Happiness is All the Happiness is All the RageRageFeracoFeraco

Search for Human PotentialSearch for Human Potential

13 January 201213 January 2012

Morality is not properly the Morality is not properly the doctrine of how we may make doctrine of how we may make ourselves happy, but how we may ourselves happy, but how we may make ourselves worthy of happiness. make ourselves worthy of happiness.

Immanuel KantImmanuel Kant

We are always getting ready to We are always getting ready to live but never living.live but never living.

Ralph Waldo EmersonRalph Waldo Emerson

Were we always the way Were we always the way

Emerson suggests we are?Emerson suggests we are? Is Kant right?Is Kant right?

Aristotle – one of our great minds – Aristotle – one of our great minds – took what we call a took what we call a teleologicalteleological approach to the concept of approach to the concept of “goodness.” “goodness.”

TelosTelos is a Greek term, with is a Greek term, with meanings varying from “bullseye” and meanings varying from “bullseye” and “goal” to “purpose.” “goal” to “purpose.”

To Aristotle, something was good To Aristotle, something was good when it “fulfilled its destiny” – when it when it “fulfilled its destiny” – when it completed a goal, when it lives up to completed a goal, when it lives up to the expectations that led to its the expectations that led to its importance to begin with. importance to begin with.

(After all, if you don’t seem to be (After all, if you don’t seem to be aiming at a target, would anyone care aiming at a target, would anyone care if you missed?)if you missed?)

If I tell you that I plan to teach about If I tell you that I plan to teach about a “good book,” I’m really signaling to you a “good book,” I’m really signaling to you that the book satisfies my criteria for that the book satisfies my criteria for goodness. goodness.

Perhaps I’ve decided it’s a “good Perhaps I’ve decided it’s a “good book” because I believe books book” because I believe books havehave to to contain exciting moments in order to be contain exciting moments in order to be good (and it has them), or because I good (and it has them), or because I decided that good books need interesting decided that good books need interesting characters (and it has them). characters (and it has them).

However, if you believe that “good” However, if you believe that “good” books have to have a predictable story/an books have to have a predictable story/an ending that “doesn’t make you think” ending that “doesn’t make you think” (which it doesn’t have), you won’t think (which it doesn’t have), you won’t think the book is very good at all: your the book is very good at all: your expectations for the book are different expectations for the book are different from mine. from mine.

This, of course, explains the “Death Cab This, of course, explains the “Death Cab Paradox” – we judge it differently because we Paradox” – we judge it differently because we have different expectations for the music we have different expectations for the music we hear (i.e. you need songs to have energy, or hear (i.e. you need songs to have energy, or to be technically difficult – but I need them to to be technically difficult – but I need them to have melody and good lyrics), and we merely have melody and good lyrics), and we merely use inadequate language to describe whether use inadequate language to describe whether it meets our expectations. it meets our expectations.

Teleology, therefore, allows us to give Teleology, therefore, allows us to give things purposes of our choosing – and for us things purposes of our choosing – and for us to be alternately satisfied or disappointed by to be alternately satisfied or disappointed by how well something lives up to that “reason how well something lives up to that “reason for being.” for being.”

This, in turn, allows us to develop morals This, in turn, allows us to develop morals and ethics; in fact, this is why something like and ethics; in fact, this is why something like relative morality exists in the first place. relative morality exists in the first place.

Remember that we established that morals Remember that we established that morals and ethics, for good or for ill, provide us with a and ethics, for good or for ill, provide us with a framework for our interpretations – and therefore framework for our interpretations – and therefore our goals! our goals!

Our goals become our reason for being – Our goals become our reason for being – and our sense of satisfaction becomes dependent and our sense of satisfaction becomes dependent on how well we live up to our expectations and on how well we live up to our expectations and hopes for ourselves. hopes for ourselves.

Our goals can be inwardly directed Our goals can be inwardly directed (something that satisfies us) or outwardly (something that satisfies us) or outwardly directed (something that satisfies someone else), directed (something that satisfies someone else), but without goals, we have nothing to aim for, but without goals, we have nothing to aim for, and therefore nothing to make us satisfied. and therefore nothing to make us satisfied.

In short, our morality – the means by which In short, our morality – the means by which we determine our goals – becomes the means by we determine our goals – becomes the means by which we can earn happiness. which we can earn happiness.

If our morality is therefore If our morality is therefore determined by both choice and determined by both choice and experience, then one could argue that we experience, then one could argue that we all control, to varying degrees, whether all control, to varying degrees, whether we’ll be happy. we’ll be happy.

Emerson’s and Kant’s quotes seem Emerson’s and Kant’s quotes seem more interesting in this context, and more interesting in this context, and we’ve already pointed out that our we’ve already pointed out that our previous works made this same argument: previous works made this same argument: that we have to plan as well as live, and that we have to plan as well as live, and adjust our plans as we go.adjust our plans as we go.

We may not achieve full satisfaction We may not achieve full satisfaction all at once, but we’ll always be hitting all at once, but we’ll always be hitting some benchmark if we provide the right some benchmark if we provide the right ones (before moving on to the next goal, ones (before moving on to the next goal, which in turn allows us to experience new which in turn allows us to experience new happiness). happiness).

But Kant’s quote wasn’t about whether we But Kant’s quote wasn’t about whether we couldcould earn happiness, but about whether we earn happiness, but about whether we could make ourselves could make ourselves worthyworthy of it. of it.

Kant was what we call a Kant was what we call a deontologistdeontologist – – someone who believes that goodness grows out someone who believes that goodness grows out of morals, rather than the other way around of morals, rather than the other way around (which we argued earlier). (which we argued earlier).

According to Kant, morality meant that you According to Kant, morality meant that you acted on the basis of what you were expected to acted on the basis of what you were expected to do alone – meaning that you were really pleasing do alone – meaning that you were really pleasing to a teleologist! to a teleologist!

Unfortunately, Kant also believed that Unfortunately, Kant also believed that anything other than an “expectation imperative” anything other than an “expectation imperative” made an action immoral. made an action immoral.

Therefore, if you ran around the track Therefore, if you ran around the track because your coach expects you to go run around because your coach expects you to go run around the track, you’ve acted morally – but if you ran the track, you’ve acted morally – but if you ran just because you wanted to enjoy it, you’ve just because you wanted to enjoy it, you’ve compromised your morals because the action was compromised your morals because the action was personally indulgent and served no greater personally indulgent and served no greater purpose (it’s not your duty to have fun)! purpose (it’s not your duty to have fun)!

Many resist deontology specifically because Many resist deontology specifically because it seems to deem spontaneous, independent it seems to deem spontaneous, independent happiness as unhealthy – whereas teleology happiness as unhealthy – whereas teleology views it as the natural outgrowth of meeting views it as the natural outgrowth of meeting one’s own expectations. one’s own expectations.

In this case, the pursuit of happiness is In this case, the pursuit of happiness is incredibly important – rather than making our incredibly important – rather than making our morals determine our level of satisfaction, we morals determine our level of satisfaction, we switch the relationship around. switch the relationship around.

If you notice this, it’s easy to see how If you notice this, it’s easy to see how humans can become worthy of happiness in their humans can become worthy of happiness in their own eyes – just adjust your morals, and your own eyes – just adjust your morals, and your goals will adjust as well. goals will adjust as well.

It’s the reason why people can be satisfied It’s the reason why people can be satisfied with themselves even when they’re dramatically with themselves even when they’re dramatically underachieving – they’ve changed their morals to underachieving – they’ve changed their morals to the point that true excellence no longer matters. the point that true excellence no longer matters.

If you have no goals, Aristotle doesn’t believe If you have no goals, Aristotle doesn’t believe you can be truly happy. you can be truly happy.

You can be pleasantly surprised – but is a life You can be pleasantly surprised – but is a life spent waiting for intermittent pleasant surprises spent waiting for intermittent pleasant surprises worth living? worth living?

Our literature seems to argue that true Our literature seems to argue that true happiness results from conscious effort, since the happiness results from conscious effort, since the satisfaction that’s earned is better than the satisfaction that’s earned is better than the satisfaction that’s handed out. satisfaction that’s handed out.

(In other words, it’s better to be the arrow than (In other words, it’s better to be the arrow than the leaf.) the leaf.)

And this points back, yet again, to why so many And this points back, yet again, to why so many human beings prize free will so highly, even to the human beings prize free will so highly, even to the point of fitting it into a framework where one’s point of fitting it into a framework where one’s purpose is determined by a higher power. purpose is determined by a higher power.

If I took a survey of the room, I’m guessing that If I took a survey of the room, I’m guessing that the majority of you would say that it was important the majority of you would say that it was important for you to be able make your own moral code – and to for you to be able make your own moral code – and to be able to make your own decisions rather than allow be able to make your own decisions rather than allow someone to control you, even if that control led you someone to control you, even if that control led you down a comfortable path. down a comfortable path.

In this way, choice, morality, and happiness seem In this way, choice, morality, and happiness seem interrelated. interrelated.

If we have free will, we can decide how to interpret If we have free will, we can decide how to interpret our experiences. our experiences.

We can allow those interpretations to shape our We can allow those interpretations to shape our morals, which, in turn, shape our future choices. By morals, which, in turn, shape our future choices. By shaping our choices, our morals shape our goals – and our shaping our choices, our morals shape our goals – and our goals shape our happiness! goals shape our happiness!

But things may not necessarily be so simple. But things may not necessarily be so simple. We may not have free will. We do things that violate We may not have free will. We do things that violate

our morals or our ethics; sometimes we attempt to our morals or our ethics; sometimes we attempt to rationalize these actions, while at other times we don’t rationalize these actions, while at other times we don’t even try. even try.

We can go through life passively, drifting leaf-like We can go through life passively, drifting leaf-like from day to day without even noticing the passing of time – from day to day without even noticing the passing of time – or that we’re not growing, that our Star Points aren’t or that we’re not growing, that our Star Points aren’t shifting into a more satisfying configuration. shifting into a more satisfying configuration.

Or we make the choices that ordinarily bring us Or we make the choices that ordinarily bring us happiness harder; by procrastinating, for example, we happiness harder; by procrastinating, for example, we stain the “fun things” we do in the meantime with a hidden stain the “fun things” we do in the meantime with a hidden dread, with the knowledge that everything gets worse dread, with the knowledge that everything gets worse when whatever experience you should be enjoying ends. when whatever experience you should be enjoying ends.

(This ensures that we won’t have as much fun as we (This ensures that we won’t have as much fun as we should be having!)should be having!)

If happiness is such an important human If happiness is such an important human concern – and if great minds seem to have concern – and if great minds seem to have devised ways to find it – why do we still sabotage devised ways to find it – why do we still sabotage ourselves? ourselves?

In this case, we can blame our ability to In this case, we can blame our ability to choose incorrectly – the free will to make a bad choose incorrectly – the free will to make a bad decision. decision.

This is a choice that, judging by what most This is a choice that, judging by what most of you have written this semester, you treasure – of you have written this semester, you treasure – so this is OK! so this is OK!

In short, we may love pursuing happiness In short, we may love pursuing happiness successfully – but we seem to love our ability to successfully – but we seem to love our ability to be disappointed almost as much, because that be disappointed almost as much, because that disappointment both seems to validate our free disappointment both seems to validate our free will…and to make our successes all the sweeter. will…and to make our successes all the sweeter.

As Frances Shand Kydd says, “You need to As Frances Shand Kydd says, “You need to know bruises to know blessings, and I have know bruises to know blessings, and I have known both.” known both.”

““I often wonder if I'll ever finish all I often wonder if I'll ever finish all I've started, and the answer I have I've started, and the answer I have found is no! No, I will never finish all found is no! No, I will never finish all that I have started because life is that I have started because life is about doing – the process – not the about doing – the process – not the result…My life’s a constant work in result…My life’s a constant work in progress, and I wouldn't have it any progress, and I wouldn't have it any other way.”other way.”

Set Your Goals, “Work in Progress”Set Your Goals, “Work in Progress”

Have you ever solved a Rubik’s Have you ever solved a Rubik’s Cube? Cube?

Did you ever cheat? Did you ever cheat?

Something left unstated during Something left unstated during our death lecture – albeit something our death lecture – albeit something that most are already aware of – is that most are already aware of – is the fact that time marches on the fact that time marches on without you once you pass away. without you once you pass away.

Your children will age, your Your children will age, your spouse will die, and new generations spouse will die, and new generations you’ll never meet will rise and fall.you’ll never meet will rise and fall.

The Dualists – the Interactionists, The Dualists – the Interactionists, anyway – insist that there’s an interactive anyway – insist that there’s an interactive relationship between our bodies and our relationship between our bodies and our souls. souls.

I propose that a similarly Dualistic I propose that a similarly Dualistic relationship exists between our attitudes relationship exists between our attitudes towards death and life. towards death and life.

People who are truly terrified about People who are truly terrified about life after death – say, those who are life after death – say, those who are convinced they’re going to do something convinced they’re going to do something during life that they’ll pay for in death – during life that they’ll pay for in death – probably aren’t going to live as boldly (or probably aren’t going to live as boldly (or recklessly, to be fair) as those who aren’t. recklessly, to be fair) as those who aren’t.

I have also mentioned that we often do I have also mentioned that we often do good things for odd reasons – in order to avoid a good things for odd reasons – in order to avoid a negative consequence, for example, rather than negative consequence, for example, rather than out of a genuine sense of goodness. out of a genuine sense of goodness.

(“Don’t behave cruelly, or the guilt will (“Don’t behave cruelly, or the guilt will haunt you,” etc.) haunt you,” etc.)

But that can’t be the purpose of life, can it? But that can’t be the purpose of life, can it? Eighty years of avoiding negative Eighty years of avoiding negative

consequences long enough to make it to the next consequences long enough to make it to the next day? day?

Eighty years of “resume-building”? Eighty years of “resume-building”? I may be young and fairly inexperienced, I may be young and fairly inexperienced,

with a whole lot left to learn, but I’m reluctant to with a whole lot left to learn, but I’m reluctant to believe that the ultimate meaning of my life is so believe that the ultimate meaning of my life is so narrow. narrow.

So that’s my starting point for today: what So that’s my starting point for today: what is the meaning of life beyond self-perpetuation is the meaning of life beyond self-perpetuation and survival? and survival?

I don’t believe that human beings are fallen I don’t believe that human beings are fallen creatures, naturally evil, or fundamentally creatures, naturally evil, or fundamentally “flawed.” “flawed.”

How could I and still do what I do? How could I and still do what I do? Yes, I think that we do good things for a lot Yes, I think that we do good things for a lot

of weird reasons, and that it’s easy to get our of weird reasons, and that it’s easy to get our priorities – as individuals and as a society – priorities – as individuals and as a society – screwed up at times. screwed up at times.

But I strongly believe that we do good But I strongly believe that we do good things for the right reasons as well. things for the right reasons as well.

I don’t think evil beings could even conceive I don’t think evil beings could even conceive of some of our treasured concepts – love, of some of our treasured concepts – love, preservation, loyalty, curiosity. preservation, loyalty, curiosity.

What I wonder, then, is whether these What I wonder, then, is whether these admirable qualities give us a clue about what the admirable qualities give us a clue about what the ultimate meaning of life actually is – assuming ultimate meaning of life actually is – assuming one exists, of course. one exists, of course.

What should we consider when we set out to What should we consider when we set out to study the “meaning” of life? study the “meaning” of life?

First, we have to determine the source of that First, we have to determine the source of that meaning. meaning.

What determines the meaning of one’s life? What determines the meaning of one’s life? Is it genetically based? Determined by our Is it genetically based? Determined by our

personal choices? Up to us? Up to God? personal choices? Up to us? Up to God? In other words, we need to examine whether In other words, we need to examine whether

something else confers purpose onto us, or something else confers purpose onto us, or whether the meaning of our own lives is within the whether the meaning of our own lives is within the realm of our control. realm of our control.

It’s worth noting that this is a teleological It’s worth noting that this is a teleological question (remember them?). question (remember them?).

After all, teleological operating philosophy After all, teleological operating philosophy doesn’t just assign one purpose to life – it assigns doesn’t just assign one purpose to life – it assigns multiple ones in the form of goals. multiple ones in the form of goals.

Teleologists can believe in an external force Teleologists can believe in an external force that confers meaning on people, and they can that confers meaning on people, and they can believe that we create our own meanings believe that we create our own meanings simultaneously. simultaneously.

If meaning is conferred upon my life (whether If meaning is conferred upon my life (whether it’s some sort of “omni force” or not), does this it’s some sort of “omni force” or not), does this infringe on my right to free will – and, in turn, my infringe on my right to free will – and, in turn, my ability to make choices according to a morality of my ability to make choices according to a morality of my design that lead to a sense of happiness that’s my design that lead to a sense of happiness that’s my own? own? Well, not necessarily. My life’s Well, not necessarily. My life’s purpose may be set, but the result certainly isn’t. purpose may be set, but the result certainly isn’t.

All we’ve specified is that something else is in All we’ve specified is that something else is in charge of your life’s purpose – and not, say, whether charge of your life’s purpose – and not, say, whether that purpose is to discover new things via the that purpose is to discover new things via the exercising of your free will. exercising of your free will.

In other words, saying something else gives you In other words, saying something else gives you purpose doesn’t wash your hands of responsibility: purpose doesn’t wash your hands of responsibility: you still have to live your life, for better or for worse. you still have to live your life, for better or for worse.

Conversely, saying that we’re in charge of our Conversely, saying that we’re in charge of our own life’s purpose isn’t an argument that such own life’s purpose isn’t an argument that such purposes are somehow arbitrary. purposes are somehow arbitrary.

(In fact, the idea of an arbitrary purpose is (In fact, the idea of an arbitrary purpose is somewhat weird – since, after all, something has to be somewhat weird – since, after all, something has to be meaningless or purposeless to be arbitrary.) meaningless or purposeless to be arbitrary.)

We also need to be aware of another school We also need to be aware of another school of thought, one that holds that life is of thought, one that holds that life is meaningless – that not only were the Monists meaningless – that not only were the Monists right about human existence (with regards to the right about human existence (with regards to the afterlife, not with regards to the “everything-is-afterlife, not with regards to the “everything-is-made-out-of-the-same-stuff” business), but that made-out-of-the-same-stuff” business), but that there’s not even any meaning to the existence there’s not even any meaning to the existence you’re currently enjoying. you’re currently enjoying.

NihilistsNihilists believe life is fundamentally, believe life is fundamentally, unchangeably meaningless, and that nothing we unchangeably meaningless, and that nothing we do, say, or think matters (or ever has mattered). do, say, or think matters (or ever has mattered).

They’re the flip side of teleology: to a They’re the flip side of teleology: to a nihilist, no goal is meaningful at all. nihilist, no goal is meaningful at all.

They argue that there’s no great scheme, They argue that there’s no great scheme, no grand purpose, to you or anything else – that no grand purpose, to you or anything else – that everything is arbitrary. everything is arbitrary.

We are random and alone, have always We are random and alone, have always been and always will be, and there are no been and always will be, and there are no universal moral values that humans should hold.universal moral values that humans should hold.

By acknowledging that school of By acknowledging that school of thought, however, we confront a variation thought, however, we confront a variation on an old theme: how do you prove on an old theme: how do you prove something that’s this abstract doesn’t something that’s this abstract doesn’t exist? exist?

It’s like saying “There’s never been – It’s like saying “There’s never been – and will never be – a creature who can and will never be – a creature who can survive in the vacuum of outer space.” survive in the vacuum of outer space.”

Really? Never? In the entire infinite, Really? Never? In the entire infinite, mysterious universe, our understanding of mysterious universe, our understanding of which shifts constantly? which shifts constantly?

How can I possibly prove a statement How can I possibly prove a statement that with any degree of verifiability? that with any degree of verifiability?

In some ways, rejection of nihilism In some ways, rejection of nihilism seems like an equally incurious attitude to seems like an equally incurious attitude to the one held by the Indeterminists. the one held by the Indeterminists.

But I don’t think it’s the same thing. But I don’t think it’s the same thing. The Indeterminists essentially said, The Indeterminists essentially said,

“Look, I see what I see, so I know what I “Look, I see what I see, so I know what I know.” know.”

My protest to the “life will never have My protest to the “life will never have meaning” statement is not simply that I meaning” statement is not simply that I can’t see proof of it, but that it seems can’t see proof of it, but that it seems unnecessarily broad and too simplistic to unnecessarily broad and too simplistic to work. work.

In other words, I’m rejecting, not In other words, I’m rejecting, not embracing, a lack of curiosity. embracing, a lack of curiosity.

But I can still contemplate the hypothetical But I can still contemplate the hypothetical consequences if nihilism is correct. consequences if nihilism is correct.

After all, we’ve already considered the After all, we’ve already considered the question of how morality would be impacted by question of how morality would be impacted by true knowledge of what awaits us beyond death. true knowledge of what awaits us beyond death.

That knowledge could make morality easier That knowledge could make morality easier – or people would still be tempted to push the – or people would still be tempted to push the limits and see what they can get away with. limits and see what they can get away with.

What would happen if we discovered that What would happen if we discovered that the nihilists were right – that there’s no plan, and the nihilists were right – that there’s no plan, and that nothing really matters? that nothing really matters?

Would we grow savage? Would we grow savage? Surrender to despair? Surrender to despair?

Or fill the purposeless vacuum with Or fill the purposeless vacuum with purposes of our own?purposes of our own?

While faith isn’t necessary for While faith isn’t necessary for morality, purpose seems to be – for morality, purpose seems to be – for morality, in many cases, seems to be morality, in many cases, seems to be about upholding one’s ability to fulfill about upholding one’s ability to fulfill his/her purpose, or to avoid harming his/her purpose, or to avoid harming others in their quest to do the same. others in their quest to do the same.

Without purpose, without meaning – Without purpose, without meaning – what’s the point of a moral system? what’s the point of a moral system?

What are we even trying to protect? What are we even trying to protect?

Regardless of whether purpose and Regardless of whether purpose and meaning come from within or without, meaning come from within or without, then, it seems like life must have meaning then, it seems like life must have meaning if societies are to survive, and if we are to if societies are to survive, and if we are to make progress as a species.make progress as a species.

And there are so many possible meanings to And there are so many possible meanings to life. life.

Maybe we’re here to generously provide for Maybe we’re here to generously provide for others. others.

Maybe we’re supposed to search for Maybe we’re supposed to search for answers and questions. answers and questions.

Maybe we’re meant to teach and guide Maybe we’re meant to teach and guide those around us. those around us.

Maybe we’re here as a universal experiment Maybe we’re here as a universal experiment in biology – to see just how well life can improve in biology – to see just how well life can improve and evolve, physically and emotionally, even if and evolve, physically and emotionally, even if it’s alone in the vacuum. it’s alone in the vacuum.

Maybe our purpose is to carry on in our Maybe our purpose is to carry on in our predecessors’ footsteps, or to protect our predecessors’ footsteps, or to protect our heritage. heritage.

Maybe it’s to search for truth, peace, and Maybe it’s to search for truth, peace, and serenity. serenity.

Any other possibilities?Any other possibilities?

We began this semester by talking We began this semester by talking about the five points of a single star: about the five points of a single star: enlightenment, independence, identity, enlightenment, independence, identity, security, and love. security, and love.

We’ve examined what happens when We’ve examined what happens when the star gets knocked out of whack, how the star gets knocked out of whack, how one can use self-knowledge to bring one can use self-knowledge to bring oneself better into balance, and how our oneself better into balance, and how our choices are often determined by the choices are often determined by the tradeoffs we’re willing to make. tradeoffs we’re willing to make.

On the surface, none of our On the surface, none of our existential questions are about these existential questions are about these points…and yet, at the same, all of them points…and yet, at the same, all of them are. are.

Isn’t the question about choice really Isn’t the question about choice really about independence and identity? about independence and identity?

Isn’t the question about morality Isn’t the question about morality really about identity and (mutual) really about identity and (mutual) security? security?

Isn’t the question about happiness Isn’t the question about happiness really about independence and identity? really about independence and identity?

Isn’t the question about the soul Isn’t the question about the soul really about love and identity? really about love and identity?

Isn’t the question about death really Isn’t the question about death really about love, identity, and security? about love, identity, and security?

And isn’t this question – about the And isn’t this question – about the meaning of life – really about the whole meaning of life – really about the whole thing?thing?

Life seems to be a wonderful, Life seems to be a wonderful, endlessly fascinating puzzle, like Wall-E’s endlessly fascinating puzzle, like Wall-E’s Rubik’s Cube – full of trade-offs and Rubik’s Cube – full of trade-offs and mysteries to be solved, happiness to be mysteries to be solved, happiness to be won, and new frontiers to cross. won, and new frontiers to cross.

Our stories this semester dare to ask Our stories this semester dare to ask the questions we need to ask ourselves the questions we need to ask ourselves along the way. along the way.

If our dreams came true…would we If our dreams came true…would we be worthy? be worthy?

Would we be ready? Would we be ready?

If humanity is meant to improve, how If humanity is meant to improve, how can we get better without losing who we can we get better without losing who we are?are?

I appreciate progress, treasure I appreciate progress, treasure it, learn from it…but never settle for it, learn from it…but never settle for it. it.

For if we’re going to build a For if we’re going to build a better world, we can’t cheat when better world, we can’t cheat when we’re challenged by the cube.we’re challenged by the cube.

So I’ll overcome difficulties, keep So I’ll overcome difficulties, keep searching for answers, keep working searching for answers, keep working to solve this puzzle…to solve this puzzle…

……and start another when I’m and start another when I’m through.through.