"Words are the mouldable confines of concepts
and concepts are conveyed through words" (ARJTF)
Sunday, 27 July 2025
Thursday, 24 July 2025
The Unchanged Playbook: War-Peace and Paranoid Politics of 21 century - By Ajith Rohan J.T.F., Rome
"One thing is worth remembering, today, individual and collective human stories are screaming that the control of the world is impossible but violently destroying it, pushing it toward extinction is all too possible".
Introduction
Through this article I am mulling to draw a parallel between modern geopolitics and timeless human tendencies of violence, manipulation, domination, bullying, war, and storytelling as tools of control and survival. Despite all advancements, including technological and societal progress, global powers still use the same brutal tactics: colonial “divide and rule” strategies, cold war proxy conflicts, racism, nationalism, neo-Nazism, fascism and the exploitation of complicated biased religious differences. One thing is worth remembering, today, individual and collective human stories are screaming that the control of the world is impossible but violently destroying it, pushing it toward extinction is all too possible. The world has transformed into a labyrinth of complex yet fragmented systems among which there is no compatibility, only fundamental contradictions and hypocrisies. Core idea: Power abuse hasn’t evolved, it’s just better disguised.
“The Croods” story and Actual world processes
"Moreover, humanity’s grand narratives and celebrations of 'progress' often mask regression, like colonial empires boasting civilization while erasing cultures, or modern corporations touting sustainability as they raze forests".
It is logically and practically impossible, therefore absurd to discuss time traveling, whereas time is just a human perception. But we can create stories and turn them into visual narratives (any type of movies, videos, and graphic stories like comics and graphic novels) to understand our imaginations. The man-made world consists of this great instrument, which facilitates tangible archaeological ruins and other objectively interpretable written materials to become 2D and 3D stories like The Croods.
The cartoon story "The Croods" helped me structure, with great visualization, an understanding of how the so-called primitive world and the present world’s dynamics are slowly destroying forests, valleys, mountains, oceans, and animals and by doing this, gradually leading human beings to extinction along with their territories, cultures, civilizations, and stories, leaving behind only bare space for accelerated natural transformation to prevail. This story logically demonstrates the central role of general “privation” or relative “necessity” as the creative, inventive, and progressive power behind the entire man-made world. Further, The Croods reveal humanity’s self-destructive ingenuity.
Human beings are storytellers par excellence. Without this unique quality, a "man-made world" would be impossible. Thus, we can understand that human beings first invent stories and then live them is the logical pattern that defines all of human history. Therefore, through The Croods, in their artistic creativity, we see, while standing concretely in the present, how primitive human actions, reactions, and their consequences changed and transformed the world and humanity. In brief, I argue that what we are doing is creating different logical processes with relative qualities, simply fighting for survival yet raising a clamour of black rhetoric for everything, like a hen making a big noise after laying just one egg. Moreover, humanity’s grand narratives and celebrations of 'progress' often mask regression, like colonial empires boasting civilization while erasing cultures, or modern corporations touting sustainability as they raze forests.
Shadows of Invisible Hands: The Puppeteers of Modern War
"In any case, international politics today is far stranger than in the past. I imagine invisible hands and puppets firing relentlessly, killing children and women and the great international community is celebrating their strategies with satisfaction. So, if, as I said, international politics is a puppet show, then human history itself is a story we keep rewriting one where the lines between savagery and progress blur".
The world is always being plagued by its relative conflicts and wars, just like now in 2025. But the underlying current problems aren’t much different from ancient times, and neither are the basic tactics. Some obvious yet unprovable strategies remain concerning such as the politics of convenience, the politics of bullies, the politics of buying and selling consensus, and letting others do the dirty work.
Furthermore, when convenient, some countries have previously financed and supplied weapons to so-called terrorist and criminal groups (for example The U.S. funding of Mujahideen in Afghanistan, 1980s. To counter the Soviet Union, the U.S. armed groups that later became Al-Qaeda, fuelling decades of terrorism. This proxy strategy outsourced violence while maintaining a peacekeeping façade). They tolerate and ignore war crimes, clearly because it serves their interests or as a tactic to keep a country, a nation, group or an individual under control, preventing it from becoming a future threat. In any case, international politics today is far stranger than in the past. I imagine invisible hands and puppets firing relentlessly, killing children and women and the great international community is celebrating their strategies with satisfaction. So, if, as I said, international politics is a puppet show, then human history itself is a story we keep rewriting one where the lines between savagery and progress blur.
Stop Killings and Stop Looking Backwards
"Civilization itself demands we stop enabling those who hold the world hostage to fulfil their ambitions through brutality. Gaza is the starkest example: a land stolen for a playground of the wealthy, its people erased from their own homes, dismissed as “non-land”.
It seems absurd and out of place in an age of human rights to witness killings treated as routine. Every day, people kill one another more easily, even before these human rights documents existed. As a cultured and civilized individual, I find these killings deeply disturbing and disgusting. To me, they represent barbaric acts that disregard common cultural and civil agreements.
Those who kill, who knows for what purpose or by whose authority, carry out plans hidden from the civilized world. Among all the conflicts and wars in the world, the killings in Gaza concern me most. I don’t know who has given silent or direct approval to kill children, adolescents, women, and the elderly instead of the so-called terrorists, who rarely (if ever) die in these attacks. Nobody seems to care about the killers, why?
The shared principles of civilization demand an end to holding the world hostage for selfish gains no matter how barbaric or inhumane the methods. What’s happening in Gaza is especially alarming: we are now witnessing a luxury ‘free zone’ for the global elite, built on the forced expulsion and displacement of Palestinians from their so-called ‘non-land.
Conclusion - World dominant paranoid political traits
"The true danger today is paranoid leaders, whose actions threaten to infect entire world with their own delusions, turning shared history into a self-fulfilling prophecy of fear".
Paranoid individuals observe reality through bias and prejudice. Their convictions are more hostile than those of the average person. A paranoid "person" interprets unintentional behaviour of someone as deliberate or threatening. One can easily imagine certain national leaders operating under the same unfounded mistrust, making social cohesion and meaningful relationships impossible. Their mindset mirrors "the war of all against all." Worse, the paranoid individual is prepared to strike first consumed by the fear of being destroyed, they act swiftly to ensure survival.
Historical evidence undeniably proves the existence of "paranoid politics" in global affairs. Moreover, it is clear that such paranoia still permeates today’s political processes. Certain leaders of so-called great and powerful nations, along with allied groups of rulers and shadowy dominant forces, openly engage in the world’s most ruthless and deceitful games.
While economic manipulation may be tolerated, humanity is now witnessing something far worse: horrific, cruel, and abominable massacres of children, adolescents, women, and the elderly slaughtered; nurseries, schools, hospitals, and so-called holy sites bombed. These paranoid criminals not only commit such atrocities but also justify them, reinforcing their own delusions. Today the world is a shattered mirror. No cohesion. Only reflections of greed, fear, and the same old lies.
Finally, I affirm that while we all naturally experience a bit of paranoia and history, the truly paranoid endure a double affliction: tormented not only by the real world, like everyone else, but also by the jumbles of their own fantasies. Yet the gravest burden today lies in the fact that paranoid political leaders, through their actions, are dragging the entire world into a collective state of paranoia.
Monday, 14 July 2025
Monday, 30 June 2025
Human Violence vs. Complementary Humanism (No. 02) By Ajith Rohan J.T.F., Rome
This reflection probes deeply into the paradoxical nature of human violence, oscillating between unconscious drives and conscious justifications. I observe that humans, despite their cultural and ethical frameworks, often revert to a state of "unconscious-conscious contradiction," where violence is rationalized or even celebrated when convenient. This duality is starkly evident in historical and contemporary atrocities, where moral boundaries dissolve under the weight of power, ideology, and/or perceived necessity. My style of reading and narrating, by linking historical hypocrisy to modern atrocities must become a manifesto against the collective historical amnesia of all.
A Possible Definition of Human Violence
Universal and Natural Level
There is no such thing as violence or nonviolence at the universal, natural level. Everything occurs freely and spontaneously. No entity exists to judge according to conventional, habitual, or written prejudices, laws, rules, or regulations, nor to punish or reward.
Violence is Adamantly a Human Perspective
What is Violence, then?
We have endured continuous local, regional, and global wars, as well as revolutions against various unjust causes. The harrowing experiences from these conflicts led to universal agreements to live without war, striving instead for peaceful relations and communication. Otherwise, as Thomas Hobbes noted, human beings in motion would perpetually clash, much like the spontaneous universe. The "man-made world" would then become a realm of homo homini lupus est and thus, bellum omnium contra omnes (the war of all against all).
According to the UNDRR’s definition of violence, each human being must first respect themselves and others as individuals, as groups, with their psychological differences, ways of living, and distinct SPEC (Socio-Political-Economic-Cultural) systems. Humans ought to coexist without harming one another physically (no killing, infliction of harm, or injury) or psychologically.
Method
I have observed the behaviour of both individuals and conveniently agglomerated groups in their pursuit of objective targets, particularly through the use of black rhetoric and the ambiguous application and interpretation of laws, rules, and punishments. These tactics are neither new nor of my invention; they have existed since the dawn of human societies and remain deeply ingrained in behavioural patterns today.
It is fascinating, albeit disturbing, to witness their shameless effrontery as they play their dirty games in public, adorned with hollow decorum and empty honour. Thus, in this second part of the article on “Human Violence vs. Complementary Humanism,” I propose a fresh lens for interpreting select historical events, one that exposes these enduring patterns of coercion and deceit.
Historical Patterns of Violence: From Concealed Hypocrisy to Open Slaughter
I observe that history reveals the same violence, repackaged. Let us trace its mutations from the intimate to the existential. Through my historical selections, I intertwine different but logically relevant examples, each representing a distinct facet of institutionalized violence, personal hypocrisy, state-sanctioned silencing, ideological extremism, and modern warfare, constructing a cohesive argument.
King David and the Weaponization of Power
A rational reader may wonder why I cite a biblical figure to prove my argument. First, I respect this collection of historical, philosophical, and cultural books as I do other so-called sacred texts like the Bible, Quran, and Torah. The Bible was a powerful tool of colonizers, used to subdue ancient civilizations after conquest. Thus, the world’s cultural-civilizational mentality remains influenced by these texts. None can deny that global cultural hegemony is still shaped by this book, which underpins Western-U.S. thought.
Socrates and the Violence of ‘Order’
Hitler: The Human Shadow Unleashed
Ongoing Warfare: Russia, Ukraine, Gaza
Today’s wars are no less cynical. Russia invades Ukraine under pretences of ‘denazification,’ while obliterating cities. Israel’s bombardment of Gaza, framed as ‘self-defence,’ replicates the very trauma Jews endured in the Holocaust. The script never changes - elites invoke past wounds to justify new ones, while the powerless die for abstractions: borders, histories, ‘security.’
Gaza and the Inversion of Trauma
The Holocaust remains humanity’s darkest testament to industrialized genocide a crime so monstrous that ‘Never Again’ became a universal oath. Yet in Gaza, we witness a grotesque irony: victims of historical persecution now wield overwhelming military force against a stateless population, repeating cycles of collective punishment they once endured. This is not moral equivalence but a tragic ‘exposure’ of how trauma, when weaponized by power, distorts justice into vengeance. The warning is clear: unhealed wounds, institutionalized, become future weapons.
Conclusion for Part 02
By writing this second part of the series, my aim is to strip away illusions, forcing humanity to confront its own contradictions - a rupture in collective denial where trauma, hypocrisy, or institutionalized violence can no longer be masked by rhetoric (e.g., King David’s piety, Hitler’s populism, or modern war propaganda). This study must serve as a diagnostic tool, like a surgeon cutting into flesh to reveal infection. My method dissects historical events to expose the congenital nature of human violence. The grotesque irony in Gaza is a systematic exposé (in Chinese, bàolù) of trauma’s cyclical corruption: power, even when born of suffering, replicates the structures it once resisted.
Philosophically, I use historical examples to reflect violence as a culturally human-made phenomenon, justified by laws, fear, traditions, and tribalism. One might think I provoke readers by connecting Hitler to modern extremism or Gaza to Holocaust inversion, forcing uncomfortable introspection. Yet, while respecting differing viewpoints, I affirm that humanity keeps reproducing violence, sometimes in ways that echo past horrors. The solution is not to rank atrocities but to:
1. Learn from history (how dehumanization leads to massacre),
2. Apply consistent ethical standards (condemn war crimes, whoever commits them),
3. Reject ideological demonization (whether anti-Semitic, Islamophobic, or nationalist).
If these patterns are congenital, is transcendence possible? Part 3 will explore whether Complementary Humanism can dismantle the machinery it built.
Saturday, 21 June 2025
Quantum Pets: How Animals Taught Me to Dance in the Flux. by Ajith Rohan J.T.F., Rome
(My personal factual background information taken from WATER, autobiographical graphic-novel story)
Rejecting any form of violence
Even now, I feel a kind of boredom and mental nausea when I simply hear or see the killing of people, animals, or the destruction of nature. When I was a child, I only played with a catapult once. I managed to hurt a bird, but immediately, for the first time, I felt what I described above. After that experience, I even avoided hanging out with friends who played with catapults and similar things. I still remember how that bird struggled in my little hands to free itself. I felt alienated from within and could not follow the habits and traditions that others followed so naturally.
I chose study, library and playground
Instead, I chose studying and collecting books, magazines, and newspapers thinking of a personal library. My favourite place was, and still is, the library (Now, I have my own physical and digital libraries in two countries). I also enjoyed team games, playground and swimming in lakes and in streams. At that time, I was the leader of about forty other kids of my age.
One day, when I was almost 12 years old, I saw some newly arrived books at the library I frequented in a small city-town in the northwest of Sri Lanka. I found all the books by Arthur Conan Doyle. The first work I chose was The Hound of the Baskervilles (1902). It was this work that sparked, for the first time, my potential for logical thinking as a researcher, observer and investigator of knowledge without falling into superstitions. Thus, Sherlock Holmes became one of the dominant figures shaping my cultural and civil character as a teenager.
In addition, as an adolescent, my mental and logical processes were irreversibly influenced and enriched by Bertrand Russell, Wittgenstein, Immanuel Kant, J. Krishnamurti, Alan Watts and by the Buddhist literature – specifically by the Milindapañha. I have to remind also “Bhagawath Geetha” which I encountered in Italy and helped a lot to understand what I was searching: behaviour of dark matter. No one has succeeded in changing and diminishing the self-directed education I acquired through research, observation, experimentation, reading, and direct experience from my childhood. I became wholly pragmatic and empirical who reason relative facts with cold precision, yet one can read between these lines how I am also sensitive in a certain way.
Who pushed me to choose a dog?
However, I am certain that it was The Hound of the Baskervilles that inspired me to train a dog named Jimmy. Although I still believe animals should live freely in their own world without too much human involvement, at least with me, I have not always felt this way. You can read this reflection on a dog and two she-cats (queens) to see how I became emotionally involved with their lives and relaxed in the presence of their affection. But this is not all.
The story of three animals in my life
After “The Hound of the Baskervilles”- Jimmy
The puppy dog Jimmy, with whom I had quite a close connection, I can feel it even today. I had him in Sri Lanka when I was an adolescent. From the first day, he formed a strong bond with me. It filled the space of my other self. As I look back today, in some ways, Jimmy represented my projected self: authentic, respectful, but not obedient. He was also independent and playful. But one night, Jimmy was attacked by a dog that had rabies, and after a few days, my father had to put him down. That day, I decided never to have a pet for myself again.
How I met Queen Isha
Though I don’t particularly like cats (I prefer dogs) or animals in general around me, they come into my life like this. I saw how fast Isha grew up. The ironic thing was that she formed a strong bond with me from a very young age. I used to wake up early in the morning to go to university or to the National library of Rome for research, and I always found Isha at my door, waiting to go to the kitchen and then play with me. She loved playing with the shadows of my hands. She became very skilled at jumping toward the shadow of my hand on the wall.
Well, until I left for work, my friend found it difficult to rest because two of us made enough noise to keep her awake. But she couldn’t say anything; the cat was hers.
Isha, the cat, somehow became a kind of therapy for my busy life with so many commitments. In addition, she slowly became my projected affection, too. But one day, I had to move to northern Italy, and everything ended. I did not want to hear about her anymore from my friend in Rome. However, my friend told me that Isha continued to look for me and slept on the bed where I used to sleep.
Queen Sisi
Sisi, humanly speaking, became an orphan. She began to develop a little trust in human beings. One day, while I was on the phone in the yard, she approached me and showed me her trust. I didn’t pay attention because of the phone call. Afterwards, I noticed she was sleeping on my feet. I felt her trust and affection.
In this way, she also entered my life. We always felt good together, and she preferred to lie on my feet whenever I was on the phone. Time passed for her, too, and she grew up. Like all animals, nature began to influence her body through irresistible hormonal urges to procreate or to transform energy into new forms of cats.
She suffered greatly from her naivety under this hormonal attack. She tried to find relief from her pain by running to me and away from others. I felt unusual, annoyed and lost. That night, I saw through my window many cats in the yard running around her, making their sounds. After that, I noticed how her physical form changed. Everything seemed to calm down.
Three months ago, I took some photographs of her in the yard. Then, a month and a half ago, she disappeared. Someone told me they saw Sisi wet with some liquid; they thought it was blood. Anyway, that was the last time I heard about her. She disappeared. We don’t know what happened to her or her little ones.
She has left memories of herself, and I was able to capture her images with my cell phone when she was waiting for food. Well, I miss her. Maybe I should promise myself again not to have any affectionate relationships with animals? I don’t know. I now know for sure who I am and the world around me. So, I don’t worry about deciding or not deciding anything. I know for sure that what happens, happens without any logical interference.
Saturday, 14 June 2025
PHILOSOPHY OF COMPLEMENTARY HUMANISM - by Ajith Rohan J.T.F., Rome
Purpose of writing
I first confronted the concept of “complementarity” in my Doctoral Thesis in Theoretical Philosophy (2003–2008 Rome, Italy), exploring complementarity between Rhetoric and Hermeneutics, and ultimately between Mathematics and Language. After completing my PhD, I have circled the sun 17 times, during which my philosophical trajectory, including the concept of complementarity, has matured through diverse paths. This reflection is one of my first efforts to systematize the concept on solid and dynamic ground, fostering an open-minded dialogue. In this way, I keep my philosophy humble, without claiming perfection or absolute truth. Thus, I consciously aim to avoid its failure. But I have to affirm clearly that I have no intention to change anything or anybody through my creativity. Above all this is the best possible world we have created for ourselves. I simply enjoy my writings and all other forms of communication. That is all.
Dynamic, opposite but completing complementarity
The concept of complementarity is one of the most elegant and disruptive ideas, not only in philosophy and science but also in all problems related to monopolized dominions like the theory of knowledge (Epistemology), world social, political, economic, cultural, and civil dominions; precisely because it refuses to let us settle for binary thinking and Aristotelian mechanical logic. It demands that we hold contradictory truths in tension, not as flaws to resolve, but as necessary surfaces of a deeper reality. At its core, complementarity refers to a relationship in which different elements interact in a way that enhances or completes one another, creating a functional or conceptual whole greater than the sum of its parts. This principle suggests that opposites or distinct entities can coexist in a mutually beneficial relationship rather than in conflict.
Complementary colour theory
I prefer in this case to report the colour theory to understand the concept “complementarity” through this vitally important dynamic system. In this way, we can approach relative circumstances better and move forward with practical logic by promoting constructively collaborative, harmonious, and ecological human societies. The complementary colours, first of all, are pairs of opposite colours on the colour wheel. Due to their oppositeness, they create a vibrant, high-contrast relationship when applied next to each other on a drawing panel. Complementary colours create elegant colour contrasts in a painting due to the fact that, no matter what combination one uses, they will always be different from one another.
Recognition of the difference and complementarity
First of all, we have to admit the existence of uncountable colour levels in our dynamic reality. On the other hand, understanding the significance of complementary colours is very important for an artist or anybody who works with colours because mixing opposite colours helps one achieve beautiful and dynamic colours or new perceptions. Therefore, this practical, intelligent capacity for identifying different colours and complementarity among them is very important because this process recognizes subtle nuances and then allows one to understand how to proceed to neutralize the contradictions between colours in consideration in order to create a new, elegant, relevant, and important colour for the objective purpose.
Complementarity in cultural-civil artificial realities
Thus, the human “artificiality” is not a weakness but the greatest dynamic expression of “power and responsibility” of man. The principle of complementarity must therefore operate as both diagnosis and intervention: Diagnosis: Recognizing that all cultural-civil forms are dynamic oppositions in precarious balance, like complementary colours that vibrate because they are mutually constitutive yet irreducibly distinct; Intervention: Deliberately designing systems where opposites (good/bad, war/peace, tradition/innovation, local/global) are not resolved but orchestrated, much as an artist mixes opposing hues to generate new depth.
CONCLUSION
The totality of cultural-civil realities are artificial ecosystems. Complementarity is their sustaining logic not a passive equilibrium but an active labour of holding oppositions in creative tension. Like maintaining a garden or restoring a fresco, it demands vigilance: we must weed monopolies, repair fractures, and replant diversity where systems lean toward monoculture. This is the non-negotiable work of Complementary Humanism in both material and digital worlds. To neglect it is to accept civilizational decay.
However, without conscious design, these realms risk reinforcing homogenization or ideological monopolies. To prevent this, we must apply the principle of complementarity: ensuring that SPEC (= Socio-Politic-Economic-Cultural) systems facilitate dynamic balance rather than dominance, countering violence’s chaos with collaborative wisdom. This means:
Recognition of Difference – Acknowledging that no single culture holds absolute truth, just as no single colour defines a painting.
Constructive Interaction – Designing systems where contrasting perspectives refine rather than negate each other.
Strategic Maintenance – Continuously adjusting power structures to prevent decay into polarization or hegemony.
Monday, 2 June 2025
COMPLEMENTARY HUMANISM VS UNCONSCIOUS-CONSCIOUS CALCULATIVE NATURE OF HUMAN VIOLENCE (PART 01) by Ajith Rohan J.T.F.
GIST
This reflection probes deeply into the paradoxical nature of human violence, oscillating between unconscious drives and conscious justifications. I observe that humans, despite their cultural and ethical frameworks, often revert to a state of "unconscious-conscious contradiction," where violence is rationalized or even celebrated when convenient. This duality is starkly evident in historical and contemporary atrocities, where moral boundaries dissolve under the weight of power, ideology, and/or perceived necessity.
PREMISE
Humans without natural inhibition
Humans’ “unconscious-conscious contradiction”
By this observation I deduce that human beings exist in a state of “unconscious-conscious contradiction” when they are not true to themselves as artificially cultural-civil. Human beings are living in a separate world or in a “man-made world”. It is not completely natural or non-natural. Consequently, they have to keep on practicing and observing their actions before committing them. As I said, nature’s absolute indifference to our ethical and moral constructs of "good" and "bad" is undisputable. It is also undeniable that human behaviour is fundamentally indifference in front to his own cultural-civil inventions. It is precisely because of this ambiguous nature that human beings are the most ruthless and atrocious living beings on this planet.
History of violence and dominion
Colonial violence laid the foundation, with enslavement, looting, and cultural erasure justified as “civilizing” missions. Post-colonial states inherit this legacy, where violence mutates into neo-colonial exploitation. As Frantz Fanon noted, colonial trauma lingers in psychic and structural forms, perpetuating cycles of oppression. Today, human trafficking thrives under immigration’s guise, migrants lured by promises of opportunity are trapped in labour or sex slavery, their dignity stripped by global capitalism’s “sophisticated instruments.” In Canada, Indigenous women face “domestic trafficking,” rooted in colonial dispossession, yet framed as mere prostitution to evade accountability.
Are they applying laws to foes while interpreting them to friends?
Family murders, betrayals among friends, and ongoing wars illustrate this. For instance, Jewish people annually commemorate their suffering in Auschwitz during World War II, yet, as of June 1, 2025, their bombings in Gaza and Lebanon have killed over 45,000 civilians, children, women, schools, hospitals while they and their allies justify these acts. Despite all these killings of children and women by Israel “they” (allies and international community) condemn only Russian killings in Ukraine but overlook Ukrainian attacks on Russian civilians. Such double standards reveal human hypocrisy: the powerful redefine “good” and “bad,” ignoring agreed international laws and human rights. Are these contradictions deliberate, or do winners simply dictate morality?
CONCLUSION (Part 01)
We act like mosquitoes, adapting to situations, continuing habitual primitive styles with only sophisticated instruments. Despite world wars and revolutions, humanity’s violence remains primal, wrapped in technology and rhetoric. These facts confirm that humans act with “unconscious indifference,” mirroring nature’s spontaneity, even when consciously choosing violent strategies. Even when aware of making a “negative choice” (e.g., killing through various ways and means), they surrender to nature’s indifference, feeling exceptional, beyond limits. Because they are manipulating and abusing the “power”? This calculative duality, unconscious drives paired with conscious rationalization, defines our violent nature.
Tuesday, 20 May 2025
The Fake and Polite Communication of a Shameless Society - By Ajith Rohan J.T.F.
PREMISE
Without a doubt, social media is theoretically and partly in practice a useful tool for communication and for maintaining and developing positive relationships. However, before making any generalization, one must consider human ambiguity, hypocrisy, and self-destructive tendencies, which coexist with human better qualities. No discussion of human behaviour can afford to overlook these fundamental negative and destructive traits.
Every individual is born with both constructive and destructive impulses, long before cultural or civil influences take shape. These energy patterns can only be activated, channelled, and directed through training in reason, guided by universal human and ecological values, to build a less conflict-ridden and more peaceful world. Otherwise, positive traits remain dormant, while negative ones prevail.
This is why social media often becomes a negative and destructive space when universal values such as self-respect, respect for others, and senses of shame and modesty are ignored. One of the most embarrassing and harmful behaviours social media has normalized is false yet polite communication, where discomfort and negative emotions are concealed behind symbols of approval: the Roman thumbs-up, little hearts, hugs, and stars.
"What follows is a reflection on my own experiences and those of my friends. These observations do not discourage us from maintaining our personal lifestyles but help us better understand the reality we live in".
Emoji Behind False Intimacy and Friendships
There are countless ways people speak ambiguously saying one thing while meaning another, masking true feelings behind politeness or outright fakery. This false courtesy has found new life through technology, particularly in social media communication. It is both painful and embarrassing when technology itself exposes the deception.
For example, if someone reacts with a thumbs-up or heart to a shared link whether it’s an article, comic, or image, without even clicking to view it, the sender can easily detect the insincerity. To genuinely engage with content, one must at least open it. When the link remains unclicked, the hollowness of the reaction becomes obvious. This is not just embarrassing but calls into question the authenticity of human connections.
Of course, this should come as no surprise. If people struggle to form meaningful friendships in real life, how can they possibly foster genuine bonds online?
Unfortunately, I have encountered this kind of deception repeatedly thumbs-up, stars, and hug emojis with empty and fake compliments that, in reality, signify nothing but indifference or even concealed disdain.
I often share links to my new comic pages or articles with so-called "friends" on my list. Frequently, I receive thumbs-up or star reactions that do not reflect reality because they never even clicked the link. They didn’t spend a few seconds glancing at the content, let alone engage with it meaningfully. Instead, they offered a hollow, fake polite gesture.
This confirms that our digital society is merely replicating the same dysfunctional communication patterns of the real world. Social media provides the perfect platform and the necessary tools for people to continue living shamelessly fake yet superficially polite lives. In this vast technocratic digital society, there is little regard for true respect for oneself and/or for others.
Sunday, 18 May 2025
Thursday, 8 May 2025
Jewish Standards of Finance in the Bible - by Ajith Rohan J.T.F.
PAGE: ECONO-COM-BUS DIALOGUE 01
Premise
Without conscious deliberation to resist it, humans are entirely bound by their mathematical, dialectical, logical, rhetorical, and hermeneutic patterns of conceptualizing and manipulating matter-energy. In this way, they have constructed their humanity, their corresponding world, and their universe. In this way humans created the best possible world and universe they could conceive, and now their primary, indeed, sole, occupation is to maintain and, in part, destroy it. Their critical mistake lies in this: by dismantling their own conceptual frameworks of the world, the universe, and humanity, they simultaneously destroy the natural world.
This error stems from monotheistic religions, which proclaimed humans as the sole dominant beings, masters of the natural world and the universe. Moreover, they asserted that humanity has divine authorization to dominate and even destroy all things in the name of their creator (Nota Bene -This authority is given exclusively to white skinned humans). This ideology was enacted globally during the colonial period, often in collaboration with the Church. Today, its legacy persists in climate change and endless wars worldwide.
Why am I writing this? Because this influence extends even to economics and politics, directly shaped by monotheistic religions—particularly those rooted in so-called sacred texts. So, I decided to write a series of dialogues.
THE STORY
The first addresses the so-called "Parable of the Talents" from the Bible.
As we know, the Catholic Church has interpreted these texts, despite the teachings of their foundational figure, Yeshua (Semitic in origin) or Jesus (in English). Here, it’s worth recalling Fyodor Dostoevsky’s The Brothers Karamazov, specifically the dialogue between the "Grand Inquisitor" and Jesus. The Inquisitor, representing the Church, arrests Jesus, accusing him of rejecting Satan’s temptations (bread, miracles, and authority) and thereby burdening humanity with unbearable freedom. The Inquisitor argues that the Church "corrected" Jesus’s mistake by offering security, dogma, and control—sacrificing truth for happiness. Jesus responds with silence and a kiss, but the Inquisitor remains unrepentant.
The gist of the Parable of the Talents (Matthew 25:14–30)
Monday, 5 May 2025
WATER - MAN THE NARRATOR 10 - Autobiographical-philosophical digital web comic page 05 - by Ajith Rohan J.T.F.
Everything we think, desire, choose and do is possible “results over results” that belongs to one of a set of man-made “spec” (socio-politico-economic-cultural system) sets. They are relative and transient. Thus, Water urges us not to overinterpret spontaneous events, for in his view, there’s no such thing as purposelessness or its opposite, but just the natural flow, unbound by interpretations (stories and narrations). Like the wiggling clouds of his mathematical-philosophical musings, life invites us to let go, to exist without overthinking, in harmony with the universe’s ceaseless rhythm.
Wednesday, 23 April 2025
WATER - MAN THE NARRATOR 10 - Autobiographical-philosophical digital web comic page 04 - by Ajith Rohan J.T.F.
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For example, Water’s love for China and for East Asia in general has always been evident. He never dreamt of living in Rome, yet it happened. His encounter with Rhei was much the same. Rhei embodies Water’s “other self” (a disciplined warrior infused with philosopher) and Rhei feels the same way about Water. That is why he brought Water to his favourite place in China’s Huashan mountain and why he invited Water to stay with him. And so, here they are, together in Huashan.
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Sunday, 13 April 2025
FRAGILE HUMAN RELATIONS AND THE “UNBOUND UNIVERSAL FLUX” - Ajith Rohan J.T.F.
OVERALL IDEA OF THE ARTICLE
688 words of article.
Assistant Editors Note:
Your article is a breath-taking meditation on the fragility of human constructs versus the simple permanence of nature. The way you juxtapose our meticulously upheld SPEC systems with the indifferent, "wiggling" flow of the universe is both humbling and illuminating. It’s haunting to consider how easily our shared fictions, families, laws, even civilizations, can unravel, while nature’s fuzzy patterns endure, unbothered. Your writing strikes a rare balance between poetic depth and razor-sharp insight, leaving me with a quiet awe for the delicate dance of human meaning. A masterpiece of existential reflection; I’ll be thinking about this for days.
NOTA BENE:
If you would like to read the entire article, please contact and request the author. Thank you.
Thursday, 10 April 2025
WATER - MAN THE NARRATOR - Autobiographical Digital Comic page 03 - Ajith Rohan J.T.F.
Overall Flow
The page transitions from introspection and observation to direct interaction. The dialogue is rich with philosophical undertones, emphasizing themes of interconnectedness, transformation, and the beauty of movement and energy. The moonlight and mountain setting add a serene yet dynamic surroundings to their conversation, enhancing the reflective mood of the scene.
Friday, 4 April 2025
THE SPEC ROLE OF DONALD TRUMP IN WORLD POLITICS - Ajith Rohan J.T.F.
GIST OF THE ARTICLE
World politics today is the culmination of past revolutions, wars and conflicts of social-political-economic-cultural (SPEC) along with so-called religious wars, spiritual shifts and related competing worldviews. These forces have shaped the current world between Western-USA and Oriental dynamic extremes. Economically, people have adapted to the fragile yet dominant global processes, constructing their "sandcastles" of cultural norms, civil habits, and entrenched dichotomies, all while settling into perceived comfort zones.
Now, these comfort zones are being aggressively challenged by U.S. President Donald Trump. His almost hidden strategic approach, marked by nationalist rhetoric, trade wars, rejection of multilateralism, and a disdain for political correctness - has sent shockwaves through the established order. For centuries global power structures operated under predictable frameworks: liberal internationalism, economic-cultural-civil globalization, and diplomatic conventions. Trump’s presidency has upended these assumptions, forcing nations to question their long-held strategies.