Injustice, Institutional Malady

Around the world people have complained about injustice, at least since the beginning of bureaucratic institutional organization. The problem has always been thought of as insurmountable, and even as a plethora of other insurmountable problems have been surmounted, it holds its apparently inaccessible position at the summit of “Mount Invisible.
One would think that intelligent people would search for, and destroy anything that turned them against each other, enticed them to sacrifice their children, rewarded them for paying superstitious homage to destructive forces, or hid the tragic consequences caused by their blanket refusal to see and carefully eliminate the problem, institutional injustice.
As with all difficult tasks the first prerequisite is to try to accomplish it. The first step of trying is to see the problem. What can we see? We can see harm done, and benefit diminished. The problem is hidden all around us. So to find it, we can show the places that it is not hidden. We can reduce the hiding places for injustice, thereby reducing the likelihood of its existence.
Most injustice however, happens beyond the range of our vision, so learning about its’ ravaging effects requires studying the effects of the travesty. That study, if it existed, would reveal the cost of injustice that is accrued across borders, and across generations. If there were that study, it would reveal that the cost is paid with the diminished health and well-being of each individual, and that of humanity for all subsequent generations.
The second part of trying, what we need to tackle after we understand the problem, is to identify the cause of injustice. Historically the cause of injustice has always been misidentified. When people attack the wrong cause of injustice they perpetuate it by creating more injustice. This misidentification has repeated itself so many times in history that we superstitiously view the repeating of history as a damaging unpreventable cycle that is caused by evil, evil that is actually economic failure. As wars are fought, as humanity is stratified, and as superstitious respect for injustice is perpetuated, it becomes more dangerous, and it becomes less satisfying to be a human being. Both the danger and the dissatisfaction are culturally hereditary.
People superstitiously serve unjust institutions as a way to receive inordinate benefit and to avoid individual harm. Institutions are capable of providing benefit and avoiding harm, and that is their mission. Injustice is a bully device that is a symptom of, an institutional malady that is often labeled bureaucracy.
People fear what they do not understand. Injustice damages the behavior of the culturally ignorant as it damages their ability to understand it. More fear translates to more danger. Some people feel they are fighting evil as they support institutional injustice. Others feel they are protecting themselves. Perhaps most feel they should just avoid trouble by allowing tragedies that they, mistakenly, think they can avoid by pretending they do not exist. Institutions that are unjust are incapable of providing benefit and avoiding harm to our human family. Injustice is the unhealthy cause of war, unsurmountable poverty, and multigenerational depression. We can cure the malady, and we can change the results.
The history of the illness shows the progressive symptoms of the disease. A healthy institution does no harm as it provides benefit. Once infected, the mission turns from service-providing to power-seeking. Benefit is derived for the powerful at the expense of the vulnerable. Fear of revenge drives the behavior of the defenseless. Some of whom kowtow to bureaucratic heads. Some dejectedly fall into line. Others revolt. Ultimately the result of the disease is institutional failure. Harm is done to humanity, the environment it inhabits, and future generations are reinfected by an institutional disease that only can exist in an ignorant superstitious population.
While it is bad behavior that causes injustice. It is not just individual bad behavior. Institutional injustice is our communal bad behavior. We can use our institutions to serve humanity. We are faced with a simple choice. Share our resources, or fight over them. Serve and protect all people, or fight over a share of constantly shrinking, increasingly polluted economic pie. Child rearing in the midst of chaos is ineffective. Fear and hate are not a conducive environment for human habitation. Our institutions have the capacity of serving and protecting us all, but once infected they become traps that divide us against ourselves and our humanity.
Good and bad are words that are easy to use in a superstitious manner, and they are usually used that way. They are the wedge that is used to divide people against each other, and to divide society against itself. Children are asked to get good grades, but when the expectation of good is not aligned with reasonability and capability, the expectation causes damage to the child, the child’s family, the child’s world, and the child’s progeny. The same is true of employees work, employers management, and parents parenting. It is true for businesses, governments, and religious organizations. People have limitations that can cooperatively increase, but competitively they are always drastically reduced. Expectations beyond reasonable limits impose a burden on society, an uncomfortable force that limits the quality of our being, and it limits our ability to exist.
Good is real. Treating all people well is good. Anything else is not. Bad is the absence of good, an institutional malady that causes people to behave in a manner that ignores the plight of others, and the plight of other generations. Evil is a symptom of injustice that is used to blame people for being underserved, and for being under protected. It attacks the natural economic autoimmune system that would normally provide for need. It is the system that prevents the growth of tumorous greed.
How can we eliminate injustice? We need to study it. There is no study. Bureaucratic institutions control what we teach and what we learn. Unfortunately they teach us to accept injustice. Those who do not learn are devalued. Those who learn well are considered beyond good. Bureaucracy attacks the educational system that naturally teaches us how to serve and protect each other, if we are diligent enough to learn. Trying to force learning does immense harm. That harm is astronomically compounded when education is used to hide injustice or fuel bureaucracy.
Any lack of service, and any lack of protection is a failure. The lessons that we learn need to address how to not fail. Education needs to be free of bureaucratic contaminants. Why are certain people impoverished? Why are some people filled with hate? Why are people so depressed that they seek harmful chemicals to enhance their mood? There are so many questions that have no understandable answers without a study. Natural economic solutions exist only if we learn of their existence, and only if we try to solve them. Injustice is treatable. It can not survive the natural economic light of reality.

Invisible Knowledge

There is a subject that is so resistant to bureaucratic acceptance that academia treats it as if it does not exist. It is not taught at schools at the primary, intermediate, or secondary levels. It is currently not on the roster at colleges or universities. Without credible knowledge of this subject, knowledge about other subjects is often hidden, misconstrued, or diverted in a manner that disembowels the missions of the institutions that were organized to serve humanity. This subject embodies the structural reason for all knowledge. The subject is Natural Economics.
Natural Economics is the study of the positive force that is created when human beings serve and protect each other. Without this study, humanity cannot protect itself from war, injustice, and poverty. Without this study, academic institutions propagandize superstitious notions that cause people to behave in a manner that is unkind, incompetent, and socially destructive.
The principle of natural economics is that people do better when they care for each other, and when they protect each other. Using propaganda for political power and monetary gain appears to be the force that perpetuates history’s tragic cycle, and it contributes to the dysfunction of the human family, and the destruction of the human environment.
What harm could come from a course that studies the cause of war, injustice, poverty, environmental destruction, and the perpetuation of ignorance for the purpose of illegitimate power? Is it not in our best interest to protect all other people, and for them to protect us? Do we not have an obligation to those who came before us, and to those who will inhabit the planet when we are gone?
People have the ability to learn. There is no need to repeat the mistakes of previous generations. Also, it is unnecessary to leave our children a world governed by intimidation, superstition, and fear. The vigorous pursuit and distribution of natural economic knowledge will help us avoid harm. We are capable of distributing kindness and competence to this, and to coming generations.
As the skeleton to which all knowledge clings, Natural Economics is the study of avoiding harm, and applying benefit. You are your brothers and sisters keepers, and they support you. Observe, learn from others, and teach others. You are a pilgrim of the future. There is work to be done, superstitious dragons to tame. Everyone is welcome. You, as a student, and you as a teacher of this subject can guide us to a bright future, with a beacon of knowledge to pierce the fog of ignorance, calm the waves of superstition, and lead the tormented to the comfort of shelter. Your vision, your compassion, and your diligence gently bond knowledge to its natural economic frame, the skeleton for the body of knowledge that shows us how to serve and protect humanity, protect the human environment, and prepare for a satisfying present, and a peaceful future.
There is invisible knowledge that we must visualize and disseminate, if we are to create wisdom. The dehumanizing behavior that fills history draws countless trails, all leading to the same place. That place is exactly what we make it. Mercy is created by the merciful. Justice is created by the just. Mercy and justice are invisible. It is you whose task is to prominently display them.

The Beginning

The Beginning is where everything starts. Efforts at establishing what was the beginning have always failed. Was it our birth? the birth of humanity? the creation of the universe? the appearance of God? Was it energy? Time? No matter what a person thinks the beginning is, they are wrong. The beginning is infinitely removed from our view. The same is true with the end. After we are gone, what?
As a matter of practicality, the beginning starts now. We have no way to change anything that has already happened. The events that preceded now, led to the current situation. The forces that were exerted got us here. The forces that are in play now will lead us into the future. Our behavior exerts a force on the future, and while we cannot determine or even forecast the future, we have an important role to play. It is we who decide the intensity of the force and the direction that it pushes.
We differ from other life forms in that we can learn from the past. We can use those lessons to build a better future using: force toward importance: force toward competence, that builds more force.
This is the beginning, the moment we start to exert our force toward the elimination of poverty, injustice, and war. Our force could push back against distrust, depression and despair. Our force can leave better beginnings for those whose beginnings have not yet begun.
This force is economics, all people serving and protecting all others: those present now: those yet unborn, and those who previously passed away whose force will affect the forces of new beginners.
Our lives didn’t begin at birth. They don’t end when the body that looks back at you from the mirror dies. Forces that began eons ago gave you once in a lifetime opportunities to become infinitely more important than anyone can imagine you are. Those opportunities mainly benefit others. The opportunities of others benefit you much more than your own opportunities.
How do we create force? How can we know which direction to exert it? How can we maximize it? They are academic questions that have real answers. Other life forms are not capable of exerting much force, and they are incapable of controlling its intensity or its direction. The future is not affected by their behavior because their behavior is innate. People on the other hand, plan and execute behavior across generations. Their behavior affects their existence, and it affects the existence of all life forever.
Is life worth the extra effort of trying to improve life for others? The concept of ethics is a part of our being. Doing things for others is how we exist. We are individually incapable of independent existence. Reducing the amount of help we get. reduces both the quality of our lives and our ability to survive. It also devalues humanity. It feels bad to be underserved, and it feels worse to be worthless to others. Competence at being kind is what makes individuals and humanity as a whole, feel the wonder of the opportunity to be part of such value to humanity and creation. Competence at being kind opens a window that allows us to see the value of the environment that infinitely increases both our ability and our appreciation.
Economic force is in the right direction, by definition it excludes no one. Harm pushes in the wrong direction. To avoid harm and provide benefit, diligence is required. Diligence requires knowledge to be extracted from history, and superstition to be relegated to it. Superstition dehumanizes the entire population. It is based on fear. Superstitious behavior is a force that devalues life. The effects of its force can be recognized as depression, poverty, and injustice, the harm that it causes. Wisdom is the antithesis of superstition.
The beginning is superstitious because we know little and are afraid of much. Fear makes each of us cling to the past. The future is scary because we do not trust those who could help us. Some of that distrust is credible, but most of it is in our imagination. Much harm is done by underestimating the potential of economic force. It is difficult to be kind to others when harm is being inflicted on you, and the threat of harm is omnipresent in a superstitious environment.
It is important to remove superstition as a motivator for our behavior. The reason that it still exists after centuries of human tragedy, is that people view the environment as finite. Land is claimed, slaves are collected, and resources are monopolized. Uneducated people assumed that this is all there is. God isn’t making any more, and if I do not take what I can get, somebody else will get it. This superstitious, finite vision of what our living conditions had to be was cast in stone. This superstitious idea still pervades, and we academically give it pseudo credence.
Depression, anger, war, poverty, and injustice are caused by superstition. People are led to believe that they have to fight for their share of the economic pie. The pie shrinks because they fight over it. History shows us that the biggest share of the pie is secured by trickery and brute force. There are at least three problems with this motivation. The size of the pie, we disproportionately share, is shrinking. The value placed on life is so low that people treat each other and themselves badly. The ultimate result is that humanity is unkind and incompetent.
The real world environment that we share expands or contracts according to how it is treated by people. War torn countries are not habitable. Resources and species can be exhausted. Human needs can be poisoned. The toxicity is so pervasive that the desire to live is not a universally shared value.
Economic force, all people working to care for all others, increases the size of the environmental pie, and it increases the value of each of its inhabitants. This is the beginning. What is here, is here. We can create a better place for people to live. We can make ourselves worthy to live there.
The beginning is now. Who knows where the end is? What we know for sure is that there are real opportunities on the way there. We can allow superstition to nullify them, or we can build a better place for people to live. Decisions have consequences. Will we continue to make them superstitiously? We inherited the beginning. We will create the future.

The Importance of Importance









People are somewhat intelligent, but while we do well with abstractions, we seem incapable of taking care of our own environment. We make the world a mess, and try to raise our children there. Instead of doing something about it, we place blame, punish the “wrongdoers,” who think we are the enemy. They punish us right back. In effect we are all in the celestial life boat that is about to sink because we believe that bad people are causing the problem. Other people think that we are the bad people who are causing the problem. Of course the real problem is that we are trying to rank people according to their “goodness, or badness,” while we should be opportunely taking care of each other and the boat.


Right and wrong, good and bad, and the stratification of humanity are poison in the well of humanity. A nurturing environment is the only humane place. War, disrespect, and bigotry are inhumane. They destroy the environment for people that are here, for those yet unborn, and those who have passed, after spending their lives preparing the world, for our benefit.





The World’s Most Important Person

The “Golden Rule” is the visual perception of civil behavior, the glittering gold standard of civility. Have we placed a price on humanity? Treating others as well as you treat yourself, may just be fools gold. Unless…

The World’s Most Important Person

Who is the most important person living on Earth? The answer may surprise you. Ignorance about the answer to this question spawns superstitious behavior that harms you personally, and it harms us all, collectively. Before learning the answer to the question, be aware that the knowledge we possess is a burden that we are forced to carry. Relief comes with wisdom. Some of that knowledge that burdens us is a part of that wisdom, but the burden is caused by the application of knowledge to do harm or to constrain benefit. The mere threat of poorly applied knowledge saddles us with needless misery.

When you find out who the most important person is, you must guard the knowledge. If people find out that you know about the importance of this person, the person could be harmed. The attack may be on the stature, the livelihood, or on the very life of that most important person. Friends of the person may be harmed or maligned.This threat may cause people to desert the most important person in the world, just to protect themselves. Often the threat causes friends to disavow their friendship, or keep it a secret. Secrecy is not an effective strategy because people are very good at finding out about secrets, and even better at blabbing them. Secrets spread rumors. Facts are changed to intensify the harm done. Perhaps the best way to guard this knowledge is the best way to guard any other knowledge. Make it available to everyone, but do not advertise it. Advertising devalues knowledge by reducing its credibility. Knowledge is indecipherable when it is magnified or diminished because its validity, the essence of its substance, is proportionally dependent.

Before divulging the identity of the world’s most important person, there are some questions to think about. When people ponder the answers to these questions they sometimes are able to know the identity of the person. They pick the right person from over seven billion possibilities. Really, it isn’t even a close call, but if I were to reveal the person’s identity perhaps you wouldn’t believe me. Have you ever been lied to? Have you ever seen someone make, what you knew to be erroneous leaps to conclusions, yet they swore that the falsehoods were real facts? When you identify this person, you will be sure. It is very important that you can identify the person, and equally important is the certainty that you are correct. This knowledge,as is the case with all knowledge, must be handled with care because it can be used in harmful ways. Potential benefits can be destroyed to produce tragic results.

The benefits and tragedies are more beneficial and more tragic because of the immense importance of this particular person. This person has unique opportunities, and the benefits that can be derived from them are enormous. People around them feel a wave of warmth and competence. They have wisdom that could only be obtained by feeling it, and the more they feel it the more it is amplified. Mathematically and scientifically incomprehensible concentric circles of wisdom travel around the world and across centuries. The evidence is scribbled into history.

Knowledge is the lifeless corpse of ancient wisdom. That mummified wisdom, knowledge, can be stored, hidden, or hoarded. Mathematical calculations can predict, measure, and hide some of its possibilities. Conversely wisdom is alive. Its application is kind and competent. It is best measured by how it makes others feel.

Knowledge is a brick. Use it to build a grand structure, or use it to clobber someone. Whatever its use, it will remain longer than its users, and it will affect coming generations in ways that cannot be measured, calculated, or hidden. The most important person in the world has wisdom. With it comes the capability to use knowledge to avoid harm and to produce benefit. Accumulating knowledge increases the opportunity to use wisdom, it does not supplant it.

The most important person, the one you will soon identify, will be accumulating knowledge to better apply wisdom. More knowledge is not mathematically equivalent to more wisdom. Wisdom is immeasurable. What makes the most important person in the world the most important in the world, is the immensity of the opportunity to spread wisdom.

The question, “Who is the most important person living on Earth?” is one we benefit from.. There is no way to know if you happen to respect this person or not. I cannot tell whether you care for, or whether you hate the person. I cannot tell whether you trust or distrust the person’s friends, but once you realize how important this person is, you will probably treat this person with respect, though perhaps, even then, not quite enough.

Wisdom lives in this person who is endowed with opportunities available to nobody else. If this person fails to act on those opportunities the seven billion people who are here, and all of the coming generations will pay a price. The cost incurred will be spent to support injustice, poverty, and war. This person alone has opportunities afforded to no one else, opportunities to heal the tear in the fabric of civilization

Who is the most important person on earth?, I am, but you have no way to control my behavior. I can use knowledge to kill wisdom, or any other form of life. Wisdom is a seed planted in each of us. The living seed grows with each warm wave it feels. When our bodies tire and we can no longer feel warmth.The waves of wisdom that we made keep traveling across time and space. No one else had the opportunity to make those waves. It is because of you that the warmth of that wisdom exists. You! Yes you, are the most important person on earth. Your importance cannot be measured or compared to others, but each of us can feel the tragedy when you fail to use your wisdom. Each of us, our children, and our children’s children will feel the benefit and the warmth of your effort. You are the most important person in the world. You are the only one who will encounter your opportunities, the only one who can use your wisdom to benefit us and keep us from harm.

No person can recognize the importance of others until they recognize their own. Failure to recognize the importance of others spawns inhumanity. Humanity is wisdom gleaned from billions of people, of whom you are the most important, and that importance is forever.

Not Even One

Democracy, what is beneficial to a majority, has little or no ethical application, and even less economic implication, and certainly no positive impact on economic competence. The reason is that the purpose of economics is to make sure that everyone is served and that everyone is protected. If most people are fed, clothed or housed, that is insufficient, because every life matters. Illogical democratic reasoning about economics has a long uninterrupted history.

The people that we don’t know seem not to be important. Those with a different history, a different skin color, or different beliefs are easy to exclude. Those of a different age, a different culture, or different needs seem not important. The powerful and the vulnerable are are separated by fear and misunderstanding. These divisions have allowed ignorance and superstition to embrace notions that shape behavior in a destructive manner that fans the flames of injustice which in turn produces poverty and devastating warlike behavior.

Of course we can be safer, happier, and more productive when we lookout for each other. Inconsideration for those whom we do not know, blows the roof off the house of reality. None of us are better off without a roof.

The devaluing of some lives, devalues all life. In the same way devaluing some reason devalues all reason. Devaluing some ethics devalues all ethics. Truth is the umbilical cord that allows humanity to be nurtured by reality. We cut the cord at our peril. A 99% majority could  vote unanimously to sever the cord, but it is exactly 100% of us who pay the terrible price for nutritionally depriving us of reality. We become ineffective at protecting ourselves and future generations. We become inconsiderate of capitalizing on efforts of the past. And of course, we pay by needlessly sacrificing our comfort, our joy, and our ability to survive. As some selfishly shield themselves from cooperative need, all become economically disenfranchised by rejection. They loose both respect, and rationality as the result of the disconnection. Democracy feeds on the sugar of reality. It tastes sweet, but fails to produce economic health.

In religious terms, God stands with the vulnerable. Who travels with those who piteously leave them behind? Wealth has no economic value when it is used indiscriminately. The cost of doing harm includes the loss of irreclaimable opportunity. Economically speaking, not even one person can be left behind. Each of us is less when they are abandoned. Kindness and competence builds economic value, opportunity for all.

The Level of  Economic Competence

Economics provides for the wants and needs of all people across all generations, or not. The level of economics is higher or lower depending on its degree of success. Human behavior is the determinant for that success. In spite of the immensity of of the importance of economic competence, there is no credible study of the subject. In fact the subject has not been academically identified. Nor has the superstitious reason for hiding it.

Economic competence can be defined as first doing no harm, while kindly providing for the general welfare of all people across all geographical, and generational borders. It is the antidote for the poison of war, poverty, and injustice.

The level of competence is the degree to which we are able to protect, and provide for humanity, which of course, is dependent on participation. Participation is the key to success, and academic study is an important tool to shatter the superstitious idea that humanity can prosper by destroying the environment that it shares.

The reason this subject is necessary is the commonly held superstitious notion that economics can expel some people, without harming the rest. Economics, first does no harm. Inflicting harm is not economic. Producing benefit is economic. The level of economic competence is the amount of that benefit. A question to ponder is, how can we measure economic competence?

Money is produced as a way to value goods and services. Actually, what gives money its value are the benefits produced by the goods and services that are for sale. If economics is to be economical, the marketplace should produce no harm, and it should be beneficial. If there is no way to provide goods and service to some people, the level of economic competence is negative, harmful, not economic. Where economic competence is low, people have an individual incentive to harm others in order to help themselves. Harmed people often behave in ways that are both personally and publicly harmful. The harm is often, perhaps always, multigenerational.

People are often educated or trained to become effective at dehumanizing others so they can, comparatively speaking, get a head. Getting ahead, comes with a huge price to other people, and other generations. In many cases it lowers the level of competence with unkind, or disruptive conflict, creating harm, or reducing benefit.

Education, should at the very least, be a study of how people serve and protect each other. It should address the harm we do to each other, and to other generations. It should address how, each moment, we can use a new opportunity to help all people. It should address that the past contains the lessons for the future. Failing to learn those lessons is what perpetuates the superstitious notion that there is some awesome authority who can give us permission to behave unkindly, to purposely remain stupid, and to create the illusion economic incompetence is a behavior over which we have no control.

Failure is an opportunity to learn. Individually people instinctively learn this lesson by observation, by trial and error, and by empathy. Nature provides a compass, and it provides an incentive. Socially people, do not learn the lesson, easily. There is an other guide. A superficial guide that demonizes human weakness, and the failures that are an integral part of future success. Seemingly successful people, those who hid their weakness, and their mistakes, reign over those who are learning. Economically speaking, the successful people who wield power over the others can actually believe that they are superior, as they hide their weakness, and mistakes, often blaming them on others. History, past and present, is packed with authoritarian figures “fiddling, as Rome burns.”

Economic competence can not be measured by demonizing the act of learning, and its results will never be credible if they are presented by people who rise to power by hiding mistakes. Economic knowledge is acquired by finding those mistakes and learning from them. The superstitious notions surrounding the blackhole in economic education probably began to coverup, hiding harm by blaming the people who are harmed. Superstitious culture has been inherited and passed on by multiple generations.

People, as a species, improve their lives by improving the environment in which they live. Improving their environment helps them become competent, kind, and fulfilled. It helps future generations, who inherit far more than genes, and if past generations lived for a purpose, we also have a purpose.

We cannot help that we are not smarter, but using hurtful, superstitious notions as an excuse to destroy our own environment can not end well for us as individuals, or for the whole of humanity. Economics is directed by nature to serve human needs. Superstition is directed by ignorance to hide inadequacy, inhumanity, and incompetence. The time to turn history from its tragic cycle is approaching. As our brothers’ and sisters’ keepers we need to identify harm, learn how to succeed, measure our success, and pass a method of steadily increasing economic competence to enhance the environment for all generations.

Free Speech

Free speech is what we inherit. What we say determines what others will inherit. Abusive rhetoric is what suppresses free speech. If what I say is hurtful, people will find a way to suppress my speech.

To promote free speech, we speak of our own shortcomings, and we speak of the need for justice. To suppress it find we speak of fault with others, while we ignore our own faults, or we abuse others with our speech. Free speech is not won in a fight. It is earned by others. I inherit it, I improve it, and I pass it on for the benefit, and the enjoyment of people that I do not know.

The abuse of free speech is what suppresses it. Bureaucracy has no conscience. It gains power, as it loses dignity. Bureaucratic power suppresses free speech. Institutional dignity improves it. Justice and free speech are not independent of each other.



The question is not whether or not we have liberty. The question is what are we going to do with the liberty we already have? Whether or not we are free, is an inheritance. What we do with our freedom is what others inherit from us.

What we do with the ball of opportunity, either creates freedom, or it creates oppression. It is our choice. We can inflate the ball of liberty, or pass emptiness to those, who, like us, expect more.

Oppression is the misuse of liberty.

First do no harm, then do much good.