From: jimruttshow8596
The core of Hanzi Freinacht’s “Nordic Ideology” focuses on a “master pattern” of six interconnected forms of politics designed to guide society towards a “relative utopia” [01:13:53]. This approach acknowledges that societal structures and human experiences, previously seen as unchangeable, can be consciously designed and improved [00:52:52].
Towards a Relative Utopia
A “relative utopia,” also termed “protopia” by others, is not a static, perfect vision of society where everyone is happy [01:14:29]. Instead, it represents a state that is qualitatively preferable and significantly different from the current reality [01:14:40]. Historically, societies have consistently created relative utopias from the perspective of previous eras, such as the unimaginable privileges of a modern middle-class person compared to a farmer 200 years ago [01:15:28]. This historical pattern suggests that future societies will also appear utopian to us today [01:16:17].
The Evolving Nature of Politics
The very definition of “politics” changes and expands over time [01:17:21]. From early Sumerian civilizations with ministers for war and taxes, to Roman aqueducts and public works, more aspects of life become incorporated into the public realm [01:17:28]. A significant shift was the advent of environmental politics in the 1800s, which is now a standard government department [01:19:14].
More recently, there have been tentative movements towards addressing subtle and complex issues, as evidenced by ministers of loneliness in the UK, ministers of the future in Sweden, or a focus on gross national happiness in Bhutan [01:19:50]. These emerging areas point towards politics dealing with:
- Mental health [01:20:42]
- Personal development [01:20:46]
- Human relationships [01:20:46]
- Inner dimensions of human experience [01:20:49]
These issues are difficult to grasp and measure, requiring new forms of politics that balance each other out [01:20:54]. The ultimate goal is to triangulate and address these complex and subtle issues, placing them at the heart of how societies are organized [01:21:28].
The Six Forms of Politics
The master pattern comprises six distinct, interoperating forms of politics:
1. Existential Politics
This form addresses how meaningful people find their lives, their sense of purpose, and their inner freedom, including struggles with death and anxiety [01:21:53]. It considers how education, healthcare, and preventive measures can support people in living life to the fullest [01:22:18]. While traditionally seen as personal, these issues are influenced by social structures and should become a conscious part of politics, supported by censuses and scientific surveying [01:22:48].
2. Gemineshaft Politics
This term (from the German “Gemeinschaft,” meaning community or fellowship) focuses on the quality and pervasiveness of human relationships [01:24:10]. It includes:
- Ethnic and familial relationships [01:23:17]
- Local community engagement and civic life [01:23:24]
- Relationships between religions and genders [01:23:31]
- Social skills, perspective-taking, tolerance, and empathy [01:23:41]
Despite being a crucial source of happiness and misery, these aspects are often left to chance [01:24:53]. Gemineshaft politics aims to create generative conditions, intelligent interventions, and equip people with skills to foster high-quality relationships [01:25:26].
3. Emancipation Politics
This form serves as a counterbalance, protecting individuals from the potential for subtle transgressions that could arise from the integrative focus of Existential and Gemineshaft politics [01:26:40]. It emphasizes individual freedom, rights, and the management of conflicts, pushing against “meddling with people’s lives” [01:27:11].
4. Empirical Politics
Societies need to become more scientific in their policy-making [01:27:39]. Empirical politics ensures that interventions are formulated to produce intended effects, based on stronger knowledge and objective reality, pushing back against purely subjective approaches [01:27:41]. This dimension helps validate the more subtle forms of politics by making them measurable and accountable [01:28:16].
5. Democratic Politics
To engage with more intimate realms of human development, the legitimacy and participation of the democratic system must deepen [01:28:28]. This form of politics advocates for an ongoing process to improve modes of governance, making them more transparent, participatory, and intelligent [01:29:02]. The goal is for decisions to be more legitimate and “felt as their own” by citizens [01:29:31].
6. Politics of Theory
This is considered the “heaviest” and most difficult form of politics [01:31:51]. It addresses how society describes reality and “brainwashes ourselves” [01:29:50]. A meta-modern society must be able to see and change its own cultural code, including how it views what it means to be human and its interpretations of reality [01:30:11]. This requires balancing with empirical rigor and democratic participation [01:30:39]. The question of what sense of reality a society holds is crucial for its survival [01:31:06].
Interoperation and Impact
These six forms of politics are designed to interoperate and balance each other [01:31:21]. Implementing only one or two might not be effective, but when all six are pursued, a logical coherence emerges, leading to a more balanced and effective approach to societal development [01:31:34]. The master pattern provides a framework for consciously engineering society by identifying what is changeable and steering towards beneficial outcomes [03:07:06]. This approach contrasts with both “game denial” (idealistic refusal to accept real-world constraints) and “game acceptance” (passively defending existing injustices), instead advocating for “game change”—understanding the rules of the game and working to change them lovingly [01:11:46].