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The Whimsicality of Laws


Irreversible Irrefutability & Irrefutable Irreversibility

Omar Alansari-Kreger
Burdens of human sapience make existential questions possible. Moralities are sustained
by what is irreversibly irrefutable or irrefutably irreversible; a construct of differential inquiry
can be equally applied to both. That describes the equitability of human ideation. Codes that are
canonic are endowed on what is fundamentally absolute. What is right is righteous and what is
wrong is wrongful; any variable that attempts to challenge that maxim seeks exceptions to an
irrefutable rule. By indulging in our human nature, we give in to it which is nothing but a copout
maneuver; hence, the demeanor of a psychological response can function as the antithesis to the
natured temperament of human austerity. It is easier to change laws, decrees, and dictums as it
suits us as opposed to applying each categorical imperative to the governing dynamics of austere
structuralism. The fact of the former is the ultimate display of cultural pragmatism. In such a
reality, variables are what they are based on what we say against the immediacy of time.
Sooner or later, what is wrong is accepted as right and what is right is accepted as wrong
simply due to our inability to identify and classify things for what they characteristically are.
When the cultural mainstream defines stupidity as something that is sociologically acceptable,
we fall deaf, dumb, and blind to what is actually real. The fluid mechanics of a world of
variability is foundational to what is governmentally functional to a conceived reality of laws. An
act of genocide is defined as a crime against humanity. Nothing more, nothing less. There is no
such thing as morality based on atrocity because genocidal crimes are irrefutably wrong. Any
select outcome of which will reduce the promises of posterity to the likes of virtual death
sentences. There is however the perversion of morality which occurs whenever an atrocity is
exceptionalized as a perverse implement of justice. For that reason we unsuspectingly unaware
of the infiltration of immoral machinations into the norm because no one in a position of power
bothered to heed any.
Unfortunately, whenever that happens we find ourselves in a world where people are
preoccupied with the reinvention of needs, desires, and gains as renewed laws that enable the
functional governance of an overindulged human nature. It is always fascinating to observe how
the immediacy of functionalism is often synonymous with pragmatism. A principled rule of law
system is sacred because it is functionally foundational to what is infinitely resolute; once again,
that brings us back to constructs of irreversible irrefutability and irrefutable irreversibility. Laws
are designed as measures that are entrusted with maintaining the providential faith of civilization.
A deflated law fails because it has no effectual method of enforcement. The whimsicality of laws
undermines the typological integrity that makes a specific law possible. The rights of humankind
are governed by its principles; the latter presents generations with succinct images that
circumvents the integral notion of a prevailing sociological system.

In this degree, purposefulness is translucency associative with clauses that stipulate on


the usefulness of laws. Reality is broken down into laws, both natural and manmade, which
underscores the eternality of order. The substantiation of law boils down to a question of order;
the basis of that formula alludes to the successive functionalism that governs the developmental
space of mind and matter. Reality is beyond any quorum of existential conjecture because it
exists and will always exist before, after, and evermore. We entrust laws to produce the definition
of reality which explains the basis of order. The aberrance of human intellectuality occurs
whenever we lose a common sensibility of mind.
Once that reality materializes anything and everything has the potential to transform into a staple
of permissibility.

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