Political Vision
Every policy is an analogy of a future world, or at least a small part of it.
Accurately viewing the bigger picture of that future world requires considerable knowledge.
Conveying accurate information about the picture requires considerable civility, particularly in the form of sensitivity.
The Civility Party of Australia is contributing to the advancement of civility in the world.
Perhaps you believe you are doing the same.
What have you already discovered about the mission statement allowing
you access to this information about the Civility Party of Australia?
Perhaps you regard the aims and objectives of the Civility Party of Australia as unrealistic.
Perhaps you regard the policies of the Civility Party of Australia as unrealistic.
If you have a political vision, what has informed its development, and why?
What is your current political philosophy, and why?
How do you identify and interpret the political philosophies of various people, particularly those in positions of political and/or economic power and/or cultural influence?
How do you think about theories in terms of intellectual credibility and/or moral authority?
What is your understanding of the concept of political integrity?
Perhaps you find the above questions easy to answer honestly.
If not, what are the difficulties you are experiencing in relation to answering them, and why?
The mission statement associated with all activities in this part of the Internet is very simple.
It is to help you make the world a much better place than it would be without you.
The associated vision statements may or may not be simple, depending on the approach taken towards achieving the mission.
Yet each of the vision statements is compatible with the mission.
How do you usually interpret the theme of civility?
How does your political vision convey a future of improved civility, locally, nationally and globally, if at all?
Journalists and academics usually only describe problems, sometimes not even particularly accurately or relevantly. They rarely act as informed and kind political visionaries.
How have you been thinking recently about the skills you associate with suitable independence, personally and politically?
What, for example, is your definition of intellectual independence?
What, too, is your definition of editorial independence?
The purpose of any strategic statement is to provide certainty.
Such a statement is meant to convey a consistent sense of purpose over time.
Mission statements, vision statements, editorial stances, and statements about rights, responsibilities and values, provide the philosophical basis of an activity, particularly a collective activity.
When is a political vision realistic, in your view?
When is a political vision unrealistic, in your view?
How do you assess political aims and objectives, and for what purpose?
How do you know when a purported political vision is no more than a slogan?
If you believe the purpose of elections is to allow voters the chance to change the direction of public policies, what actually happens in practice?
How do you attempt to defend your political vision?
What do you oppose, and why, and how?
Why are you digitally here at present?
What, if anything, is wrong to you about providing certainty through civility?
Civility, in essence, is sophisticated. It is a well-informed and kind approach to human interactions.
Perhaps you are unaware that a successful state is a reflection of suitable independence and pleasant interdependence.
There is no truly suitable independence without adequate privacy and adequate sophistication.
There is no truly pleasant interdependence without adequately supportive states and adequately courteous interrelationships within and between states.What have you already discovered about Civility World, and how?
How do you usually think about civility in relation to reliance, self-reliance and defiance?
How valuable do you regard the personal, interpersonal, organisational and/or political objective of properly understanding distress?
What is the purpose of such an understanding if not to improve the certainty of safety and comfort?
Perhaps you regard civility as a form of safety.
Perhaps you regard civility as a form of comfort.
Perhaps you regard it as both.
How consistently have you been investing in certainty, and how do you know?
How idealist is your political vision, and why?
How do you usually assess foresight?
How do you usually assess gifts?
What do you regard as rights, and why?
Who do you regard as a visionary, and why?
If you believe your current political vision is informed by a civility paradigm, how did you reach that conclusion?
How are your values expressed through your political vision?
How do you distinguish between political philosophy and all other aspects of philosophy?If you are familiar with at least a few mission statements and vision statements, do you usually assess them through the lens of political theory?
If you have ever attempted to vote for a particular political philosophy or intellectual tradition or worldview, did you succeed in doing so in a way you regarded as satisfactory?
How do you assess mindsets in their political, social, cultural, economic, aesthetic, moral and environmental contexts?
How do you attempt to place philosophical movements within a broader cultural context?
How do you ascertain whether a state is successful or not?
How do you know whether a state is governed in the public interest or otherwise?
How, if at all, are you supporting the reasonable rule of law?What do you know about problems within a constitution?
What do you know about investing in improved constitutions?
What have you been learning from the history of human thought?
How do you usually explore ideas in the online world?
Perhaps you usually associate political visions with history rather than the future.What, if anything, have Plato and/or Jean-Jacques Rousseau taught you about improving the world?
Perhaps you do not usually associate political visions with improving the world.
Perhaps you do not usually associate political constitutions with improving the world.
What do you believe should be regarded as human rights in relation to independence, dependence and interdependence?
How do you ascertain dependence, independence and interdependence in various contexts?
The Australian Constitution is mainly a procedural document in legal terms. It is not one establishing standards of conduct in ethical terms.
Perhaps you believe that should change.
But when, if ever, has any law encouraged the improvement of ethics?
How have you attempted to improve your own ethics?
How do you distinguish between one type of ideal and another?
The Constitution of Australia is one of the oldest in existence, behind those of the United States of America, Norway, the Netherlands, Belgium, Luxembourg, Argentina, Tonga and Japan, respectively.
What is your awareness of the 1975 Australian constitutional crisis?
How do you know when politicians disregard the basic requirements of a constitution by ignoring the legislated expression of national loyalty?
How should new and/or purportedly improved constitutions reflect enlightened priorities?
And how should they reflect rights and responsibilities?
If you are simply looking for a vision statement here, why are you seeking one?
While a satisfactory mission statement provides a simple sense of purpose, a satisfactory vision statement is meant to clarify how the mission is to be achieved.
Helping you to make the world a much better place than it would be without you is obviously a worthy mission.
But how is it to be achieved?
Perhaps you are actually opposed to the mission.
If so, what are your reasons?
Perhaps you never associate political visions with political philanthropy.
Your access to this information about the Civility Party of Australia is provided as an act of political philanthropy by the founding president of the party.
What, in your view, would make the world a much better place?
How, if at all, are you already contributing to that improvement?
How do you usually reflect upon the meaning of necessary reliance?
How do you usually reflect upon the meaning of responsible self-reliance?
How do you usually reflect upon the meaning of reasonable defiance?Perhaps you mainly associate defiance with violence rather than with peaceful resistance.
What have various writers, speakers and (other) leaders taught you about defiance, and about democracy?
Perhaps you mainly associate political vision with political reform, and possibly even with a political reform club.
If you have been exploring the priority membership possibilities associated with the Civility Party of Australia, you will have encountered information about the associated training packages.
Which of the above links have you already clicked, and why?
How does your curiosity, particularly your intellectual curiosity, reflect your sense of mission and vision?
Perhaps you mainly associate visionary experiences with religion and/or spirituality rather than with politics.
The political vision of the Civility Party of Australia is associated with appropriately high standards and quality policies.
Perhaps your political vision of the future is of a realistic dystopia or even an unrealistic utopia.
But real political leadership expresses a vision of a suitably realistic utopia.
Perhaps you regard political visions, of any type, as mainly associated with fiction rather than reality.
You may prefer experiencing apocalyptic and post-apocalyptic fiction.
But what actually improves societies, really and truly?
What do you know about the qualities of pleasantly accomplished candidates in national, sub-national and local elections?
What do you know about the qualities of pleasantly accomplished candidates for leadership positions within international organisations, whether the organisations are mainly associated with politics, advocacy or profitability?
Accomplishments are mainly associated with the past rather than the present or future.
Pleasantness is mainly associated with expressions of civility.
How, if at all, are you preventing oppression?
How, if at all, are you preventing societal collapse and environmental catastrophes?
What do you know about civil disobedience?
What do you know about de-democratisation, and how have you acquired that information?
How are you addressing client politics, crony capitalism, regulatory capture, various expressions of mob rule, totalitarianism, inverted totalitarianism, and fake democracy?
What are your views on fiscal-military states, the military-industrial complex, war economies, war efforts, the politico-media complex, corporate statism, militarism, and post-democracy?
Perhaps you regard yourself as being on a quest for justice.
Perhaps you are searching for meaningfulness in your life.
Perhaps you have given up that search or have never started it.
Perhaps you are feeling disillusioned.
Perhaps you feel any quest, mission or search is useless and hopeless.
Perhaps you think that presenting voting options appropriately is a waste of time or even impossible.
Perhaps you regard the mission statement, outlined above, as too ambitious.
You are responsible for developing and implementing your own political vision.
If you have not yet presented the public with voting options appropriately, particularly in your local area, why have you not done so?
Perhaps you do not know how.
How do you compare a quest with a request?
To whom have you most recently conveyed a request, and how courteously?
From whom have you most recently received a request, and how did you perceive that experience?
A mission is associated with a sense of duty.
Perhaps you do not believe you have a duty to make the world a much better place than it would be without you.
Perhaps you do not believe you have a duty to improve political choices.
Perhaps you do not even know how to distinguish between political choices and other choices.
How do you distinguish between the corruption of political patronage and the democratic enhancement provided through political philanthropy?
How are you already contributing to political pleasantness?
If the other political parties in Australia conveyed competence in terms of political vision, and even in terms of political mission, there would be no need for the Civility Party of Australia to exist.
How do you usually attempt to provide enlightened patronage?
How, for example, do you usually attempt to support public interest journalism?
You may regard the appropriate presentation of voting options as the main purpose of public interest journalism.
You may even believe that by conveying the truth about politics, public interest journalism helps you to make the world a much better place.
Where, then, is that journalism?
What, for example, have you been learning through Civility Today, and when?
How, if at all, has that news service been helping you to improve the world?
A useful mission statement reflects a present sense of purpose.
A useful vision statement reflects a future ideal.
For the Civility Party of Australia, that ideal would be that the party itself would not be necessary.
If civility was evident in most political situations in Australia, and corruption absent, there would be no need for a civility party.
You may associate visionary activities with accurate predictions. You may possibly even do so when the outcomes are evidently the result of nothing more than chance.
You may associate accurate predictions with the analytical assessment of trends, and cycles.
What do you know about risk management and strategic planning?
What have been your experiences of strategic management?
The process of becoming a member of the Civility Party of Australia is exclusively available to suitably registered patrons of enlightened leadership.
If you believe yourself to be truly devoted to improving civility in Australia, registering as such a patron is likely to be a priority for you at present, if you have not already done so.
Even if you are not (yet) eligible to become a member of the party, you may still be eligible to register as a patron of enlightened leadership in this digital vicinity, if you have not already done so.
How do you usually identify and convey possibilities for the future?
How have you been preparing for the future, and for whose benefit?
How do you distinguish between an ideologue, an opportunist, a pragmatist and a philanthropist?
How do you identify and assess necessity?
Civility should, ideally, be an ongoing experience. It should never be treated as a strategy for gaining advantage.
Civility is not a competitive pursuit.
When election campaigns are regarded mainly as projects rather than as part of the ongoing experience of democracy, the desire to win power is given more emphasis than the need to improve civility, democracy and integrity.
Yet purposeful policies consistently reflect the mission and vision associated with the Civility Party of Australia.
Once you have become suitably registered as a patron of enlightened leadership, you may be eligible to gain access to the educational resources of the Really Quite Pleasant Australian Political Organisation.
The Civility Party of Australia shares many of the policy positions of that organisation.
Similar policy positions are held by any organisation with a genuine and effective focus on improving the world.
Policy documents, in political contexts, are meant to guide performances in legislatures, the judiciary, and throughout the public service, both civil and military. Those documents are meant to guide the prevention of corruption and the improvement of society.
The Really Quite Pleasant Australian Political
Organisation ensures its policies are in keeping with the findings of the Proper Policy
Institute.
The civility world provides the cultural and political leadership so urgently required by the entire human family, and by life itself.
Perhaps you already regard yourself as the chief visionary and/or chief strategist associated with that world.
Whether you do or not, perhaps you really have no idea how to be a visionary and/or strategist in terms of improving civility, even in a very small part of the world.
Controversial points of view arise from relatively closed minds, not suitably open ones.
Yet excessively open minds tend to be inadequately decisive.
Decisiveness is always necessary in politics.
Where and how have you developed your current beliefs and opinions about reality, value, scarcity and frugality?
How have you been attempting to overcome your biases?
How do you know your political vision is unbiased?
How are you usually involved in the supporting and improving privacy, quality and community?
The key to developing and implementing good policies is quality informational and educational practices, at every age and stage of life.
Members of the Civility Party of Australia obviously
note the findings of all the sciences very carefully indeed, along with
the clearly documented evidence of history, both oral and written.
The economic policies developed by the Civility Party of Australia are all associated with the well-informed investment strategies upon which all good social policies are based.
That is how practical approaches to providing support become possible.
Good policy positions are never static.
All members of the Civility Party of Australia verify information. They clarify information. They care about the truth.
When new evidence requires policies to be modified, the Civility Party of Australia modifies its own policy positions and encourages other organisations to do likewise.
Where and when did you first learn about the Civility Party of Australia, Civility World and Civility Today?
How do you currently define the public, and why?
How do you currently define the public interest, and why?
How do you currently define public interest journalism, and why?
What is your acquaintance with structure in relation to politics, economics, human rights and environmental health?
Perhaps you are seeking to be involved in the distribution of information about the Civility Party of Australia.
If so, do you intend to be involved peacefully and politely?If you think you may be a suitable candidate of the party, what do you know about economics in relation to history, science, peace, politeness and the future?
How have you attempted to acquire the truth about Australian society?
How do you prefer to express your appreciation of peacefully polite conduct and peacefully polite language?
How do you prefer to make an analysis of principles and news, particularly in relation to conflict and defence?
As part of the mission of the Civility Party of Australia, you are encouraged to be involved in peacefully and politely placing political putridness on the compost heap of history.
There is much work to do.
What are your policies in relation to Civility World and a world of civility, and what is your plan in connection with those policies?
A policy is meant to state how problems are to be prevented in future.
That requires substantial knowledge of how problems are caused.
How does your current political vision statement address the causes of problems?
What is your current political mission statement, and how did you develop it?
Incivility is a considerable problem in the world.
Arrogant persons frequently act with an ill-mannered feeling of entitlement. In doing so, they disregard the needs and rights of other people, and other species. They selfishly seek opportunistic advantages. They must be stopped.
Perhaps you regard that statement as a political vision in itself.
Yet preparing appropriately with a proper plan is necessary.
If you already have a plan in that regard, what is it?
What does the public have a right to know, and when, and where, and why, and how, and from whom?
When should questions be answered and when should they be ignored?
How, if at all, do you intend to answer the questions posed here?
Perhaps you have been investing in useful inventions
aimed at monitoring, supervising, moderating and/or assessing
particular individuals for a particularly important purpose, with or
without taking privacy properly into account.
Good policies are never unjustly intrusive or otherwise abusive.
If you mainly associate politics with pleasantness, perhaps you do so only
after receiving the political outcomes you desire, with or without
paying a prior bribe/donation.
Human minds require various approaches to education. Not everyone has the ability, or propensity, to think as reasonably as Civility Party of Australia members and candidates are expected to do.
And not everyone wishes to read enlightening news and explore an enlightening library every day, or even every week, even though such an experience is part of the daily routine of every real leader.Quality libraries are repositories not only of global information and necessary evidence but necessary empathy.
The same applies to public interest journalism of the highest quality, even when its focus is mainly local.
The public interest is served through public accountability.
How do you know you are preparing properly for COP26 with climate courtesy credentials and public accountability?
How do you know you are caring properly?
What is your acquaintance with bluestockings and lovely green leggings?
How do you know you are suitably preventing corruption?
How do you know you are holding powerful people properly to account?
Helping you to make the world a much better place than it would be without you is not easy, as you may have noticed. Like most people, you are apparently unwilling to question your own assumptions.
How are you currently investing in freedom, and with what level of knowledge and civility?
How are you currently investing in well-informed kindness, and where is your evidence?
How are you currently investing in hope, and where, and with whom?
A political vision is meant to give a sense of direction to the sense of purpose provided through a political mission statement.
How have you recently been investigating hot air, hopeful heirs and horrible hotels, and for what purpose(s)?
How are you currently investing in creativity, and why?
What does investing in knowledge mean to you in relation to your political vision?
How can you prove you are preparing for the long-term future appropriately?
How do you imagine a world without corrupt and otherwise abusive practices, and what is your preferred way of reaching that world, and with whom?
Where, if anywhere, have you been investing in intelligent frugality, and how consistently and successfully?
If you have already experienced the quest for a civilised atmosphere, what have you discovered along the way?
How do you distinguish between pleasure and importance?
Perhaps you are mostly interested in investing in pleasure, particularly fleeting pleasures.
Whether you are or not, you may already know why COP26 will inevitably be crap.
Politics and economics have never been associated with civility towards future generations, or even towards the poor and otherwise vulnerable of existing generations.
Is the situation ever likely to change?
Every human-initiated organisation is an invention.
The Civility Party of Australia is therefore an invention.
You may or may not regard the party as a useful invention.
You may or may not regard yourself as one of the perfectly suitable supporters of the party.
Whether with a suitable plan or through suitable improvisations, much care and attention will always be necessary when implementing the political vision associated with the Civility Party of Australia.
All Civility Party of Australia candidates are expected to improvise their own cadenza on a particular policy, as necessary, though always in accordance with the thematic context, ethical necessity and good taste.
The purpose of every policy improvisation, in every circumstance, should be to improve upon an existing standard.
How carefully and attentively have you already been investing in useful inventions?
The key to serving the public interest appropriately is to identify vulnerability accurately, assess the needs and problems associated with it with the appropriate methodologies, and help to meet those needs satisfactorily.
That may be most suitably achieved through the provision for a beautifully improvised, acceptably harmonious policy candenza within every Civility Party policy environment.
Such a policy provision gives all people the right to seek and express the truth appropriately, without a party machine drumming ideological nonsense intrusively into people's lives and minds.
How do you usually explore possibilities in relation to actual and potential vulnerabilities?
How and where do you usually seek out possibilities in relation to improving your education and training?
Knowing whether a service is necessary or not is a highly skilled
activity. It requires considerable knowledge, research and assessment abilities.
Do you associate maturity with ethics and/or authenticity and/or accountability?
Do you associate democracy with ethics and/or authenticity and/or accountability?
Although the accomplishments sought of its candidates, by the Civility Party of Australia, are not necessarily the same as those sought by the global Mozarty Party, all Civility Party candidates should, ideally, be able to compose policy documents to a sufficiently high standard, even when the associated performances are entirely impromptu and/or improvised.
The purpose is to provide ethical, aesthetic and economic satisfaction to voters and other relevant audience members.
Much like Mozarty Party candidates, Civility Party candidates are
required, through the purposeful policies within the Civility Party itself,
to express appropriate priorities at all
times, with good taste and good humour.
Seriousness of purpose, if conveyed too severely, tends to cause disagreeable and objectionable responses.
Addressing corruption with subtlety tends to have a much more more agreeable effect.
Yet given the fact that most Australians and other persons have long ignored the beautifully composed policies of the global Mozarty Party, encouraging voters to understand purposefulness appropriately is a difficult task for anyone to achieve.
Civility is never controversial. It is honest yet respectful of peace. It supports clean politics, clean environments, clean lives and clean minds.
What do you know about possibilities in terms of fair and unfair privileges?
The Civility Party is entirely devoted to fairness and courtesy, of course.
How effectively are you already preventing corruption?
Back in the 18th century, enlightened persons attempted to prevent corruption through good evidence, good reasoning, good manners and other expressions of good taste.
Unfortunately, most of the 18th century public was not enlightened enough, or healthy enough, in any hierarchical society, to do likewise.
There were considerable upheavals in the 17th century as a consequence of incivility in various forms.
How have you attempted to ascertain improvements in governance from the Glorious Revolution to the Climatological Revolution?
How have you assessed the causes and consequences of various revolutions, and why have you done so?
Revolutionary activities of the economic, intellectual, technological, agricultural and political varieties have caused much disruption, as have the seemingly endless, associated wars and other conflicts.
The apparent endlessness of conflict has continued through the subsequent centuries. It continues into the present, too, of course.
Yet conflict was prevalent even before revolutionary activities took place, as were various disruptive epidemics and pandemics.
Perhaps you regard the political problems as mainly associated with the Neolithic Revolution and its consequences.
If you are interested in preventing corruption, what have you already achieved in that regard, and how?
How have you been attempting to encourage people to support your efforts and improve their own anti-corruption practices?
How have you assessed other political parties in relation to their efforts to prevent corruption?
How do you assess whether the claimed efforts are serious or simply a way to deflect attention away from the truth?
What will you do next, peacefully and politely, to address putrid political problems?
For example, to whom will you provide honest answers to the above questions?
Who will you ask to help you provide honest answers, and why?
Perhaps you often have difficulty being honest with yourself.
What sort of training have you already experienced in the prevention of corruption, and where, and with what effect?
How do you assess whether you have any power over the public?
Where have you located trickery today, and what have you done as a consequence of that experience?
How do you prefer to explore policy options, and why, and with whom, and where, and when?
How consistently are you investing in good policy, and how do you know?
The Civility Party of Australia is carefully investing in acquiring and retaining perfectly suitable supporters.
You may already regard yourself as one of those supporters.
Such supporters are helping to make the world a much better place than would otherwise be the case.
They are implementing the vision of a world without corruption. They are doing so consistently, through the practice of well-informed kindness.
They are providing certainty through civility by properly understanding distress and addressing it appropriately.
They are investing in trustworthy collaborations for the greater good, and for the sake of their own mental health.
Perhaps you are such a person, at least from your own point of view.
Although the priority membership possibilities within the Civility Party of Australia are currently suitable mainly for people with considerable resources in terms of time, money, talent, and commitment to the mission and vision of the party, please be aware that anyone, anywhere, can help with both the mission and the vision, even without being part of the party at all.
What do you believe is mostly required, and why?
What do you know about social issues and the associated problems?
What have been your experiences as a researcher in, and into, the humanities?
What have been your experiences when examining primary sources?
How, if at all, have you been investing in social research, directly and indirectly, over your lifetime?
The priority membership possibilities associated with the party are primarily aimed at attracting pleasantly accomplished candidates to assist with the mission and vision in parliaments and council chambers around Australia as soon as possible.
A secondary aim is to provide all party members with the necessary skills towards improving journalism in Australia. The same skills may also help towards enhancing the essential education of voters in every other way.
Presenting voting options appropriately can be achieved in various ways.
Patrons of enlightened leadership have access to many wonderful opportunities.
Several of those opportunities are exclusively available through the world's most respectable endowment fund.
An essential process in every credible policy making practice is ensuring spurious correlations are never mistaken for causation.
That is why investing in enlightened beings is so important.
Enlightened beings know how to distinguish between causation and sensationalism. They know that purposeful policies address conflict factually, with appropriate sensitivity. They also know that variations on themes within each policy document are necessary in order to take differences in temperament and experience into consideration appropriately.
Providing suitable psychological support for everyone requires adequate acknowledgement of differences. Practical approaches to providing support begin with information and education, and possibly even a little entertainment from time to time.
If you are investing in a healthy imagination within your own mind, that is likely to be a very good start in achieving the political mission and vision of the Civility Party of Australia.
How do you currently imagine a corruption-free world?
How do you currently imagine a world free of sleaze and greed?
How do you currently imagine a world without cruelty?
If you have been peacefully and politely placing political putridness on the compost heap of history, what have been the results so far?
How do you know you are preparing appropriately for the future if not with a proper plan?
How do you know you are investing in good faith with adequate consistency?
Members and supporters of the Civility Party of Australia are expected to consider all reasonable questions carefully, whoever asks them.
Asking reasonable questions is the beginning of appropriate accountability, in any situation.
Answering reasonable questions reflects public accountability.
How do you tell whether a question is reasonable or not?
Members and supporters of the Civility Party of Australia are consulting widely, as necessary, hence your current access to this information.
If you are here in good faith, how can you prove it?
If you are interested in helping the Civility Party of Australia to prevent corruption, what are you able to offer and why do you wish to do so?
How do you define a practice or relationship as corrupt?
How do you define a practice or relationship as non-corrupt?
How do you compare real political parties with satirical political parties?
Perhaps you believe satirical political entities are less corrupt than seemingly serious ones.
Maintaining clear distinctions between the serious and the satirical is
especially important. Even so, the satirical can often be more sensible
than the real.
How do you know you are not a direct or indirect contributor to political corruption?
Preventing corruption and improving the world are obviously goals requiring proper planning, with proper accountability to the local and global public throughout the process.
How consistently do you contribute to necessary ethics, and where, and with whom?
What have been your most notable contributions to the enlightened being of political kindness, and from whose point of view?
Globally, very necessary news is essential in every society.
Even Very Necessary News is quite important from an ethical point of view.
That is especially so in relation to understanding the history of corruption and communication and the ongoing influence of both practices.
You may have noticed that there are no direct links here to social media accounts.
How will you share this information, and with whom?
Perhaps you are interested in registering as a patron of the informational and educational aspects of the Civility Party of Australia. It is not possible to register as a patron of the political aspects.
Please note that the party never produces propaganda. The party merely provides a political vision for Australia's future.
Good planning is based on new evidence and past experience. Good plans are therefore adapted as required, based on evidence and insights.
If you already regard yourself as one of the perfectly suitable supporters of the Civility Party of Australia, you may even be investing money in connection with that supportive process.
If so, how are you measuring the effectiveness of the associated investment strategy?
What are you seeking to achieve, and how successfully are you already doing so?
What is the timeline you are following, and why?
How is your political vision protecting mental health?
To
be truly kind is to act with competence, especially when assessing beliefs,
attempting to improve politics and seeking to overcome controversies.
They are investing in awareness as appropriately as possible, through the arts and humanities as well as the sciences.
Well-informed kindness is meant to be a genuine practice, not merely a
slogan or superficial smile. It is also meant to be a consistent
practice, towards everyone, and by everyone.
Good outcomes, in the public interest, can be achieved only when conflicts of interest are absent from decision-making processes.
Reasonable competition is associated with the reasonable desire to survive and thrive, as is reasonable co-operation.
Most contentious issues can be overcome through examining good research and acting with good intentions.
Unenlightened
voters would rather vote for a known rather than the unknown. They are
unwilling to do their own research into the truth.
Unenlightened voters tend to interpret politics in the same way as it is interpreted through the unenlightened mass media, and unenlightened social media.
That is why unenlightened voters continually vote for corrupt and incompetent individuals and/or a domineering political organisation. They are unwilling to learn about better quality political representation.
Unenlightened voters regard anything relatively unfamiliar to them as
strange. They are even likely to regard the Civility Party of Australia
as strange.
Australian politics, like politics elsewhere, has been poisoned by
relentless corruption. That is why Australian democracy is almost dead
and may be entirely dead by the end of this year, like many ecosystems
and species in this part of the world, and in various other parts of the
world.
How have you attempted to understand the structure of your life as you have already lived it?
Perhaps you think of your mind as a structure when it is really no more
than an ethereal manifestation of the activities of your brain.
How do you know when a system has failed you?
How do you know when a physical or social structure has caused your hopes to collapse?
How have you already helped to develop and implement appropriate policies, practices and structures?How have you structured the maintenance of your income, especially in terms
of savings, investments, reputations, revenue streams, future income streams and the intelligent
expression of frugality?
How have you structured the maintenance of your health, or at least the alleviation of your suffering?
What do you know about the structure of peaceful, prosperous, pleasantly creative communities?
What is the structure of your imagination?
What do you know about the structure of the Civility Party of Australia?
What is the structure of your true identity, and how do you know?
How do you think about the parts and the whole of anything?
How do you define a safe structure?
How do you define an unsafe one?
What is the structure of your income?
What is the structure of your expenditure?
How do you think about the industries associated with manufacturing and construction?
How has your time been structured at various times of your life, and how much choice did you have in the way it was structured?
What do you know about the structure of Australia's political system, including in relation to party registrations?
People often make many assumptions about how social structures influence social systems, and vice versa.
What are your assumptions in that regard?What is your acquaintance with kleptocratic jurisprudence?
How much autonomy do you have in your life, and how do you measure it?
How do you attempt to locate well-informed kindness through legal structures?
How do you think about the structure of anything, and its purpose?
Upon what does the direction of your life now hinge?
How, if at all, is your life currently structured, and why?
How, if at all, are you investing in structure and how are those investments structured?
How, if at all, are your other investments structured?
What
do you attempt to contribute to the necessary social and physical
structures of communities, and how do you know which structures are
necessary?
What have you already discovered about performing for the ordinary Australian public appropriately?
Contributing to certainty, civility, integrity, authenticity and high
standards should not be regarded as too difficult or otherwise
incompatible with reality, even through the provision of public
administration, national security, global peace and local pleasantness.
You may have noticed that most Australian politicians to not know the
difference between the interesting and the important. Indeed, many
members of the ordinary Australian public fail to make that distinction
clearly enough in their own lives.
What have been your prior experiences of investing in a sensible approach to sustainability?
The Civility Party of Australia obviously has a highly advanced yet sensible approach to sustainability.
The party is investing in pleasant interdependence as sensibly as possible, too.
Do you always identify and express your own interests, and conflicts of interest, before asking questions, and answering them?
Do you always convey the interests, and conflicts of interest, of the persons financing your questioning?
If you have a question for the Civility Party of Australia, what is the purpose of that question?
If you are ever paid, directly or indirectly, to ask questions, do you always disclose that fact before asking a question?
If you have a financial reason for asking a question, do you always disclose all associated reasons honesty and accurately?
If you have any questions about becoming a member of the Civility Party of Australia, why do you have those questions?
How do you know your questions are relevant and courteous?
How do you know your questions have not already been answered through the information provided here?How do you know your usual policy expressions are pleasantly purposeful?
How do you usually compare your voting options, at least if you have had the good fortune of being presented with your voting options appropriately?
How does the Australian media help or hinder that assessment process?
How do you distinguish between important information and merely interesting information?
How do you usually attempt to improve governments?
Perhaps you believe it is impossible to do so.
How do you distinguish between patrons of political self-interest and patrons of enlightened leadership?
How have you been investing in purposeful reviews over recent years, and for what purpose?
What sort of support do you believe ordinary Australians require, and why?
Who do you believe ordinary Australians to be, and why?
Perhaps you regard ordinary Australians as overly tolerant of political unpleasantness.
Perhaps you regard ordinary Australians as predominantly rude.
What have been your experiences of productively acknowledging facts and feelings?
How purposefully do you review your acquaintance with reality, enlightenment and humanity?
What are your policies in relation to your philanthropy, and how recently did you review them purposefully?
What do you know about the various ethical and unethical purposes of social research?
How do you try to ensure your own research and reviews are always ethical?
What are the goals associated with your current plans?
How do you usually examine your intentions in relation to your plans and goals?
How do you think politicians should plan and prepare?
Perhaps you do not regard yourself as a politician.
Perhaps you do not even regard yourself as a political activist.
However you currently regard yourself, what is your current approach towards investing in amazing successful planning?
And how does that planning relate to your political vision?
What are your usual contributions towards the production and distribution of keys to a
beautiful future?
How, if at all, have you been producing anything of value, and for whom, and why?
How do you measure the value of your own productivity?
How do you define the value of your own productivity?
How do you usually measure your procrastination in relation to your productivity?
Perhaps your attitudes and expectations often form barriers to wonderful possibilities.
What do you most value, and why?
Who do you most value, and why?
Where do you most value, and why?
How do you prefer to express your creativity, and for what purpose(s)?
How consistently do you express civility in relation to your own productivity, and towards other people's productivity?
What do you know about various types of power in relation to various types of productivity?What do you know about stupidity in relation to excessive, short-term productivity and long-term devastation?
What do you know about the limits of regeneration?How do you know you are investing in enlightened productivity sufficiently well?
How do you assess your confidence?
How do you assess your caution?
How much of your productivity is reliant upon nature?
How much of your productivity is reliant upon technology?
How much of your productivity is reliant upon interpersonal co-operation?
How much of your productivity is reliant upon your location?
How do you usually assess your priorities?
How do you usually think about priorities in relation to productivity?
How do you measure productivity in terms of care?
How do you measure productivity in terms of interests, enthusiasms and values?
How do you measure productivity in terms of ability, effort and improvement?
When are you most likely to measure productivity, and for what reasons?
How do you assess productivity in relation to maturity and sustainability?
What do you know about healthy soil in relation to agricultural and human and natural productivity?
How do you assess the productivity of agriculture?
How do you assess productivity in terms of making and consuming meals?
How do you assess productivity in relation to sleeping?
How do you assess productivity in relation to preventing accidents, injuries and illnesses?
How have you been thinking about productivity in relation to health and health care?
How have you been thinking about productivity in relation to education, training and journalism?
How have you been thinking about productivity in relation to the arts and humanities?
How productively are you contributing to peace in the world?
How successfully are you preventing wars and all other social and environmental harm?
How do you know your past experiences of retreating have been reasonable and responsible?How do you usually think about luxury in relation to quality and productivity?
How do you usually think about wastefulness in relation to luxury and productivity?
What do you know about productivity in relation to meeting special needs, and ordinary ones?
What do you know about productivity in relation to the development and maintenance of healthy communities?
How do you define a healthy community?
How do you define any community if not in terms of shared definitions and shared meanings and shared values?
How do you know when claims of preventing waste are actually hypocritical?
How have you assessed the productivity of your various experiences.
How do you prefer to assess productivity in relation to cultures and environments?
What do you know about the ways in which productivity is measured by abusive governments?
What do you know about the ways in which cultural heritage is destroyed in the name of productivity?
What do you know about the ways in which natural heritage is destroyed in the name of productivity?
How do you know you are investing in better governments quite well?
How do you usually identify, and attempt to meet, your needs and wants?
How do you know you are investing in quality journalism quite well?
What do you believe your educational abilities to be?
How have you defined your educational abilities?
When have you attempted to define the meaning of education in relation to the supply of real world leadership?
How do you know you are capable of improving yourself and your leadership?
How do you avoid being associated with empires, dynasties, nepotism and cronyism?
Perhaps you regard this document to be inappropriately lengthy.
How, if at all, are you investing in the Adelaidezone, apart from reading these words?
You may not have access to this information for very long.
How have you assessed the recent presidential address?
The founding president of the Civility Party of Australia hopes the documentation here will help you to contribute appropriately to the implementation of the party's political vision.
If you are already investing in urgent reforms, so much the better.
And how do you know you are investing in the very best mental health?
Comments
Post a Comment