Inevitable mutual exclusivity between materialistic body and mind

Inevitable mutual exclusivity between materialistic body and mind

Globalism is the logical consolidating singularity of factors 
for a mechanically more efficient and elegant form. But 
organic existence, bounded as it is, has inherent limitations 
to hypothetical logic of more amorphous versatility . Yet the 
organic form IS the presumed vehicle for our mortal , carnal 
existence.There are limits to the organic forum's ability to 
accommodate itself to the abstractions of the freer to initiate 
mind.

Culture is the inertial gravitation of organic, human beings 
to the comfortable and conveniently expedient efficiencies 
for their carnally organic benefit. As such it will, as expected 
be resistant to change not compatible to its organic structure 
and operational functioning. Globalism, an abstraction is 
that threat to those bodies of culture that are detached to 
tenuously connected to the dynamics of the constructs of the 
abstraction, "globalism".

Globalism as it is presently manifested, neglects consideration 
of its organic limitations. Globalism as the presumed avatar 
of ultimate human singularity is a misfit to the limitations of 
organic culture, since it is not coordinated with the most 
inertial qualities of organic carnality. Could it be possible 
that organic culture-the cohesive tendons of biological 
existence-is just a caste-stage, from which another stage, 
i.e., globalist materiality is to evolve as the singularly 
predominant advanced form, or was there something 
in the visceral physiology neglected because of its lack 
of general convenient accessibility by the many; but 
which would have made the abstractions of the mind more 
cohesive with the functioning of the organic constructs 
of carnality?

In either case, carnal culture was not meant to be the 
end-all paradigm for human existence. The carnally 
based mind was the next gestational stage of conscious, 
autonomous development. After that there could be 
something else for we to aspire. Granting the body's 
highly developed skills in logistical acquisition and 
management, would that also imply that it is a base camp 
from which we may venture? But as we have historically 
adapted, this "base camp" has become the circumspective, 
existential limits for our carnal potential.

As such, humans have established 'neighborhoods' of 
habituated cultures of both traditional and operational
identities. Basically geographical in their constitutive 
structure, these neighborhoods have habituated themselves 
to aspirations based on the expectations of past social order 
convenience. Like any other organic form, these cultural 
neighborhoods will resist alien and non-congruent insertions 
into their body system's functioning-an atavistic 
'Tower of Babel' obstruction to such intrusive impositions.

This is manifested in the world-wide militant movements 
in all regions of the world. From Somalia and Nigeria, 
to the Middle East, migrating to precipitate the protest in Europe, 
the Americas on both the Left and the Right, plus as well 
in insurgent and repressed ethnic groups in South Asia, 
China, and the Pacific islands. Whether you disagree or agree 
with the agendas of the different anti-establishment factions, 
there existence reveals a viscerally based reaction to 
the abstraction, Globalism.

I would suggest that we have arrived in a transitional stage 
from capitalism, which is ever more reliant on non-socially, 
algorithmic abstractions that have neglected to have dismissed 
the humanistic primacy of the environment in which they seek
to insert themselves.

The humanistic environment has inertially bonded itself to 
forms that have marginal access to the dynamics of its own 
human mobility, both kinetically and mentally. As those kinetic 
and mental movements have been associated with the 
anachronistic forms of the humanistic culture's acquisition 
and control, the required kinetic and mental movement for access 
to the tools developed in those dynamics have excluded those 
incapable or unwilling to do either a kinetic or mental adaptation 
for access to those tools.

Thus, a de facto social caste system, whose effects run counter to 
the native egalitarian empathy of fairness and equity, is identified 
as an oppressive threat, justifiably, to those adversely affected 
by the abstractive system engendered by the transcultural kinetics 
and mentality of advanced human mobility.

I believe that there is a mutual exclusivity at which we have 
arrived. But the 'synthesis' from the contending thesis-antithesis 
will be derived from the failure of both contending theses to 
address their own structural shortcomings. The synthesis, I project, 
will be the cohesion of mind and body. That cohesiveness will 
be the body being the base camp for the mind's excursions and 
explorations for intangible resources which provide new and 
better ways from symbiotic and synergistic collaboration with 
the entire holistic environment. This will necessitate a 
minimalistic attitude on the meaning and use of acquisition 
and control. When tangible and superficial trappings are no 
longer the means to an ends of existence, but the functional 
tools of temporary shared stewardship for incidental and 
inspired conscious activity then the emotional needs of 
the present humanistic culture xenophobia and nativism 
aggrandizement will be a moot, minimalized phenomena 
of daily needs.

=====Editor’s note=====

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