The evolution of knowledge may be characterized as 'the supercession of what we incompletely know by what we discover more definitively' -that process generally identifiable as one of 'improving transportability' by language-and-words.

Unemployment, for example, is a traditional issue for any number of general institutionalizations in various terms of population, natural resources, technology, education, beliefs et cetera. And it is a very real problem in that (typically) unemployment subject some dynamic, likewise institutionalized belief is 'genuinely pejorative to the well-being and viability' of some one or other social or civilizational constituency. Under some particular set of 'beliefs' then, solving unemployment is essentially routine insofar as 'all related variables and their manipulation' are unambiguously institutionalized. -'The real issues and variables of evolving society', on the other hand, are 'discoveries which have yet to be institutionalized', knowledge which, de_facto, subsumes and disqualifies those beliefs (above) by more appropriately organism-whole considerations.

[The 'vestigialization of pecking order' -or religion, for example, is inherent the 'the nature and course of human evolution and progression' (Part 2, above) -and clearly pejorative the well-being and viability of the organism-whole, so what do we do about more generally assimilating that 'vestigialization' and (operational) institutionalizing it in some way towards that well-being and viability?]

Presented in this Part 3 is an analysis of 'language and words as an encompassing-whole vehicle of the human phenomenon and things human'. What is developed is a reconstitution of 'issues and variables' such as limits it only to 'material new to the organism', material -phenomenological, that we have yet to institutionalize, material that in fact subsumes all else as routine/situation from out of which we have no choice but to evolve and progress.

2 - primary partitioning of 'language and words' as variables into two subclasses of (a) phenomenological variables as the only variables of 'proper issue construction' and (b) pseudo-variables (conjurationals) of which 'no issue of transportable substance (Part 2, earlier) can be constructed' (eg 'hunger' and 'god' respectively here -elaborated below).

3 - secondary partitioning of 'language and words' ?constructible (transportables -item 2a, above) into three subclasses of (i) what can not be an issue by fact of unknowable futurity, (ii) what cannot be an issue because it is, rather, a truism (phenomenological) identifying some state or condition about which nothing can be done ('prolonged hunger kills'), and (iii, next 'section 4')-

4 - 'what we are left with' -uninstitutionalized issues that we have discovered and are destined to address (above) -education, for example, that repudiates (and supercedes) 'values' of ANY kind; (ii) a reconstruction of all government towards dirigiste heurism; a repudiation of (mantra) 'the economy has to grow' and its 'economics' -and of 'stock-ownership', and (iii) the 'outlawing of lobbying and election-fund-raising', for example.

[Those impatient with the style or material may skip to 'what we are left with'(*c).]

[P1]

The evolution of knowledge may be characterized as the supercession of what we incompletely know by what we 'discover more definitively' -that process generally identifiable as one of 'improving transportability' [Part 2, earlier] registered in language-and-words. Because of that 'inherent ambiguity and inconsistency' [title material meaning dynamically different things to different people], better serving specification would be some structure absent that dialectic burden, some mechanism for identifying both those 'issues and variables' and the dynamics of their interrelationships, implications and 'manipulation' [-and we have that facility].

1 - Each and every 'elemental' of deliberative encompass -language and words, ideation et cetera- is identifiable as one of three classes: phenomenological, conjurational and hermeneutic (discussion below).

2 - Communication via these such three variables -compositions of them and their consequently 'institutionalized assimilation and manipulation' (mental or physical)- is of likewise only same such three classes.

3 - Conjurational substance/material however ('issues and variables' implicit), is destined to 'vestigialize' under genetic imperative and deliberative capability (Part 2, earlier).

4 - 'The only proper issues and variables' therefore, are those phenomenological and hermeneutic thereof -those inherent, that is, by fact of ultimate constraints under genetic imperative and deliberative capability.

Following discussion identifies 'capability of complete and unambiguous encompass of the human phenomenon and things human within the nature of language-and-words' -complete, in effect (from Part 2), to the identification of the source of all 'issues and variables' under human genetic imperative -'inevitable miscegenation and a vestigialization of pecking-order and belief in religion' among them, for example. Following next, and based on Organizational Aspects of 'The Human Phenomenon and Things Human', is 'a formal development of issues and variables' with examples along the way.

Conjurational material cannot be so defined and cannot be held to such use therefore, but is also (i) 'static' by fact of essential non-resolvability ('unaddressability') and (ii) institutionalized by fact of anyone's 'holding or belief in it' [eg 'Democracy is the best form of government'].

Hermeneutic material is that of decision-making in general into (typically) some combination of the other two -it is uninstitutionalized and uninstitutionalizable (except ad_hoc, more below) because, implicitly, there can be no pre-existing mechanism of understanding and assimilation for new-to-human experience or situation.
[Population cannot grow forever.]

'The evolutionary nature of knowledge', notably (P1, above), is itself constituted solely in/of that 'purely phenomenological material'(*2); it is possible therefore, to identify transportability with EVERY element or aspect of material ever ideated -institutionalized or not, insofar as anything of 'a probability of manifestation or obtenance' can be transportably associated with its 'substance' (probability itself, transportable material) -possible to identify, further, a 'validity of material with which to optimize, humanely, human evolutionary process whole' (Part 2, earlier): 1 - Every item of phenomenological 'material', anything of transportable substance -the elements of grammar included and even the 'idea' of god, has an associable 'figure of validity' which either (a) is determinable by likewise explicitly transportable mechanism or (b) has some inherently 'indeterminate' aspect about it and may therefore make it evaluable (or not) only by dynamically heuristic, hermeneutic process 'making it a matter of increasingly improving statisticality' (time) -'unanticipatable eventualities implicit the nature of life' for example.
[-that there is (or is not) 'another universe' containing our own-]

2 - Conjurational material has, intrinsically, no validity in the course of human evolution by fact of non-transportable substance -but 'existing' nevertheless (noumenalism -inherently circumstantial), it is subject to decision regarding 'its humane vestigialization as inherent that nature and course -a hermeneutic matter' (next).
[-'the nature of god' or 'proper moral behavior'-]

3 - The validity of hermeneutic material -of decision-making regarding (a) 'unanticipatable eventualities implicit the nature of life' (item 1, immediately above) or (b) 'conjurational material', is determinable ONLY by knowledge of this herein material -by knowledge determining and determined by (heuristically) 'the best way to take the human phenomenon and things human into best well-being and viability of the organism-whole' ('intrinsic aristocratization' -Part 2).
[-the fact of 'new problems arising every day' inherent of human existence: 'How are we going to handle the right-to-life problem?'-]

In transportable, 'quotidian' terms of the title then (issues, variables et cetera), (1) phenomenological material is that of as-existing, transportably known mankind -'the transportable human phenomenon and things human' of operating society and civilization; (2) conjurational material: 'noumenalisms inherent evolution out of neonate ignorance' -and determined to vestigialize in that organism-whole course, and (3) hermeneutic material: that of 'society and civilization evolving and heuristically progressing under genetic imperative and deliberative capability', in essence, 'the unaddressed material of circumstance and eventuality'.

Phenomenological material (transportable substance) -institutionalized and static, is that of 'goods and services, and their production, distribution and consumption' which includes (a) routinely operational structures-and-mechanisms of society, civilization and government/economy -all research and 'discovery' included, and (b) the registration (and assimilation) of 'eventuality or momently discovery' where due process or routine for such exists (*3).
[(a) 'business as usual', for example, and (b) 'writing new law as necessary where consistent, unambiguous mechanism for that exists'-]

Conjurational material -also institutionalized and static, but of non-transportable substance, is that of political, ethical, religious and other 'beliefs to be vestigialized'(*4) -essentially by 'incorporation (next) of knowledge regarding (eg) miscegenation, monoculturalism, secularism and other practices inherent (Part 2) the evolution of deliberative capability out of neonate ignorance'.

Hermeneutic material ('quotidian' terms, above) is that 'decision-making' as it is today of either transportable and non-transportable substance -of which however (from above) only 'phenomenological' has validity and 'conjurational' is to be vestigialized.
[How, heuristically, do we go about institutionalizing 'the assimilation miscegenation, monoculturalism, secularism and other such practices'? -'vestigializing the influence of pecking order in government and economic policy'? -educating to 'the nature and course of human evolution and progression'?]

(*5)
Identifying the complexity of the above overall partitioning are two examples excerpted from Organizational Aspects of The Human Phenomenon and Things Human-
[1] The scientist 'furthering knowledge' by means of statistical observation and 'conjecture' can only but employ analysis and heuristic process of transportable and therefore 'non-hermeneutic' rationale -wholly phenomenological in that respect. 'Knowledge in religious material' on the other hand, can be only -but not both, either phenomenological in transportable variables of (eg) language (grammar, syntax, definition etc), composition, bibliogony and 'nominal' material -or hermeneutic for 'non-transportable interpretation of non-transportable material' -(eg) the 'stuff' of ethics, sermon, religious politicking et cetera- and NOT furtherable in that respect, nor furthering of phenomenology.
[The reader should find hard-item material implicit here by fact of its (transportable) specifiability, thus bibles, churches and 'preaching' (employment/process) are phenomenological material as, for example, are playing with toys and manufacturing them -all 'appurtenances' included.

[2] Legislative process is, typically, one of 'incompletely transportable situation and eventualities', and may have, consequently, all three aspects about it. There is first, an 'initially unambiguous', codified mechanism for undertaking analysis and legislation (eg, U.S. congress) and, second, the 'hermeneutic' process which entails analysis of conjurational material (eg 'religious freedom' or 'ethical campaign financing') and development of what is (typically) 'heuristically accommodating legislation'. Thus, the resulting legislation may be inherently 'hermeneutic' as in civil law, or 'intended to be unambiguous and consistent' (phenomenological and 'static') as of criminal law -but inherently subject to 'unanticipatable eventualities'.
-'Things being what they are' in other words, 'we are stuck with optimizing organism-whole well-being and viability from wherever we happen to be at any moment of human affairs' (phenomenological material, above) thru a continuingly heuristic reconstitution of government-and-economy determined (and optimizable) solely by Evolutionary Framework Factors (Part 2).

'Phenomenological material' (therefore, above) includes both (a) explicit formulations and (b) ideations which 'may be so formulated by means of unambiguous language-and-words consistently used' -of special interest here, for example, (a) validity (calculable usefulness or 'propriety') and (b) the ideas of 'decision-making' and 'a reconstitution of government and economy' -further examples: (b) 'the vestigialization of religion' and (a) the agencies or 'tools' for that vestigialization: people, pencil-and-paper, procedural rules to be used, the place of decision-making et cetera -but NOT the decision-making process itself. 'Issues and variables' then, is material in which one has to make decisions -not of 'a formulaic nature' ('routine to us', described above), but those hermeneutic by fact of essentially 'unencompassed' experience, thus phenomenological material can be further partitioned so as to single out exactly this such 'unassimilated' material:

• -The unknowable cannot be an issue-
  There are (first) issues we can do nothing about in advance of their registration: (a) 'unanticipatable eventuality encompassable out of existing phenomenology' and (b) 'momently discovery for which there is no such compass' -the first, of conjectures or discoveries-to-come that will find a place as transportable knowledge (mathematics, science and technology in general), and the second for the possibility of 'substance' for which we will be 'unable' to develop such transportability, as for example (b), manifest 'proof' of god or ectoplasm.' Evaluable validity of issue' is implicit here by fact of analyzability (phenomenology) even if only probabilistic (statisticality) in nature.
  [(example) 'The Goldbach conjecture may be resolved tomorrow.']

• -'As-existing routine' is what we are stuck working with and from -and therefore, per_se, also not an issue-
  There are (second) the actively operational (situational) issues and variables of the routine world with which we are all one way or another involved: 'goods and services and their production, distribution and consumption' be that even experimental or theoretical as in scientific research or mathematics(*6). Of special interest here however, is the validity of these issue-and-variable framework/mechanisms as elements of operating society and civilization (government included) in that it is the 'validity' of the specifics of our life-style-and-quality -food, clothing et cetera, and the mechanisms of their earning- that is the primary factor in 'the hermeneutic matter (next) of 'vestigializing religion, modifying government et cetera' -'in the course of human evolution and progression'.
  [Examples: 'There are probably at least a few mathematicians working on the Goldbach Conjecture', and 'There appear to be many legal systems capable of unequivocally handling classes of unambiguously identifiable problems'.]

• -It is only what we have discovered and have yet to assimilate and incorporate that constitutes 'issues'-
  There are (third) the intellectualizations that develop from 'deliberative capability investing its configuration space' -the ideas, for example, of (i) 'sustainable resource use', (ii) 'deliberated, proactive miscegenation' and (iii) 'vestigializing ethnicity and pecking-order expression'.

'Left' now are 'constructions' every individual whole of which is institutionalized in the grammatical sense of its grammatically institutionalized elements, but every individual whole of which is not institutionalized in the sense of discussion regarding (eg) 'inevitability and organism-whole nature and course', thus we can identify 'the vestigialization of pecking order' as discovered and institutionalized by grammatical element-and-substance, but the construction-whole operationally not. -Biologists and anthropologists generally find this easier to understand than other professionals.

The most general statement of this situation is-

How do we determine 'best institutionalization for the organism-whole' where virtually ANY institutionalization affects -'pejoratively', and in an 'aristocratically pecking-ordered top-down sense'- the 'natural rights and freedoms of our only thus-far intellectual evolution'? -'vestigializing ethnic and religious freedom' for example? -and superceding 'American free-enterprise capitalist democracy' by dirigiste heurism? -What resolution of a particular problem, in other words, is 'best consistent with the nature and course of human evolution and progression'?

[(*i) Religion plays a major role in all societies thruout the world, so much so that 'it is impossible to vestigialize it without pejoratively reverberating consequences' as in Ataturk's Turkey and Lenin/Stalin's USSR. 'Deliberated vestigialization thru appropriate education and due process' on the other hand, suggests a certain system stability; thus we might consider-

• that no new religious institutionalization be undertaken as of some particular time forward -no new real estate operations (build, rent etc), classes held, employment, publication et cetera- and that no already existing such institutionalization be extended beyond the lifetimes of principals and appurtenances of that institutionalization -the idea being that this mechanism will effectively vestigialize religion in the public (organism-whole) domain -and concomitantly then, that all education (herein become solely public) be based upon Darwinian principles (the end of creationism?) insofar as possible.

• that (following the above) existing religious practice of any kind be limited to residence alone -that families and friends may not convene at any place other than inhabitance of individual or family, thus, other laws not prohibiting, two or more families and/or individuals may 'practice religion' (together) only insofar as they live together (subject, of course, to 'ever more properly phenomenological definition').

-Appendix 3, further, is A Selection of Issues 'Discovered' in the Course of These Writings(*h), all of which, notably, are in one way or another 'subsumed by the matter of sustainable resource use'.
[The reader is reminded that this essay is exploratory in nature, and of inquiry, in that sense, intended to develop 'better methodology (government et cetera) than attaches (eg) American free-enterprise capitalist democracy', thus, given the intrinsic depth and complexity of material, discussion is not intended to 'resolve' issues, many of them common knowledge, so much as present them 'in light of possible better understanding'.]

(*b - Appendix 4)
Institutionalization and 'Sustainable Resource Use'
Thruout the world today economies are in some stage of either 'deliberated economic growth' or 'circumstantially following that of others'. 'The economy has to grow' and its 'assumed good for the public' however, are intellectualizations generally based on and still manifesting 'primitively diasporating population and cheap natural resources and labor'. Given this, there has not been much of situations such as might effect a more knowledgeable reconstitution of this mentality. The general situation is that human consumption of the resource/environment has taken place more or less without regard to 'pejorative influence on the nature and course of human evolution and progression' -without respect, that is, to 'best well-being and viability of continuing mankind'. Anthropology tells us, further, that (a) the peoples of the world will (genetic imperative) grow into a single one, and that (b) they will continue to 'optimize best well-being and viability out of historically less knowledgeable resource use'. 'Sustainable resource use', in other words, is a function of the Base-domain Human Requirements of an organism-whole stabilizing into 'what the system can bear' and NOT a matter of 'thus-far pecking-order-based opinion and decision-making' (Part 2). The general situation (paraphrased from Gross Demographic Changes Attaching Sustainable Resource Use):
1 - All humans are of (essentially) common genetic imperative and deliberative capability therefore 'of essentially common potential, viability and usefulness in the nature and course of human-organism-whole evolution and progression'.

2 - Life-style-and-quality (therefore) will stabilize (heuristically) about an individual energy expenditure 'common to the organism-whole and optimizing that well-being and viability' -'domain of potential life-style-and-quality expression' therefore, also 'common to the whole' (next).

3 - Population numbers, distributions and functions (therefore) will stabilize by 'optimizing organism-whole best-well-being out of best sustainable resource use with respect to and accommodations for physical peculiarities of the resource/environment'(*a) -'arbitrary diasporation and aristocratic (classical) exploitation of cheap natural resources and labor' vestigializing therein.

4 - The stabilizing human-organism (therefore) will be progressively mean-age older -but of life-style-and-quality generally determined by 'validity of expression' -with respect, that is, to 'how one earns and expends his allotted energy as affects organism-whole viability' -that 'how' determination, a continuingly and successively intellectual 'machine that (heuristically) goes by itself'.
[One of the more interesting discoveries from neuroscience related to this last point is that certain brain cells associated with intelligence and knowledge do normally regenerate and even multiply -that, however, only to the extent that they are 'stressed by circumstance and learning', thus, the brain of 'unpiqued' life in 'unpiquing' environment -the 'average' individual in routine life, eventually atrophies into a relative inability to do more than engage 'convenience consumerism and TV'.]

[*f - unmaintainability of 'high lifestyle-and-quality']
What this means is that some greater part of 'modern, well-to-do life-style-and-quality' (thus-far evolution) is unsupportable without diasporatively cheap natural resources and labor -that, more specifically, 'as population ages and stabilizes into sustainable resource use', the energy-expended mass of 'consumerist life-style-and-quality' ('fine living' and other 'excesses of American free-enterprise capitalist democracy' for example) will undergo increasingly dirgiste attrition. -'Expression time', consequently, will be split (intellectual endeavor) between (a) deciding what 'physically manifest appurtenances' can be supported, (b) deciding what intellectual growth to add to one's potential and (c) 'expressing' life-style-and-quality under one or the other of those 'appurtenances' -the 'well-to-do's swimming pool and wine cellar' diminishing to (perhaps) 'the public pool and an occasional bottle of select wine' -to organism-whole per-capita-limited energy expenditure'.

-As to institutionalization then-
'Sustainable resource use' clearly entails a fundamental restructuring -thruout the world, of thus-far pecking-order-based idiomatics, governmenting and economics (Part 1, earlier) -a restructuring out of 'diasporatively cheap natural resources and labor' and into what cannot but eventually and inevitably be 'a heuristically flexible aristocratization (genetic imperative) determined by deliberative capability' -'organism viability and best well-being' determined (whole-earth/econiche) by resource/environment limitations. Thus, altho there may be elements of (the idea of) 'sustainable resource use' institutionalized in society today, they are almost invariably 'supported' by political beliefs or opinions of one kind or another which have little connecting them with 'the nature and course of the organism-whole'. They are, rather, based and typically depend (pecking-order-based) on how the principal projects or sees resource use affecting 'lifestyle-and-quality of him and his own'. -The idea of 'sustainable resource use' as it affects the organism-whole, in other words, is effectively uninstitutionalized. (Also related, see Population, Development and Pollution; Sustainable Resource Use and Latino and Other Power.)

2 - 'Econiche change affecting base-domain requirements' is at least initially a function of evolutionally classical 'organism new to the econiche' dynamics -and evolving human influence therein.

3 - 'The nature and course of human evolution and progression' depends -further, solely on deliberative capability for successive knowledge of 'the organism and its configuration-space'.

4 - 'Optimization capabilities' depend, further still, on knowledgeable manipulation of sub-whole factors and situations that are 'pejorative to that evolving organism-whole nature and course'.

At some point or other -geological time-frame, the organism will have no choice but to compromise the substance of 'lifestyle and the quality of life' -dirigiste heurism, against the base-domain substance required to remain viable -that deliberation itself effectively determining the demise of the organism in the absence only of 'unforeseeable countervail'.

There are two modes of heuristic process: (1) experimental, in which 'ignorance', in effect, is 'discovering what happens if I (we) do this, that or the following', and (2) demonstrative, in which a teacher of some kind is in fact 'educating to what happens when I do this, that or the following'. The whole of human experience, in this sense, and all government, consequently, is of this first, experimental, nature in that the resolution of 'problematic situations new to the organism -circumstantial, precipitated or serendipitously arising', is a fact of 'deliberative capability and its investment of the configuration space' -a fact of life.

Dirigisme, on the other hand, is defined as "economic planning and control by the state" (Webster's Third New International Dictionary) -which, more or less broadly then, includes all government of any kind or level in that everything human is 'economic in nature'. Virtually ALL government thus-far however, is a function of evolutionary circumstance -which means that it does not generally reflect 'the long-term nature and course of this human organism and its econiche' -knowledge we actually have, so much as 'the cheap natural resources and labor of cerebrative pecking-order and primitive diasporation'.

Dirigiste heurism then, is that form of government that 'codifies that property of deliberative capability' (above) in such a way (government) as to provide for its own heuristic restructuring by incorporating 'the discovered phenomenology of the organism and its configuration space' (science and mathematics) to (genetic imperative) the 'best continuing well-being and viability of the life-form'. (See 'Supreme Court'.)

[Notably, dirigiste heurism, reflects the aristocratization intrinsic the uniquely human evolution of deliberative capability -primarily intellectual, however, as opposed to the intrinsically more genetic of prohominid evolution in general.]

Another way of putting it - Dirigiste Heurism makes government and governance itself a laboratory of working scientists, the scientists themselves working in it, also running it -a heuristic hierarchy of heuristic hierarchies. These are, in this sense, scientists who are free of beliefs and belief-systems -and free too, of 'one-up's-manship and pecking order'. They do not quarrel with each other; they are scientists doing what such scientists want or are dircted to do; they conjecture 'What happens if ...' and wonder 'How can I ...' -and they try and test and listen to each other's 'statistical probities' -and give way as necessary. -And the whole of democracy evolving then, 'the laws of the land' too -eventually, are written or re-written only by scientists of stations themselves continuing to evolve as necessary -'the life-form living as long as possible'.

Devoid of 'humanity' as this sounds, it is not; romance and the arts, for example, are elements of human biology; principals in 'the arts in general', therefore, will also be principals in the hierarchics of such government too.
   -And thus too, the idea of 'Everyone having some time and money of his own for discretionary use' -not necessarily all the same, is an intrinsically necessary aspect of 'deliberative capability as a machine that goes by itself in the discovery, conjecture, development and advancement of knowledge'.
~~~~~~~~~~~~
Dirigiste Heurism (DH) then, is not an 'ism' in any 'belief-system' sense of the phrase; it is a protocol for 'operating in a solely scientific framework' as an integral function of 'dirigisme' and 'heurism' -laboratory scientific process. DH is not only 'selfless' in this respect, but also selfless to the complete vestigialization of the idea of 'intellectual property' too.

If the 'integrity of knowledge' is not addressed during a child's and early-adult's formative education, that 'knowledge' tends to be reinforced as mere opinion because of naturally succeeding focus on more purposeful capabilities toward adult independence. This generally accounts for the fact that people educated in one field typically have 'authoritative opinions' on material of another they know nothing about, their higher education having had relatively little direct tie with that early-formed 'essentially mere opinion'. This is a major educational -and therefore evolutionary- problem in that such opinion generally reflects life-style-and-quality determined (thus-far civilization) by 'pecking-order-based, diasporatively cheap natural resources and labor' -government/economy which inherently lags critically important scientific knowledge regarding 'the nature and course of the human organism'. In one aspect of this very serious fault of primarily first-world education (the well-to-do in particular, but all others emulating), we might consider how American economics reflects 'free-enterprise, capitalist democracy' facilitating and purveying to the opinions of 'worldly ignorant, still-learning youth' for anything that can be turned into money -whereas, more properly, the opinion of the learning student should not be engaged for anything except the specific purpose -heuristic, of developing integrity and continuing breadth of growing knowledge.

When we refer to an 'issue', generally speaking, we are referring to one or more problematic or unresolved items of some larger concern. What follows is essentially a progression of such 'issues' where the larger problem here is determining the course of human progression under best sustainable resource use -not the kind of 'concerns and issues' we ordinarily think about. That 'larger concern' is a problem, nevertheless, and it and its issues are 'institutionalized', but only to the small degree that many people 'think' about such matters and discuss them, and not in any sense of a more or less organized and dedicated way.

1 - There is, intrinsically, no 'best form of government' for an organism that has evolved to discover 'the nature of itself as solely a consequence of the nature of physical matter and time' -a 'nature of itself', that is, that encompasses the consequences of the deliberative capability as the sole agency possible for determining (government) 'the nature and course of human evolution and progression'.
[Democracy, in other words, cannot be an a_priori 'right' government for an organism of fundamentally circumstantial evolution.]

(*g - no 'natural rights and freedoms')
2 - There is no 'natural rights and freedoms' and no 'proper morality' or 'philosophy of life'. There is only a genetic imperative that commits the organism-whole to 'successively maximizing viability' -the inevitability of which entails (a) 'best use of the resource/environment by viable, least population' and (b) the vestigialization of ALL factionalism (race, religion, ethnicity, culture, politics et cetera) except that of operational necessity and due to geological or climatic properties(*a -above).
[This very important characterization clearly tags one's 'right to individuality' with 'freedom from affect by others' only as long as that 'expression' does not violate that nature of basic human life-form existence.]

3 - The nature and dynamics of a people's 'successive well-being and viability' depends on knowledge -government reflecting 'the nature and course of human evolution' (above), which must then, inherently, reflect (a) 'successive vestigialization of pecking-order and religious, ethnic and other evolutionary artifacts of early-man, neonate ignorance', and (b) 'heuristic institutionalization successively optimizing that organism-whole best well-being and viability'.
[The course of human progress cannot be 'properly' determined except out of evolving institutionalization that 'best entails hard science and its inherent statisticalities'.]

4 - 'The nature and constitution of organism-whole best well-being and viability' is destined to continue evolving (genetic imperative) with knowledge of its relationship to 'the nature and constitution of the resource/environment'. 'Lifestyle and the quality of life', consequently, becomes successively intellectual as its 'manifest energy expended' evolves from 'pecking-order-based opportunism in diasporatively cheap but successively diminishing natural resources and labor' into 'heuristically deliberated occupation under sustainable resource use'.
[Manifest mass of energy-expended, pecking-order-based physical display and ownership has grown with human evolution and diasporation; continuing 'best well-being and viability', consequently, at every moment of successive 'computation', inherently entails successively higher-order intellectualization of resource/environment use left. The 'greater' the ownership then, the greater and deeper the intellectual and physical subspeciation required to maintain it -and degradation of the resource/environment with it.]/

5 - 'Heuristically optimizing best well-being and viability of the organism-whole' (then,) identifies an evolving dirigiste heurism imposing (a) 'a communional reconstitution of peoples into a best viable organism-whole -intellectual and physical properties, characteristics and base-domain requirements' (miscegenation, relative monoculturalism et cetera) and (b) 'an economic attrition of all lifestyle-and-quality which diminishes (computable) the potential of sustainable resource use'.
[Life is a physical process -it also has, therefore, a momentum, thus successively improving statistics (deliberative capability) tell us that potential 'lifestyle and the quality of life' will continue to degrade in some high-order understanding of that momentum -only a matter of time, in other words, before 'economic and other attrition' is imposed: population control, energy expenditure et cetera.]

Regarding 'The economy has to grow' then-
6 - Thus-far 'institutionalization' (government et cetera) is essentially incapable of determining what is 'best' to be done because criteria and arguments for properly doing so must be based on statisticalities deriving -heuristically, from biology, anthropology and clinical observation (above) -knowledge regarding 'the nature and course of human evolution and progression' that has not, so far, been a factor in that determination.
[Thus there is no propriety of wealth or proper government under which to 'make as much money as one can', and there is also no way of validating 'the right to have one's money be made good by the people' (indenturing them) -regardless of either how he earns it or chooses to spend it. -Related here, one cannot but observe that 'American free-enterprise capitalist democracy' gives the constituency 'everyone his right to vote his ignorance' -that 'right' itself, consequently, 'democratically manipulable'.]