Socialization, individuality, and the attempt to stabilize a system built on unlimited expanse and moral tension
Let us find sympathy for these extreme measures to which most of America subscribes. Because the individual lies in a path that provides them with the supposition that whatever is an obstacle either does not exist or can be trudged through. This creates a lack of a safety net when a contrary interaction occurs, which would have one de-exist individuals or trudge through them. Immediately, individual and communal murder is possible, as there is nothing to hinder the perspective which presumes to be more expansive than that which the social body assumes.
This social body is nonexistent, or is of less significance than this philosophy. It reprimands individuals as part of a social structure but does not teach them to remove the importance that is given to one’s presumed expansion. In partiality, socialization becomes paramount to this primary philosophy, which removes any recognition of something that is contrary to one’s individualization. To counterbalance such a position in the social scene, socialization begins at an early age to remind the individual of other individuals, even as the philosophy asserts that individuals are worthless in regards to one’s intrinsic individuality.
The form of teaching is externally imposed, and can be removed like one a cloak, which provides a high degree of stress for the average American. Socialization is a rather formidable formula for teaching individuals much material in a short degree of time; however, when the entire formula contradicts a preceding and dominant philosophy, it will demand one to act upon it, even as they reluctantly seek to preserve the dominant philosophy. Therefore, socialization in American society seems fabricated, and almost demanded with a cruelty upon everyone, especially children. This is not a derivative of a sadistic nature, to which the American does not understand, but to alleviate the problematic effects of its dominant philosophy. It becomes cruel-like because both the teacher and the student are not really interested in its aspects, and are ready to relinquish when the moment arises.
To the non-American, the other individual is an entity of substance by being a relatable entity to oneself. One will not maintain an objective which will prove the demise of another, because that relation would cause one to find disfavor in themselves. Others may only perceive objectives which will foster a sensibility in their human relationships. They will not detach from the relational realm for prolonged periods, as they would rank the relational aspects as the most important realm. Another viewpoint which intuitively protects one from such a savage nature is staunch identities, which have their constituents follow all of its laws and communal socialization that will not be presumed as surface material; being that identity is connected to the ego formation and selfhood, and would not entertain too terribly wrong an individual within that identity, as they are presumed to be extended family.
Prior to car-centric America, public transportation was the method of all major transport. This did not include parts of suburbia, and suburbs were in closer proximity to the cities which incorporated this transportation. Suburbia would only build in effect of its proximity to the transportation to the city, and this intuitively proved that the city was its tributary. The central locality of communion was that juncture of transportation to the city, and thus it was here which represented suburbia. It wouldn’t worry about its innate tendencies, as it was considered only a stop away from the city, and such was agreed by everyone; suburbia was not predisposed to prove as a characteristic entity, and the city was the direction of all important interaction.
The Western localities were an extreme manifestation of suburbia which was disconnected from the city by its distance both from the train stop and the train distance. Had the train stop been implemented within the center of its town, it would lose its individuality and thus avoid becoming “wild”, with each individual possessing the philosophy without any political hindrance from imposing their objective on the social environment. When we have an entire genre of filmmaking invested in this phenomenon, we understand a fundamental layer of American philosophy.
Quite ironic is that many Westerns were filmed in Europe, in that the setting was so disconnected from the political establishment that it can be built anywhere. However, it distinguishes itself by a single character to which no European entity poses, and that is the overarching American philosophy. The Western town cannot arise in non-American political entities because it is solely attributed to the American viewpoint. To which this never-ending expanse is dominant within these towns, and human relations are secondary to human expression and objective.
Murder is a part of this despicable town because everyone is running their own private political invention, and when met with hostility in the social arena, as with countries at war, the personal conflict becomes political. Thus, the Western murder, like so much of American murder, is mostly political in character, although loosely translated. This is a self-derived understanding of selfhood as a political entity, not in regards to the political sphere, which is the absolute political entity. The individual has taken the persona of a political establishment, against the backdrop of their individuality. The difference being that what makes something political and thus worthwhile to issue killings when threatened, is its presumed notion that it is an absolute reality. A country is one of the most realistic conceptualizations, and thus can perform killings on its behalf as a spokesman of reality. The American doctrine asserts that it understands reality as a never-ending expanse, and its members are a part of such a reality. Each individual is dealt with as an absolute reality, as real as the political entity itself. Since a true individual is human and complex with their humanness, to assume them to be the absolute reality removes individuality from the system. What remains is the entirety of the presumed existence within an individual, which happens to be a never-ending expanse, and every activity is the only significant thing of reality. Thus the individual personifies absolute reality as a never-ending expanse, formulating them as we would a country. Not only is there an availability of murder de facto of an objective that burrows through the human, but as well, as a presumed political entity, they will carry the right of killing to a slight sense of threat. The Westerner, and most American murder, are contained within an individual who maintains an objective to which this human is an obstacle, or one has self-defined as a political entity to which a slight is an act of war.
Public transportation previous to car-centric America was a veritable system that would define what is public and thus worthwhile of being transported to and from. Suburbia was not only connected through its communal recognition of its cities, but also in the identification of what is deserving of being transported to. Without the vehicle, each individual must rely on the communal recognition to dish out what is in fact communal. The locations for a destination are a reserved affair for the communal to define, and detachment to points of communal interest and culture was not possible.