A Manifesto Translated by Federalist 2.0
A Conservative Manifesto is Dr. Peterson's attempt to formulate and communicate a positive vision for centrists of the right and the left in the midst of the raging culture war. This is PART ONE of a two-part presentation. PART ONE and PART TWO are at the end.
The 2022 Peterson Conservative Manifesto: Translated
My name is Greg Spehar, for over 15 years I have been working on a new philosophy that leverages the old Federalist philosophy, we have termed our philosophy Federalist 2.0. The cause, which I hope to codify in a simple manner, is to finally accept the notion of politics on this planet Earth today as follows: The PURPOSE of a political system is to keep the political elite and their family and friends in power for as long as possible. The INTENT of a political system is to have a governing body that protects and serves the population that lives under that political system. As such, the PURPOSE and INTENT of a political system will NEVER be aligned, EVER. As such, the goals are to ALIGN the PURPOSE to the INTENT of a political system as close as possible. In doing so, we must define a Philosophy that best defines, monitors and manages the INTENT, then protect from the PURPOSE over running the INTENT. This is the purpose of Federalist 2.0. Jordan Peterson has defined a Conservative Manifesto that helps to define the INTENT, we at the Federalist 2.0 will “Translate” these ideas into Federalist 2.0 concepts so that all can understand they are in alignment to the INTENT of politics.
Translation Starts here:
Hi, I have written a Conservative Manifesto, many people have reviewed it, it was no small task.
I have written two versions and this version I will present is the better of the two and focuses on the virtues of tradition, community and responsibility. These virtues and more have been under significant pressure (Media, Culture and Political) and as such this version of the two drafts that highlighted these virtues the best won the day.
What I have written is a positive philosophical vision of the future that will not be pushed on the people, the people will need to freely choose this path. And where I am interested in feedback from folks on what this means to them, so that I can better hone the philosophy to eliminate the false assumptions and any approach taken in error.
This Manifesto will attempt to deal with questions of Theological and Metaphysical concerns. These two levels of a philosophical approach are at the base of all thinking. Mankind’s thinking and culture was born through the lens of Theological concepts, then layered on that are the Metaphysical Concepts. These roots are what allowed our current world of culture and interaction become into being, the additional layers above these two are what is called normative communication and discourse and overall social policy.
So with the culture war that has been brewing for some time, it was clear this needed to be addressed. Since it is long and very difficult to write, I will read it so that all the concepts are presented properly in the order needed. I hope you find it helpful and useful.
Many people will most likely be required to sit through this over several listenings to fully understand its meaning. Those that are committed to these ideas will do so. We use the conservative manifesto as a play on the communist manifesto to show the contrast. It is clear that this will NOT be the last word on this and that this is the first draft and I am interested in those whom would like to contribute for a more refined conservative manifesto.
We are in a crisis as a society, that crisis is the shaking of the understanding of the meaning and purpose of life, this crisis effects many people by destabilizing them and demoralizing them. The citizens of each of the western states are sovereign beings, able to control their own destiny, given the chance, but due to this crisis, those institutions that we have historically depended upon to temper our understanding of the meaning of life has been directly impacted by this crisis. This crisis is now effecting other parts of the world as well, where many millions of people (if not Billions) that have experienced confusion with an infused distrust in the institutions that govern them. This negative spiral is being championed over the more positive perspective of peaceful voluntary cooperation between citizens within a competitive open market landscape that has historically been implemented to guide us and unite citizens through time.
This crisis we are in, is the result firstly of the continued pushing by media and organizations that the population should doubt the institutions that have raised us from when we were a child. That culture and those institutions that have inspired, guided and stabalized our lives are now somehow to not be trusted.
This crises in the second place is due to the society’s ignorance about the real source, the nature, and the reality of the principles required to make and build a society worthy of being lived in by all. Additionally, due to this ignorance, there is no ability for those whom would like to defend these principles, to be able to formulate and communicate a clear morale justification for those principles to be pursued by fellow members of society.
This crisis in the third place is due to the consequence of the belief that the only force that exists on this planet today, that governs the citizens of all countries, is the will to obtain power; for those whom seek out levers of power in society and their willingness and desire to dominate and exploit that power, is what motivates mankind in general, is the idea or notion. That this pursuit of power is what motivates the perceptions of the people, at large and in general, and the actions of those people is the core of what allows social institutions to rise and what maintains all social institutions long term.
This crisis is using the frustration and resentment that is formed when a group injects doubt, advocates and educates ignorance and formulates and supports intellectual pride, it allows a given set of people or groups the ability to demonize what is good and exploit those that would seek the good, and to demand from the population that they accept the notions that are false and accept unearned moral virtue as the standard in the society.
This crisis itself, steeped in the non-productive pursuits of battles that are petty and can be viewed as terrible, between groups that have divided the world into different identities with the intent to pit man and women against each other. They pursue division based on who is black, brown and white through the education system that should be actually enlightening with ideologies of peace and prosperity. This pursuit of division, through the use of these divisive ideologies, threatens the trust between people and groups which peace and prosperity stands and in which it depends.
Within this crisis of non-productive pursuit of division, mostly distributed through a panicked anti-human apocalyptic perception of impending doom, there is a question about what can those that stand on the other side of this philosophy do to advocate for a faith that is courageous, based on the traditional values of our past, and what do they have to offer in this crisis?
This crisis promotes a thoughtless and critical appeal to the ideas of cynicism and bitterness to the notion and insistance that our social and political institutions are fundamentally unreliable, corrupt and untrustworthy, additionally the promotion of a harsh and condemned or demanded to acceptance and insistence to uphold a moral code that is joylessness, sterility and has tendency to forbid and damn the souls of those that hold it. These ideas and ideals are promoted to those whom wander, thirst and starve for right-minded answers in this crisis, instead of leading those whom need to follow with the confident and forthright transmission of the eternal virtues as discovered and managed throughout the ages.
What are the values of critical importance to the conservative movement that is currently crying out for rediscovery, reconsideration and discussion? Though this list is incomplete but necessary it could include the following: humility, liberty, autonomy, truth, agency, identity, merit, responsibility, tradition, community, stewardship, justice and unity.
To this list will be appended a set of propositions about the true nature and source of absolute challenges that inevitably appear in economic inequality and the practical realities of individuals that build their competence such that society can build a psychological integrity and set of managing social contracts that all citizens equally and mutually depend on for a peaceful and prosperous society.
Humility is the opposite of arrogance that is filled with pride with an authoritarianism point of view. Those whom possess this opposite of humility (arrogance) mainly believe their view of the world is final and they have the final skills to control it. To hold humility in a special place in one’s heart is to accept that one might not have all the answers and that one’s assumptions about the world are not exactly right; it requires also for one to search out what one does not fully understand in their life to date; it requires one to listen to and value the opinions of others no matter how miss-guided the other individual might be, it also requires the individual to pursue and extend one’s own knowledge of the world by convincing and inviting others to do the same (Instead of demanding that someone think a specific way). Humility is therefore a required characteristic of a human being if they are to engage in learning, for the positive reinforcement that one gets in learning is critical for the continued upkeep of existing culture/systems and the ability for individuals to renovate existing culture/systems without destroying their intrinsic value. It is critical that through learning we understand what society has built today and why it is valued and what can happen as consequences if bad decisions are made with existing culture/systems that have already been learned, established and valued by the world’s population at hand.
The characteristic of Liberty is important, not because freedom of choice includes the possibility of over indulgent behavior (drinking, gambling, etc.) which destroys the individual some time in the future while narrowing a community’s focus to the present in it’s endless battle with these addictions among it’s community, but because it allows the individual that has these impulses under some moderation or control the ability to plan for the future. It allows the individual to voluntarily contribute to society in a productive way (e.i. job) so that they can earn a living and thus exchange freely in a peaceful manner. This freedom through liberty allows the individual to speak the truth without consequence so that what is moving off mark can be aligned again, while embracing the responsibility to operate as a citizen and to be incentivized to adopt ethical behavior. The notion of liberty, as a characteristic in an individual, allows them to think authentically, with no governor in the individual’s head telling them to not think a specific way, and this thinking within the context of Liberty is important as it allows the individual to express themselves congruently in private and in public, without any social or political constraints. This notion of Liberty allows the individual then to think freely about what ever situation they find themselves in, personal or professional, allowing them to investigate in their thoughts a multitude of possibilities, then to be able to assess those possibilities as single ideas or a combination of ideas with the intention to reveal their benefits, criticize their faults, prioritize their value and improve them through time such that they can choose the best path for the situation, ensuring the individual succeeds in their goals at hand, either personally or professionally.
Within the world in which we live, we are constantly confronted with problems and at the same time we are provided with new opportunities through these problems that have been presented to us, where these new problems, disguised as opportunities, can only be resolved by the individual coming up with equally complex and and varying set of solutions. To be able to provide for the proper solution, the best approach is to have the widest possible set of activities and enterprises that one can select a solution for that specific problem, where the process of being able to perform this activity requires the individual and the society to value and encourage this type of development. Citizens that are autonomous in their beliefs and autonomous as an entity, in the overall governance of the society, will have the ability to carry their own temperament (emotional state), their own experience and their own skills to generate solutions to this problem of adaptation itself. People and institutions that are autonomous and widely distributed have the capacity to respond to problems that arise in their local area. All people, when they are free to communicate and assess, will have the means and ability to arrive at solutions that best represent a path of success at that moment.
If you have a widely distributed autonomous set of activities that are local in nature, this will allow for large-scale unified resistant responses that are optimized to solve a specific problem that is unpredictable and potentially dangerous. This problem may have the ability to spread rapidly, this proposed distributed response to that problem can be delivered in a timely fashion with the specific answers and solutions to correct the impending danger/problem. Thus, the principle of autonomy allows the individual to provision themselves in order to meet the problems of life, in particular the necessities required for living and, when time permits, that ability to experience and embrace luxuries as they are presented. In order for that individual to have the ability for themselves to meet these problems, there must be a maximum opportunity to choose those things in which they should provision themselves with to meet those challenges; where the most effective mechanism to provide that maximum choice, and to sustain that choice, there must be an engagement of the individual in productive endeavors over long periods of time within private and social organization and efforts (endeavors) where this approach will provide the best possible abundance and choice for those things required. As such, Free markets are the best system to fulfill the need for autonomy, local activity and wide distribution. The Free Market is superior to all other known and likely possible systems given that fulfillment will be recognized (without constraint and apologies) and promoted by those dedicated to the historical values of the west which crafted this approach.
There is no other system, than Free Enterprise, that would allow for the critical and always-changing decisions about what is currently valuable to all the individuals that are struggling with their own personal problems, than to be given a system in which they can provision themselves such that they can make decisions through uncompelled choice and voluntary efforts and endeavors of the widest possible number of people whom have provisioned themselves to provide to others. This is no other system which would allow for the sampling and assembling of the multitude of widely varying and specific thoughts and decisions constructed through the mechanism of free choice and voluntary efforts. There is no other system therefore which does, or apparently can, operate in the manner that makes continued adaptation by individuals to their environment, within the unpredictable horizon of the future, both possible and desirable.
The future differs from the past genuinely in an unpredictable way, where this future, in a consequence of a continual array of complex and unforeseen problems and challenges that present themselves before us, is presented to us as independent beings of independent thought, through demanding to be addressed in a diverse, honest and freely crafted range of thoughts pertaining to those problems and challenges that are presented to ourselves. Where these thoughts around these problems and challenges are eternally formulated and are preconditions for the possibility of the development of a solution as well as for our potential dissemination of information to others to resolve such conflict.
There are many valid productive and attractive ways of looking at, thinking about and acting in the world. There are also a variety of perspectives that are simultaneously necessary, strategically appropriate and inevitable for solutioning for these problems and challenges that are presented to us in any given moment. It is also forever the case that if one is disciplined, and strives in a single direction, one will fortify and unify an ethic which will be capable of uniting diverse citizens in trust and in peace toward a proposed solution. But even within this direction and solution it is necessary and desirable to understand that this solution, this “truth” itself, is never the final solution found in a particular set of facts or body of knowledge which will address our problem or challenge.
The genuine striving toward a more clear understanding around the problems and challenges that we face is ethically the very embodiment of truth and therefore the most valid formation of truth as a concept itself. The humble attempt to advance ourselves and others through discussion as a result of listening and in the moment response to new ideas is the very embodiment of seeking efforts for discovering the truth. The willingness to reach, in good faith across the divides of race, sex, economic class and political temperament, is the very embodiment of truth seeking regardless of external attributes. In contrast, there are people that advocate for a divisive insistence on the absolute relativity of truth, and without free discourse required for discovery, the mechanisms to combat such notions can be and are extinguished. These stale and old notions of the immobile nature of truth can be combated with the realization that truth is a process, not a state, the realization that the adventure of life is to be found precisely in pursuit of the truth within our context of problems and challenges. This perspective constitutes the only real antidote to the current corrosive concepts of nihilism that exists today that justifies deception, hopelessness, cynicism and abdication of responsibility by all who want to survive the problems and challenges of life. The most fundamental freedoms upon which a virtuous state and the intent of politics depend, is the freedom of speech and thought; this idea exists not for the impulsive gratification of momentary pleasures but it exists for a notion of truth that redeems itself and finds its living expression through every set of revelations that resolve our challenges in life.
Within this crisis is an insistence that we as human beings can be thought of in our entirety and identity as one might formalize in our mind that we are part of our group identity whether that group be defined by sexual preference, race, gender, political belief or ethnicity. This approach provides the perfect counter image and opportunity for those of the conservative mind to to re-establish and reinforce the bedrock ideas and principles that we as individuals are sovereign and thus each person has the capacity to advance and progress in the face of uncertainty, malevolence and adversity.
Those that have true western views have the capacity to oppose the demoralizing ideas of the essential corruption and evil of human activity with its origins in nothing but oppression and compulsion. That capacity to fight evil is rooted in the knowledge that our desire to strive forward is an essential form a development of the spirit of voluntary cooperation, the desire for productive reciprocal social interaction/exchange and the reality of genuine good. This western ambition can and will overcome privation and poverty, it will drive toward the urge to adventure for greatness, it will grow the desire to marry and the wish to have a family, the drive will foster the willingness to shoulder responsibility, and to focus on all that is truly and genuinely admirable and worthy of recognition and reward. All this goodness constitutes the basis of any truly stable and desirable state psychologically and socially alike, with attendant duties voluntarily undertaken and attendant rewards validly earned and distributed; all this is furthermore the most reliable basis for any true sustainability for a culture and for life itself.
A sophisticated and adaptive identity is in no way established by the individual insisting that their sense of a subjective feelings should dominate and define their own identity, one’s identity is instead the result of continual and repeated communication, cooperation and competition between parents and children, husbands and wives, friends, colleagues, subordinates, superiors and the present and future selves of that sovereign independent individual.
Identity is therefore and must remain a carefully and justly negotiated agreement between the individual and society at every level of that society. Conservatives can therefore offer a revitalized concept of sovereign citizenship as the most meaningful and significant form of identity. The idea of a sovereign citizenship is that each person should be all of the following as a credit to themselves: a reliable partner in marriage, a caring judicious and discriminating parent, a trustworthy and competent partner in enterprise, an active participant in local and distributed civic institutions and an informed enlightened and ethical political actor and voter.
This idea is all predicated upon the ability to define this concept and to articulate this concept that there is a need for a shift in the way a western individual's moral outlook is shaped, with the intent to move away from the narrowly hedonistic soft persuasion of endless rights and bestowed privileges, which are externally defined, and a movement toward the constructive rewards realized through a sovereign individual’s mature sacrifice, duty, responsibility and reciprocity, which are internally realized and codified.
Individuals vary widely in their abilities to apply themselves across the entire range of human endeavors, there are a small number of highly productive individuals, operating within all of the main domains of human creative endeavors and enterprises, who account for most of the real production and human progress. There is a direct relationship that exists between the recognition and promotion of excellence that these abilities produce by these individuals and the ability for societies to translate and privatize these ideas, products and services to generate to scale and disseminate these creative solutions to new and unexpected problems of society. All this provides opportunities for other individuals, creates new social development and advancement, and can justify the effective rewards those individuals gain through those endeavors to be productive with these new ideas, products and services resulting in success and the generosity of those benefitting.
There is a tight causal connection between merit and consequence, which means that pure merit can be defined objectively by the ability to undertake the work, and build the social networks associated with those goals, (valued by the free choice of actors in the free marketplaces of friendship, community, association, consumer choice, employment opportunity and political decisions) such that merit has been validly applied, though implemented partially and imperfectly in many cases. This notion of merit for effective results must remain the fundamental principle governing the selection process, placement process, and advancement process in our social institutions, and this must remain within their responsibility to manage this to the benefit of all.
Every individual requires a purpose to offset the tragedy of life, every person needs something of true value to fight against the anxiety, frustration, disappointment, grief and pain of mortal existence. That purpose will not to be found in an individual and societal cynicism, where this cynicism too easily replaces a naivety, that is initially satisfying in it’s blinding of the truth, or in a short-sighted narrow and reactive hedonism that satisfies the emotions, but in the establishment of the stable, reliable, truthful and productive intimate relationships, friendships, apprenticeships, civic bonds, political duties, philosophical commitments and religious habits/practices. In the absence of the structure and direction produced by such bonds and activities for an individual, the tragedy of life looms unacceptably large, which launches these individuals, whom are eventually subjected to the suffering of life, whom experience the absence of an orientation towards meaning and responsibility, into an abyss where they become cynical, unstable, hopeless and alienated; which drives these hopeless individuals to become resentful, vengeful and dangerous.
The committed social bonds of marriage, family and job and a true civic engagement are a valid and reliable antidote to the nihilism of unearned cynicism. Where the temptation of narrow short-term pleasures and the demoralizing consequences of faithless hopelessness is now clearly a lesser path, where advocates of a responsible life can remind us all that sacrifice, which is the willingness to forestall the gratifications of the immediate moment, which is the willingness to engage in difficult endeavors in the present to build something worthwhile for the future, which is the moral obligation to withstand the trials of immediate timely disagreement and conflict to ensure a lasting peace, is a deserving, necessary and ultimately redeeming activity. These advocates of sacrifice can define a pathway through the emotions of guilt at not being as successful as others by offering atonement through being responsible as the proper response to the inevitably unequal distribution of talents, privileges and merit that inevitably results creating an inequality, that turns out to be necessary in a flourishing society.
The west has rightly emphasized the value of the individual drawing on traditions derived from the Roman Empire, Athens and the Greek Empire and Jerusalem with the birth of Christianity, where admirably the liberal west has properly and usefully articulated a doctrine of individual rights, grounded in natural law with related consequences of life, and that has led to an era of freedom unparalleled in its productivity, generosity and universality. But the highest ideal to which an individual might strive for cannot be grounded in a narrow concept of individualism or predicated on the assumption that the highest development of human growth be similar to an isolated self-actualization.
Conservatives can rightly insist the highest must serve the lowest communally in the truly religious sense. Conservatives can rightly observe that we find our very sanity in relationship to community. Conservatives can note that sanity itself both personal and social is something continually and inescapably negotiated. That there can simply not be the happiness or the pursuit thereof at the individual level in the absence of the optimally functioning socially nurturing environment surrounding the individual. A purely individual ethos is a shallow unsustainable, unworthy and fragile approach. What do we do when our happiness vanishes? A purely individual ethos fails to provide: the orientation crucial for the upward striving that constitutes hope, the integrity necessary to resist temptation, the antidote to the dangerous and narcissistic expansion of ego and the bounds of love that supports us through tribulation, trial and tragedy.
Those who uphold the conservative characteristic spirit of a culture can offer responsible stewardship as the appropriate response to the necessity of maintaining harmony in our relationship with the natural world upon which our lives ultimately depend. This is an extension of the proper natural response to the treasures of the historical past that which is valuable and should be recognized as valued, maintained, guarded and passed on down the generational chain.
The scope of human activities has expanded in the past several decades to a scale that makes those activities a genuine planetary concern and force. This presents us with real dangers as well as unparalleled opportunities, panicked apocalyptic thinking, in relation to the former demoralizes and invites a careless and self-serving demonization and derogation and justifies the kind of impulsive nature causing a reactive global response that can easily produce unforeseen problems of the same magnitude or greater than the original problem.
Thoughtful stewards of the natural world, governed by the doctrines intrinsic to the western laws can pose as an alternative to this negative approach, to recognize the particulars of the problems characterizing the relationship between our industrial culture and the natural world can confidently be addressed with human ingenuity. This approach is effectively manifested in free societies and might endlessly and for ever more efficiently continue to dissipate the poverty and rectify excessive inequality. This approach can encourage conceptualization of the human population and all of the individuals within it as a net good in the planetary context and this population can deliver to young people first and foremost the message that the people of faith, courage and good will; can manage the very real problems that confront planet’s population in the future and make the future not the apocalypse that is always being discussed by the media day in and day out but the eternally productive and abundant garden that we may all tend and inhabit.
Every individual who strives upward to achieve in life in an honest, optimal and socially beneficial manner deserves and must be granted the benefits attendant upon the consequences of that striving. This is the judicious and discerning recognition, rewarding and reinforcement of productive and generous ability. This is the justice that fosters and maintains that productive generosity at the individual and the social level. This is the justice that applies discriminating attention to the endeavors and utterances of past and present goals and ideas, and enables constant separation of wheat from chaff (The good from the not so good). This is the justice that has existed in the past and must continue to exist in the future.
The irreplaceable, necessary and corrective compliment to what would otherwise be the in cautious too forgiving and infantilizing universal compassion that too easily masquerades and demands recognition as moral virtue itself, conservatives can rightly insist it is this truth and comprehensive justice grounded in the irreplaceable traditions of our forebears that has been and must continue to be both available and applied equally to all citizens regardless of birth or circumstances.
Conservatives must state with courageous faith and confidence, the fundamental institutions of the west are solid philosophically and practically. The idea that each individual is equal before the law and has a divine intrinsic worth is inextricably associated with the presumption of the sovereign citizen as well as the associated insistence that the stability of the state rests upon the careful and truthful judgment of that citizen. The idea that honest and unhampered discourse among men and women of goodwill constitutes the eternal pathway to the truth, that refreshes and redeems, is a realization whose deep insight, reliable conceptualization and application is unparalleled in human history.
The parliaments, congresses and senates where those of us in the west transform the inarticulate but reliable and trustworthy attitudes and desires of the people into the articulated body of laws we all abide by are fundamentally good and functional but require the wise trust and act of engagement by right minded citizens. For example, the conservatives ideals would do well to embody and promote marriage not sexual satisfaction, is the most appropriate goal for love, children and adults to flourish in stable two-parent families. The broader community is best served by families with stable marriages.
Families that are in absolute poverty are best served by an uncorrupted and genuinely cooperative and competitive free market economy. The very real problem of inequality is best solved by a commendable combination of productivity and generosity within this conservative framework such that structured systems can best provide all of the necessities within the overarching framework of the abrahamic written and unwritten laws bequeathed to us by our forebears. This structure and approach should be presented in a spirit of gratitude and humility as an inextricable part and parcel of that inheritance and should be cultivated, fostered and supported.
A house divided against itself cannot stand. The respect for individual sovereignty, appreciation for the intact family, responsible engagement in civic institutions, gratitude for the traditions that bind us and protect us from chaos through courageous trust in the essential good will of others, means unity in both appearance and reality and without that unity these things are lost. Conservatives at their best are characterized by profound appreciation for the necessity of such unity assuming it properly, as the basis for the peaceful cooperation and competition that made makes and keeps us strong in the face of both adversity and enmity. Such unity also provides for the psychological and social predictability and structure that keeps the destabilizing terror of uncertainty at bay as well as for the shared communal purpose that provides the very framework for individual hope.
The notion, in the first case, that no such unity is possible or that it is always is purchased through the use of self-interested power and compulsion means only that disunity and the chaos that accompanies it is inevitable. In the second case, there is a profound misunderstanding in place regarding the causal relationship between true stability and productive peace, where the principles of free choice, voluntary association, reciprocal exchange, mature capacity to forestall gratification and responsible action are not of intrinsic value. To this end acceptance of both of these presumptions dooms the holder of these ideas to a counterproductive and destabilizing anxiety. This individual will become aimless, hopelessness and will hold a consequent bitter cynicism about their own life and life of others. So with no conceptual or practical alternative to the personal wielding of arbitrary force, this individual develops a concoction of a recipe for personal doom and social catastrophe that will inevitably play out in their own life and on a mass social scale plays out throughout society.
The blind insistence (as an instrument of destruction) that the truth is an illusion, and that nothing but power truly rules, has left virtually everything of true and enduring use within the institutional frameworks detached, as such, these important works have been a guide to purpose and a defense against despair, but once detached and abandoned on the wayside, they are left to fade away into the annals of history. This abandonment has left the people of the west demoralized, and has bleed over to the rest of the world, where the people are therefore crying out, in silence, for the restoration of the abdicated values of individual sovereignty and responsible genuine social service. With this purpose, acceptance and embodiment of these ideals have made our free societies possible, productive, admirable, generative and stable.
Conservatives who abide by the dictates of the eternal western laws, written and unwritten, have the opportunity beckoning in front of them to once again make the case that these principles upon which we have historically operated our society until today are the virtues in which we believe will continue the peace and stability into the future. And the freedom we have been divinely granted, truly and eternally, constitute the basis for the life that will be more abundant for the citizens of nations, and with people of good faith, with desire and with an honest effort there is every ability to establish and maintain these ideals and concepts into the future.
Thank you all for watching and listening I genuinely hope that you find the vision that is beginning to be elaborated in this document compelling and engaging. I’m going to add to it two appendices which i'll tape separately. We'll call them a conservative manifesto colon appendices which detail out two additional topics one related to poverty and inequality and their nature and amelioration and the second dealing with the precise nature of the relationship between personal responsibility and meaningful engagement. And so if you appreciated this first manifesto then give some consideration to also attending to the appendices. Thanks again for your time and attention.