A Dialectical Approach To Emotional Manipulation

In this post, I will assume a methodological flow beginning from the establishment of what should ideally constitute the dialectical process, and using our knowledge of the female cognitive process and decision-making correlates in developing a dialectical manipulation theory suited for females. With that said, it is obvious that this post is assuming key differences between the cognitive structures between men and women, at the neurological level. I will also hypothesize some cognitive routines men and women might use foundational to their decisions, regressing from some obvious economic and social behaviors. The analysis assumed will be post hoc, as I will try to theorize the underlying sociological, psychological and anthropological mechanisms from correlations that manifest superficially.

With the epistemology set straight, I want to shed light on the dialectic method of discourse. Dialectics differ from logic-oriented debate in two key domains – one, in the fact that it’s premises aren’t necessarily rational and two, in its ability to constrict the logical flow to one direction only i.e., deductively. This has prompted some people to dub dialectics as the “corruption of deductive reasoning” – I agree wholly to this notion. While the contemporary dialectic has been attributed largely to Hegel, the foundations for this sort of epistemological discourse was laid by Kant in his Critiques. The popular attribution to Hegel might stem from the fact that this method, of corrupting the reasoning of the subject, has been politically weaponized by later philosophers like Marx and its frequent use among conspiracy theorists. The Hegelian dialectic, or more abstractly, the Kantian dialectic, when weaponized, provides the illusion of freedom of choice while simultaneously convincing the subject of the apparent rationality of their conclusions. In other words, the subject whose reasoning is reduced to a dialectic one may be easily manipulated. But there still exists a vulnerability in this seemingly fool-proof technique.

Individuals who are in high possession of rational faculties will see through the irrational premises easily. The premises often used in the dialectical method, or more accurately, the thesis and anti-thesis, are rhetorical. They appeal to the emotional faculties of the subject. I, for instance, who considers myself to be a rational individual prefers to avoid employing rhetorical devices in my speech and writing. Why? Because rhetorics are innately fallacious in their appeals to emotions and they leave a lot of information open to interpretation. They do this by reconciling with the cultural system operating around the subject. A mastery of rhetorical dialectic might only be accomplished through a post hoc analysis of the target cultural system.

dialectical thinking is the corruption of deductive reasoning…

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Culture: How Does It Affect Us?

On expression,

[Also included in this section is a lengthy introduction that will be foundational to upcoming sections. I might seem to use culture and society interchangeably, but society should refer to a people’s culture, accounting for their demography while culture is an ideologically constituent part of a demography. Cultural ideology on a whole encompasses the theological and philosophical realms.]

An innate desire to creatively and artistically express oneself is among the fundamental of human wills. I’ve often emphasized my theory of cognition and religion and culture being as one closely woven net, almost like an inseparable fabric. As a result of my insistence of the mentioned, I’ve managed to offend many people. Culture encompasses the various demographic intricacies operating in one’s immediacy – these include popular theological and philosophical ideas, geography and race and complex environmental feedback mechanisms. Religion refers to the majority religion among a demography that influences their theological ideology as mentioned above. Cognition, in this context, is defined as an individual’s ability to perform tasks of reading and writing, comprehending and reproducing information effectively and efficiently with respect to some statistical benchmark. Like gravity, IQ and other metrics of cognitive ability are all relative – and it wouldn’t do justice to compare the IQ of a chimpanzee with a gorilla. Just like the animals, I believe every civilization, over time, with the aforementioned factors of complexity, developed a standard cognition among their people that we call today as average – like the international average IQ of 100. Inductively reasoning from present-day IQs of many civilizations might be key to understanding their culture and religions.

Metrics such as the popular IQ measure an individual’s ability to perform specialized tasks by narrowing down with the specifics at hand. It is iterative and systematic. You could train your brain with IQ tests for a couple weeks leading up to your counsellor’s appointment and pull off a few 10 or more points on your existing IQ. Such cognitive metrics measure how well your brain has specialized – from the time of birth, that is. I believe as one gets older and leaves childhood, IQ is no longer a complete and holistic measure of one’s cognition. Therefore, a fair measure of brain function would be accomplished through divergent reasoning. Divergent tests measure the collocially-called creativity metric – also a statistical measure of how well an individual’s brain is divisive. As one progresses in age with experience, this divergent and rather chaotic type of cognition manifests into convergent cognition. Everything from the simple essay prompts to analytical problem solving can be employed in the task of measuring this lesser-known type of cognition.

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