Emotive faux empathies

Emotive faux empathies 

Our socialization has reached the point of affected aesthetics, rather than effectuating empathy. In those affected aesthetics the derived fabricated 'consensus' which creates an ersatz virtual affinity, that is superficial and contingent based upon the next trend of affected emoting. 

Though this complaint by me may seem as an over-blown concern of focusing on the few, extreme, and isolated group and individual irregularities; it's also alluding to the tribal mindset of its social-psychological ramification in any culture milieu. 

We have come full-circle (or is it just the re-emergence of an underlying human trait?)  from individual tribes based on blood and marriage to larger social expedients of bands and nation states. As geography has no longer created the obstacles of interaction between groups, who'd otherwise would have had few to improbable interactions; the realization of the distinctions and differences in the diversity between groups-based on the former locally provincial affinities developed in the once insulated to isolated cultural social orders has brought out, once again, the self-consciousness of their ontological mores  of the different groupings. Particularly in the historical narrative with which the groups have come to define themselves (and indirectly define others) their affected aesthetic adopted consensus of the group mindset further accentuates the distinctions of their potential antagonistic contentions with other groups. 

All of these consequences are part of the cyclical dynamic of social evolution and the transitions to a more involved network operating under white-elephant to anachronistic exoskeleton of cultural mindsets of their former, more insulated provincial status.  

In the dynamics of these revelatory changes, affected emoting are more of an ineffectual superficiality of operational reality that are debilitating 

 to the empirical reality, because of the affected ideations of the perceived reality; based on non-applicable premises from the incongruence of their ontologically isolated and provincial origins of mindset. Whatever commonality, not the distinctive differences, of their diverse origins that are even most tenuously shared between individual-and even more important on the macro-level between groups-is the empirical reality. This circumstance makes the more integrative affectedly shared emotive affinities secondary to the psychologically transcendent necessity of getting beyond what was from the past to what can be of the future. 

Our legacy for the future is not the narrow passing of the traditions and ways of the affected past as an inheritance for our posterity, but the improvisational innovation  upon the forms of the past to their heterodoxic applications for the future. The materialism of hoarding for both the intangible and tangible aesthetics of the emotive affinity of group identity and 'socialization' will be subsidiary in function to the application of extrapolating to adapt for the challenges of the future's present. To this end, what one feels is relevant more as a cognitive insight of resolution, than as a near-masturbatory emoting  of a transitory moment. 

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