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Robert H. Rimmer wrote a bunch of books to
draw our attention to disparities between our modern claims to personal
freedom and the real thing. Numerous self-serving organizations exist in
modern cultures to convince us that, as ignorant brutes, we cannot be
depended on to treat each other in a civil manner without hordes of
watchdogs imposing serious limitations on us. We have lived under this
kind of regime for so long, most of us have no idea that things could be
any other way. In fact, the majority will scoff at those who sometimes
mention small things that are missing from their lives, and dare to wonder
aloud how they became so perverted.
What is perverted is a fact, that most of
our lives are lived out in unnatural ways, most of our moral ideas are
unnatural, and that most of our doctrinal ideals pit us against nature in
unnatural ways by causing us to think of it as dirty, unfit, twisted,
snarled, knotted, tangled, crude, raw and, with the other fork of their
tongues, would have us believe it is God's perfect creation. What is
amazing is that, in the midst of this kind of thinking, we stand proud to
be among the freest examples of mankind, thanks to the watchdogs who care
for our apathetic selves.
That we have retained the freedom to
express ourselves, allows those who choose the role of watchdog in our
cultures to perform that task, but not without risk to themselves. The
drumbeaters who seek control and domination feel no compunctions about
throwing muddy rocks and flames at them to make the rest of us question
their true intentions. Any small error they will make gets jumped on by
those whose very lives are lived erroneously, and enlarged by
magnification until the truth is hidden by their wile of misdirections and
rendered silent by their shrill misabnegations.
While freedom of expression has become one
of our most often touted freedoms, and one of those enumerated in the Bill
of Rights, we must apply it only when we've asked ourselves these
questions: Do we truly know what it is that we wish to express? If we
think we do know that and answer 'Yes', are we truly certain that what we
wish to express is something that is in our own best interests to say?—
And, is the range of sources from which we draw our information of the
widest possible sort?—or do we choose to limit our sources to those of a
narrow selection and, doing so, avoid the self-recriminations we'd make
before we ever began our talks?
The right of self-expression is important
and, we must remember, it is what allowed all those who created literature
we'd rather not know about to have their say. The right of
self-expression, therefore, infers the duty to study those and to make
up—and change—our own minds about with what we'd agree and disagree.
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