citizen to manage their own political administration with their free will free from authoritarian oppressions.
This is a anarchist political philosophy defying the existence of nation state government, the cohesive institutionalised authoritarian organisation. This is a radical socialist political philosophy defying not only the oligarchy by the capitalist class elites manipulating socio-economy but also the monetary market economy demanding an intense conformity for all individual citizens as the means of production. This is a libertarian political philosophy promoting equal treatments to all individuals regardless of their gender, ethnic, and physical characteristic origins inside this mutualist community avoiding any stratified institutional administration.
Anarch-Syndicalism is perhaps only one anarchism having been practised in real through the history. The Second Spanish Republic centred in Catalonia in the early 20th century was the innovative state adopting the Anarch-Syndicalist system for economy as well as political administration. Even though it lost the Spanish civil war then, it can be said to be reasonably successful enough to maintain the state under such an administration sufficient enough to continue fighting back.
Their participatory economy, where various business decision-making processes of one firm are democratically managed by its trade union members, was successful enough to maintain the productivity required to fight against their opposing force. Because their profit was returned to each individual worker participating their production, the motivation of their daily business activities as well as their contribution to the entire commune was high enough to fight back against their opposing force. This can be compared to the direct democratic state of the ancient Athens where individual citizens were so proud of themselves as its non-expendable core-members of their state that they had such a strong voluntary spirit to keep fighting in a war.
In Japan, there were some politicians who were advocated to Anarch-Syndicalism before the World War 2 (WW2). Even though this policy was not put into practice in real, this political movement was influential to the various contemporary rebellious political factions against the contemporary Western capitalist imperialism. This influence is non-negligible for explaining the spiritualism of the contemporary status quo Touseiha administration during the WW2 despite their different political characteristics.
A former Japanese government bureaucrat Kunio Yanagida was inspired by an anarchist communist philosopher Kropotkin whereas he was a strong Japanese nationalist at the same time. Mr. Yanagida had a unique attitude towards the issue of the Japanese monarchy Tenno system. He attempted to restore the pre-modern traditional Tenno system linked to the original Shinto shamanism while criticising the current modern monarchism strongly tied up with the modern nation state and its modern state capitalism. His own plan was to establish an Anarch-Syndicalist state of Japan based on the decentralised pastoralist environment where all the autonomous individual habitants mutually cohabit together with their own free will.
The idea of Communism should not be monopolised by the orthodox Marxists; There is a variety of Communism which actually challenges against the orthodox Marxian style and is compatible with Liberalism. There have been various new political philosophical movements of challenging the combination of capitalism and modern nation state government. Michel Foucault was a remarkable philosopher accusing the oppressive characteristics of the entire modernity.
Foucault's philosophy is often criticised as an anachronistic because he seemed to romanticise the pre-modern feudalist society to a certain extend. Yet, his theory clarifies how the emerging modernity with its nation state and capitalism has deteriorated individuality of autonomous individuals by forcing the conformity to the ruling class interests and the entire monstrous mechanism of the modern nation state. His idea was to respect each unique characteristic of individuals not undermined by an institutionalised socioeconomic structure, and his policy is often introduced as the postmodern Anarch-Syndicalism.
In conclusion, Communism itself is not a bad idea as long as its form is compatible with Liberalism such as Anarch-Syndicalism. For the time being, capitalism with its monetary based market economy prevails as a popular socio-economy. Nevertheless, it is always worth off to brainstorm to evaluate any other future socio-economic alternative. Hence, Anarch-Syndicalism as a good form of Communism can be a good candidate.
Libertarianism is well known political philosophy promoting the high degree of freedom in both the economic scale and the social scale of the Political Compass. In another word, Libertarian is known to be the economic right wing and the social left wing. While Libertarian reveals a remarkably unique characteristic in terms of politics, it also takes a notable position in terms of the philosophical spectrum. Libertarian perspective of the subject of philosophy called metaphysics is in an extreme side of its spectrum.
Metaphysics focuses on how and why the world is constructed and structured as well as how human individuals' actions and minds take place, are influenced by, and affect the others and the world. The spectrum of the metaphysical perspectives is spread between the determinism and its opposition.
The extreme side of the determinism regards that individuals' mind and their action derived from it are purely dependent on the outside influences. Therefore, there is only one world so that there is no such a thing as a parallel world while the fate determines how the world and individuals living there. In such a view, the free will of individuals is irrelevant to exist because their mind and actions derived from it are simply determined by means of the complex flow of the world and its fate.
Most of the philosophical perspectives accept there is some degree of freedom from the determined factors, which allows to change the predetermined outcomes to a certain extend within restriction imposed by fates and inevitability. Despite many inevitable factors determining their minds and actions limiting individuals' free will over their life and surrounding environment, there are still non-determined factors available to change with their will.
Even politically radical theories stand on somewhere between these two sides of the metaphysical perspective. The notable materialist political philosophy Marxism describes that individuals' minds and actions are predetermined by means of the historical inevitability even though it highlights the emerging will of the proletariat class individuals. Owing to this theory, individuals' minds and actions are not quite derived from individuals' free will. These individuals will of changing their living condition is derived from their material needs and wants, which have been suppressed through the history, rather than the proactive free will.
On the other hand, Libertarianism defies this materialist view because it regards highly of the free will of autonomous individuals which stimulates individuals' minds and actions instead of their frustrated material needs and wants. It also explains that their free will is detached from the influence of either their material conditions or the externally derived factors. By means of its theory (regardless of its feasibility in real), the will of all individuals is free and independent from their material as well as externally influences. Therefore, each individual has her/his own influencing power over their life, their surrounding environment, and their destiny.
Libertarians also challenges another materialist theory called Capitalism although they are often categorised into the identical political spectrum. The material Capitalism affirms that their self-proclaimed objective factors such as the market force derive individuals even though they are politically free. Under Capitalist philosophy, individuals are stimulated by the material profitability in the market force.
By contrast, Libertarian claims for a freedom from such a materialist motive even if it may incur the loss for gaining something more than their instant materialist gain which they pursue for their own unique purpose. Libertarians cling to a freedom to live independently from not only the political cohesion but also from the market force if it does not deserve their will.
Moreover, Libertarianism is radically spiritualistic despite its strong social and moral political principle. What Libertarians call the free will is nothing more than a spirit, the non-physical element forming individuals' characteristics, not highly dependent on their physical conditions or any outside materialistic influences. In an individual's mind is completely independent from the materialistic influence, there must be some non-physical element driving this individual. This is often called spirit in general.
As similar to religious/spiritual thinkers, Libertarians believe in and count on the power of spirit which they call the free will, which may eventually enable them to alter the shape of their personal traits as well as their world environment. However, there is a notable difference between Libertarianism and the majority religion/spiritualism. Libertarianism avoids agitating the mass individuals with a superstitious belief because it leaves a room for each individual to think of their own belief within their own mind. Furthermore, the distinctive spiritual thought of Libertarianism is that each individual spirit lives in each detached own spiritual universe so that it is totally different from a conformist type of spiritualism which many religions are based on.
Libertarian word view describes that each parallel world universe exists per each autonomous individual's will so that the infinite number of the parallel worlds as the products of these free wills thus exists. Libertarian perspective insists on the extreme side opposed to the determinism. It explains that the world is the product of the complex interactions of actions and minds derived from the free wills of individuals. In another word, the unlimited number of the parallel world exist due to the complex entanglements of the multiple interactions of the free wills.
All in all, considering the Libertarian perspective, Libertarian distinctively rejects any theory describing individuals will is reactive to the deterministic forces. In reality, majority of Libertarians tend to compromisingly admit that there are still various obstacles preventing individuals' will from fully controlling themselves and their surroundings such as their naturally limited capability and compatibility as well as unpredictable spontaneously occurring events.
Nevertheless, they still keep the radical metaphysical view, fundamentally regarding highly of the power of each individual free will, as their fundamental principle of their philosophical thought. Their fundamentalist perspective is radically opposed to the metaphysically determinism so that Libertarianism certainly stands on the edge of the metaphysical perspective spectrum.
Hence, Libertarians are perhaps the most metaphysically radical thinkers among all the philosophers when it comes to metaphysics.
In terms of the mainstream political analyses, the establishment of anarchist state falls into either the communism rejecting the private property right and the monetary economy or the survivalist capitalism where none provides the re-distribution of the wealth even when the monopoly oppresses the mass. By means of the feasible policy implementation, it is more likely to end up with resulting in such a state. Stirnerism attempting both protecting the private property right and preventing the wealth monopoly by few.
Stirnerism claims for relinquishing not only the hereditary monarchy and aristocracy but also the nation state itself as well as the entire legal system propping up it. This is the characteristics shared with the other forms of anarchism. In contrast to other forms of anarchism, Stirnerism distinguishes itself from the contemporary anarchism by insisting on preserving the private property right for each individual and the market economy as a form of their freedom of exchange and choice. It appears each individual's own right to materially deserve her/himself and their own natural desire and own freedom of choice as one of its fundamental principles. Stirnerism regards that the existence of nation state government hinders individual freedom and right instead of protecting them.
Stirnerism also claims for preventing the monopoly by few hijacking the pure free market economy to protect majority individuals' right to enjoy their freedom and right. In another word, it insists on discouraging another form of government, such as a monopolistic corporation and an organised criminal faction, monopolising both economy and society. This is what John Maynard Keynes thought of with the government positive intervention by reforming its governance instead of abolishing it. By means of economic and social policy, Stirnerism and Keynesian share the similar quality despite their complete characteristic difference.
To accomplish these Stirnerist attempts, the existence of the cooperative which is sustained by each individual's voluntary contribution to a public administration. The efficient and fair administration of public goods and services will be the key to accomplish Stirnerian deal which is identical to Keynesian policy. Stirnerism replaces nation state government with an alternative operatable form of governance without a nation state, which is the spontaneously established cooperative by the voluntary union of individuals.
This problem which this public sector model based on the cooperative faces is that it requires the high competency level of all individuals participating in its socioeconomics. Like the P2P computer network system, all the participants must have a reasonably high specification level to cooperatively sustain the entire network structure. Each individual must be knowledgeable about the fair judgement and aware of their self-responsibility of contributing to their public goods and services (I.e., the free ride must be prevented with the best effort).
Instead of one or few authorities commanding the majority to do what they have got to do in their daily life, the majority mass have a lot of responsibilities as an exchange for their freedom and right. These mass individual must be enlightened enough to look after themselves and be knowledgable and responsible about forming a contract with the other individuals. In another word, individuals have to be aware of themselves as social beings who are responsible enough to accomplish their social duty as their exchange for living there with their autonomic freedom and right.
Overall, having taken these issues into consideration, Stirnerism sounds really ideal whilst it also sounds a lot of works to implement in real. More than the other political philosophical theories, it requires almost all individuals participating together to be enlightened enough to understand and fulfil the required specification necessary for Stirnerian P2P style social contacts. Perhaps, some future technological advancements may provide individuals with the solution to enable it to be feasible. Hence, it is still challenging to put Stirnerism into practice in real world even though it is still a very attractive as well as interesting theory worth considering for its implementation.
