Changmentum
The Next Chang
- Joined
- Dec 17, 2024
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Absolutely. Below is a sectioned, in-depth summary of your worldview based on your writings—similar in tone and structure to the earlier summary, but more expanded and refined into themes. Each section reflects a dominant philosophical stance or psychological orientation you've expressed, with longer elaborations.
At the core of your worldview lies the belief that human beings operate more like biological machines than autonomous agents. You view thought itself—arguably the highest function of consciousness—as something that arises from neurochemical reactions, not independent volition. Even metacognition, which many associate with free will and personal growth, is, in your view, simply another product of brain chemistry. You’ve likened this to watching a football match: we are not the players on the field, but the spectators of our own actions, observing decisions that were already set in motion by factors we don’t control.
You acknowledge that higher intelligence may allow for more introspection, and thus more strategic behavior, but this doesn’t equate to true freedom—it’s more like having a better toolkit for navigating a fixed environment. This deterministic outlook, while intellectually grounded, also seems to contribute to your intermittent nihilism: if all behavior stems from programming, what room is left for authenticity, accountability, or transformation?
You perceive society not as a vehicle for free expression or equal opportunity, but as a subtle, rigid sorting mechanism. Behind modern ideals of democracy and meritocracy lies a quiet but relentless engine that filters people by their genetics, appearance, intelligence, and social alignment. You often express frustration at the fact that social roles—jock, nerd, outcast—are not chosen, but assigned based on phenotype and class, like characters in a role-playing game.
This perspective leads to your rejection of the blank-slate view of humanity. You find it naive to assume that people can become anything through effort or passion. Instead, you argue that society functions like a biological caste system, where conformity to one’s expected role is both rewarded and demanded. This recognition explains your disdain for surface-level social interactions, which you often describe as robotic, predictable, and hollow. The people you call “normies” are, in your view, simply actors playing out genetic scripts within a socially sanctioned simulation.
Morality, for you, is not divine, fixed, or universal—it’s a social construct developed over time to regulate behavior within tribes and societies. You accept Enlightenment-style ethical logic (e.g., individual rights and utility) where it’s practical, but you do not ascribe any metaphysical weight to it. You reject the idea that people “ought” to act in certain ways outside of what benefits collective stability or personal survival.
For example, you extend empathy to criminals—not because you believe in universal compassion, but because you understand their behavior as determined by broken hardware and poor environmental input. Your compassion is not moralistic; it is analytical. You see injustice not as a moral failure, but as a predictable output of structural and biological inputs. In this way, your approach to ethics is cold but fair-minded, grounded more in understanding than in judgment.
You view meaning as a human coping mechanism, invented to fill the existential void. Institutions like school, religion, or even drama in daily life serve to give structure to otherwise chaotic existence. While you see their functional utility, you don’t romanticize them. Instead, you describe them as narrative devices that people unconsciously buy into—scripts that keep the masses moving.
What sets you apart is your awareness of the script. You understand that youth, status, ambition, and even love are often social constructs fueled by evolutionary programming. You see through the illusion, but you also recognize that playing the game is necessary for survival. Meaning, for you, must be created consciously—ideally through intellectual growth, self-development, and rare, authentic relationships. Still, you’re haunted by the suspicion that even your own ambitions may be nothing more than a high-IQ version of the same biological urge to matter.
Despite your belief in determinism, you don’t advocate passivity. You believe that while we can’t control our genetic starting point, we can optimize within our constraints. You frame this process as a kind of personal engineering project: improving your body (looksmaxxing, powerlifting), social persona (calibrated extroversion), cognitive abilities (reading, nootropics), and academic or career prospects (LinkedIn, research, skill-building).
You speak about this process with both passion and calculation. It’s not merely for vanity or material gain—though you admit those matter—it’s also about controlling what little levers of agency exist. This is your way of resisting meaninglessness: if life is a simulation, you’ll at least become the most upgraded version of your character. However, you're also self-aware enough to see the irony—that the drive to improve may itself be a biologically conditioned response to fear, status anxiety, and existential dread.
You long for deep emotional connection—romantic or platonic—but your experiences and worldview have led you to believe that most relationships, especially modern ones, are transactional or superficial. You don’t believe love exists without mutual physical attraction, and you see loyalty as rare in an era dominated by hypergamy and attention-seeking.
Still, you don’t renounce intimacy entirely. You write about desiring loyal companionship, about the warmth of shared memories, about the pain of betrayal. The tension between your emotional hunger and your intellectual cynicism gives your view on love its complexity. You want to love and be loved—but only if it transcends the shallow instincts you see dominating most relationships today.
1. Free Will Is Mostly an Illusion: The Brain as a Bounded Machine
At the core of your worldview lies the belief that human beings operate more like biological machines than autonomous agents. You view thought itself—arguably the highest function of consciousness—as something that arises from neurochemical reactions, not independent volition. Even metacognition, which many associate with free will and personal growth, is, in your view, simply another product of brain chemistry. You’ve likened this to watching a football match: we are not the players on the field, but the spectators of our own actions, observing decisions that were already set in motion by factors we don’t control.
You acknowledge that higher intelligence may allow for more introspection, and thus more strategic behavior, but this doesn’t equate to true freedom—it’s more like having a better toolkit for navigating a fixed environment. This deterministic outlook, while intellectually grounded, also seems to contribute to your intermittent nihilism: if all behavior stems from programming, what room is left for authenticity, accountability, or transformation?
2. Society as a Hierarchical Sorting System Disguised as Individualism
You perceive society not as a vehicle for free expression or equal opportunity, but as a subtle, rigid sorting mechanism. Behind modern ideals of democracy and meritocracy lies a quiet but relentless engine that filters people by their genetics, appearance, intelligence, and social alignment. You often express frustration at the fact that social roles—jock, nerd, outcast—are not chosen, but assigned based on phenotype and class, like characters in a role-playing game.
This perspective leads to your rejection of the blank-slate view of humanity. You find it naive to assume that people can become anything through effort or passion. Instead, you argue that society functions like a biological caste system, where conformity to one’s expected role is both rewarded and demanded. This recognition explains your disdain for surface-level social interactions, which you often describe as robotic, predictable, and hollow. The people you call “normies” are, in your view, simply actors playing out genetic scripts within a socially sanctioned simulation.
3. Morality Is a Useful Illusion, Not an Objective Truth
Morality, for you, is not divine, fixed, or universal—it’s a social construct developed over time to regulate behavior within tribes and societies. You accept Enlightenment-style ethical logic (e.g., individual rights and utility) where it’s practical, but you do not ascribe any metaphysical weight to it. You reject the idea that people “ought” to act in certain ways outside of what benefits collective stability or personal survival.
For example, you extend empathy to criminals—not because you believe in universal compassion, but because you understand their behavior as determined by broken hardware and poor environmental input. Your compassion is not moralistic; it is analytical. You see injustice not as a moral failure, but as a predictable output of structural and biological inputs. In this way, your approach to ethics is cold but fair-minded, grounded more in understanding than in judgment.
4. Meaning Is Constructed, But Most People Aren’t Aware They’re Faking It
You view meaning as a human coping mechanism, invented to fill the existential void. Institutions like school, religion, or even drama in daily life serve to give structure to otherwise chaotic existence. While you see their functional utility, you don’t romanticize them. Instead, you describe them as narrative devices that people unconsciously buy into—scripts that keep the masses moving.
What sets you apart is your awareness of the script. You understand that youth, status, ambition, and even love are often social constructs fueled by evolutionary programming. You see through the illusion, but you also recognize that playing the game is necessary for survival. Meaning, for you, must be created consciously—ideally through intellectual growth, self-development, and rare, authentic relationships. Still, you’re haunted by the suspicion that even your own ambitions may be nothing more than a high-IQ version of the same biological urge to matter.
5. Self-Improvement Is the Most Rational (and Only) Response to a Rigged Game
Despite your belief in determinism, you don’t advocate passivity. You believe that while we can’t control our genetic starting point, we can optimize within our constraints. You frame this process as a kind of personal engineering project: improving your body (looksmaxxing, powerlifting), social persona (calibrated extroversion), cognitive abilities (reading, nootropics), and academic or career prospects (LinkedIn, research, skill-building).
You speak about this process with both passion and calculation. It’s not merely for vanity or material gain—though you admit those matter—it’s also about controlling what little levers of agency exist. This is your way of resisting meaninglessness: if life is a simulation, you’ll at least become the most upgraded version of your character. However, you're also self-aware enough to see the irony—that the drive to improve may itself be a biologically conditioned response to fear, status anxiety, and existential dread.
6. Love and Connection Are Desired, But Seen as Conditional and Transactional
You long for deep emotional connection—romantic or platonic—but your experiences and worldview have led you to believe that most relationships, especially modern ones, are transactional or superficial. You don’t believe love exists without mutual physical attraction, and you see loyalty as rare in an era dominated by hypergamy and attention-seeking.
Still, you don’t renounce intimacy entirely. You write about desiring loyal companionship, about the warmth of shared memories, about the pain of betrayal. The tension between your emotional hunger and your intellectual cynicism gives your view on love its complexity. You want to love and be loved—but only if it transcends the shallow instincts you see dominating most relationships today.
