Karl Marx, Sigmund Freud and Albert Einstein are among the most famous philosophers. They invented parallel abstract realms for the pragmatic common sense to marvel at. The modern cults that followed are as undisprovable and authoritarian as monotheistic religion because of the abstractedness of their subjects. In times long ago the abstract god and sexually suppressive simplistic moral of the Abrahamic religions inculcated into the common sense and prepared mentality for these teachings. As a result Marx’s historical materialism, Freud’s psychology and Einstein’s relativities have been easily assimilated into the modern culture. Inconspicuously, they have shaped the contemporary outlook on life.
The world’s most influential minds certainly owe no mean amount of their fame to circumcision. The sexually suppressive religious moral along with the mental effects of circumcision have subjected large masses of humanity including the above mentioned philosophers to sexual frustration and have rendered their minds restless, devoted and susceptible to abstractions. The long-term psychological effects of circumcision have trained both the public and the actors for the abstract play we all perform today.
Circumcision has had a great impact on the history of civilization due to its profound influence on the psyche. It facilitates abstract reasoning and has played a major role in the establishment and wide spreading of the abstract monotheistic religions that worship invisible gods as well as of the unrepresentative physics of the 20th century that reverences an omnipresent probability. The erogenous deficiency that circumcision causes has accentuated the sexual possessiveness and the acquisitiveness that have become stereotypic to circumcising groups. It also preconditioned both the invention and popularization of the historicism that idolizes material plenty and of the psychology that fetishizes sexuality. By all appearances the long-term mental consequences of circumcision have a significant contribution to the thriving of social and scientific utopias of the last centuries.
For millennia circumcision has greatly influenced religious, political and scientific philosophy. It psychological effects have supported the abstract monotheism of Abrahamic religions. The sexual frustration that circumcision causes harmonized with their anti-sex moral. The emotional insecurity stemming from the inability for full gratification stimulated god-fearing, piousness, timidity and reliance on authority. The sensual deficit ensuing from circumcision overdeveloped abstract reasoning and predisposed perception to an invisible almighty. The taste for abstraction that the sensual deficit prompts also habituated thinking to simplified bipolar logic. In the long run this unnecessarily polarized the moral and the value systems and increased religious and social intolerance. The mental effects of circumcision have rendered mentality restless, impatient, insatiable, greedy, intolerant and susceptible to utopias. The dependence and fearfulness fuelled by the emotional insecurity, the black-and-white moral and the impetuous utopianism are the main building blocks of authoritarian religions.
Circumcision causes emotional disaffection that reduces the tolerance to frustrations. It suppresses sexuality and individuality which its psychological compensations attempt to make up for and often overreact. In social perspective the mental effects of circumcision have aided the development of clannishness, moral stagnation, conservatism, possessiveness as well as of their antagonistic tendencies. In mixed societies, for instance, they have stimulated the advent of anti-Semitism. Thus by increasing both social suppression and personal intolerance to it circumcision has continually increased dissatisfaction and discontent, and has urged hasty reforms and revolutions in many spheres.
The effects of circumcision agitate emotions and kick against themselves. This struggle is fascinating but is completely useless. And it does not matter how tolerant or stimulating a needless turmoil is. No earlier than the effects of circumcision turn against their cause will society gain presence of mind and reforms become productive.
Since hoary antiquity the mental effects of circumcision have stirred up emotions and needlessly polarized attitudes. In the long-term, however, it has turned out that the pathos and generalizations that circumcision instigates are ineffective. The ideals born under the pressure of emotional dissatisfaction have turned out to be headlong simplifications. Now social and scientific revolutions inspired by the circumcision-enhanced emotions have proven to be rash and hollow idealizations.
For instance, Marxism assumes that the only obstacle to happiness is greed so restricting it by regulating production relations must resolve everything. Alluring with this unrealistic ideal it inclined to a bold jump into the future without regard of reality. This impatient idealization has а neurotic character and of course its practical results were disastrous. The discontent with poverty is resonant to the sexual dissatisfaction. It rendered people in undeveloped economics such as pre-revolutionary Russia or China well susceptible to the unrealistic promises of Marxism for quick improvement. The radical Marxist ideology turned out to be emotionally contagious to the poor.
With a similar breadth of vision Freudianism postulates that sex-drive is at the core of any problem and believes that its proper restriction can fix any psychological or civilizational crisis. This fetishizing of sexuality exhibits the symptoms of sexual frustration. A psychology standing on it by necessity has biased views on sexuality. The sex-driven psychology was actually invented by sexual frustration. It shows the relation of sexuality to crime but its view is one-sided. It sees that unrepressed sexuality can motivate crime but omits that physical suppression of sexuality is a crime in itself. It points to the criminogenic role of sexuality but is blind to the criminogenic role of circumcision and religious moral. It tends to extenuate the guilt of sex offenders and completely frees circumcision from guilt.
Desensitized thinkers and scientists unintentionally disseminate circumcision neuroses through their doctrines. Circumcised are unappreciative of the mental effects of the circumcision but persistently put them in action. The cerebral occupations to which neonatal circumcision disposes have yielded the sex-driven psychology and increased the quota and influence of circumcision neuroses in medicine. This has impeded the scientific recognition of the mental effect of circumcision and concealed the ethnic character of many sciences including psychology and medicine which are actually bound by duty to expose them.
The long-term psychological consequences of circumcision are still in full sway today. The compensations of the Circumcision Complex and circumcision neuroses can be found in a vast number of branches of abstract thought since ancient times until modernity. They inspire a variety of abstract doctrines. Especially potent in this seem to be the mental effects of neonatal circumcision. As a result besides religious fanaticism now we enjoy the full gamut of philosophical extremisms.
A boom of new theologies in the form of philosophical or political sciences has in recent centuries unfolded in democratic societies. It has filled the gaps left open in the religious discipline of Christianity. A dissatisfaction that is allowed to find its ways to satisfaction is the motive force of social progress. It stirs into action and helps overcome mental and social stagnation. However, a dissatisfaction that is induced by damaging the bodily ability to feel pleasure results in insatiable hungers and utopianisms. A dissatisfaction that is continually inflicted by physical deficiency is felt as a thorn in one’s flesh. The constant irritation overexcites. It needlessly inflames passions and obsesses with the desire for alleviation. It inclines to hasty conclusions, radical escapes and unrealistic immediate salvations. The chronic frustration tends to transform science into religion and the social scene into a corrida.