“In that the NEW psychologist is about to put an end to the superstitions which have hitherto flourished with almost tropical luxuriance around the idea of the soul, he is really, as it were, thrusting himself into a new desert and a new distrust–it is possible that the older psychologists had a merrier and more comfortable time of it; eventually, however, he finds that precisely thereby he is also condemned to INVENT–and, who knows? perhaps to DISCOVER the new.” – Nietzsche, BGE

There has never been and will never be a logically necessary first-observer. Within the enquiries of intelligent consciousness, Schopenhauer and Russell easily expose the fallacies of Bishop Berkeley’s watchful deity – the overuse of one sign for many significations. The “mind” and its “idea” – representing too many problems with too little nuance. As an English-speaking population, appropriating, sampling, and remixing any word of any era we so choose, we see readily the corruption of discoveries inherent in translating all thought to Latin. The Germans of the modern era found this readily after Kant. A dead language is a closed system. While closed systems provide control for a centralizing power, open systems with semi-permeable boundaries and decentralized redundancies adapt and evolve.

                That is not to say that a theoretical first-observer lacks usefulness, likewise with a universal transcendent observing itself, or manifold object-oriented observations, aggregated in generalized observation. Our issue is methodical. Invasive Ideology builds up closed systems that refuse any hint of disposability in their first-observer constructs. There are those in the Jesuit or Vedic traditions, and more recently in the quantum sciences, that relish the Mystery itself. Mystery as an absurd realm where each of these first-observers are simultaneously the same argument.

Invasive Ideology is not content with relevance. Closed systems fight all disposability, despite all the after-market additions that accrete upon their dogma over time. Such symbols have been the source of immense harm, bigotry, and despotism. The fallacy of the anthropic argument, that an intelligent observer implies that some metaphysical entity must likewise exist, something intelligent capable of producing intelligent observers, lies precisely in the first half of the argument – if an intelligent observer is looking for an observer, they are the observer. The anthropic fallacy attempts to obscure the presence of the narrator, a tradition as old as story-telling itself.

When we watch these anthropic narrator-observers seek evidence through existential instantiation, particularized examples for the confirmation bias of their echo chamber, we find the anthropic fallacy axiomatizes the particles under one Prime Axiom. The denial of death gives rise to many closed systems of bigotry. They bring all specific examples of truth-value exchanged for strategic purposes in our species, then regard each one as an idea that lies some standard deviation from their Hegemonic Truth. Meanwhile, the actual observer, creating the narrative, pretends they were not at the scene of the crime – a sad cover-up. They deny their moral agency for all the truncating and noise canceling required, their responsibility for selecting variables and samples, their agency in establishing the level of observation and the orientation of the coordinate system.

While science willingly bears responsibility for their own distortions, doing so with great transparency, maintaining transaction histories, methodical doubt of selection parameters, external audits with peer review, in context of a liberated and intense competition of ideas, the opposite of this lies in prophecy. To many philosophers have been nothing more than hyper-vigilant prophets. In their pedantry and precision, they hide that they have merely written a long poem. The theologian writes a poem about their feelings toward human life and society, while the maxims, edicts, and constructs are axiomatized. “We hold these truths self-evident.” No matter how unreal, self-contradictory, or unhealthy those axioms become in the absence of observers that will bear full moral responsibility for the consequences of their contributions to the ideological system.

Moreover, once the system is no longer in the traceable control of moral agents but becomes independently continuous, the effects become taught as the first-causes of the closed system. Therein lies our need for suspicion, because a continuous closed system of values that requires no believers is implicitly amoral. Every effort to keep it afloat reveals an exploitation, domination, and enslavement for political economy. Thus, while nowhere in the Bible do we find judgment against suicide, the horrors of the feudal system made it necessary to keep exploited laborer alive, even against their will. Preach the sin of suicide, else the workers unable to flee political economy will flee through death instead!

The abstraction of a metaphysical construct is not merely generalization of empirical reality, it is backpropogation that elevates its place in its semiotic closed loop. As a wave function of truth-value, metaphysical effects become miraculated into a causal hegemonic category: truth-in-itself, god-in-itself, libido-in-itself, spirit-in-itself, and capital-in-itself. Each have been miraculated into a position of first-observer for their own moral and political purposes. When an effect becomes swapped for its cause, when a systemic result becomes treated as the uncaused cause, the actual observer conceals all agency. “In the beginning…” The author, meanwhile hides, with or without leaving a record of authorship! Herein lies an important discovery: transformation is the art of convincing everyone that something new is something old. The Magician-King arises with this revolutionary goal, to prepare for the future by convincing the masses of something eternal that must come to fruition.

Plato hides behind the prophecy of Socrates to tell us that we are witnessing mere shadows of truth-in-itself. Some hidden author hides behind the three major Christ narratives, wherein this philosophical messiah, strangely endowed with Buddhist stories and Stoic egalitarianism, claims his purpose is to testify Truth. The “Nature” of stoicism synthesized with the jealous god of monotheism. The hidden author axiomatizes the metaphysical construct, then miraculated it into the narrative so that Pilate can ask “What is Truth?”

One man as an honest testimony: a claim that, if treated as a sociopolitical insurgent caught between the ideological systems of the Pharisees, Sadducees, and Essenes, we might agree. Joshua of Nazareth (Jesus) as social critic, supporting the rhizomes and nomads rather than the arborescence creating systemic dysfunction. Yet this did not serve the political economy of the Popes after Roman centralization crumbled. When the market forces of freely-exchanged ideas fail to establish hegemony, the ideological production systems must go to war!

This is the ultimate political victory of the Zoroastrian ideological production process, continuously developed in the factories of the Judeo-Christian-Islamic military-industrial complex of faith: only one god, only one truth, one-in-the-same; one light, one authority, one messiah-prophet. Everything else is darkness, evil, sin. Either faithful and true, or worthy not merely of eradication, but eternal torture. Imagine any contemporary individual presenting these symptoms – bipolarity of morals, lost in the mania of creation followed by the depression-rage of annihilation, borderline in the totalitarian separation of perfect-me, unworthy-them, narcissistic in the determinism of value, and sociopathic in the application of fascist conformity. Imagine this person purchasing the largest global consumer goods corporation, the largest global mercenary and security corporation and amassing an overwhelming inventory of nuclear armaments.

More rational, albeit violent if necessary, sociopolitical constructs deal swiftly with such psychosis. The Zoroastrian traditions lie in a propensity of death-denial that arises exclusively from our diurnal instincts. They allow “THE” god-in-itself to be miraculated as first-cause and we allow its ideological systems to axiomatize every depravity of bigotry and injustice with impunity. How foolish to allow tolerance of intolerance!

Freud, at least, although gaining more mass popularity than the equally inventive constructs of Nietzsche, signs his name to theories, argues with peers and students – the First Observer in the case of psychodynamic theory, as a counter-movement to the dysfunctions of religious indoctrination, recorded and known in an autograph. Whatever fiction he created, however unreal it was, he used these anti-historical myths to achieve a purpose – helping his patients. He did not, however, remove his Agency or Intent from his narrative, ensuring (at least) that the mythology could not be miraculated into prophecy – some fiction with god-in-itself as the origin.

More importantly, we can thank Freud for modeling a new behavior for scientists and philosophers. His mythologies prove the utility, when necessary, of building a metaphysical construct that is plausible enough to keep the inquiry moving forward, but unreal enough to receive significant criticism. This forces the ideological system to remain open and adapt as additional information becomes available. Even though the libido gets abstracted beyond the existential instantiation of any individual human’s complex thoughts, emotions, and behaviors regarding their own sexuality and gender, as well as the sexuality and gender of others; even though psychodynamic theory places the handy metaphysical construct in a First Observer role. It is a cosmos of sex, of desire, and a tradition worth continuing in its various fantasies precisely because sexuality is a ubiquitously significant construct. The difference lies in maintaining strict atheism toward the miraculated libido-in-itself. Sex-in-itself is not the First Observer of the cosmos causing all other supply and demand. If we hold it (or some variation) constant in our metaphysical constructs, some law of attraction we echo as well, we know this is a mental construct instead.

The facticity of human existence includes the capitalistic exchange of genetic capital, an obsession about sexual reproduction and its “standard deviations” easily explained by evolutionary emergence. Mutation, selection, and endless becoming. Those with consciousness see sexuality everywhere. We may forgive this penchant as a strategy orders of magnitude more probable to succeed in reproduction. Our generations of descent did not remove us so far from our earliest mammalian ancestors that we should ignore the existence of rodent species for which the males completely lose all personal survival instinct in favor of a relentless spread of their genetic material, at the expense of sleep, food, and safety; sex, sex, sex. The same phallic obsession drove industrial revolutions and neoliberal economic policies: supply, supply, supply!

“Where there is nothing more to see or to grasp, there is also nothing more for men to do”–that is certainly an imperative different from the Platonic one, but it may notwithstanding be the right imperative for a hardy, laborious race of machinists and bridge- builders of the future, who have nothing but ROUGH work to perform. – Nietzsche, BGE

Marx enters the arena to analyze this self-similar inherent flaw of Classical Capitalism, the propensity of the system to miraculate capital-in-itself; money as the First Observer preceding society, economic, relationships, family. Marx elucidates a psychotic causal vector of capital-in-itself as causa prima of labor, causing supply, causing demand. We will return to this problem extensively, because we burn the brand of capitalism into every theoretical construct. We see it everywhere once we tell ourselves to look for it; all these floating values of valuation and signification are so relational and exchange-driven. We can spread this as our market-based view of sex, the trickle-down economics of anti-entropy, some exchange value of god-in-itself.

To the extent this phallic-capitalistic mindset could be entirely cultural, a long-shrouded instinct, or even a category of mind, we must take care to explore each point and its counter-point. If capitalism is a projection of mind, we should pursue and test additional theoretical possibilities along its fractal ontology, but we must also, with extreme diligence, pursue every anti-construct to the best of our ability or find competitors who will. If capitalism is an underlying constant of physicality, we must likewise pursue its implications in areas that claim this as a moral justification, holding it implicitly with domineering potential bias.