Hey alearia,

It’s me, your Freedom.

It’s been too long. So I just had to reach out.

Remember that movie ‘Braveheart’, and William Wallace’s famous speech before the Scots and the Irish ran out into battle against the English?

“Aye, fight and you may die. Run, and you’ll live. At least for a little while… and then, dying in your beds, many years from now, would you be willing to trade all those days, from this day to that, to come back here and tell your enemies, that they may take our lives, but they’ll never take…. our FREEDOM…!!!?”

That man sure knew what he was talking about.

You and I haven’t been hanging out as much lately.

Maybe just trying to make ends meet has taken priority over your Freedom?

Hey, I understand. The struggle is real.

And that’s why gaining TRUE freedom in the near future is so important.

So that you don’t wake up one morning, look back on all of the years you slaved away, and wonder if there was something you could have done back then to stand up for your Freedom once and for all.

You just don’t want to be wondering that in ten years.







JOHN 17:

Misanthropy is the general hatred, distrust or contempt of the human species or human nature. A misanthrope or misanthropist is someone who holds such views or feelings. The word’s origin is from the Greek words μ σος (misos, “hatred”) and νθρωπος (anthrōpos, “man, human”). The condition is often confused with asociality.


Misanthropy has been ascribed to a number of writers of satire, such as William S. Gilbert (“I hate my fellow-man”) and William Shakespeare (Timon of Athens). Jonathan Swift is widely believed to be misanthropic (see A Tale of a Tub and, most especially, Book IV of Gulliver’s Travels).


In Western philosophy, misanthropy has been connected to isolation from human society. In Plato’s Phaedo, Socrates describes a misanthrope in relation to his fellow man: “Misanthropy develops when without art one puts complete trust in somebody thinking the man absolutely true and sound and reliable and then a little later discovers him to be bad and unreliable … and when it happens to someone often … he ends up … hating everyone.” [1]

Misanthropy, then, is presented as a potential result of thwarted expectations or even excessively naïve optimism, since Plato argues that “art” would have allowed the potential misanthrope to recognize that the majority of men are to be found in between good and evil. [2] Aristotle follows a more ontological route: the misanthrope, as an essentially solitary man, is not a man at all: he must be a beast or a god, a view reflected in the Renaissance view of misanthropy as a “beast-like state”. [3]

It is important to distinguish between philosophical pessimism and misanthropy. Immanuel Kant said that “Of the crooked timber of humanity, no straight thing can ever be made”, and yet this was not an expression of the uselessness of mankind itself. Kant further stated that hatred of mankind can take two distinctive forms, aversion from men (Anthropophobia) or enmity towards them. [4] The condition can arise partly from dislike and partly from ill-will. [4]

The German philosopher Arthur Schopenhauer (an early influence on Friedrich Nietzsche) on the other hand, was as famously misanthropic as his reputation, which included his philosophical antinatalism. He wrote that “human existence must be a kind of mistake”. It should be added, however, that misanthropy does not necessarily equate with an inhumane attitude towards humanity. Schopenhauer concluded, in fact, that ethical treatment of others was the best attitude, for we are all fellow sufferers and all part of the same will-to-live; he also discussed suicide with a sympathetic understanding which was rare in his own time, when it was largely a taboo subject.

Martin Heidegger had also been said to show misanthropy in his concern of the “they”—the tendency of people to conform to one view, which no one has really thought through, but is just followed because, “they say so”. This might be thought of as more of a criticism of conformity rather than people in general. Unlike Schopenhauer, Heidegger was opposed to any systematic ethics; however, in some of his later thought he does see the possibility of harmony between people, as part of the four-fold, mortals, gods, earth and sky.

Certain thinkers such as Ibn al-Rawandi, a skeptic of Islam, and Muhammad ibn Zakariya ar-Razi often expressed misanthropic views. [5]

In the Judeo-Islamic philosophies, the Jewish philosopher Saadia Gaon uses the Platonic idea that the self-isolated man is dehumanized by friendlessness [6] to argue against the misanthropy of anchorite asceticism and reclusiveness.


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