LOGICAL MINDS ONLY

Youtopia introduces an alternative structure for young adults, centred on exchanging goods and services with a unit of exchange created by small community groups. These communities produce a youtocracy, a youth focused administrative structure. Youtopians create free market economies each generating a labour-based unit of exchange. Buyers and sellers record hours spent helping or getting help, or the value of what each gives and gets, this fosters a fair and sustainable economy that avoids generational exploitation. Youtopias are resilient against economic downturns, are sustainable, have no inflation, use no debt and need no banks nor regulatory authorities. The system ensures balanced participation and accountability, empowering youth as the main creators and builders in any community. Those who do the work deserve to be the ones to determine how the value will be allocated.

“Absolute Democracy” explores the concept of Absolute Democracy, emphasizing a bottom-up approach to decision-making where issues are addressed at the lowest possible level and only involving higher levels when necessary., to the degree necessary. Unlike direct or representative democracy, Absolute Democracy ensures individuals retain control over their jobs, communities and expenditures, with decisions and resources progressing through layers of community councils until the best solution is selected. Local concerns are resolved locally, while broader issues are managed at higher levels, creating a system that values grassroots participation and targeted funding.

“Apriorian And Its Discontents” outlines the position of Aprirorian Apologetics, the theology of the Absolute, concerning the many other thought systems. Absolutism opposes relativism, which infects all other philosophies, asserting the existence of absolute moral truths grounded in first principles. We assert not only that moral absolutes exist, but that they must exist to have existence. Apriorian Absolutists argue that morality, purpose, and logic stem from God, and that individuals have ownership over their creations as an absolute and unqualified right. We differ from all other belief systems in our position that if it is not absolute, it is meaningless. All truths are absolute and only truth contains valid information, ie meaning.

“White Culture Is A Real Thing” explores the concept of culture as it pertains to Caucasians, arguing that true culture transcends specific lifestyles, religions, or economies and is characterized by its ability to add value and promote progress to all. The author suggests that what is often called "culture" is merely a lifestyle, and asserts that so-called White culture is universal due to its global adoption and lasting influence. The text contends that authentic culture is aspirational, aligned with faith, and leaves a meaningful impact on the world, ultimately culture is a shared human legacy. As members of the human race, we need to find a way to live that unites us.

“The Rule And Right That Fixes Everything” argues that racial divisions based on skin colour are insufficient, proposing instead a fundamental divide between good and evil rooted in faith and contribution to the church. It suggests that true salvation comes from faith that actively builds and supports the church, contrasting creators who add value with parasites who exploit others. The text concludes that respecting the rights of creators and honouring ownership, as derived from divine principles, can eliminate sin and evil. The point is, first we have to divide the races along the appropriate line, those who live by the principle of the rights of the creator and those who offend God and reality by claiming that which they have no right to. These are parasites and the state epitomizes this class of persons.

“The Antiprofanity League” argues that social injustices like unemployment, poverty, and crime arise from systems that falsely value some people's time over others. It critiques the prevailing economic models that reward certain individuals more, based on education or perceived value. The inequality created highlights the inequity and artificial justification behind these practices. The author contends that all work contributing to value should be compensated equally, the time of one is equal in value to the time of anyone else. This simple modification in how we approach renumeration is what is needed to solve long-standing social problems.

“Globalism Etiology and Symptomology” argues that democracy and the need for political parties to win elections drives democratic states toward expanding benefits, increasing government power, and ultimately promoting globalist policies. It suggests that the legal system institutionalizes these practices, and that individuals who rely on the state to address perceived societal problems accelerate the move toward a system of global governance. Self-sufficient citizens that work and pay their own costs require little from the state, however, those who want social benefits and who demand for regulations and social justice to fix problems, fuel the growth of state authority and therefore, the trend towards the globalist one world state.

“The Law And God” argues that reliance on law over moral conscience leads society away from personal accountability and true civility. It critiques the tendency to use laws to control others instead of self-correction, warning that this fosters manipulation, moral decay, and parasitic behaviour. The text asserts that true citizenship and civil society require individuals to achieve self-reliance and meet established standards, rather than simply adhering to legal technicalities. The chief requirement of a citizen is that he or she not impose the cost of their choices onto others, meaning society and future generations.

“The Law Without God Is An Ass” follows from the fact that without god the law has no objectivity. The law therefore justifies the existence of the lawmaker by demonstrating that without the lawmaker we would have no law. However, there is no justification for the law other than that it justifies the lawmaker. The law is an absurdity because it ultimately makes a fool of the justice system. It must systematically keep doing what is unjust to fight injustice. It creates the very conditions that it is meant to correct.

“Dissecting A Revolution” critiques conventional political systems and revolutions as inherently parasitic, arguing that they merely replace one set of elites with another without meaningful structural change. It proposes a non-parasitic alternative in the form of democratic cooperatives, where value creators gain power through ownership and market mechanisms. By organizing communities and the means of production cooperatively, such systems aim to express the true will of the people and prevent illegitimate claims to assets that are rightfully owned cooperatively.

Democracy comes in various flavors. The one form that is considered to be unworkable is the raw form of democracy, or what is called Direct Democracy, but even Direct Democracy is democracy inserted in an undemocratic system. To have democracy there must be sovereignty. Giving slave the right to vote and imposing conditions and limitations on what the vote pertains to, is not the spirit of democracy. Yet, in every known example of democracy, the voter is given boundaries out of which he or she is not permitted to go. This is not democracy and this is why all known types of democracy are given suffixes.

We all are on the same page when it comes to linking actions with environment. No one is permitted to show pornographic materials to young people or shoot off their guns in urban areas. But we seem reluctant to use the same kind of thinking when it concerns speech. Most of us accept we cannot yell “fire” in a theatre but then why do we think it is ok to yell racial slurs or incendiary remarks about religions in environments where it would cause the same sort of panic? What we need is this same kind of restrictions we have on actions, on speech. Environments matter because context matters. Claims made in a debate in a controlled setting is a far different thing than the same claim made on a subway car to a random and non-consenting audience. If we can assume ‘no' is the default setting when it comes to sex, so too can we assume ‘no' is the default setting when it comes to attacks on people's identity. We have an obligation to get peoples consent, implicitly as when they attend a debate or explicitly when they engage you in a debate.

Have you wondered about the hatred that so many on the left feels for Christians, White males, conservatives and Europe in general? There is a reason. Europe and its daughter states are mortal enemies with the East and those incompatible with the culture of the West. In this essay we distill what Europe is down into a single fundamental element and contrast this to the single factor that delineates its enemies. By doing this, the enmity is clearly seen to be what it is, a fight between a parasite and its host.

Its all about choice. Life is choice. We either have and give choice, or we consume choice and leave nothing behind.

There are ten problems in Christianity, created by Christians adhering to the ideology of this fallen world. These conundrums are created by adhering to the mores of the world of the flesh, because too many Christians cannot embrace the revolution that is necessitated to undergo the process of rebirth. The repentance and baptism is but symbolic of an event that never happens. True repentance is the start of a revolutionary change that isolates the new believer from the world he used to be in. Too many new believers cannot let go of the past and so drag all the lies of the flesh with them as they enter the church.

“Apriorian Mutualism” explores alternative systems for allocating resources beyond private and public ownership, proposing a model where assets are distributed according to the greatest community need and overall benefit. It suggests that value is generated by work, with equity credits serving as currency, and emphasizes that no individual has exclusive rights over nature—rather, everyone shares the responsibility to enhance and replenish the earth. The church is positioned as the steward of natural assets, ensuring that their use contributes to collective well-being and mutual benefit.

Ecumenicism is not just about rectifying church doctrines. It certainly is not about getting thousands of local churches to fall in line behind a particular church's doctrine. Ecumenicalism is about building the church through accretion, but in a way that is not just measurable, but scientifically verifiable. The church is not a political entity composed of members nor a subjective coming together in spirit. There is a quantifiable element to church, and its intensity can and needs to be measured. The growth of the church and its impact, is a scientifically verifiable phenomenon, when done according to the instructions found in Scripture.

“Why Do We Fight Wars” argues that violence is seen as an effective strategy by those who seek unearned gain. Condemning war without offering an alternative response to ‘bully' nations, only reinforces its appeal. Our fear of war reflects on the Wests moral decline, a decline that started when we failed to demand justice from Germany after the Second World War. Evil has the form of individuals who are spiritual infants, dependent on the mature, and productive part of society. The parallel between the parasitic behaviour of the individual criminal and the role of the state in fermenting war, is real. War is nothing more than a crime committed by nations and stems from the same reason that the individual commits crimes. All war is a result of domestic and foreign parasitism. All crime is the result of individual parasitism. Only a united Christian church can address the root causes of crime and war because only the church can combat the evil of parasitic greed. Ecumenicalism is the most important goal of the Christian. If we are not fighting to build the church through an ecumenical process, we are empowering those who see parasitism as the solution to what they want.

Deflation is natural because it is a consequence of people becoming more skilled and able and also because technology is being adapted to the process of production. Inflation indicates something is going wrong and suggests the economy is structured badly allowing more wealth to be removed from the economy than the producers who make the goods and services, are producing. That is a sure sign the economy is open to parasites. That is a bad thing.

The world is wrong because the world is flesh and driven by the desires of the flesh, which causes those so driven to cheat and make deals with the devil, so desperate are they to obtain what they deem of great worth.

We cannot avoid war, the only thing we can do is avoid fighting for the wrong side and the wrong cause. This world is legalistic. So long as we are in this world, we and it, will remain legalistic. Carving out a private area of faith is naïve. In the world of the flesh, we remain under the wrong master. The Father of Lies is the Father of the law. Living in the flesh means we serve Christ with lips, not with our life. To break away we need to seek peace, because the legalistic system is at war with itself and God. This is the meaning of Eph 6:12. But to be a pacifist is not to be apathetic. We need to be at war with the legalist system. We need to fight and destroy legalism and the legalistic system.

A community is more than a group of houses and adding people does not help. A community has a lot of things in common with a church, if we understand a church is not a building nor simply the people in the pews. A church, and a community, exists to provide peace to its inhabitants and therefore, the community is a mechanism in which a group of persons work together to find peace. This requires faith in those who reside in the community with you. Without this faith, community remains out of reach. Without faith there is no peace.

The document titled "The Pacifist Crusade" discusses what it will take to eliminate profanity (in the Christian sense) and achieve godly perfection. It emphasizes the power of God and the call for Christians to strive for perfection, highlighting the importance of equality and accountability within the church. The document also explores the concept of equality, contrasting legal equality with equality in the eyes of God, and discusses the challenges of achieving peace in a world where evil exists. It argues that true peace cannot be based on tolerance for evil and that pacifism requires a clear line of demarcation to avoid perpetual retreat and eventual surrender to evil.The document further delves into the nature of peace, distinguishing it from passivity and emphasizing that peace requires the elimination of conflict and the pursuit of equality. It critiques the role of the state as an agent of war and division and underscores the need for pacifists to recognize their role in seeking equality and peace. The document concludes by asserting that peace is the ultimate principle and cannot be compromised for the sake of equality, as this will only lead to further conflict and oppression.

We must have peace because peace is the sign that we have not created unaccounted for costs. Peace is produced by eliminating the profane. When we have all become equal and no longer make claims against that which we did not earn, through work, then we will have peace. There is no peace without justice.

This essay “The Five Systemic Profanities” postulates five distinct factors that make up our reality. The essay makes the claim that the current political and economic system traps citizens into supporting some level of exploitation, as non-parasitic parties and solutions are not permitted within the system. Ultimately, the author argues that only by eliminating what is called the "Five Systemic Profanities"—mechanisms of exploitation—can a truly free society be achieved, where public works and infrastructure are provided voluntarily by free individuals through market mechanisms, without state interference.

“What Inequality Does” critiques the idea of promoting diversity and equality as ultimate societal values. It argues that when diversity is pursued for its own sake, without consideration for moral or practical distinctions, it can undermine social cohesion and economic progress. The author distinguishes between inherent, beneficial diversity (linked to specialization) and diversity celebrated for its own sake, suggesting that diversity celebrated for its own sake leads to irrational outcomes not the least of which is equality between the righteous and the profane. Diversity is not a human right.

The Right is not a special case. Conservatives do not have some special moral virtue that the left lacks. They are different and, in some cases, they can be considered mirror images, but that does not mean the right has inherent virtue. The right and the left are evil in different ways. The right is at war with the left and the left at war with the right, because neither can convince the other. The arguments of both fall short because both sides are wrong. People have no right to what God created, whether they make the claim as individuals or in groups.

We can have equality of economic development, but not both. No society can develop while retaining equality throughout its culture. Equality requires we ignore every possible cause of differentiation. The culture must postulate that there is nothing that justifies one person being different from another. Society must decide no ability, or capacity or desire justifies the person becoming different from everyone else. In a culture committed to equality, it is not just that equality becomes the First Order Principle of that society, everything that drives progress, is eliminated. Equality and progress are incompatible. Records are broken and new developments happen, because people are unequal.

Do you wonder why some nations progressed while others do not? Have you watched as developed nations continue to develop during war, even with bad leadership and large amounts of graft and corruption, while less developed nations are destroyed by what amounts to far less amounts of graft and corruption? There is a reason, and the explanation is simply enough to take the form of a mathematical equation. Only three elements matter. These are the level of parasitism, compared to the labor component multiplied by the level of specialization in the economy. It is these three factors that are responsible for the development of a market and the stagnation of others.

“Which Way Church” explores the problem of evil in relation to the concept of a morally perfect God. It discusses the Epicurean Paradox, questioning why evil exists if God is good, and suggests that evil is not a created substance but a negation of God's morally perfect creation. The world of the spirit is not a negation of the real, physical world, spiritual reality is not supernatural, but as a true and significant reality created by God. A reality devoid of divine precepts, is a humanity left to live by laws determined by those in power, making good and evil subjective and defined by law. Ultimately, the essay emphasizes the choice between living in a world defined by God's truth or one ruled under the authority of shifting human laws and the authority of the human lawgiver.

“Finding Babylon” argues that the state does not produce goods or provide services, but rather acts as a broker or intermediary that extracts wealth from those who create value—namely, workers and service providers—through taxation and regulation. The author draws a distinction between entities that directly provide services or products, such as businesses and professionals, and the government, which is depicted as a mechanism that appropriates resources under the guise of providing infrastructure and legal frameworks.The essay further contends that the state, metaphorically is "Babylon". In this view, government is less a public servant and more of a con, perpetually justifying its existence by constructing systems that prove its necessity, even as it diminishes the wealth and autonomy of its citizens.

There are five truths that are perfect in that they have no room for qualification or addendums. If these five truths are not understood there is no way human society can be understood. These truths hold the key to survival.

"The Ecclesiastical Separatists" explores ecclesiastics and the church. Ecclesiastics are described as individuals involved in the governance, doctrine, and rituals of the church, serving as interpreters of sacred texts and mediators between the divine and the congregation. They uphold religious laws and maintain continuity with theological and liturgical heritage.In contrast, saints (in the Catholic tradition) are venerated for their extraordinary holiness, virtue, or martyrdom, often recognized posthumously for their closeness to the divine and acts of compassion. While ecclesiastics operate within the structured life of the church, saints inspire through personal example, embodying ideals that transcend institutional boundaries.The tension between the church and the state, is also discussed. It argues that the church's true growth and spiritual maturity comes only after responsibility for the church is transferred to the body of believers, the saints. In effect, The Ecclesiastical Separatists argue for a church that self-governs because only by this means, can the church separate from the state.

“The Lie Of Inherent Worth “critically examines the concepts of inalienable worth, and the dynamics of social power within a naturalist framework. The author argues that the doctrine of inherent value is a social construct justified and maintained through authority, force, or legal frameworks. The essay contends that both patriarchy and feminism are societal choices that some choose to prioritize. The discussion further suggests that social and political struggles, particularly between the left and right, are ultimately battles over control and resource distribution, with the notion of inherent worth serving to legitimize redistribution in favour of those perceived as less productive. The essay concludes by questioning the moral grounding of the doctrine of inherent value, seeing it as nothing more than a mechanism for reallocating resources from the producer to parasites.

“The Church Is A Community Not An Organization” examines the communal life and organizational structure of the early Church as depicted in the New Testament. It highlights practices such as shared worship, teaching, fellowship, and the regular gathering of believers for mutual encouragement and spiritual growth. The early church is presented as a comprehensive community with systems for justice, resource-sharing, moral governance, and leadership, all rooted in scriptural mandates. The essay further contrasts this biblical vision with the historical trend of the Church outsourcing its responsibilities to secular authorities, arguing that scripture offers a divine framework for a just and supportive society under God's guidance.

“Understanding Money And Debt” explores the foundational question of economic development through the lens of fairness, justice, and value creation, using England's historical progress as a reference point. It proposes the church, inspired by the Great Commission, is a charitable institution embodying collective good works, where value is quantified through equity rather than debt. The system described promotes a free-market environment separate from state regulation, rewarding productive labor and discouraging parasitism, with equity units serving as a metric of value, that is an economic unit that produces progress without inequality or injustice.

“The Two Masters System” explores the limitations of cultural relativism by arguing that, within such a framework, no culture can be deemed preferable to another, as all judgments are reduced to subjective biases rooted in personal history or sensory pleasure. The author contends that relativism fails to provide rational grounds for either approving or rejecting any culture, making it impossible to critique or elevate one way of life over another without appealing to an external, absolutist perspective.In contrast, the essay presents the alternative of an absolutist or ecclesiastical system, specifically rooted in Christian belief. Here, life is understood as living according to what God requires, distinguishing between truth and lies, value and parasitism. The author concludes that only within this absolute system—where moral and logical coherence is derived from adherence to divine truth—can one meaningfully prefer or build a particular culture over another.

Christianity is not dead, but insofar as it is in retreat, its passivity and indeed, apathy, is largely the consequence of one, misapplied and wrongly understood passage.

“What Is An Apriorian” explores the concept of "Agorocracy," a system in which the market, shaped by individual good works, forms the foundation of culture and faith. In this view, humans do not own physical assets but rather add value through a modification of assets. Personal property being limited to consumables rather than investment or income-generating goods. The market is characterized by voluntary associations, strict accountability for costs, and the principle that no one is entitled to another's wealth or to externalize their costs.The church, as described here, emerges as a granular, diverse civilization constructed through these market activities and mutual trust. Faith is manifested in the trust that enables cooperation. Apriorians find direction in divine guidance, which underpins all market interactions and the building of culture and church, both as a collective expression of faith.

Church is a culture. The Agorocratic Church is a congregation that strives to be the culture that is described in Scripture. We pledge to implement all Scripture as given in the way it is written. Our priority is our own sin and inadequacies, not those of the world. We believe the church is a culture and a culture is best represented by a market. We build our church through the mechanisms of the market, doing good works that bear good fruit. This is the church, it is our culture.

This essay explores the distinction between physical and spiritual realities, arguing that what we perceive as the physical universe is ultimately a construct of the mind. While our senses convince us of a tangible world, true reality is beyond the perception of the senses, existing only as a creation of the mind of God. The author posits the existence of two realities: one where we act as creators within our own minds, and another where God is the ultimate creator and we are God's creation. The essay concludes by urging individuals to focus on self-improvement and creative fulfillment rather than attempting to change others as if they were god.

Has turning the other cheek worked? If it has not worked out well, perhaps we got it wrong.

“The Parish Solution”, presents the Parish System as a long-overlooked yet viable solution to the failures of modern governance. Rooted in England's historical framework, this system once served as a localized model of civil, social, and religious order, integrating spiritual leadership with practical duties like poor relief, infrastructure maintenance, and community oversight. The essay argues that its decline stemmed from the consolidation of state power—particularly through currency control—and from shifting religious and political landscapes that undermined church authority. Ultimately, it champions a return to a parish=based governance model where value, equity, and money are rooted in labor and faith, asserting that only the parish system is equipped to provide unqualified solutions to the problems of a godless system.

“The Apriorian Transcendental Manifesto” is a document that demonstrates the existence of two realities and two races, the one is formed out of the transcendence of those who were born in the other. The one emerges from the other as a rebirth, a death of the flesh to allow the emergence of a life lived in the spirit. However, the focus ought to be on the fact of the transcendence itself. We do not get reborn and remain the same race in the same reality. If we do not undergo this transcendence, we cannot be a light to those whom we left behind. They will see no true change. They will see the emergence of no new race of persons.

There is a truth Christians do not wish to hear about, it is the truth that is encapsulated in a story about a Rich Young Man who would not get rid of his many possessions to follow Jesus. But this is more than just a story about greed or the distractions of wealth, it is about this entire world system and our service to it, rather than to Jesus. The physical world is the wealth and the possessions we will not part with, not even to follow Jesus.

"The Great Hypothesis" explores the fundamental question of existence and origins, arguing that there must be a single source for all life and reality. It posits that without acknowledging the existence of God, one cannot logically explain the emergence of reality or maintain a coherent moral worldview. The author contrasts the belief in God with atheistic and legalistic perspectives, emphasizing that without God, society is left with the law of the jungle, where might makes right. The church provides a moral framework and community for believers, while non-believers struggle with distrust and lack of common purpose.

No one is likely to deny that the rich are not a problem, and the wealthier they are the greater problem the become. But capitalism cannot work without capital accumulation, which is also said to be delayed satisfaction. Profits which permit wealth to be accumulated without limit, are portrayed as the reward. How then can we deal with the issue of the rich if we do not deal first with the need for private interests to make sacrifices in order to produce economic development. If we require a sacrifice, then we are obliged to give them a reward. So, lets look at what we as a society do wrong, before we blame others for doing what we as a group, oblige them to do.

Why The One Reality Hypothesis Fails is offered as an explanation why science has become divided between a set of data driven physical or hard sciences and a set of narrative driven social or soft sciences that few consider part of the scientific community anymore.The problem is not the sciences, per se, so much as the reality these fields represent. The idea that reality is all one piece and all science studies the same substance, regardless of if they are a material science or part of the humanities. The reader can argue in defense of the One Reality Hypothesis, if they wish, but it is easily proved that an alternative hypothesis produces better results. The choice is between a reality that is logically incoherent and restricted to highly artificial environments, or a reality that hardens the soft science, and produces results in an environment that is far more humane.

The most focused and significant question we can ask is, if there is a solution? Life is a process of solving a series of problems. Throughout history the approach has been ad hoc and piece-meal. We have dealt with problems as the come up, dealing with one problem at a time, with little in the way of an over-arching philosophy or process, let alone an algorithm. But problems do not spontaneously emerge out of the ether. They had to have an antecedent and a cause. They need to have come from somewhere and that source or origin is the real problem we need to tackle, because what we struggle with are the symptoms of a problem. One thing is certain; we cannot solve the problem by dealing with symptoms on a one-to-one basis as they occur. This essay takes you to the root of the problem and because it reveals the root cause, it also reveals the solution to all of the symptoms.

"What Is Man Without God" explores the philosophical and theological implications of a world without a divine presence. It argues that there are two races of man and two realities, and that the one reality hypothesis, which posits a single, all-encompassing reality, is inherently contradictory. The document suggests that without God, man lacks boundaries, direction, and purpose, leading to a relativistic universe where truth is uncertain and morality is ad hoc. It emphasizes that the absence of God results in a lack of absolute truth, which ultimately fails to provide a coherent understanding of existence.The document further contends that the presence of God provides a foundation for absolute truth, morality, and purpose. It argues that assuming the existence of an uncreated Creator allows for a coherent understanding of reality and the establishment of a meaningful life. The text highlights the negative consequences of denying God's existence, such as the prioritization of short-term gratification over long-term benefits. Ultimately, the document asserts that man without God is left with a purposeless existence and a moral framework that lacks a foundation.

“The Church Is The New Eden” emphasizes the spiritual transformation of Christians. It argues that Christians are spiritual beings, set apart from the physical world, and must die to the flesh to be reborn in the spirit. The church is portrayed as a spiritual entity, not a physical institution, where believers live in unity and faith, free from worldly concerns like unemployment, debt, and poverty. The document also highlights the importance of separating from the world that does not reflect the perfect will of God and conforming to the new reality of the spiritually mature.