In our current society, persons are being socialized to use their success at securing financial gain, to measure how effective their efforts have been.  However, it is important for each of us to be aware that our humanness is a cosmic-endowed gift, which came along to us from the source of our sentience roots.

Normal humans have therefore become intuitively aware that there is on offer to each of us that is a normal human, the prospects for our being able to secure sustained survival, at enhancing levels of awareness.  However, the condition for us to secure that type of survival access is that, our choices of behaviours and of effort commitment must foster mutuality and empathy among each other, (as well as between ourselves and the natural environment).

Meanwhile, we now need to become aware that our survival as sentient brings is under threat.  This threat comes from prevailing entities, that are operating in human masquerades (and that have no interest in our sustained survival).  Instead, these entities in human masquerades are about the process of aiming to seduce us, into overlooking and not fostering our survival as normal sentient humans.  In particular, they are leading us to concentrate on pursuing the acquisitions of material, and in status, that will be forthcoming, when we secure net financial gain, and also enhanced levels of market-measured wealth.

To understand how this seduction of humans, away from our sentience roots, is now proceeding, we need to go no further than look at how since toward the end of 1962, our understanding of each other of our civilization, has emerged.

At that time, Professor Theodore W. Schultz, (a late former mentor and friend of mine) at the University of Chicago, had coined and had introduced the analytically accurate (but disingenuous) term, “human capital”, into our vocabulary.

Indeed, since the introduction of that human capital term, the personnel departments in the operations of prevailing corporations became known as the human resources office and centre.

Meanwhile, clarifying historical views is important, when one is merely concerned with explaining the sources that contributed to the flow of profit in a market economy.  Therefore, in such circumstances, it is quite appropriate to also point out that, humans who took the time to enhance their training in technical skills, in the process, also made themselves into implements that were substitutes for purchased machinery.

 Furthermore, historically, it was the operation of such purchased machinery, that had hitherto been seen as the capital instrument which had led to higher profits.

When Schultz pointed out this role that trained humans played in enhancing those profit flows, his analytical recognition about the role which trained humans plated in profit generation was politically instructive.   In those days of the cold war, Marxists, and the Soviet Union and its communist allies, were describing working people as being merely a proletariat and “industrial reserve army” that finance-providing capitalists exploited, so as to perpetuate the flow of corporate profits.

 However, along with his recognition of the substitutability (as capital instruments), between the technical skills of people, and the capability of purchased machinery, T. W. Schultz, then coined the term “human capital”.  (No sentient entities there -- just implements that can be purchased with higher financial bribes/payments).

Yet, we cannot overlook the fact that sentient humans are also concerned with the quality of their survival.  Therefore, there remains the problem as to how we each can operate (as sentient and also human) in a money-centred society, (where the concern is only about how we each can be made into better implements, in the generation and flow of financial profits to the corporations and the banks).

With his non-regard of humans, as being sentient entities that are committed to foster an experience of living in which they evolve themselves, Schultz made himself quite comfortable with emphasizing humans (as does the economics department at the University of Chicago) as being essentially chasers after net financial gain.

Meanwhile, the prevailing predatory entities in human masquerades are also promoting, (as their strategy toward executing the destruction of our humanness), our acceptance of a money and earnings centred focus (to the living that we are going about).

It follows, therefore, that if one is content to make ones self comfortable with using a financial-centred focus to guide the strategies in living that we pursue, that human capital focus which T. W. Schultz promoted, contains nothing to worry about.

However, if our concern is with promoting the effectiveness of our evolution as sentient beings, the question as to how we can be human in a money-centred world, becomes critical.  Therefore, a closer focus on the Schultz human capital emphasis is important.

Indeed, in light of the predatory entities in human disguise that are currently ensconced in our civilization, normal humans should sit up and think.  It is totally out of order for us to look on the Schultz human capital focus, (with its emphasis on humans as financially chasing implements), as being an appropriate context for promoting the path to our survival, that normal sentient humans should pursue.

This human capital term, is all about how humans can use enhancement in skills training, as a means to put themselves on a path to securing enhanced financial gain.  This emphasis on financial gain (as the outcome that we use to rank  the results from human effort commitment), has led the members of our civilization to look upon each other as “money-making” or “money-chasing” implements.

Indeed, the human capital term leads to the view that, in the living which respective normal humans do, they are largely about the process of using the skills which they have acquired from education and training, to sustain their access to more financial wealth.  As a result, since the introduction of the human capital focus, we have overlooked (and essentially discarded) the recognition of each other and of the remainder of our natural environment, as comprising a collegiality that we share in a web of sentience.

However, it happens that to be a confident and responsible survival-centred normal human, we may not overlook our sentience roots and how these roots have operated to make us into a human family.

For example, unless we make ourselves more familiar with our sentience roots, we will not be willing to develop a commitment to preserve our human attributes as mutuality-centred and empathy-executing entities that are being called upon to operate in the prevailing orchestrated hostile money-centred world.

The prevailing predatory entities in human masquerades, have ensconced themselves in the management of the principal institutions of our human societies and culture.  Furthermore, they are intent on having us behaving primarily as the money-chasing implements, (which the human capital focus construed working people as being).

In addition, these predatory entities have their agents, their slaves and their converts, that are dedicated to promoting and to reinforcing in our prevailing civilization, our need to concentrate on this financial-centred emphasis to our effort management initiatives.

However, each of us (as a normal sentient human), particularly needs to remind ourselves that the living in which we are each engaged, has also come to each of us (together with imperatives in behaviour) that our sentience requires us to execute.

We also need to remind ourselves that this sentience, which is directing our choices in behaving, grows out of a bio-electric union which a cosmic initiative had initially formed in conjunction with the messaging system of the brain of our forbears. Furthermore, this bio-electric union that engulfs us had also been extended to include the electrical system (at the atomic and sub atomic level) for the matter that formed the components of the remainder of our natural environment.

Accordingly, toward the preservation of the bio-electric union (out of which our humanness was forthcoming), we also became heirs to sour sentience roots (which comprise a guidance context/mechanism to how we should executr our humanness).

In particular, this sentience-centred guidance context imputes to each of us, that our efforts must be guided by a commitment to mutuality and empathy; (so as to preserve and to foster the formed bio-electric union).  That is why the main objective of the prevailing predatory entities that are operating in human disguises, is to lead us to not recognize the presence of our sentience guidance, and its imputation, that we must execute the practices of empathy and the mutuality (toward the preservation of the human family in the bio-electric union to which we belong).

Substantively, in their aim to prevent us from operating as a human family, and thereby reinforcing our presence in the bio-electric union to which we belong, these predatory entities in human masquerades, are about the process of seeking to destroy our commitment to execute the sentience-imputed practices in behalf of mutuality..

It is our response to the imputations of these sentience roots of ours that will lead normal humans away from being money chasers.  Instead, to be a sentience-sharing member in good standing of the prevailing bio-electric union, each normal sentient human may not behave as just a selfish self/ego-centred money-chaser.

Each member (normal) human, must instead, be aiming to enhance his/her level of (mutuality-centred) sentient survival.  No normal sentient human may therefore allow any non-sentient prevailing entities (in human masquerade), to lead us to manage the flow of our lives, primarily on the basis of the prospect of our being able to secure enhanced financial gain.

Meanwhile, although by virtue of the uneven distribution of resources and of skills across our planet, and also because of the benefits that accompany division of labour, we need to make numerous trades in order to survive, normal humans have also found the convenience which the use of money provides.

However, there also remains our sentience-imputed responsibility to guide our lives by strategies that allow us to operate as (mutuality and empathy practicing) members in good standing of the bio-electric union in which we have been engulfed.  It therefore does not follow that, as normal humans, we should use net changes in financial gains, to orient or to rank the types of trades into which we enter.  

Meanwhile, as normal humans, we are concerned with the path of living in which we are placing ourselves.  We can see and recognize exploitation, and also lack of goodwill when they are occurring.  In addition, our cosmic-linked sentience has primed us to know that exploitation (or parasitisation of each other), represent activities in which we may not engage, if we hope to access the road that leads to sentience enhancement.  We have therefore been existentially primed, to be concerned with the extent to which our actions in behalf of our forthcoming opportunities to survive, are also in service to the mutuality and empathy targets that our cosmic roots have mandated us to service.

Historically, too,, Gary Becker had also further proselytized the usefulness, legitimacy, and the scientific appropriateness, for a society to promote education which concentrates on training persons to acquire technical skills, that will enable them to enhance their level of financial earnings (as human capital).

However, arguably, the human capital focus on the interpretation of the results from our effort commitments, became a trap to seduce normal sentient humans to concentrate on the levels of private financial returns which they secured.  Yet, our cosmic roots have mandated that we must pursue effort management in behalf of our survival as sentient beings.

We also need to bear in mind that living, is a rational process.  The outcome from rational living is therefore all about what guides, the budgeting and the allocation of our time-housed effort commitments.  Furthermore, what is forthcoming from the time-commitment efforts of normal (as compared to masquerading) humans, involves much more than the financial results (on which the human capital advocates want us to concentrate).

It happens that as we go about the processes of using our effort commitments to help us to remain alive, our rationally committed time-housed effort commitments, also portray our attempts to achieve survival-centred fulfilling interactions (with each other as well as with our natural environment)

Those societies that aim to condition normal humans to behave as selfish, ego-driven, money-centred and parasitic exploiters of each other (and also of their natural environment), will accept the human capital focus (and its emphases), as an appropriate guidance for their development programs.

Meanwhile, a society which is focused on fostering sentient living, also needs to draw on the convenience of money, for making trades  Yet, as was argued by Horace Carby-Samuels (2006): Quality-of-living and Hunan Development as the outcome From Economic Progress: (Ottawa, Canada; Agora Cosmopolitan Publishing); in the presence of a commitment  to the enhancement of the quality of human living, a society need not operate on the basis of a money management system that is executed within a fractional deposit reserve system of commercial banking.

A one hundred percent deposit reserve banking system, together with a central banking system which has been mandated to neutralize foreign cash injections that have been made in the name of “investment” will be quite adequate, if that central bank also operates in tandem with a development bank.

It is true that under he influence of the masquerading humans that dominate governments, the politicians look forward to the “political contributions” which they will receive when aggregate economic output is largely measured in terms of the aggregate net financial profits of the corporations and the banks, (whose profit targets their legislative efforts are primarily servicing).   However, notwithstanding that background, it is still appropriate for normal humans to begin to focus on the extent to which the resources in the society are servicing the living-centred goals that our cosmic roots are prompting us to pursue.

Currently, too, being a normal human in a money-centred civilization becomes difficult.  That is  because the prevailing system of formal and informal education, is assiduously about the business of conditioning us to service the commerce and financial-centred goals of the prevailing entities that are operating in human masquerade.  Yet, if we each begin to make ourselves aware of our existence (in the cosmic-initiated bio-electric union that forms our roots), a transformation will be forthcoming.  In particular, we will find ourselves beginning to give importance to our responsibility to foster the empathy and the mutuality activities out of which our sentience enhancement will be forthcoming.

Specifically, if we call on our cosmic-linked sentience roots, it will be enhancement of our level of human evolution, rather than enhancement of our access to financial returns, that we will choose as our existential target.  That is because normal sentient humans are about the business of promoting their human evolution.  Therefore, they ar unwilling to readily accept the prevailing mental slavery  in behalf of giving priority to financial gains, which is being cultivated by our systems of formal and informal education.

The humans that are normal and sentient, know that currently these systems of formal and informal education are about the business of seeking to condition us to accept (as well as to operate in and to service), the deception-laden financial profit-generating priorities of the corporations and the banks, (as a condition to our also securing our share of ego-centred private financial gains).

Substantively, although the prevailing system of educational conditioning is being managed in the name of human capital formation, it is essentially about the business of conditioning us to overlook our sentient responsibilities, to each other, and also to the remainder of our natural environment; and we must not succumb to that.