Interlude: A Study on Human Culture

When applying reason and observation to the various properties, practices, and patterns of human societies, Len scholars have come to agree on the ‘Two Pillars Theory.’ Summarized, it supposes that the great majority of human cultures are based upon two underlying predilections: materialism and the fundamental need to remain stationary. 

As a result of these most strange species-wide obsessions, humans have developed equivalently strange practices. By means of example, humans will spend massive fortunes digging complex tunnel systems into the earth. Tunnels that they then relieve themselves into. Often these tunnels empty into rivers and have caused death and disease either for themselves or their neighbors. Neighbors who, are (somehow) unwilling to move to a more upstream location due to their species-wide phobia/fetishes.

Despite the abundant historical accounts detailing instances of plague, humans still build their cities directly atop these elaborate filth-labyrinths. In point of fact, living above their own collectively amassed excrement is considered a sign of societal advancement. This is because, humans devoid of excrement-tunnels, will empty their chamber pots into the street. No singularly nor secretly, but as a matter of general practice!

This is endured, by those who possess a robust enough health to endure it, so that they need only move the minimum amount from their permanent dwellings, and in spite of the certain knowledge that they will inevitably travel upon the streets where they have emptied their waste. 

Sedentary urges further engender Humans, excluding a very few nomadic tribes, towards developing the most strange of status symbols. They will construct massively large homes, beds more than 2.5 times their shoulder’s width (where a single individual of average size sleeps), high ceilings devoid of storage, and completely furnished rooms that are inhabited by visitors for less than three weeks per year. 

All serve as signs of wealth and social status. Of course, this is in addition to the wearing of physically impractical grab which serves to indicate that the human has enough wealth that they don’t need to leave their own dwelling. Indeed, it’s intense inconvenience implies that they can hire others to do simple chores, and, due to its fragility, the clothing also serves as evidence that they have not engaged in any activity more strenuous than moving between their many differently themed-rooms (please see chapter 6 to discusses examples such as ‘sitting rooms’). 

Though Len ourselves are not immune from the desire for finely crafted goods, humans will assign higher inherent value to items based on cost and material expense rather than history, craftsmanship, and usefulness. They will then amas as much as possible.

To support this shocking perversity, there is an entire industry built around making large permanent buildings whose only purpose is to hold items that are unnecessary. The industry is based around the certainty that humans will, as a matter of compulsion, buy more items than they can fit in their oversized personal residences. 

Rather than sell the trinkets and baubles, the species will sacrifice funds to have the useless possession kept away from them for prolonged periods of time in a ‘warehouse’. Which, as the name suggests, is a massive structure maintained solely for housing wares that are not needed. As a point of clarification, these are not season-specific tools or stores of food that are not currently needed. They are entirely unused. Either permanently or for multiple years. But they would, somehow, cause severe psychological distress if no longer owned by the human. This is in spite of the objects being hidden in a location that is, essentially, never visited or thought of.  

What is the purpose of this knowledge an intrepid reader of a less scholarly disposition may ask? By observing what fundamental differences in nature have led humans so far from the Virtuous Life, as described by the great philosopher Concratus, we can understand how to interact with their peculiarities and, mayhaps, aid their development. Like a young man assisting a simple relative or an aged grandmother who, despite being functionally challenged, possess enough goodwill and sentiment to be treated with sympathy. So too should we make efforts to understand the humans and aid them as possible.

In the spirit of goodwill and charity, this scholar puts forward that the underlying cause of aberrant human values lies in sensory deprivation, not an inherent lack of moral capability within the species. Phrased more directly, they are capable of Virtue, but are born with great obstacles and little to no guidance from those who have moved past them in such a manner as to provide tutelage. 

Indeed, for evidence of the severe moral damage inflicted by a lack of senses, look to the human form. Their body plans change to such a small extent that they have no means of knowing what their fellows value. Any child knows that an adult who has gone through the ritual to obtain a Reptile form is interested in longevity, mental pursuits, and lives a life comfortable enough that they need not gird themselves against undue environmental trials. Those of us who place our affections upon the pursuits made available by a hearty body, rapid healing, the ability to put aside sleep, and the desire to produce great feats of strength follow the mammalian path. 

Furthermore, an obvious supposition that must none the less be voiced, all Len know, for a fact, that we are one people due to Presence. Humans are deprived of such basic senses. 

The logical conclusions are thus; without access to bodies that can be adapted to their environments, humans fixate on the first safe location they can find and travel forth only with great trepidation. Often, they will suffer mass deaths from plague, reoccurring natural disaster, fire, and famine rather than brave the open road. And, please note, they will do so even when utterly believing in the forewarning of an impending disaster. 

Now herded together and deeply a feared of moving, we see the sad sensory affliction of the human condition made socially manifest. Without perceiving Presence human’s never know when they will be in the ‘out-group’ of another human and be categorized as a ‘Them’ or ‘Enemy’. To be categorized thusly is to be robbed of personhood in such a manner as to absolve the other party from any sort of punishment for enacting harm upon you; no matter how severe. 

As such, any singular human must desperately signal that they are simultaneously useful and possess group membership; both to convince the capriciously violent ‘society’ around them, and also to convince themselves they are safe. Otherwise, the unending emotional distress may be too acute to endure. 

In other words: by hoarding many items and wearing garish clothes they attempt to make a primitive, material-based Presence. One impossible to ignore or overlook.

They must spend so many resources, both material and mental, to achieve such basic communication that, from the onset, their pursuit of a Virtuous Life has been irreparably stunted. They are incapable of noticing elegance and subtly because their senses are distracted by the constant threat of otherhood should they miss a signal. The poor wretches, through no fault of their own, only possess enough left over-attention to engage with the more easily perceptible properties of quantity and garishness. Hence Len superiority in the realm of craftsmanship.

Furthermore, their weak social senses paired with their divisive nature dooms humans to employ pervasive deceit. It is like children who have decided that an act is good only because they will not be caught by someone who knows it is bad. From a young age, the ease of deceit makes it far too tempting to a young human and it is thus normalized by frequent use and success.

The tenants of a virtuous life: candor, brotherhood, dedication, generosity, respect for elders, and the pursuit of the great Enduring Intangible Gifts like knowledge, skill, love, elegance, expertise, and other such noble ends cannot exist in human society. At least not commonly or without intervention. The species put plainly, is born without vital qualities. 

To a Len, blessed as we are with senses and capabilities that remove us so far from base savageries, the world is wide and nuanced. Our senses and philosophies are as a team of well-maintained horses steered with a deft hand. Human’s work with vital senses removed and thus must blindly crack the reins and feverishly employ the whip against the only beast of burden able to move them; materialism and a stationary existence.

Though some claim that humans are doomed to create ever more elaborate and barbarous traditions as they grope in the dark for Virtue, this scholar believes it is our duty to reach out and help those who are willing. 

We should, as a people, meet discrimination with compassion. Knowing what sort of lives they live, do not begrudge Humans their need to degrade others so they can convince themselves that they are fortunate. Understand why those wretches, our siblings in personhood if not in Virtue, would not want to live constantly assailed by the knowledge that they are hostage to their own deficits. 

Instead, cast your mind to the wisdom of Concratus and think of how one can use a Virtuous Life to benefit the less enlightened around them.

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4 thoughts on “Interlude: A Study on Human Culture

  1. This is an exceedingly well-written piece. It really captures one culture judging another through the lens of their own assumed superiority and it has just the right mix of facts, errors, generalizations, and judgements all colored by an outside perspective to seem realistic. Honestly reminds me of the actual accounts the Americans and British wrote about the Middle East in the years directly before and after the world wars. A pleasure to read.

    Liked by 1 person

    1. Thank you! You’ve got a really good eye. That is almost the exact period I was thinking of. The racist psuedo-science ethnographers, armchair anthropologists, early eugenics-y sociologists, and ‘natural scientists’ who were closer to just being bad philosophers.

      Like

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