Legitimacy

You may be aware that legitimacy and illegitimacy have had a long history associated with controversy.

How do you attempt to maintain civility when discussing such subjects?

What is legitimate about you and your actions, and what is not?

What do you know about the history of legitimate relationships within family situations?

Perhaps you are interested in the stories of illegitimate characters in fiction.

Perhaps you are more interested in political legitimacy and police legitimacy and the legitimacy of criminal law.

What do you know about the legitimation of beliefs and activities, particularly corrupt ones?

How do you assess the legitimacy of civility?

What do you know about delegitimisation? 

What do you know about legitimation crises?

How have you assessed theories regarding the bases of power?

What do you regard as legitimate organising, and why?

If you are part of a community of practice, how legitimate or illegitimate do you regard the community and its practices to be, and why?

What have been your experiences of Civility Today?

What have you discovered about the purpose and function of this publication, and from whose point of view?

How do you assess points of view in relation to political legitimacy and political activism and political journalism?

What do you know about the legitimacy of the kindness industry?

Perhaps you have been experiencing situated learning within that industry.

Perhaps you have experienced illegitimate and/or legitimate peripheral participation in various industries, communities and situations.

Whether you regard yourself as a suitable politician, a suitable journalist, or suitable for something else of possible future usefulness to the kindness industry, what exactly is it you are seeking to achieve, and why?

Perhaps you regard yourself as a legitimate heir to a throne and/or fortune when other people believe otherwise.

Perhaps you are a member of the Order of Prohibited Legitimacy or a similar organisation.

Regardless of your memberships, or lack of them, how legitimate are your decision-making preferences, and from whose point of view?

How well have you been investing in awareness of legitimacy and illegitimacy?

What are you doing to stop the fake kindness industry, particularly the parts of it masquerading as religion and political legitimacy and social care and private hospitals and independent schools and entertainment and fundraising for good causes? 

What do you know about genuine kindness and its legitimacy?

One of the central features of true modernity is the absence of traditional deference.  Yet other forms of deference have arisen in the modern world though the mass media and political propaganda.

The only legitimate deference is to civility itself.  That is why it is inclusive.

At Enlightenment House, in the Adelaidezone Digital Arts Quarter, real journalists have long been invited to register as legitimate suppliers of quality news.

None have, in fact, registered there.

Does that mean no real journalists actually exist?

Do you usually associate quality journalism with the kindness industry and good faith?

How do you know you have an innovative approach towards investing in research, development and civility?

If you have been investing in elegant egalitarianism successfully, you will have made a considerable investment in quality journalism by doing so.  Indeed, you will have made regular investments in that regard, with or without the use of money. 

How are you, in fact, legitimately investing in quality journalism, and who, if anyone, has been attempting to stop you from doing so?

How well are you investing in anti-establishmentarian necessities, and how do you know?

Are you sure you are aware that democracy itself is an anti-establishmentarian necessity?

Any inadequately democratic government is a regime, not a legitimate form of authority. 

Where, then, are the legitimate forms of authority, given the fact that democracy is inadequate everywhere?

What do you believe investing in good faith actually means in practice?  

Perhaps you are a member of the secular and highly legitimate Order of the Perpetual Wait, whether on its periphery or at its centre.

How are you currently investing in freedom? 

Genuine expressions of legitimate freedom clearly distinguish between fact and fiction.

How can you be sure you have been investing in a sensible approach to sustainability?

How appropriately are you, in fact, investing in continuity, and how do you know?

How successfully are you investing in urgent reforms? 

Governments deliberately fail to invest adequately in primary health care services, and simple surgical techniques.

Governments deliberately fail to invest adequately in anything of real public benefit. 

Good governments, like good governance more generally, can only occur through setting a good example.

But historically, there have been very few, if any, examples of good governance at a national level, or even in local communities.

What do you know about structure in relation to legitimacy and certainty?

What do you know about the politics, ethics and aesthetics of ambiguity?

What do you know about political creativity in relation to improving policies, practices, processes and procedures? 

How have you been investing in improved constitutions, and what have been the results?  

 

The only legitimate purpose of a constitution is to provide certainty in relation to political legitimacy itself. 

Corrupt individuals do not want better governments through improved constitutions, and nor do the criminals and other bullies thriving in corrupt conditions.

The people who say urgent reforms are too expensive to address are undoubtedly charlatans, unless they are utterly stupid and/or extraordinary greedy.

Most businesses, like most aspects of government, are apparently run by cruel people, as are many other types of organisations.

That is especially the case whenever organisations are at least partly funded by governments for selfish purposes.

The same applies when wealthy organisations and/or wealthy individuals partly or entirely fund self-serving political organisations and/or selfish lobby groups.  

How reasonably are you contributing to alternative, better governments at present, and where is your evidence?

What do you know about the history of legal systems, and military systems, and religious systems, and their association with ideas about royalty and political legitimacy?

As no government is trustworthy, attempting to acquire and maintain suitable independence is obviously problematic. 

A trustworthy government can only be invented. It cannot arise spontaneously.

How are you involved in that innovative pursuit?