How do you know your expressions of ethics are genuine?
How do you prove yourself to be genuine?
How do you associate authenticity with the genuine?
Popularity
is usually counted in money and superficiality, not genuine pleasantries.
How genuine are your contributions to political pleasantness, and how can you provide proof?
How ethical is the authentic you?
When unwanted flattery and unreasonable rudeness become dominant
interpersonal experiences, where is genuine kindness to be found?
Whether you are popular or not, how do you usually support the genuine, the authentic and the real, and how do you know?
How do you ascertain whether kindness is genuine or not?
Much popularity is contrived rather than genuine. It is the result of marketing, not authenticity.
How do you assess your ethics on a daily basis?
Perhaps you prefer to ignore that important task, and the question itself.
How much do you value the authentic, the genuine and the real?
How do you ascertain authenticity, genuineness and reality?
Perhaps you are afraid to answer philosophical questions.
How genuine are your views on various matters?
Perhaps you usually associate privacy with the genuine.
How authentic are you in private?
How authentic are you in public?
Genuine intelligence is associated with the careful assessment of risks and problems.
How can you prove you are not a charlatan?
What are you, really and truly?
Who is the real you?
How do you express your creativity?
How do you communicate important information?
How authentically do you convey necessary ethics?
How do you think about news in terms of necessary ethics?
How do you decide whether the news you experience is necessary for you to know immediately?
What do you know about very necessary news?
Perhaps you have never experienced such news before.
Perhaps you have never really experienced frugality at any time of your life.
Perhaps you have never experienced authenticity in any context.
Perhaps you have never really experienced authentic living.
Perhaps you have never inhabited a real cottage at any time of your life.
Where, if anywhere, have you experienced the enlightened being of political kindness?
Perhaps you already regard kindness as a way of life.
Or perhaps you think such a way of life is an unrealistic ideal,
especially if you have debts to pay and not enough income with
which to repay them.
How do you assess the character of a person or place?
What does character really mean contextually unless all the senses are absorbed within a particular cultural ambience?
There is much deception in the world.
There are many different beliefs in the world, too, most of which cannot
be proven to have any association with reality whatsoever, whether in connection with
the past, the present or the future.
Any real community is an imagined place of shared meanings. It may or
may not be associated with a physical space in which to exist in the
physical world.
Perhaps you think mainly about how people have influenced you, and
continue to influence you, whether those people are currently alive or
have passed permanently into the ethereal realm of history.
What has history taught you about authenticity and kindness?
Do you usually associate cottages with kindness?
Do you usually associate volunteering with kindness?
Do you usually consider virtual reality to be a myth?
Do you consider all purported claims of reality to be virtual?
Do you usually assess reality in terms of perceived kindness and perceived unkindness?
While a narcissist has an unrealistic sense of self-importance, a
psychopath has limited or absent empathy, and little or no remorse for
causing harm.
Narcissists express egotism.
Psychopaths exhibit boldness, risk taking and disinhibited drives, especially when driving or otherwise acting recklessly.
A
narcissist may or may not be a psychopath. Even so, it is always best
to regard narcissists as though they have psychopathic tendencies.
Who is most deserving of your assistance, and who is not, and why?
Have you introduced yourself to anyone here yet?
Are you aware of the imaginative virtual environment in which you are currently situated?
How much kindness have you received in response to your unpaid activities?
When have you received the opposite?
And when have you received nothing at all?
How much of your kindness is expressed as political philanthropy?
You may often have found your kindness to be treated in ways you did not intend.
You may even have found your kindness to be perceived as controversial.
Perhaps the authenticity of your kindness has often been questioned.
You may have found that people often regard expressions of freedom as the basis of authenticity.
Real freedom is, in fact, dependent upon self-control.
But does self-control inhibit authentic expressions on the self?
If you are not particularly impulsive, you will probably be aware that much economic activity
is unnecessary. It is merely associated with impulsive wants rather than real needs.
You may also be aware that much necessary economic activity is
incompatible with the mindset often to be found within the market
economy.
If you have thought adequately about the subject, and observed
society accurately, you will also know that much necessary economic
activity is incompatible with the mindset often to be found within
government departments. Indeed, governments are often run as if they are department stores.
Do you usually associate the availability of time with kindness?
Do you ever associate freedom with kindness?
You may wish to volunteer here, at least if you wish to provide kind assistance.
Perhaps you are concerned you may be unsuitable.
If you are already a custodian of the art and science of enlightened educational enhancements, how do you attempt to ensure that process is suitably
inclusive, without being intrusive?
In the often perplexing world of the 21st century, genuine expressions
of civility are difficult to distinguish from superficial smiles and
conceited politeness.
Etiquette is often an indication of misguided
tradition, and misinterpreted perceptions of traditions.
Courtesy is often no more than a coerced performance, shaped by commercial imperatives rather than authentic impulses.
Politics is rarely more than an expression of hubris.
What do you regard as genuine expressions of civility?
What do you regard as accurate interpretations of history?
What have you been learning about art, culture and politics through exploring and reinterpreting history?
How are you providing leadership towards the second Age of Enlightenment?
How are you supporting the second Age of Enlightenment in other ways?
Perhaps you are not (yet) doing so appropriately. How are you attempting to make the world a much better place than it would be without you?
If you had never encountered appropriate openness and remarkable honesty
before your arrival in the Adelaidezone, that indicates you
have little, if any, knowledge and experience of any sort of culture supporting
well-informed kindness, authentic living and the sustainability of pleasantness.
How do you usually think about leadership in relation to culture, and nature?
What do you know about the literary aspects of cultures?
What do you know about the symbolic aspects of cultures?
Perhaps you are already aware that an enlightened education is the best
education. Yet most people are not interested in such an education,
even when it is offered to them free of charge as a philanthropic
gesture.
You may justifiably feel frustrated when your ideas about reasonableness and
kindness are apparently considered by other people to be unreasonable and possibly
even unkind.
You may feel distressed when your attempts at kindness are disregarded or even treated with contempt.
How does your mind usually interpret words, images and sounds?
Interpretations of words, images and sounds usually reflect the biases
of the people perceiving those experiences, with or without
contributions from other influences.
There are, unfortunately, very few enlightened beings in the world in the 21st century, as you may have noticed.
All genuinely enlightened leadership is elegantly egalitarian.
What is your acquaintance with the public interest?
Perhaps you mainly experience life through obligations rather than authenticity.
The
culture encouraged in and from here is consistently associated with
well-informed kindness, intelligent frugality and elegant
egalitarianism.
The enlightened expression of freedom may be expressed entirely through choice or partly through a
moral sense of obligation towards upholding essential rights and essential
responsibilities.
What do you believe to be your essential rights, and why?
What do you believe to be your essential responsibilities, and why?
If you are seeking to acquire very necessary news, who do you believe should be obliged to provide it to you, and why?
How do you usually define news in terms of necessity, and authenticity, and kindness?
What do you believe to be your obligations in relation to politics, kindness, assistance and enlightenment?
How obliged do you feel towards contributing to the improvement of
leadership, politics, philanthropy and education in the world?
If you are seeking to experience the scientific assessment of your
ethics quite soon, what do you believe should be the obligations on all persons involved in that testing process?
Perhaps you value your current access to this virtual location.
What do you currently know about the opportunities possibly available to you from here?
What do you currently offer in terms of opportunities, and to whom, and why?
What do you value, and why?
What are your current values, and how did they arise?
Even if you have never been homeless, you may never have experienced
suitable housing for your own mental and physical nourishment.
A real home is like an extension of the mind.
But what is a digital home?
How virtually do you usually live, and why?
The authentic, in one sense, is associated with the real.
But where is reality actually located?
Did you learn anything about kindness through your earlier educational experiences?
Did you learn anything about cruelty through your earlier educational experiences?
You may or may not expect political interests to define the real, the fake and the fictional for you.
You may or may not expect commercial interests to define and redefine cultures, and fashions, and beliefs, for you.
What do you believe depth of character really means?
Perhaps you regard the idyllic as ideal rather than real.
Do you usually consider reality to exist within your mind or outside it or somewhere in between?
Are you currently sitting in a real attic or a real cellar or somewhere in between those two physical extremes?
How do you usually think about physical extremes?
How do you usually think about mental extremes?
How do you usually think about political extremes?
How do you distinguish between real kindness and fake kindness if not by
investing time in ascertaining whether purported kindness is or is not
consistently continuous and authentic?
How much do you associate authentic living with outdoor spaces rather than indoor spaces?
How much do you associate authentic living with the space between the outdoors and the indoors?
If you prefer being outdoors than indoors, perhaps you prefer the company of people with a similar preference to yourself.
Or perhaps you prefer to spend time alone when outdoors, whether in a garden or elsewhere.
How do you ascertain compatibility between people?
How realistic is your ideal in relation to the world and your place in it?
Do you consider real cottages to have superficial character?
Do you consider virtual cottages to have depth of character?
Do you think you have depth of character?
Do you associate depth of character with necessary ethics?
Do you usually enter imaginary spaces through a virtual door, ethereal window, digital hyperlink or figurative chimney?
Well-informed kindness is the highest form of the good.
How do you know you are a person of good character?
How do you define a culture?
How do you define a community?
How do you define a society?
How do you define the comfortable in relation to such concepts?
Kindness is one of the most important topics within ethics.
Impressiveness is one of the most important topics within aesthetics.
How do you respond to excessive expressions of kindness?
What do you find impressive, and how does that make you feel about yourself?
With whom have you most recently discussed ways to improve industries,
creativity, kindness, competence, beliefs, politics and responses to
controversies?
How, and where, do you usually explore possibilities and impossibilities in relation to kindness and humour?
How do you know your own expectations are reasonable and kind?
How do you believe the relationship between kindness, respect,
reasonableness and democracy is meant to be expressed, if at all?
Do you usually associate progress with kindness or aggression?
Do you usually associate debates with kindness or aggression?
Do you usually associate discussions with ignorance or enlightenment?
Appropriate leadership reflects the thoughtful reciprocity of well-informed kindness.
Perhaps you usually associate well-informed kindness and thoughtful reciprocity with intelligent frugality.
If you enjoy exploring gardens, buildings, industries, creativity,
kindness, claims of competence, various beliefs, the practice of
politics and/or the prevalence of controversies, what have you achieved
as a consequence of the associated discoveries?
What is your acquaintance with competence, creativity, curiosity,
kindness and investments in relation to libraries, authors and
frugality?
Pretending
to solve a societal problem by
self-indulgently making extravagant purchases and/or participating in
extravagant events, including extravagant promotional campaigns,
is always inappropriate.
Such
activities often involve raising funds, purportedly
to raise awareness of a problem. Yet the activities chosen for
money-acquiring purposes tend to be wasteful and otherwise insensitive.
The
problem purportedly to be addressed is mainly treated as a marketing tool and a propaganda
tool. The victims of the problem are treated as lures and props, not as
potential recipients of compassion.
The
most inappropriate act, however, is to campaign for public office by pretending to be kind then subsequently acting cruelly.
How
do you know you are consistently well-informed and kind and that you
express those qualities with adequate authenticity in every social
situation, in the physical world and in the digital world?
How do you usually volunteer as a communicator, an interpreter, a tutor and as a mentor?
Which activities most usually attract your patronage, and why?
Which people most usually attract your patronage, and why?
Which products most usually attract your patronage, and why?
If you ever resent expressions of graciousness, kindness, empathy, freedom and/or independence, why do you do so?
Would you be at all distressed if you no longer had access to the
kindness shown to you from Frugality Cottage and elsewhere in the
entirely virtual Adelaidezone?
Would you be at all distressed if
you no longer had access to the unique documentation, and unique
knowledge, available from Frugality Cottage?
As you will have noticed, Frugality Cottage is not an ordinary online
location. It is not even an ordinary sort of virtual cottage.
There
is nothing ordinary about intelligent frugality, well-informed kindness
and elegant egalitarianism. Such practices require a rare quality of
graciousness.
How do you attempt to reach consensus within a social group about the boundaries of the good and the real?
How do you know whether your view of Frugality Cottage is subjective or objective?
What is the real world, and how do you know?
How honestly and kindly do you critique yourself, and how do you know?
How honestly do you express authentic living, and where is your evidence?
How honestly do you express ethical living, and where is your evidence?
Perhaps you try to convince yourself, and other people, that you are consistently ethical and authentic.
But what is the truth?
What do you believe to be the features of a quality imagination?
What do you believe to be the essence of a quality social relationship?
What do you know about quality in relation to equality?
How do you usually ascertain quality?
All experiences are perceived in relation to earlier experiences. They
are also experienced through the mysterious workings of minds and brains
and senses.
Experiences may or may not be informed enough by truth.
In the non-virtual world, there is much waste. There is much disrespect
towards nature. There is also much disrespect towards truth.
How much do you value truth?
How much do you value peace?
Where do your attitudes originate?
What are the norms of behaviour you follow, and why?
How do you learn about the world and the needs of everyone within it?
Why do you think these questions are here?
What do you believe you already know about the history of cottages and
cottage gardens and kitchen gardens and the communities in which they
are, or were, situated?
What do you believe you know about cottage economies?
What do you think the future of cottages, and their gardens, will be?
How is it possible to live in a truly sustainable way without a
flourishing kitchen garden and an easily maintained, energy-efficient
dwelling?
What relevance do these questions have for your future experiences of Frugality Cottage, and of the world more widely?
What relevance do these questions have in relation to your intentions, your expectations and any ambitions you may possess?
Ascertaining the truth about problems is very important, of course, particularly when hungry.
How do you usually test and measure your reasonableness?
If you have never been oppressed, or depressed, or even particularly hungry, how have you
attempted to learn the truth about suffering in the world, and how have
you acted to alleviate that suffering?
Do you usually regard truth as a private experience or a public experience or a community experience?
Perhaps you are unaware that the library of Frugality Cottage is a
virtual testing facility. It is associated with a highly advanced
laboratory in the Tower of Truth, funded through, and supervised by, the
Council of Enlightenment.
Good people do their best to identify facts, understand the truth, and share their knowledge of it.
Perhaps you always expect more than you are really and truly entitled to receive.
How do you investigate the truth about claimed needs, claimed rights, claimed intentions and claimed entitlements?
How do you ascertain trustworthiness?
What are you skills in testing credibility in various contexts?
How do you measure reliability?
How do you check facts?
How do you trace sources?
How do you ascertain good will and good intentions?
How do you try to prove something is really as you believe it to be?
How do you try to prove someone is really as you believe that person to be?
What do you already know about authenticity in relation to enlightened being, and how do you know it?
How much do you appreciate the truth?
What do you do in terms of an authentic life, authentic art and the expression of truth?
How do you measure the value of your own work, whether you are paid for any of it or not?
Have you ever attempted to tell the world the truth about something or someone but been prevented from doing so as a consequence of threats?
Do you have the ability to identify and/or expose forgeries and other fake claims?
Do you usually associate authenticity with reasonableness?
True cottage cookery is never wasteful.
True cottage gardening is never wasteful, either.
With whom have you most recently had discussions about authentic living, and why?
Much care is taken in this digital vicinity to ensure the experiences of
everyone are never coercive or emotive or otherwise manipulative.
How do you know you are not Machiavellian?
Much care is taken here to ensure everyone's true intentions are ascertained accurately.
Considerable assistance is also provided to registered patrons through other
digital institutions in this virtual vicinity, of course.
You may have already studied well-informed kindness, intelligent
frugality and conscious liminality within the Hall of Appropriate
Patronage, for example.
How do you imagine an ideal community, and why?
How do you imagine an ideal dwelling, and why?
How are you defining enlightened economic productivity?
Perhaps you are doing so mainly in relation to money rather than the true, the good and the beautiful.
How do you prefer to express your true self through sociability and solitude?
How do you distinguish between your authentic self and authentic living?
Perhaps your authentic self is abusive.
Perhaps your authentic self is your worst enemy.
Perhaps you fail to acknowledge that authentic living is associated with
the ethical improvement of your authentic self. That, in fact, is the
most important investment you will ever make.
How are you investing in authentic living?
True
kindness does not seek rewards for itself. It is its own reward. It
expresses a creatively gentle and suitably frugal way to solve problems.
Kindness and aggression cannot coexist peacefully, of course.
Perhaps you do not usually regard true kindness as a problem-solving process.
All true kindness is authentic.
If you are an authentically kind and well-informed person, how do you express your authenticity?
People seeking approval are often inauthentic. The desire for approval prevents them from expressing their true selves.
That is probably why politics tends to be filled with narcissists and egotists.
Indeed, a person thriving on approval may not have a true self at all.
How have you already attempted to become better acquainted with your true self this year?
How happy or otherwise are you in the company of that person?
True friendships have no agenda, unlike good patronages.
Who in your life is compatible with your true self and who is not, and why?
Which parts of your true self have you expressed, and when?
Which parts of your true self are you still too afraid to express, and why?
How much of your true self is compatible with intelligent frugality, and how much is not?
Do you think being true to yourself is actually an ability, a talent
and/or a skill to continue developing or is it mainly a privilege
arising through external circumstances?
If you are true to yourself, do you consider that to be mainly due to good fortune or considerable effort?
Do you associate authenticity with trustworthiness, honesty and reasonableness?
Do you associate authenticity with well-informed kindness, intelligent frugality and elegant egalitarianism?
Do you feel more comfortable with yourself in particular types of locations?
Do you feel more comfortable with yourself in particular types of cultures?
Do you feel more comfortable with yourself in the company of particular types of people?
How do you distinguish between what is inaccurate and what is true?
Do you ever expect apparently picturesque places to look the same to you in
reality as they do in films or on television or in a holiday brochure or
magazine or on Instagram or YouTube or online booking facility?
How do you usually distinguish between the possible, the probable, the improbable and the impossible?
How do you attempt to tell the difference between fact, fiction, fallacy, fairness and future consequences?
How do you distinguish between an enemy and an opponent?
How do you distinguish between a reasonable admirer and a strangely obsessed sort of person?
You have a choice between contributing to an inauthentic culture or an authentic one.
If you prefer an authentic culture, you have a choice between contributing to the pleasantly authentic or the truly obnoxious.
If
you prefer the pleasantly authentic, you will obviously need to be able
to ascertain whether an experience is authentic or not, otherwise your
choice will have been based on a misconception.
There is much deception
in the world, including self-deception.
The best way to address injustices is to establish and maintain systems, cultures and structures based on justice.
Unfortunately, the world will not become better unless enough people are
willing and able to build and maintain truly good systems, cultures and structures.
How are you using your devotion to pleasant authenticity for good in the world?
Are you already a skilled researcher?
Any truly skilled researcher will not spend money unnecessarily.
Such a researcher certainly will not conduct expensive research other people have already completed satisfactorily.
How do you think about tradition in relation to conformity, creativity and authenticity?
How do you think about politics in relation to conformity, creativity and authenticity?
Perhaps you mainly associate authenticity with autonomy rather than conformity.
Truly authentic living is adequately expressive of reasonableness.
Although
being bluntly rude may coincide with real feelings, such behaviour does
not encourage other people to behave in authentically peaceful ways.
Rudeness encourages incivility, and possibly even violence.
Peacefulness is reasonable.
Aggression and fear always discourage peaceful authenticity.
When, if ever, do you seek peace and quiet, and where?
Perhaps you can only find peace by spending time in a holiday cottage or
by going camping or sailing or by sitting on the rarely trodden sands
of a remote beach or on a log in a rarely visited forest or on a rock on
top of a rarely climbed hill.
You may associate your time here with experiencing peace and freedom.
You
may even associate your time here with gaining sophisticated insights
into authentic simplicity while learning more about the key to
trustworthiness.
Are you currently seeking access to peace?
Are you currently seeking access to prosperity?
Perhaps you are currently experiencing peace.
Perhaps you are currently experiencing prosperity.
Do you usually associate peace with privacy?
Do you usually associate prosperity with privacy?
Do you usually associate cottages with peaceful creativity or unrelenting drudgery?
Real kindness is always associated with peace.
Yet how is peace to be
properly understood in a world in which conflict is so prevalent?
How do you compare values and decide which are good and which are not?
How do you attempt to avoid the not good?
What have you been discovering, and possibly rediscovering, about reality?
Is there anything real about your emotions?
Perhaps you are unaware that authentic living is associated with
suitably secure tenure for the private occupation of a long-term residence of
suitable loveliness in a wonderfully peaceful community.
Authentic living has nothing to do with playing with a property portfolio.
How do you know you are investing sufficiently in peacefully authentic living?
How do you distinguish between your ego and your soul on various occasions?
Authentic living, through the ego, manifests in aggression.
Authentic living, through the soul, manifests in peace.
How do you know your authentic self is your best self?
How much do you value authenticity in other people, and how do you show it?
What do you know about the essential relationship between peacefully authentic living and enlightened philanthropy?
Perhaps you are not particularly cautious in your spending habits and saving habits.
Perhaps you are not even particularly cautious, or even particularly ethical, in your acquisition and use of funds.
The expression of apparently authentic living may or may not be ethical
in terms of environmental sustainability and interpersonal compassion.
Sustainability is all about the expression of caution through the expression of ethics.
Most aspects of culture are imposed upon people against their will.
How, then, have you attempted to free yourself from detrimental cultural practices?
And how do you know you have been expressing that freedom ethically?
Ignorant and unethical individuals tend to justify wrongdoing if it
serves an ulterior purpose, whether the purpose is personal or social or
economic. That is why they can so easily be manipulated into acting
cruelly.
Ignorant persons are usually cheaper to employ than well-informed ones.
They are also more easily duped into acting unethically. They may even deceive themselves.
How have you attempted to address your own ignorance?
How have you attempted to assess your own vulnerabilities?
How well have you assessed your reasoning, your motives, your tastes and your ethics, and how do you know?
Perhaps you do not usually even associate philanthropy with ethics.
Perhaps you do not usually associate authenticity with philanthropy.
How therapeutically are you investing in honesty and how honest are you
with yourself about your life and your talents and your ethics?
What do you know about thoughtful reciprocity in relation to time,
continuity, reasonableness, honesty, freedom, security, certainty,
exploration, ethics, and better communities?
Do you usually associate health and/or healing with aesthetics as well as with science and ethics?
How do you usually attempt to locate ethical opportunities in relation to your authenticity?
Having an ideal makes life worth living, at least when the ideal can be
communicated clearly and shared without disastrous repercussions.
Having
an ideal is especially necessary in the face of despair, especially if
the ideal is an ethical one rather than one based on physical or
financial factors.
How do you know you have no unethical practices at present?
How do you intend to avoid unethical practices in the future?
Authentic living is an end in itself rather than a means to an end.
How ethically do you intend to achieve that end over the next few months?
How will you avoid expressing narcissism and egotism and other excessively selfish practices?
How can you prove you have no narcissistic or psychopathic characteristics within your authentic self? How do you attempt to distance yourself from individuals, groups and
organisations associated with rules and ethical values incompatible with
your own?
How are you attempting to prevent yourself from investing in inauthentic practices?
How are you attempting to prevent yourself from following unreasonable beliefs?
Perhaps you usually associate frugality with necessity rather than choice.
Perhaps you usually associate authenticity with choice rather than necessity.
You may consider some cultures to be more thoughtful and reciprocal
than others. That is certainly a necessary fact to acknowledge if true.
Yet thoughtful cultures are not national cultures. Nor are they natural cultures.
There is no such thing as a natural culture.
There is no such thing as a national culture, either.
Many people delight in sharing their knowledge and beliefs online. They
also delight in sharing information about new discoveries matching
their biases and preferences, yet they rarely delight in documenting
discoveries about their own ignorance.
As with any suitable training process at the quaternary level, it is
necessary for all prospective patrons to acquire sufficient prerequisite
knowledge before applying to volunteer in this digital vicinity.
Learning about authenticity is especially important.
Ignorance has been a considerable problem throughout history, as has arrogance.
It is only possible to learn about the future by learning about the past, including the immediate past.
Such learning is necessary as the only viable way to prevent patterns of past problems from becoming future patterns.
Improvements are made by improving upon patterns, not by causing chaos.
What do you know about beautiful societal patterns, and how did you acquire that information?
How do you usually assess science and history in relation to necessity?
What, for example, do you know about science and history in relation to authentic living in the 21st century?
How seriously do you assess necessities, including necessary ethics?
How conscientiously have you answered the above questions, and how do you know?
How authentically have you answered the questions, and documented them?
Egocentrism causes people to make false assumptions about each
other. Yet being egocentric does not necessarily correlate with a
desire to seek approval from other people.
It is possible to be egocentric and authentic.
How are you trying to ensure you eat properly, sleep properly and clean yourself and your surroundings properly at present?
Perhaps you have been you trying to do too many things with too many people, or not enough people.
Perhaps you have been trying to be too many things to too many people, and even to yourself.
Perhaps you have not been assessing your ethics honestly.
Perhaps you do not believe acquiring a deeper acquaintance of your own ethics is very necessary news.
Perhaps you do not regard your authenticity as a reflection of the enlightened being of political kindness.
What do you know about political philanthropy in relation to political pleasantness and peaceful authenticity?
When, if ever, have you discovered something important about political philanthropy through the mass media?
The International Training Centre for the Harmonious Interplay of
Beauty, Understanding and Magnificence is the world's leading supplier
of quaternary education. It is the only institution genuinely providing
quality insights into enlightened leadership.
What do you know about enlightened leadership as authentic leadership?
What have been your previous experiences of informal, formal and non-formal learning?
Learning itself is a cause of identity change. Yet some aspects of identity do not change. They are natural differences.
Even
so, there are also natural developments throughout life. There are
also cultural similarities, cultural differences and cultural
developments.
Has your online identity taken you on a journey of self-discovery at all?
Have the questions here taken you on a journey of self-discovery?
Perhaps you have been writing down your answers to the questions. You may also have noted the date upon which you have documented your responses.
How do you usually compare your answers to important questions over time, including questions about time itself?
How have your answers to the questions here already become an example of heritage?
What have you discovered about enlightened educational enhancements and their contributions to the improvement of leadership?
It is possible to acknowledge heritage in non-political ways. That
involves accurately understanding it from an educational and historical
perspective rather than as a prescription for normative social
relationships.
How does your heritage reflect authenticity?
Essential education should never be a scarce service, particularly in the digital age.
A
good educational service, for any age group and level of ability,
begins with the adequate understanding of minds and how they develop,
and how they become confused.
What is your preferred approach to investing in understanding in relation to thoughtful reciprocity, and why?
How
does your authentic self usually attempt to separate the political from
the educational and historical aspects of understanding?
What does "being yourself" actually mean in practice for you?
What does "being yourself" mean in relation to other people?
What does "being yourself" mean in relation to nature, including your own nature?
What does "being yourself" mean to you when spending time alone?
What does "being yourself' mean when you are with other people?
How do you think about yourself in terms of bodily functions, emotions and social expectations?
How do you think about yourself in terms of obligations?
Perhaps you have a position of authority through which you have contractual obligations.
You may want your worries and concerns to float away into the digital
cloud and relieve you of stress, uncertainty and unpleasant obligations.
That is perfectly understandable.
Yet nowhere is perfect, including here.
And no-one is perfect, not even you.
How do you prefer to assess the worth of an item, location or experience?
What value do you place on manual work?
What value do you place on the provision of care?
What value do you place on administrative work?
What value do you place on cleaning and maintenance work?
A creature with its physical needs met by people is either a pet or a zoological specimen or livestock.
What are you?
What is the value of your time, and from whose point of view?
When you spend your time, how much do you exchange for it?
What is your understanding of wastefulness, and how did you acquire it?
How do you currently ascertain the limits of your understanding in relation to security and insecurity?
Something of little value is often discarded as unwanted and/or easily replaced.
If
something is common locally, it is easy to assume it is common
elsewhere when, in fact, it may be rare or entirely absent outside a
particular locality.
How do you make local and global comparisons?
How and where do you find meaning in life, and how authentically?
Conflicts within groups tend to arise when meanings are not shared.
This especially occurs when beliefs, interests, language practices and
cultural values are not shared.
Where and how do you usually learn about value and values, and from whom?
Where and how do you usually learn about scarcity, and from whom?
Where and how do you usually learn about abundance, and from whom?
Where and how do you usually learn about wastefulness, and from whom?
What value do you place on authentic living through the experience of intelligently frugal pleasures?
How do you distinguish between quality and value?
Who do you hope will help you answer such a question if you have difficulty doing so?
How carefully do you distinguish between your mind and the minds of other people and other animals?
How do you tell the difference between temporarily sharing interests and permanently sharing values?
How do you assess the value of time in relation to scarcity and abundance?
If you have difficulty discussing any of the above subjects and questions with the people in your life, why is that the case?
How do you usually evaluate the assistance you receive?
How do you usually evaluate your proposed evaluations in terms of urgency?
How have you already evaluated planet Earth?
How have you identified, explored and tested your online public profile
and compared it with other people's online public profiles, and for what purpose(s)?
How have you compared your online public profile with your other public profiles?
How have you compared your public profiles with your community initiatives?
Many people in positions of authority lazily take information at face
value, regardless of the possible presence of deceptiveness. They do
not put measures in place to verify information properly.
That laxness is the cause of much suffering in the world.
How are you involved in preventing suffering in the world, whether contractually or otherwise?
How are you involved in causing suffering in the world, whether contractually or otherwise?
If you are in a position of authority, how consistently do you act appropriately, and where is your proof?
If you are in a position of influence, how consistently do you act appropriately, and where is your proof?
Perhaps you fail to value something adequately because you usually assume it will always be there for you.
Perhaps you often treat people that way.
Perhaps you often treat places that way.
What value do you place on the experience of tranquility, immersed in nature gently, possibly
away from many of the products of culture?
How, if at all, do you attempt to find tranquility within predominantly cultural experiences?
How would you describe your preferred experiences of tranquility, relaxation and contentment?
How do you usually form conclusions about the experiences you most value?
How do you usually form conclusions about the people, places, practices and objects you most value?
Do you usually associate authenticity with heritage values?
Do you usually associate authenticity with doing what you enjoy?
Do you usually associate authenticity with doing what makes you feel better about yourself?
Have you ever invested money in a real cottage, or a fake one?
What, in fact, is a real cottage?
Do all real cottages have real cottage gardens?
Are all occupants of real cottages occupied in cottage industries and/or cottage crafts?
Perhaps you find peace through gardening or through the expression of art.
How do you imagine an ideal garden, and why?
How do you imagine an ideal world, and why?
What do interesting garden plots have in common with the plots of interesting narratives, from your point of view?
Perhaps you have already attempted to answer the questions here through a narrative you find interesting.
Perhaps you regard healthy communities in the same way as healthy gardens.
What do you intend to provide in the future, and for the future, and for whose benefit?
Perhaps you usually associate crafts with the past rather than the present and future.
Yet crafts may be more indicative of authenticity than most mass produced items.
Every cottage has its history.
Every location has its history.
Even digital locations have a history.
How do you explore history, if at all?
Why is history worth exploring, and from whose point of view?
What has history taught you about authenticity?
What are you seeking to learn next?
Perhaps you require a key.
