The nature of reality in times of universal confusion
The world and our interpretation of it are often at best an idea and, at worse, a figment of our imagination. In our full-blown Orwellian construct, the truths of some are the fake news of others. Invisible forces and undisclosed interests rule the world and its so-called leaders, who are mostly actor-puppets directed from scripted narratives. They largely live in an alternate universe where, if you repeat outlandish lies often and loudly enough, the disinformation becomes the unquestionable reality for countless people. Reality has become stranger than fiction because the conflicting narratives about what is supposed to be real are, by and large, fictional. They are cleverly crafted propaganda that manipulate by maximizing confusion. The masters of this craft have gutted familiar words of all meaning.
For example, at the heart of Oceania, the white-orange clown emperor, obsessed with walls to protect his subjects from southern brown invaders, told his adoring patrons and sycophants, “we renew our resolve that Oceania shall never be socialist!” The aging patricians gathered for the obligatory annual feast gave him a standing ovation, and loudly chanted “Oceania, Oceania, Oceania!…” This enthusiastic chanting from Oceania’s Patricians, except for the more dignified Supreme Elders and Commanders of the Praetorian Guard, repeated itself on cue at least four of five times, to celebrate the great universal superiority of the invincible mighty empire of the free and the brave! The egotistical emperor’s writers must have laughed as he served up their outstanding fictions to the empire’s docile subjects!
Schopenhauer’s relevant pessimism
In his essential book, The World as Will and Idea, the German philosopher Arthur Schopenhauer (1788-1860) contested the rationalist notion that reason alone gave humans the universal key to an infinitely complex, and often irrational, reality. He took the assessments Immanuel Kant had made in his Critique of Pure Reason a step further by adding the fundamental notion of sufficient reason. This was a less absolute concept of the relation of cause to effect, which he anchored in what he deemed to be four categories of human knowledge: science, morality,