The 21st century, created by Minetropers.
In this chapter, we will discuss the ideals we believe in.
- 1.1. the society we want to live in
- 1.2. the kind of person we want: Minetropers
- 1.3. Minetropers who shape society
- 1.4. Our ideal social structure: a decentralized society
- 1.5 "Learning" to create a Minetroper society
Looking at the current world situation, it can be said that people all over the world are dissatisfied with the current state of affairs and are in a state of dissatisfaction with the future. The social system is not sustainable from all angles, including international politics, domestic politics, economic system, technology, energy, population, natural environment, culture, and resources. The situation is such that people's minds are devastated.
I believe that the reason why so many people are dissatisfied with the situation, and the reason why it is getting worse, is that there is no environment in which people can take on the challenge of solving the fundamental problems and making the world a better place.
Therefore, our goal is to "create a society where people who challenge and contribute are rewarded. At the same time, we believe that this is also the realization of a society with art, order, nobility, productivity, and empathy. In other words, a society in which people can pursue their own potential within the framework of creating a sustainable society.
Analyzing the recent social problems in Japan one by one, we find that many of them have the "prisoner's dilemma "*1 factor of game theory inherent in them, and there are many cases where those who have challenged and contributed to the society lose out because they have revealed their cards. One proposition is to remove such structural problems.
In the next section, I will discuss the kind of person needed for the society we are aiming for.
Our ideal person to eliminate structural problems can be summed up in one word: Minetroper.
We coined the term Minetroper to mean "a person who minimizes entropy. Entropy is a measure of chaos, but in layman's terms, it is a person who reduces chaos. Entropy is a property that increases if it is not controlled by giving energy. This is called the entropy-increasing law. If entropy continues to increase in a civilization, it will lead to anomie and chaos, and eventually to the collapse of the civilization. This is a state of "struggle by all against all" (*2), and it is also a state in which people plunder resources from nature for their own personal gain, and nature becomes wild and untamed. In other words, in order to maintain civilization, entropy must be reduced.
In other words, for Minetropers, the essential question is: Does this argument and direction reduce entropy (of society as a whole)? This is the essential answer. It is often taken as hypocrisy to say that it is for the good of society as a whole, but as the saying goes, "mercy is not for the good of others," this is different from hypocrisy.
In general, energy is needed to reduce entropy, and the source of that energy is sometimes information power, military power, economic power, or the strength of the human core. The sources of such energy are sometimes information power, military power, economic power, and human core strength. I don't believe that nuclear energy is sustainable because it is not designed to dispose of nuclear waste, so I believe that civilization should ultimately be founded on energy derived from the sun.
Based on these considerations and for the following three reasons, we define a Minetroper as someone who aims for a sustainable society, not only for the Japanese people, but also for all of humanity and the natural environment.
It is nature that most efficiently converts solar energy into energy that sustains civilization, and modern civilization still has no more efficient means of doing so.Easter Island and many other civilizations have perished because they cut down too many trees.I myself am of the opinion that we are kept alive by nature. Our idea of a Minetroper is someone who does not like unnecessary conflict. To avoid misuse of the word, I would like to add that it does not mean that they do not fight at all, but that they do not fight in a way that benefits no one. This is because conflict generally only increases entropy and delays the resolution of the root cause. On the other hand, as the saying goes, "Rich people don't fight," which means that people with the qualities of a minute-trooper could easily become rich.
However, in a situation like the prisoner's dilemma, the one who initiates the fight often benefits. Since such a society will only increase entropy, it is essential to separate the two so as not to have any contact with those who like to fight.
In this light, it is important to create a system that separates trustworthy groups from untrustworthy groups. The meaning of "separation" here is not only human relations, but also separation of economic activities, separation of minds, and many other meanings. For example, when financial institutions blacklist people they don't want to get involved with, it is also separation.
In this way, a cluster of positive feedback is separated from a cluster of negative feedback. It's like water and oil. Trustworthy people, i.e., Minetropers, will not fight each other, while untrustworthy people will destroy each other on their own. This will naturally create an orderly hierarchical structure. In addition, we are currently in a period of change in the world's social system, and if the world's social structure changes drastically, those who reject the change will find themselves fighting for a smaller and smaller piece of the pie. On the other hand, for those who develop new niche markets on their own, there is no reason to compete with each other, and there will be economies of scale by trusting and cooperating with each other, so there will be more and more differences.
When I say this, I am often dismissed as imaginary and delusional, but if you look at the long history of the world, you will see that when the world tends to be in turmoil, the turmoil accelerates and eventually separates into a low entropy layer and a high entropy layer. The only difference, I think, is the outcome of who gets separated, and which nations and cultures will disappear and which will flourish.
To sum it up in layman's terms, we need to build a foundation that allows Minetropers to challenge themselves without being hindered by others, and sometimes in teams.
The current political situation in Japan can hardly be said to be one in which politicians are chosen by the people themselves after careful consideration of what the nation should be. For example, politicians who are thinking about the national interest, such as the late Minister of Finance Nakagawa, are easily disqualified. And the national interest continues to be ignored and our tax money continues to flow overseas. Japan needs people and organizations that can reduce entropy in the nation and among nations. Let's call such people "national minetropers".
Japan has been a vassal state of the U.S. for a long time, but since the dollar reserve system is not sustainable, Japan needs to have its own identity as an independent country. There will come a time when the formation of a national minetroper and strong authority will be necessary.
So, how do we form a proper national minetroper? There is nothing to be done if an inappropriate person takes over the actual power and it turns into a tyranny from a popular government. If we start with criticism of the system, it will be easy to attract people, but it will also bring in lusty people and raise doubts about the viability of the system, and if we aim to create a powerful organization, it will bring in power-hungry people and lead to corruption. I believe that the answer lies in the tradition of the Edo period's elite selection system based on "learning" and the Warring States period's "tea room".
Incidentally, it was the tea ceremony that fostered the nation's minute-troopers during the Warring States period. It was during this period that famous tea masters such as Sen no Rikyu were born, and the major feudal lords who created the era, such as Nobunaga, Hideyoshi, and Ieyasu, enjoyed Sen no Rikyu's tea and Zen. In addition, Toyotomi Hideyoshi was a genius who won without fighting, and the fact that the country was won by those who were better at avoiding battles than those who were better at fighting shows that the feudal lords who had the makings of minetroopers remained.
In addition, Japan has historically been led by one-man leaders such as Ashikaga Yoshimitsu, Oda Nobunaga, Tokugawa Ieyasu, and Okubo Toshimichi during times of change, so it can be said that a national minetroper can be an elite few, but must be able to execute with certainty. As my father used to say when I was a child, "Knowledge without action is zero." It is important for minetroopers to take action in a tangible way without hesitation.
Based on the above considerations, I believe that in order to create a national minetroper that can form such a society, we need to present values that are based on the Japanese tradition of "learning from the past," create an evaluation group, create an exclusive membership club that only people with recognized intelligence can join, hold international events, and build an international and systematic system. I believe that it is necessary to create an international and systematic system. This paper is also written with such a purpose.
Now, I have written about Minetropers, but even if such a group were to be formed, without a common consensus, Minetropers would not be able to agree on their views. So, let's talk about the ideal social structure, which can be called a consensus.
When we break down the various major social problems of our time, we find that most of them result in a decentralized structure with a fractal structure. A fractal is a structure that is the same whether viewed macroscopically or microscopically. A problem with a fractal structure has a fractal structure even if it is separated into smaller parts. If we divide a problem with a fractal structure into smaller problems in an elemental reductionist way, we will not solve the problem at all, but will only cause the same problem to occur in multiple places, unnecessarily dispersing resources and worsening the problem. The problem is not solved at all. Such problems are troublesome problems that will increase entropy over time if not solved at the root.
In order to solve this kind of problem, it is necessary to systematize it and solve it structurally. In mathematical terms, this means setting up an appropriate topology and improving the structure. In addition, in order to sublimate localized changes into social phenomena, solutions need to be "infectious" and "similar". For example, "infectiousness" means that if someone succeeds in his or her challenge without fighting, I will challenge him or her, and "similarity" means that separation occurs even within clusters of people who fight and those who do not fight, and structure is created. In general, vulgarity and negative emotions are more infectious, but Minetropers need to be strong enough not to be influenced by such things. In terms of business, franchising and cloud computing are models that correspond to topology, and a situation where there is an explosion of "infection" is called crossing the tipping point.
In fact, if we observe the world today, we can see that business, economy, military, servers, and all other systems are moving towards a distributed model, in which systematization in an essentially arbitrary closed system is important. And that process is entropy minimization. These are interesting times. With the enhancement of the Internet infrastructure and the maturation of development technology, anyone can easily start up a distributed service, and there are many problems that need to be improved. We Minetropers are required to do this in a more systematic way.
Japanese people these days seem to have a hard time forming their own opinions. For a while, I have been ridiculed by people from other countries for my lack of philosophy and culture. I believe that this is the result of the negative effects of education that is crammed with rote learning. What should be acquired through education is the ability to think, morals, and philosophy/education, which I will discuss in the following order.
Regarding the ability to think, from the perspective of analogy, it is easy to understand why Japanese education is not good. By saturating the left side of the brain with knowledge and not giving the right side of the brain a chance to develop, we are producing left-brained, memorized robots. Without the use of the right brain, abstraction skills are not developed, knowledge is not digested, and sensitivity is not nurtured. In addition, they miss the chance to acquire the ability to apply and create by cramming the knowledge they are given without giving them the means to apply and create on their own. If you want to quickly create a person who is strong in both logical thinking and inspiration, it would be a good idea to train the right side of the brain by exposing them to a lot of art and letting them think about different perspectives on things, and then give them a place to practice mathematics and logic by giving them the means to materialize it. I myself am a right-brained person, which is rare among Japanese science graduates, and I usually think on six levels of abstraction. However, when I talk about essential topics with a high level of abstraction to left-brained people in Japan, they often do not understand me. From the left-brain type's point of view, people who think at a high level of mathematical abstraction seem to change their points all the time. However, as far as I know, most of the foreign elites use their right brains in a well-balanced manner, and even Japanese people who have been abroad for a long time are able to converse with their right brains. Therefore, I can say with certainty that this is completely a negative effect of Japan's bad cramming education. As an aside, I taught myself mathematics and physics through game development. There was no technical information or libraries available at the time, so I created all the algorithms by my own ingenuity. When I was in elementary school, I had already created my own theories on sorting and probability manipulation to make a card game. This kind of applied ability does not lead to scores on school tests that require memorization, but it is a powerful tool for specialization.
The Edo period (1603-1868), which emphasized aesthetic senses, was clearly a right-brained culture, and the Japanese language is also a right-brained culture in which letters are perceived as pictures. The Japanese language is also a right-brain culture that sees letters as pictures. Also, as seen in Zen monologues, there were many attempts to train the right brain to increase the level of abstraction in thinking and to determine the essence of things. It is necessary to review these things.
As for morals, culture, and philosophy, the situation is so dire that it needs to be fundamentally rebuilt, judging from the recent vulgarization and decadence of Japanese culture. The will not to be swayed by vulgarity or negative emotions is the foundation of human activity, as it is brought about by morals, culture, and philosophy. In the temple huts of the Edo period, the seniors acted as models for the juniors, and the juniors passed on such things by "learning (imitating)" them. In this way, learning (imitating) is an active act. If seniors were insignificant, they would not be able to "learn" from anyone. On the other hand, today, as expressed in the word "education," it is a passive act of teaching and nurturing (from the student's point of view), and there is no system in place to scrutinize the "quality" of seniors. In the Edo period, the system was such that a person with a superior personality would be recognized by everyone and stand on top, and everyone would follow his or her example. Learning in its original form is similar to the Jewish "inside-out," where one must abandon one's own form, imitate respected teachers and seniors, and then sublimate it within oneself to establish a new form. In the Edo period (1603-1868), there was a systematic system for improving one's quality so that those who had established a more perfect form would be recognized by society.
In the Edo period, there was a custom called "arithmetic," in which people of all ages and both sexes enjoyed playing geometry problems together. This kind of activity must have led to friendly rivalry, and when I see this kind of attitude of "learning" together, I can see that people genuinely enjoy learning and creating, and I don't feel the awkwardness of the current seniority system. By nature, learning is fun and spontaneous, regardless of age. Incidentally, collective wisdom, as it is often called these days, is completely different from this friendly competition. If we compare it to DNA, learning is basically training oneself (discovering the truth) and building one's own DNA. When completed DNA is collaborated with other DNA, new creations are born, but in any case, it is important to complete the DNA in learning. This is not to deny collective knowledge itself, but collective knowledge is meaningful only when there are several completed DNAs. The purpose of collective knowledge is not to improve the quality of DNA, but to spread it. In terms of the speed of quality improvement, a hodgepodge will never be able to compete with a single person who has a sophisticated knowledge system.
In this way, the learning of the Edo period contains the essence of learning that is important for minetroopers. We can also find many minetroper-like things in the more ancient Japanese culture. For example, if we consider the original meanings of the word belief, defilement ideology, and Yi (yin and yang), we can replace positive feedback with word belief, entropy with defilement, and dialectic with yin and yang. However, this does not work in the sense that it is understood today because the original Japanese ideas have been twisted and passed down. For example, if an essential issue is treated as "uncleanness," it becomes a taboo in itself, and the mere mention of it will be condemned as discrimination. In order to prevent such misunderstandings, this paper uses foreign words to redefine the word, but the concept of minetroper existed in Japan before the Meiji era and should be reconsidered.