He lives from day to day indulging the appetite of the hour, and sometimes he is lapped in drink and strains of the flute; then he becomes a water-drinker, and tries to get thin; then he takes a turn at gymnastics; sometimes idling and neglecting everything, then once more living the life of a philosopher; often he is busy with politics, and starts to his feet and says and does whatever comes into his head; and, if he is emulous of any one who is a warrior, off he is in that direction, or of men of business, once more in that. His life has neither law nor order; and this distracted existence he terms joy and bliss and freedom; and so he goes on.
This short excerpt from Plato’s Republic sufficiently captures the spirit of the democratic man. Where such a creature values freedom above all else, he conceives of freedom only in terms of that which is outside of him. Internally this is a man who is completely and fully bound by his passions. His pursuit of pleasure compels him. Any restraint from without that may be seen as an attempt to impede him in this singular task he perceives as an impingement upon his freedom and he will rebel against all such restraints accordingly.
His maxim is one of “Live and let live”; a sentiment all too common in our time and all the more praised and encouraged in a society full of such men. For who can argue with such a simple and seemingly self-evident maxim? Yet no parent to date would ever take-up such a maxim in relation to their own children. For we all know that a child is a slave to his base passions and pleasures. The child would eat candy to his detriment. The child rebels against all that he finds displeasing and resents the impositions his parents have put upon him in controlling his indulgences.
Yet the democratic man is no different in his appetites to the child he would scorn for similar behaviors. Though his pleasures are not ones for cartoons or candy, his pursuit of sex, intoxication, alcoholic or narcotic, video games, or other mindless media consumption differ from the child merely in degree and not in kind. The democratic man sees all form of pain as distasteful. He is unable to consistently will that which is higher than the pursuit of pleasure. He winged at the discomfort that reading can bring about. If a movie, abundant in flashing lights and rapid scene changes has not been made on the subject, he is all but ignorant of the content of most books. And though this man disdains books or any other mechanism of learning which is not immediately coupled with his preferable form of pleasure, he disdains the man who would take notice of his effeminacy and dare speak it out loud. “Live and let live” he will retort, and follow up that “Books are not his thing.”
Furthermore, he blames the medium for his inability to overcome the necessity of pleasure to accompany everything he does. “Books are boring!” he proclaims! They need to make the material more exciting! Yet here too this democratic man finds himself in surprise that after many years he has not climbed higher than a banal form of mediocrity in everything he does. He invents terms like “genius”, “savant”, “gifted”, “good genes”, and “fast metabolism” to brand those who put pleasure aside to achieve mastery, while these terms serve the secondary purpose of excusing his own failure to do the same.
At best, the democratic man achieves competency in a single craft. That single competency he then exploits for money which he craves almost as ravenously as pleasure itself. Money too, however, he would forgo if it was not for the want it would impose on his basic needs and his inability to gratify his passions and desires. Yet only for these reasons will such a many endure, grudgingly, any hardship, such as work, which he still sees as a great evil hoist upon his person. His other maxim is that of “Find a job that you love and you will never work a day in your life!”
But what does this mean other than “Find a job that simultaneously yields pleasure and creates economic worth.” Here too it never occurs to him that one can derive delight and satisfaction in those things he does not find pleasurable. He does not ask himself whether a job is worthy in the ends it produces as oppose to the pleasure in him it produces. As he is so bound up in his pursuit of pleasure he will surely come to hate every job, as ultimately, sufficient repetition of anything will turn from pleasurable to monotonous toil. In this way, his third maxim emerges: “The grass is always greener on the other side.”
It seemingly becomes the case that for such a man having a child may be the first time in his life where he encounters the delight and satisfaction of pleasure free toil. As it has never been the case that he found arduous toil to yield something resembling pleasure before, he concludes that having kids “changes you.” Yet such a change, a nagging dissonance of equating displeasure with satisfaction, is only a revelation to someone who had up to the point of having children, never had a sufficient ordering of the soul to realize the ability was always within him to subjugate his passions to reason. But here too, children do not change the man. He has not all of a sudden become ordered. The child merely became another external imposition not unlike that of a job.
However, unlike a job, which would require a self-imposed internal ordering to gain satisfaction from, the child merely triggers a biologically assisted ordering in the man. This ordering, however, is only in relation to the child and to nothing else. All displeasurable acts in relation to any other obligation he may have, still carry with them the sense of a great evil being imposed on him.
Yet what becomes of such a man given sufficient time? For those to whom their craft yields great wealth a strange phenomenon occurs. Let us look at a man ruled by his desire for sex. If such a man is able to consistently satiate this appetite, he grows bored of the most innocent manifestations. Soon enough he will need to “spice” things up. Where a single partner in missionary position was sufficient, it now becomes the case that lingerie needs to become involved. Soon after that costumes become the case. If he exhausts what is socially acceptable with a single partner, he will need to move on to encounters with multiple partners. First, he will pursue threesomes, then group sex. He will begin to mix his pleasures by introducing drugs to “enhance” the experience. Yet sooner or later all forms of socially common manifestations of sex will become exhausted and boring.
As his desires can never be satiated for more than a sliver of time, so too will he looks for more esoteric means by which to “spice things up.” BDSM may follow suite, perhaps watersports, hard sports, spitting, hitting, whips, chains, and sex dungeons. This is true for both the man who has the means to exercise the event itself as well as with those who can only come to witness such events on video. Eventually these esoteric sexual fantasies will too come to grow familiar and lose their flavor.
Having exhausted even the esoteric, fetishism may ensue from baby diaper fantasies, to furries, or other anthropomorphic representations of the sexual act, to anime tentacle porn. Yet, this too will grow tired. Throughout this slow degeneration in search of ever more strange novelty he had still remained on the side absent cruelty. Only when all that which was legal and non-vicious has been exhausted will a man, exercising his freedom to “Live and let live”, begin to examine the morbid. Mutilation may pique his interest. First in pictures, then perhaps of his own person. Ultimately, this democratic man may find himself fantasizing of being filleted alive while watching a public execution, only finding the ability to orgasm when the executioners axe severs the head of the victim.
Marquis De Sade, from whence we get our term Sadism from, is the author of our last bit of imagery. De Sade is the ultimate manifestation of the democratic spirit in man as pursued to its necessary end in pursuit of sexual pleasure.
Yet what rational being would consider the necessity of witnessing and experiencing such obscenities in order to attain sexual satisfaction as freedom? De Sade, an exemplar of the democratic man, was so fully degenerated by the control his passions had over him that he became a tyrant upon himself.
So here we have the crux of the degeneration of the democratic man and here we have the vision to which this spirit leads; tyranny. With ever growing demands to remove societal taboos and restrictions, all in the name of freedom of course, all as a consequence of the democratic man’s pursuit of pleasures in gratification of his passions, we end up with chaos. We end with the outgrowth of the desire for viciousness and the pleasures that results from viciousness. Viciousness being the last social taboo still standing in the way between the democratic man and the extremes of his freedom.
Does this come as a surprise to anyone? Where women have been “sexually liberated” did they further and further begin to push the envelope of degeneracy among their ranks? Indeed they did. It is by no coincidence that women who sleep around are of the most terrible natures. It is not the sleeping around itself that bring about the degeneracy. It is the perpetual and habituated deference of reason to pleasure that disorders the person as a whole. These women are degenerate in all aspects of their lives and not merely in the bedroom. All their vices stem from the same democratic spirit, their “Live and let live” maxim. Though De Sade is the extreme of such a debasement, these women are near there. The popularity of 50 Shades of Gray is but a sign of what fantasies loom in these women’s minds. And so too it ought not be a surprise that such women are themselves tyrannical. They abuse their bodies through depravity and excess of alcohol and drug consumption. This same abuse in turn they will inflict onto those around them. They have grown to enjoy the pleasures of viciousness. Why would a woman intentionally file a false report against a man? Why would a woman intentionally destroy a man? Why would a woman keep a man’s kids from him? The one reason never cited among all the reasons that are, is that it feels good.
Where there comes a mass shift towards ever darker corners of degeneracy, so too new market opportunities open up. The democratic man, who, as said before, loves money almost to the extent he favors pleasure, will be more than happy to oblige this new burgeoning need. His scruples do not contain him from creating products to meet this market demand. The profits he makes, he will convert to fulfilling his own ever degenerating pleasures. He cares not whether or not these degeneracies ought to be indulged in others. At best, he is constrained by fear of the law. Morality after all, is relative is it not? And his morality tells him that a buck is a buck.
With one side of his mouth this man will peddle filth onto anyone with the money to pay while from the other side condemns serial companies for peddling colored sugar to his own kids. He prides himself in being a savvy business man in having discovered what has been known since the days of barter; preying on human vices pays. When he rips someone off he thinks himself clever and his victim a fool. When it is done to him he has been wronged and the seller a villain.
But so too when he finds a product or service that satiates his pleasure he will sing the highest praises! He will consider the originator of his pleasures as someone helpful, doing good in the world, indispensable, a pillar of the community, wise beyond wisdom, perhaps even a saint?
Yet his so-called saint is merely selling him sugar masquerading as medicine. The masquerade, however, is not a lie on the part of the peddler of sugar. It is a trick of the mind of the democratic man himself.
He has long ago conflated the notion that that which feels good, sounds good, tastes good, smells good, or looks good is actually good. This democratic man does not know what is good for him any more so than a child does. And like the child, he will pick the candy over the broccoli every time, and pat himself on the back that he made the adult decision. For look at him! He has seen the earth make its way around the sun at least 18 times! This has made him wise!
And when this democratic man, having discovered all his friends in turn are democratic men, whom too, put him a distant second to their own pleasures in priority, he comes to discover that you cannot trust anyone. There are no true friends in the world! They will never be there in your time of need! They will sell you out! Yet these friends of his do not sell him out any more so than he does to them. He was never a contender to their own pleasures as they to his. It is only when he comes to ask them to make any sacrifice on their part that may yield displeasure that he truly comes to realize his position. He adds to his collection of maxims. His new maxims become “you can only count on yourself” and “you got to look out for number one!”
This cynicism paints everyone around him with the same aura of distrust and jadedness. This is actually quite helpful where money is concerned. After all, when you do not actually have to care about a customer as a human being, it becomes easier to sell sugar masquerading as medicine. In fact, let us make an illusion of caring about others into a product itself! Let us sell entertainment masquerading as education. Let us sell false hope as self-improvement. Let us figure out how to sell a perfect combination of words spoken in the perfect order as whatever the customer wants to believe. But remember, it needs to look good, or sound good, or taste good, or smell good, or feel good. That is your secret formula!
No man has ever achieved anything of worth without suffering and sacrifice. Pain accompanies all success; whether it be the physical strain of sports, the emotional pain of trial and failure, or the intellectual strains of concentration, computation, or contemplation. If it is boring, more likely than not, it is good for you. If it is entertaining, more likely than not it has little or no substance beyond the pleasure it brings. Do not be bamboozled into believing that those things you like are good and those which you do not like are bad.
If you do not want to experience pain, give up all hope on ever achieving anything. Virtue is not pleasurable in of itself, this is why so few people have any; the democratic man, second to the tyrant, least of all.
Thanks for listening,