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Posts by Jonathan Brooks8

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How about this for a catchy headline: "Youth Volunteering as an Escape into Reality"
https://www.google.com/search?q=volunteer+opportunities+near+me&Itemid=28

There are plenty of volunteer organizations out there—just give Google a quick search and you'll find something that sticks...
Where should I start with philosophy? in Philosophy ·
http://en.wikipedia.org/wiki/Introduction_to_philosophy

—or, if you prefer, according to certain authors...

http://www.amazon.com/introduction-philosophy/b?node=...

In any case, my advice would be to pick something relatively recent first—something that feels relevant to our current era—and then work your way backward... since almost every modern thinker was inevitably shaped by whoever came before them. From there, you can decide just how deep you want to dive into the rabbit hole...
The philosopher who claims he doesn't exist in Philosophy ·
amberpilot said:I don't have experience of my essential SELF, nor is such a thing even possible. If it could be empirically experienced and easily understood by everyone, I wouldn't be mentioning this "I" here in at least 50 different posts. When people say "I," they immediately think of their physical body, which creates this illusion that matter is the foundation of spirituality. No... I'm not talking about the "I" that others imagine; I'm sticking to intuition while everyone else translates it symbolically. It's simple: as long as we're alive, we're conditioned to take everything we encounter, imagine, or feel and turn it into an object, just to make the unimaginable feel more accessible. Just like you can't truly visualize love, you can't visualize your own inner essence. You try to picture love as a woman or a heart, but true love is something completely different—something with a transcendent source beyond our ability to know, something that never actually appears before us. As my colleague would say, love isn't from this world, and he's absolutely right because we deal with the objectification of love, whereas actual love is something entirely different, something incomprehensible to us.

So, amberpilot is a derived category. The spirit is what produces that projection; it changes and eventually dies, but the spirit remains a spirit regardless of whether something essential, dualistic, or something else entirely awaits us afterward... you never know.

The "I" you find in self-awareness (being aware of yourself) is merely the intuition of the true "I" I'm talking about, and they aren't the same thing. That self-aware "I" is derived from the true "I," and you reach the true "I" through intuition........ it's hard to explain these things with words because you inevitably have to rely on auxiliary terms pulled from past experience............. and saying I'm 29 would be an understatement. 😁

Actually, looking at it now, those specific numbers don't seem particularly vital to me—not when you consider the entire spectrum of other possible ages...😁
The philosopher who claims he doesn't exist in Philosophy ·
Alright, my intention was simply to suggest that you encompass all of it. That you might be twenty-nine years old—ever-shifting—yet simultaneously possess the age of humanity itself, fluctuating just as much as mankind does; that you hold the age of the Earth, being as dynamic as the planet, or even as ancient as the universe, yet remaining just as volatile... and so on, implying that you are, at once, both timeless and immutable.

But, of course, all these layers comprising your "self" are merely an imprint—the result of your experience, the very experience of change. Tell me, do you actually grasp the relationship between that imprint and the essential, unchanging "I"?
The philosopher who claims he doesn't exist in Philosophy ·
If you don't have an age—if it’s "absolutely" true that you lack one—then why on earth did you tell me you were 23? And if you're truly immutable, why get so defensive when I ask?
Besides, why are you giving me these vague, sweeping answers instead of just being direct?
Oh my God in Philosophy ·
In a positive sense, by invoking the idea of God, humanity attempts to project its most profound and imaginable capacities onto the divine—essentially transferring our highest virtues upward...

However, if one looks closer—perhaps with a slightly wider lens—one might notice the inherent limitations, the absurdity, and even the sheer misery of the human condition, even when we reach for our most lofty achievements.
The philosopher who claims he doesn't exist in Philosophy ·
amberpilot said:23... why? You're still young. You'll figure some things out as time goes by...🙄

No, of course—it wasn’t your age I was questioning, but rather how you chose to respond. My apologies if my approach felt a bit too blunt... But you answered with "you"—as a mode of existence. And that isn't some timeless, spaceless abstraction (to borrow your critique from earlier), but rather something with a very distinct beginning and end in both time and space. You could have responded differently—which would have been just as truthful and sincere, I suppose—but it would have pointed toward an entirely different level of consciousness...

When you look at the word "that one"—it’s more than just a pointer—it implies a specific gendered identity anchored within a particular slice of time and space. So, when you say, "that one who I am," you aren't just talking; you're actually bridging several different layers of consciousness and existence...
The philosopher who claims he doesn't exist in Philosophy ·
amberpilot, how old are you exactly?
The philosopher who claims he doesn't exist in Philosophy ·
brightdrifter18 said:That’s my point. You care about the definition of existence, not whether existence itself is a thing that happens, right?

That said, any philosopher claiming nothing exists isn't making a profound point. They're either dealing with a serious mental breakdown or they're just pulling a stunt for attention. It's pure self-promotion. Honestly, it makes sense. When you have absolutely nothing intelligent to contribute to a conversation, there's always one last resort: say something incredibly stupid and completely anti-philosophical.

He wasn't denying existence in the abstract, though—he was specifically denying his own. I'd leave that distinction to him... at least he didn't claim his own void applied to the rest of us. As for his motivations? One could speculate, certainly, but at the end of the day, it's nothing more than a historical curiosity, really...
The philosopher who claims he doesn't exist in Philosophy ·
brightdrifter18 said:It’s perfectly logical for existence to be confusing. It feels unnatural for anything to emerge from nothingness. Since we operate on the premise that the universe sprang from nothing, we lose our footing. We can't be certain what preceded "nothing" or "something," and that uncertainty bleeds into our own sense of being.

The solution is simple. You just factor Absolute into the equation, and everything clicks. People aren't actually confused by the fact that they exist—only a fool would doubt that. No, the confusion stems from this:

How can we exist if the Absolute isn't behind it? But wait, who decided the Absolute isn't there? You might ask, "What exactly is the Absolute?" Well, it is Eternal Existence. How do you visualize eternal existence? You don't. You can't. It is simply the necessary destination of our logical and philosophical journey. It is the undeniable Necessity that serves as the prerequisite for your wonder regarding our existence. And honestly, it is so fascinating that it’s only natural to question whether your own existence is even real.

It exists. It really does. Yet, as Jonathan Brooks8 points out, "it is unknown what it means to 'exist'."
We don't truly know what love is, either. Neither is music or humor. But people claim those things are real. They even claim that sites like Reddit exist, where you can stumble upon deep thoughts that make your head spin. That's just how it goes. Give a man a computer, and you'll see just how brilliant he can be.

My intention here is simply to open up the question—to point out that we often use phrases that imply everything is understood and settled when, in reality, it isn't. We tend to settle for any convenient answer, which doesn't necessarily mean we lack intelligence; it just means we fail to see the vast landscape opening up before us.

For instance, I could open up an entire spectrum of existence right now—when I say "I exist," I am actually referring to several different layers. For example, "I am" or "I think, therefore I am" ties existence to consciousness, yet we also exist through our subconscious. And who else exists through me, considering my subconscious contains both collective memory and the collective unconscious?

Furthermore, there is the matter of collective consciousness, which in turn shapes my own existence—my being is manifested through the consciousness of others, specifically yours, in this very moment. We are talking about various dimensions of being, and it is impossible to truly grasp what existence is if we don't examine all these different levels...
The philosopher who claims he doesn't exist in Philosophy ·
amberpilot said:The answer is simply: I am who I am.🙂

The problem with using "who" in this context is that it acts as a heavy assumption—it predetermines far more than we actually comprehend. And frankly, even the definition of what it means to "be"... that remains entirely elusive...
What exactly is discrimination? in Philosophy ·
Look, I’m certainly no expert here, but my modest take is that it’s the very nature of quality itself that prevents us from grouping things together in the first place—you can't draw a comparison if you aren't comparing apples to apples, and if there's no valid comparison, then you can't exactly diagnose discrimination as a result of one.

To put it more bluntly: a marriage between a man and a woman represents one specific quality, whereas a same-sex union represents another entirely... they are distinct categories, which means neither a direct comparison nor a claim of discrimination holds water.

The same logic applies to readers versus, say, drunkards. If we really wanted to follow this line of reasoning, we should be comparing alcoholics to other types of addicts—asking why, for instance, certain groups get funding while others don't—since they all impose an equal burden on the American taxpayer, right?

Or, why fund readers specifically, when there are plenty of people pursuing education through other media who are just as engaged? That could easily be a point of comparison.

And so...
What exactly is discrimination? in Philosophy ·
rapidmaker77 said:Consider this: if you have a catalog listing 100 books from your library, and that catalog sits on a shelf alongside those same 100 books, does the catalog belong in the category of "books," or does it occupy some special niche? 🤷 😉
Do you then possess 100 books, or 101?

Is an act regulating anti-discrimination laws itself a law?
Technically, yes, but your response misses the essence of my inquiry, which was

Name me a single practical—not merely formalistic—law that no one finds discriminatory.

You will find that such a law simply does not exist.
😲

In other words:

To enact any law is, by its very nature, to limit certain rights or opportunities for some.😲

Therefore, from a purely pragmatic standpoint, it is both absurd and pedantic to point a finger at the state, claiming it overlooked or "discriminated" against some minor entity, and then demand that absolutely no one be disadvantaged and that everyone receives their specific "rights" and every whim fulfilled.

I wanted to share my observation that we have birthed a modern chimera known as the IDOLATRY OF RIGHTS.
Driven by this selfish idolatry, people expect all their desires to be met,
cloaking these wants in the language of "rights" and scrutinizing every microscopic detail for any perceived slight against their interests.

As Marshall and the Party long ago noted—"the state is not a milk cow." 😲 😁

Dear rapidmaker77,
it escapes me how someone who can clearly read and write fails to grasp the context in which something is defined as discrimination. Therefore, I shall assume—given your characteristically playful writing style—that you are merely "playing" to grab the readers' attention and provoke thought, which is a positive thing.

So... what you are suggesting isn't discrimination. A prohibition isn't inherently discriminatory if that prohibition applies to everyone equally. Not every law is discriminatory. However, for instance, the racial laws enacted during the Nazi era were undeniably discriminatory.

A truly discriminatory law would be one that places a specific racial, national, or religious group in a different position regarding rights and obligations compared to all other groups.
Or, personally speaking, if I were to follow the letter of the law and fulfill all my obligations just like everyone else, yet found myself denied the rights afforded to others, then I would be discriminated against. Or, conversely, if everyone else were permitted to bypass their legal duties while I alone was forced to comply—that would also constitute discrimination.

rapidmaker77 said:I wanted to share my impression that we have given birth to a chimera known as the IDOLATRY OF RIGHTS.
And people, in the spirit of this selfish idolatry, expect all their whims to be fulfilled
by invoking their "rights," searching for even the slightest hint of discrimination in every tiny detail of those rights.

It seems the heart of your question lies within this rabbit hole, so go ahead and shake out whatever you're holding...
Are you trying to say that everyone feels discriminated against when they aren't, just so they can claim rights they don't actually possess?
What exactly is discrimination? in Philosophy ·
Michael Castillo said:.. discrimination just means... making a distinction..
.. take vegetarians, for example.. they discriminate against meat as a food source..

.. I found something interesting recently.. not strictly about this topic, but it’s close enough..

.. she says.. how can you tell who lacks rights in any given country..?
.. well.. she says.. look at where the baton is being pointed.. yeah.. that’s your answer..

Well, this is certainly a massive leap forward in how we interpret discrimination. We should probably just scrap all our legal codes and textbooks entirely—and maybe send the professors back to freshman year at NYU while we're at it.

Michael Castillo said:.. so .. if I went to apply to a performing arts academy right now .. and they turned me away ..
.. would that be considered discrimination ..?

Oh, absolutely—because if you were a carrot, I'm sure you'd get an audition.
What exactly is discrimination? in Philosophy ·
I haven't been able to find any information regarding that specific term... I'm afraid I might be missing some context here. kaže:
Go ahead—name just one single law, in any country on this planet, that doesn't discriminate against someone...

The Civil Rights Act...
The Anti-Discrimination Act...
The Anti-Discrimination Act (published in the official federal register)...

Discrimination is essentially the systematic stripping away of equal rights—a process that leads directly to social division and segregation... It’s more than just an unfair act; it is the fundamental mechanism used to isolate individuals and dismantle the very concept of equality within our society.
The philosopher who claims he doesn't exist in Philosophy ·
Sam Thomas said:I tend to read things through a meteorological lens... 🙂

It seems clear enough that we are discussing the very nature of existence itself.
But suppose he views Existence as something indestructible and permanent—something that simply cannot vanish or fade away—and then, if he perceives his own existence as merely fleeting, he might conclude that he doesn't truly exist at all. In a practical sense, one could argue he essentially doesn't exist if, for instance, he were viewing himself from the perspective of the distant future when he will eventually be gone.

What are your thoughts?
Is it not a bit strange why he would view his own existence as nonexistent? (It’s much like how the mere arrangement of words in a sentence can expose its futility: when concepts mutually exclude one another and contradict themselves, the sentence becomes illogical, which is really the core struggle of philosophy—unless, of course, the entire discipline is just designed to condition the masses).

Regarding this explanation? I suspect that if I were to say "as if I don't exist," I would, by extension, be affirming my existence. That little "as if..." phrase acts as a subtle, indirect assertion of being.

Saying "my existence is unimportant" seems to point more toward the importance of Existence—with a capital "E," as you put it. It implies a relationship, a connection of sorts...
The philosopher who claims he doesn't exist in Philosophy ·
Since there isn't one single, definitive answer to the question "who am I?", the very nature of our existence—or whether we even truly *exist* at all—hinges entirely on how one chooses to answer that query.

Take mereological nihilism, for instance—a rather extreme flavor of atomism... it essentially denies the reality of anything that can be broken down into more fundamental components. Under this view, "I" don't actually exist; there are merely the most basic subatomic particles that happen to make up my structure.

Then there is eliminativism, which suggests that things like consciousness, beliefs, and desires should be stripped away from any serious discussion of existence—viewing them as nothing more than mental constructs we use to obscure the blunt fact that everything is just purely physical processes occurring within the brain.

Or, we could look at existential monism, which posits that there is only one indivisible, absolute reality... implying that anything more granular or elementary than that single entity simply does not exist.
William Gonzalez3 said:I’ve always felt that behind every ounce of massive arrogance—that loud, overcompensating kind of vanity—there lies a deep, underlying sense of insecurity. It’s almost as if the louder someone acts, the more they're trying to drown out their own doubts. I guess it's just my observation, but it seems like true confidence doesn't really need to shout.
Where you see an abundance of security, I can't help but see an overwhelming amount of insecurity.
They try so hard to project this image of absolute strength—it’s almost performative—but if you look closely, all that public posturing and grandstanding is really just a way to mask their own deep-seated insecurities. I guess they think if they act powerful enough in front of everyone, nobody will notice how uncertain they actually feel.
It’s really their sheer arrogance that ends up costing them the most—if you look at what happened to Cinnabar, for instance. He managed to blow through a massive amount of cash at the tables, but I suppose that’s exactly why he holds the reins; being the boss means you can afford to take those kinds of hits.

Overcoming their principle within the world would essentially mean moving past this constant state of insecurity—all that hysteria, pointless posturing, and the sheer, hollow accumulation of wasted resources.

Dudley is really more of an outlier—on the complete opposite end of the spectrum, I suppose.
That doesn't really prove anything, I suppose.
I wouldn't necessarily say he's brimming with self-confidence—mostly because he doesn't really possess much of an ego to begin with. It isn't that he's particularly confident, exactly; it's more that he just doesn't spend any time dwelling on those kinds of things.
Moving past his core principle would essentially mean we’re just inviting stagnation—or perhaps even a step backward, I suppose.

It seems to me that they—rather than Dudley—are the true counterbalance to Cinnabar and the Most Serene.
I’ve been thinking about it lately—and I might be wrong here—but Dudley, the Most Serene, and Cinnabar just seem like such a natural fit together.
The naive and the cunning—they always seem to gravitate toward one another. It’s almost like they have this natural pull, I guess. They just sort of drift into each other's orbits.
In the world of the Besni—well, I suppose you could say that Cinnabar and the Most Serene wouldn't stand a chance.
You can't really treat him like some kind of tool to be wielded—and honestly, I don't think he's the type who could ever be impressed by someone just parading around or showing off.

It seems to me that the community is constantly—and I mean consistently—falling apart.
It seems everyone is in agreement that Dudley is a far better man than Cinnabar or the Most Serene—and yet, somehow, people still insist on trying to be just like Cinnabar or the Most Serene, and so on.
It seems like most people tend to act just like Cinnabar and the Most Serene—though, I suppose, it’s really only because they’ve all been fed that same sense of insecurity.

They certainly lost their composure there—but I suppose that’s a whole different story altogether.

So it’s obvious then; the besan and besan Klara are the true heirs to the world heritage, while Dudek, Cinober, and Presvetle ought to be stripped of theirs....
William Gonzalez3 said:The community is almost an afterthought to them.
If the community weren't here, I suppose they would just find some other way to prove themselves—after all, the whole point of what they do isn't about being the big boss in town; it's about trying to convince themselves of their own worth.
So, in my view, we're dealing with people who are fundamentally insecure.
Even if they were outside the community, they would still find some other avenue to validate themselves.
Therefore, the fact that they use the community as a tool to prove their value doesn't make them part of the community; if anything, it makes them the exact opposite. It makes them adversaries to their own group—essentially just obstacles to decent, hardworking people, like Besni, for instance.

And the final takeaway—Cinnabar and Most Serene simply cannot function without the community. It's their lifeblood; they are far more deeply embedded in the community than even Dudley is.

They would eventually find something else to use as a way to validate their existence.
It seems to me that they aren't insecure because of the community, but rather they are insecure within themselves—that deep-seated uncertainty would likely persist even if they walked away from the group entirely.

In fact, if Dudley actually took a closer look, he’d realize he doesn't even need the community when there's nothing left to gain from it.

It’s not just Dudley, though. Nobody really gains anything from this community anymore.
Cinnabar and Most Serene will never truly satisfy their egos.
And Dudley? He’ll never quite succeed at helping his neighbor, mostly because he tries to help everyone at once—which is impossible, and usually just ends up causing friction with the very people he's trying to support.

The community deserves to fail.

No, you aren't turning Cinnabar and Most Serene into some kind of pushovers—not a chance. They aren't insecure; they're overconfident. They don't need to prove anything—they just want to be the first ones in line, in every tangible sense. It never even crosses their minds to prove their worth to themselves; instead, they'd rather show everyone else how pathetic they are for failing to recognize that worth... if they're even feeling generous.
For them, the community is undeniably a means to an end—a playground where they can compete using the community's own rules, whether those rules are moral or immoral—it makes no difference to them.
Besni and Clara Besan are diligent—honestly, the moral backbone of Gruntovac—because they also play by the community's rules, but not against its members; they stick strictly to the moral code.

William Gonzalez3 said:not just Dudley. nobody actually gets anything out of this community.
Cinnabar and Most Serene will never truly feed their egos.
Dudley will never succeed in helping his neighbor, because he tries to help every single neighbor at once—which is impossible, and usually just lands him in conflict with the very people he's trying to assist.

this community deserves to fail.

A community can't die unless there are only two people left in the entire world. As soon as a third person shows up, you have a community, because those two will inevitably team up against the third.
Dudley set a massive precedent in that last episode—he didn't do what he was told, not by Regica, nor Cinnabar, nor Most Serene, nor Martin; instead, he thought it through, weighed the options, and then simply jumped off the train, regardless of the fallout (you can probably imagine the reception). He summed up his philosophy like this: "I'd rather be hungry under my own pear tree than possess all the wealth in the world (in Germany, that is)."

In the end, he didn't really stand by the community, did he?
William Gonzalez3 said:
I suppose I should probably mention that my thoughts on this have been a bit scattered lately—it’s hard to pin down exactly how one feels about certain shifts in the landscape—but I’ve been thinking quite a bit about the concept of preserving our shared history. It isn't always easy, is it? There is this delicate balance between moving forward and making sure we don't lose the very things that define us. I guess you could say it's a constant tug-of-war between progress and tradition. Maybe that's just how it works, though I find myself wishing for a bit more stability in these matters sometimes. [User Name] says:
A community isn't some abstract concept that exists apart from our own individual interests—it’s more like a specific moment in time where those separate interests actually overlap and find a way to coexist. It's that point of symbiosis, I guess, where what we want personally meets what we need collectively.

It feels like the community is—honestly—quite far removed from any individual interests at this point. I guess there's just a significant gap between what people actually care about and what the collective seems to be focusing on.
It seems to me—and I could be wrong here—that the interests of the community and the interests of the individual are almost always diametrically opposed.
That’s exactly why people are constantly searching for better ways to shield themselves from that kind of scrutiny—you know, trying to carve out some privacy from those prying eyes—while the community itself seems to be perpetually finding new, clever ways to corner the individual. It feels like an endless cycle, I guess.
It seems pretty obvious to me—though I could be wrong—that your interests are fundamentally at odds here.
It seems to me—and I could be wrong here—that an individual can't truly find fulfillment through that kind of community; rather, it’s only possible to achieve it by stepping outside of it entirely.
So, I probably won't go too far when I say that this community is really just an obstacle—nothing more than that, I suppose.
I suppose I should probably add—and I realize this might sound like a bit of a logical stretch—that even the most brilliant minds out there seem to be on my side with this one.
What exactly do the most capable and intelligent people do when they suddenly find themselves staring down a massive pile of money? I’ve been thinking about this lately—it's an interesting question, really. It isn't just about the amount, but how that kind of sudden liquidity changes the math of their lives.
It feels like you’ve gone and bought yourself a castle—one that sits miles away from any actual community or even just being near other people.
What that says about the community—well, I suppose everyone can draw their own conclusions from it.
I suppose this applies to pretty much every community—but it’s especially true for those small rural towns that everyone seems to be fleeing. People move away to find something better in the cities, only to end up migrating again later toward the major metropolitan hubs.

It feels like the entire town of Gruntovec is breathing as one right now—everyone is united whenever the interests of the Srednjak group start threatening our own. I suppose the only person who might actually consider bowing to those Srednjak interests at the expense of Gruntovec would be Dudek.

Exactly.
It seems to me—and I could be wrong here—that that sense of true unity only really starts to surface when we’re actually facing some kind of external threat. It’s almost as if we need a common adversary to finally see what we can accomplish together.
If some other region were to ever target the Midwest—well, I suppose that’s when you’d finally see the local towns and the middle-class folks actually pull together. If a foreign nation were to ever launch an attack against the USA, then the Midwest and those other regions would likely find common ground. And if an entire continent were to threaten the US, then perhaps all of North America would finally unite. But if aliens were to actually descend upon the world... honestly, I imagine that’s the only scenario where the whole world might truly stand as one.
But, since those attackers don't actually exist—I mean, they really aren't there—it seems like the community is just forced to make them up and blow the existing ones way out of proportion.
That’s exactly why—in what I consider to be the greatest community in the world (the USA)—there seems to be this tendency to blow a marginal threat out of proportion. It feels like the danger of terrorism is often exaggerated, perhaps just to give people a common enemy—an excuse, I guess—to keep everyone tightly knit and focused on the same goal.
Inventing an internal enemy to fight and a foreign threat to fear—it’s really just the oldest trick in the book for anyone holding onto power. I guess it’s a classic tactic used by leaders throughout history to keep people focused on the wrong things.
But honestly, people just don't care about that sort of thing anymore.
Everyone seems to see it now—that the idea of the collective can be a destructive force. I mean, looking back at history, there were times when leaning on the community was absolutely essential for survival, but lately... I don't know, it feels like that necessity has shifted. It doesn't feel the same anymore.

I suppose I should start by saying that there isn't much to add here—it’s more of a reflection, really. Looking back at the discussions we've had, I find myself thinking about how much weight certain ideas carry when they finally settle. It’s funny, in a way—how we tend to overcomplicate things, only to realize later that the simplest answer was staring us in the face all along. Maybe that's just how I see things. Anyway, I'll leave this here for now.
On the other hand—and I say this with some hesitation—Dudek is quite a unique case. He seems entirely focused on the community rather than his own personal interests, which is rare. It’s almost as if he lacks the instinct to fight for himself; he only seems willing to mimic standard defensive tactics when someone else nudges him to do so. I suppose you could compare him to Obelix—you know, the one who accidentally stumbled into that magic potion as a kid—just sort of existing with this strange, uncalculated strength.
That’s exactly my point. Dudek is truly a pillar of this community—someone who actually lives and breathes what we stand for. Everyone else? They’re just individuals living side by side, without that real sense of connection.
You can really see it when you look at Dudek—it’s almost a perfect illustration of how out of sync this community actually is with its own stated values. I guess Dudek represents exactly what a true community member should be, which unfortunately makes it all the more obvious how much people like that tend to struggle around here.

When we talk about the downfall of a guy like Dudek, there are a few ways to look at it: maybe he just learns how to prioritize his own interests over the group—like when he made a shrewd little deal with some white beans after a guy from Florida accidentally torched them with his car—or perhaps it’s a biological decline where all the Dudeks simply fade away. Then there's the social angle—being cast out by his own community, or even his closest circle, like if Rega and Babica turned their backs on him, leaving him an outcast... essentially becoming "invisible."

But honestly, it seems none of those scenarios are actually possible, mainly because none of them ever happened.
What really could have occurred—given the opportunities—was Dudek being driven out of the community altogether.
So, I suppose the only true "downfall" Dudek could experience would be that sense of total isolation from the group.
It makes me wonder, though—what actually happened to the people of Gruntovec in the end?
I mean, what really shifted during those few episodes of life in Gruntovec?
The answer that keeps coming to mind is... well, nothing much changed at all.
Everything stayed pretty much the same.
Maybe Cinnabar and Presvetli ended up a little wealthier, but Dudek is still right where he's always been. I guess the only real change is that everyone looks a bit older now.
And I think that's where the answer to the question of "downfall" lies.
A Dudek can't really fall. He can only serve as an example.
Whether that example is viewed as good or bad probably just depends on the worldview of the people watching him. In a society that leans more heavily toward collectivism, he'd likely be seen as a positive model.

Well, now, as the late Joža Pankretić might have said: "Take a look at one thing here..." :
what Cinnabar and Presvetli are actually trying to achieve—their own narrow, individual interests. And what are they? To amass piles of cash; to be the big shot in town; to exert power over others, screw someone over, and so on.
If you take a closer look, these interests aren't the product of any autonomous creativity on the part of Cinnabar or Presvetli—they are success criteria borrowed directly from the norms of the community. Money is simply a standard of exchangeable value, a mutually agreed-upon measure of commodity value that circulates within the community. Without the community, money is worthless; that is to say, if nobody (the community) is willing to exchange your money for goods, it holds no value—money is merely a surrogate for value.

As for the personal interest in "being the boss in town"—well, to be the boss in town, you inherently need the town, which means the community is the only place where such an individual interest can even be realized.
To exert power over others, you require those very others—people who recognize that power based on shared communal criteria.

We could list examples all day, but there’s no need; the conclusion is self-evident: the narrow individual interests demonstrated by Cinnabar and Presvetli are defined by the community's criteria and can only be fulfilled within that community. And the meta-conclusion—Cinnabar and Presvetli cannot exist without the community; the community is their lifeblood. They are true creatures of society, much more so than Dudek.

Because, honestly, if Dudek were to take a moment to pogleti, he’d see he doesn't need the community at all when it offers him nothing.