The Matrix Has You

Society encourages our function to dominate our personal psychology, but we are going to change that using psychology and philosophy.

Society encourages our function to dominate our personal psychology, but we are going to change that using psychology and philosophy. Why did an abstract film like The Matrix register as easily and absolutely true for so many people at first glance? It is because of the intuitive knowledge that systems dominate our personal psychology.

Introduction

§1: The Matrix desires, but it is not alive. This is because The Matrix is the totality of categorical imperatives of systems themselves, rather than their flesh and blood agents.

§2: Social forces are the creations of living beings, but are not the alive beings themselves, which is to say The Matrix is the undead aspect of all metaphysical imperatives.

§3: It is rational to form communities, friends, relationships, and casual acquantances which are allied to each other in various ways, but due to the social-techological force, we are put together in ways which overwhelm our ability for rational reflection, and thus are rendered imbicilic in our analysis of the direction of our lives.

§4: Society has a tendency to obscure the truth of psychological egoism, which is that every action is determined dialectically between conscious intent and unconscious motive to be the self-interest of the living being. This truth is perverted into the egoism of Wall Street, while citing the casual altruism of friendships and relationships as proof of the opposite of egoism. Psychological egoism however, is the base truth of existing and having an essential character due to posessing consciousness.

§5: The truth that we have casual altruism in friendships and relationships because it is self-interest is obscured and deemed irrelevant, but it is not irrelevant because rational reflection of self-interest is what frees us from The Matrix. Philosophy is the domination of personal psychology over your function. This is what I am advocating for. Insofar as your function changes, it will change in the direction of systems which will reverse the directions of systems to account for personal psychology over function.

Part 1: Your Function Dominates Your Personal Psychology

§6: Your function to others is easily visable and absolutely grasped by other people, while your personal psychology is forever invisible to others, and in a significant way, to yourself. This makes your function identified as more real than your personal psychology, but the opposite is true. Your personal psychology is primary to your function.

§7: You can function only insofar as it aligns with your personal psychology. For an extreme example, try getting a dog to do the job of a mailman with no guide. It is silly not because of the dog’s psychology, but because a dog can not be used that way.

§8: At first, analysis reverses the truth of the Function-Personal Psychology dialectic. We see the function, and we go deeper into our psyches in the second movement of analysis. In reality, the opposite direction is true. We are functional insofar as our personal psychology allows us to be captured by The Matrix, which is to say captured by systemic function.

§9: Our Personal Psychology is often limited by The Matrix and our various functions, but this does not make the undead Matrix or our functions primary to our personal psychology.

§10: When we understand our desires and interest as made up of systems, but that our personal psychology is more important than these systems, we are ordered in a manner to not be captured by authority. It is important to not be captured by authority due to authority’s tendency to obscure psychological self-interest.

Part 2: A True Master

§11: A true master will respect your absolute self-interest as your primary, essential quality. An oppressive master will obscure this.

§12: A true master will negotiate on terms which identify your absolute self-interest as your primary, essential quality. An oppressive master will negotiate on terms of rhetoric and various ideas designed to obscure this.

§13: A true master can be a potential ally insofar as they understand something which is in your absolute self-interest which you do not. An oppressive master works against or understands this as your secondary quality, behind your function to him.

§14: A true master reveals that they are themselves are bound by personal psychology and self-interest. An oppressive master obscures this and makes a saint of themselves.

§15: A true master understands that others desire to overcome him, and allows this insofar as it is not a direct threat to them. An oppressive master is defensive and terrified of the self-interest of others.

Part 3: An Ideal Society

§16: An Ideal Society understands that the personal psychology of its citizens always will be primary to their function. An oppressive society sees function first and is resentful of personal psychology.

§17: An Ideal Society understands that there is a fair rationale to destroy it, and is empathetic to those who wish to destroy it, making boundaries necessary to preserve it, but not giving into systematizing rage. An oppressive society is technocratic, putting function over the accounting-for of personal psychology. That being said, an oppressive society can also be low functioning, systematizing the rage of personal psychology as an end in itself, rather than to make An Ideal Society.

§18: An Ideal Society does not systematize its own destruction, but rather sets itself on becoming more ideal. If this is only possible by tearing down the whole thing and starting again, the pros and cons are carefully considered, and rationally analyzed.

§19: An Ideal Society identifies itself as attempting to make An Ideal Society, not as a completed, perfect society. An oppressive society knows itself as perfect, and punishes non-believers for their non-belief.

§20: An Ideal Society builds accounting for personal psychology, and it does not make demands that are impossible and punish the inevitable remainders of their master plan. An oppressive society punishes the other out of reflex and necessity to maintain its oppression.

Conclusion: What We Must Build

§21: Each of us individually must build according to ideal. Identifying what it is we are building, and working to make it more ideal. This is for our self-interest, which is to say our personal psychology.

§22: Each of us must submit function to our personal psychology, which is to say create a harmony between the undead forces of function and our personal psychology.

§23: Each of us must develop the ability to categorize and to become-ideal. This involves reflection on our lives, and the knowledge that through rational analysis, we can know our self-interest via the ideal and analysis of the effect which that building has on our personal psychology.

§24: Rather than function qua Ideal, it is always Ideal qua personal psychology which is the true primary movement of being. This is to say, we understand reality as foundationally first, personal psychology, secondly, Ideal, and tertiarily, function.

§25: Insofar as personal psychology, Ideal, and function interact in the world and appear to proceed in different orders, we must learn that the true order is firstly, personal psychology, secondly, Ideal, and thirdly (tertiarily) function. If we do not do this, The Matrix has you. Good luck.