longer operate then we are no more.
3. As subjective entities capable and desirous of experiencing happiness, it is in our best interests to ensure that the external world, the source of our happiness, is optimally developed to deliver happiness. This is what the establishment of communism is all about at a macrosociological level: Not only would communism ensure that everyone’s basic needs (like having enough to eat and a roof over your head) were met, and eliminate nearly all of the large-scale causes of stress and insecurity (such as war, crime, and poverty), it would also create a psychological climate far more conducive to the development of happiness than today’s angst-ridden, fractured, cynical, greed-driven zeitgeist. Self-actualisation, the Holy Grail of the ‘me’ generation today, would become a commonplace because obstacles, such as inimical conditions or not having the wherewithal to achieve this, would have been largely eliminated.
4. Now here’s the really slippery bit: If it is accepted that once I am dead I am no more, then it behoves me to contribute in whatever way I can to the happiness of the countless generations either surviving or following me for the simple reason that at the point of death the distinction between myself and others suddenly disappears (as does any rationale premised on this distinction for remaining aloof from the suffering of others). And if anything matters subsequently it can only matter to other conscious subjective entities; extant or as yet unborn; each of whom will ultimately be directed – as I am in life – by a resolute longing for happiness. It is their subjectivity that will persevere – at least for a little while – and the world, being in some sense a subjective
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