History, which invariably leads us into the presence of cancer, is human experience which we now need to learn from. In interpreting history, the work attempts to form a programmic statement for change. Its assumption is that the intuitive sense is the most valuable form of capital, but capitalism does not actually exist. Any sensory perception the individual makes is a perception of capital. It allows the individual the opportunity to understand - to capitalise upon - the nature of his situation. There is no coherent ideological thinking where private profits are made. Pleasures are merely taken where they are found, and profit, no matter how well intentioned, pays scant regard for its ill-effect.
Interactivity of the five sensations develops the intuitive sense, but, in the modern world, interactivity - the exchange of pleasure - is distorted by money value and private individual ownership. The intuitive sense gives community, as we all experience the same world, but money value, which represents human value in the private world, means we only have the illusion of togetherness. For as long as individuality assumes a money value, we can only mimic the true nature of our existence. Money is the mimic.
The only God that exists is the intuitive truth. If the pure and fantastic nature of this sentiment is in everyone of us - which is realised by interactivity of the five sensations - this has remained individualised. This waste, in not realising true value, causes the human rot of cancer. Cancer is the truth demonstrating a misunderstanding of our existence. This is the intuitive nature of cancer.
A sense of value brings us closer to the intuitive truth. The fragmentation of pleasure results in new value being derived from old value, with old value left to fall by the wayside if it cannot adapt. This serves to undermine certainty in the modern world, and has led to the phenomenon of downsizing. Institutions of society are now in flux, undermined by the value they seek to preserve. Learning alienated from everyday experience is an academic discipline. No matter how this education contrives itself, its value is limited. The value of learning to write is to organise thought, and this has no value other than to help realise this thought by practical activity. There is no point learning Shakespeare unless we can become Shakespeare’s equal by living. The value by which professional education survives - organising pleasure to a rigid order - prevents this. The individual learns how to regret. Until the truth becomes absolute - an absolute vindication of the market - professional education and other institutions of the state will remain, and our world continues to be a world of regret.
It may interest the reader to know the author of this work is currently trying to establish a business, which, if comes to fruition, will produce interactive multimedia for use in the delivery of National Vocational Qualifications. In doing this, the sentiments of the work are attempting to take their first step to being popularised by them being lived, rather than remaining as just words on paper.
22.12.96
