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  being for large-scale demophilic efficacy
gary e. davis
August 19, 2017

In principle (which can be vastly detailed) love of being curious—more than mere enjoying curiosity (a rather observational stance, if not a touristic stance)—love of being self-enhancive, exploratory, imaginative, and aspiring—love is drawn to wholly flourishive life, which is also fun to show.

As a life wants wholly flourishing, so the world wants ecological thriving (if you enjoy the trope of the world as such wanting—that an ecology wants the thriving that we enjoy appreciating as so alive). A humanism of flourishing personifies the world as wanting a union of humanity: finding oneself exemplifying some idealization of humanity ecologically thriving.

What can draw all ethnicities (i.e., regional humanities) into ecological thriving other than a shared engagement in humanity—engagements of shared humanity— pluralistic humanistic union? Yet, humanistic union is always lived regionally, implicitly expressing an ideality of ecologically flourishing humanity, I suppose. And I propose a cultivation of humanity where all ethnicities are thriving everywhere on the planet—not merely that every ethnicity is thriving wherever, but that everywhere is thriving with all ethnicities.

E pluribus unum, says the American ethos: from many, One—no: from pluralism, Telos.

The Good (which, as capitalized, I’m establishing through use, rather than definition, but will focus on definition in Cycle 2) is at least a comprehension of broad-scale promise. Wholly flourishive humanity is feasible only as diversities of cultural flourishing, tropically as wholly flourishing gardens are hallmarked by wealth of varietals.

Future social speciation of humanity (distinctly established cultures across generations) is essentially open in appealing promise and opportunity that wholly flourishing futures offer.

Meanwhile, high humanism as, say, some scientific artistry—some 21st century estate of philology—may gain its ownmost integrity apart from impossibly gaining prevailing importance in the university. Idealizing the university as leading global culture has integrity apart from plausibly gaining efficacy in actual political policy.

Basically, though, we want practicality in our enabling, advancing, and promoting of Good. So, prospecting notions of Good should [“want” again] be relative to conceptions of what’s True, i.e., for me, some special sense of ‘true’ that I’ll prospect intently later. For now, Truth may be troped well by an ordinary richness of the notion of truth, then by dwelling with the “and” of [a] and [b] here: [a] truth as genuineness (truthfulness) and [b] truth as certifiable state of affairs (factuality)—also troped by the title of Bernard Williams’ last book (unfinished when he died), Truth and Truthfulness (there: [b] and [a]; I give genuineness primacy over factuality irt my prevailing interest in wholly flourishing life that may contribute to ecologically thriving humanity). Perhaps the “and” emblemizes—and Truth is, in a phrase—some mirrorplay of auspicious authenticity and realistic engagement. “You shall know the truth, and the truth shall set you” sailing into horizons of human potential.

We teach mindfulness of being well, oriented by authentic importances (life-oriental values) born and grown (individuating) from intrinsic importances, while “the” Meaning of ‘authentic’ and ‘intrinsic’ stays open, yet determinable for, in, and from one’s odysseys.

We care for high humanism, love cultivation of better humanity, and work to enable, advance, and promote Good policy discourse oriented by leading appreciation of the basis of a Good world in good lives, and basing ecologically thriving humanity in idealizations of wholly flourishing life. We work to institute Good continuity across manifolds of practical frameworks (organizational scaffolding) that secure legacies of Good practice.

We stand for demophilic professional ethics, honoring trust where it’s presumed, securing trust where it’s fragile, and instilling trust where it’s lacking.

We aid strangers as investment; and appreciate that continuity of care is necessary for ennobling the dignity of lives engaged with integrity of their aspirations.

We stand for political leadership that is meritocratic and demophilic, for demophilic expertise, and for merit-based management of systems.

So, some Good sense of progressivity is retrospectively relative to futurally furthering what’s Good to stand for, care for, do, and teach. We do in deed ennoble the desire, imaginability, and idealization that expresses our potential for wholly flourishive life for the sake of enabling, advancing, and promoting ecologically flourishive humanity.


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