Any adult of the 35-85 age range is aware that his/her own lifetime experience is at least somewhat unique. Additional humans can recognize that such uniqueness provides a basis for decision-making that substantially ignores external authority. Such “self-liberation” permits one to evaluate the causation of the changes in human organization during the past 50,000 generations as involving a “self-liberation of each century” on an ongoing basis.
 
Each mature adult is an “expert” concerning his/her own unique experience. Such expertness is a sufficient basis for evaluating the past 50,000 generations of humanity. Some individuals “liberate themselves” by attempting to re-evaluate the past by predominantly “accepting” it instead of stressing any of the conflicting doctrines of causation. Such propensity to ignore the abundance of conflicting doctrines about causation of the past, and stressing predominantly that the past is past, can be labeled as an “existential” philosophy. Such focus on the here and now helps an individual to “self-liberate” from the conflicting doctrines about both the past and future that various experts seek to impose upon others. Such “ignoring of authority” permits one to interpret the story of the past 50,000 generations of humanity as reasonably analogous to what has been his/her own unique experience. Such can be described as “self-liberation of each century”.
 
Such individual philosophy tends to promote commitment to individual integrity and the altruistic voluntary commitment of time and wealth for leaving the world getter than at birth.  What changes have occurred during the past 50,000 generations can thus be interpreted as the aggregate of voluntary teamwork by unknown individuals of earlier generations, and not primarily the results of military victories or political victories, as tends to be the emphasis of many of the conflicting experts.
 
 This is analogous to one’s own self-liberation. Such an extremely “vague” causation of the past 50,000 generations thus focuses predominantly upon the “acceptance” of the past as past instead of significantly stressing any of the many conflicting doctrines about causation stressed by some experts. Skepticism about the correctness of some of the doctrines of some of the experts is generally a part of the “self-liberation” of each century.
 
Such emphasis upon the “here and now” can be labeled as “existentialism” because of its significant impact upon how an individual’s estimates about the probability of alternative scenarios for the future.  As individuals are able to develop “joyful adventure” enthusiasm for the future, and outgrow the “fear of inadequate capacity to cope with future potentialities” the probabilities for increasing per capita happiness for humanity can be enhanced. Various clergymen, political doctrine advocates, gurus, politicians, diplomats, politicians, dominating executives, etc.. exploit such individual fears of the future.
 
Perspectives about causation in the past have impact upon how an individual experiences time existentially and/or perspectives about the probabilities of alternative scenarios for the future. Various experts having conflicting opinions sometimes seek to impose particular doctrines upon a widespread constituency.  Liberating oneself from such efforts to impose uniformity is possibly for some mature adults within the approximate 35-85 age range.  An individual achieving sufficient “self-liberation” can rely predominantly upon his/her own unique experiences. Some traditionalists condemn such trivializing of all external authority.
 
Some such self-liberated individuals can recognize that their life can be interpreted as an ongoing modification of the blending of guidelines that are conflicting. One can interpret the story of mankind and/or society as involving a similar “social blending of conflicting guidelines”.  The past can be interpreted as involving compliance with those traditions that seem to meet contemporary meritocracy standards of social management and the shedding of the conspicuously obsolete traditions. Proficient management of society today requires wise discernment concerning an abundance of complex conflicts. The “liberation of each century perspective” that has worked in the past can probably be useful today and for future generations. The shedding of the conspicuously obsolete traditions has occurred in the past, is now occurring and seems likely to occur. We can continue the ongoing effort to utilize the traditions having contemporary appropriateness. Such vagueness irritates the conflicting advocates for more explicit clarifications about causation for the past.
 
For more than 50,000 generations, humans have had similar problems of seeking wise discernment. The story of mankind can be interpreted as an ongoing pragmatic blending of conflicting guidelines. Such an extremely vague, generic interpretation of the past as closely resembling what are the current managerial perspectives on solving problems makes it easier for an individual to ignore external authority and existentially to rely upon what has been his/her own unique experience,
 
Thus the relationship between a mature adult and society has no significant analogy to the relationship between a parent and child. However, national fascist leaders, politicians, clergymen, diplomats, statesmen, gurus of cults, etc. tend to impose dominating uniformity upon giant constituencies by imposing “parent-child” relationships between the administrators of the governance entity and the grass roots.
 
 Good parenting requires adequate top-down allocation of authority, and the encouragement of submissiveness to the loving guidance. The democratic [as distinguished from tyrannical] governance of large constituencies requires sincere passion for meritocracy and the reliance primarily upon the voluntary commitment of mature adults to individual integrity. Treating democracy as an ongoing aspiration, and not as a “duty” or “privilege” imposed by earlier generations, is of critical importance if contemporary mature adults are to voluntarily donate their time and energies for vitalizing democracy.
 
Society must constantly minimize the tendency toward a reversion to the tyrannical patterns derived from herd instincts. Nature features predominantly “pecking order” dominance. The egalitarianism of a tribe is a human invention that has permitted the growth of democracy. An individual can recognize that within certain groups he/she has relatively greater “clout” concerning some matters. Such awareness does not necessarily stimulate exploitation of such clout constantly. A human can voluntarily seek on a temporary basis some ”non-assertiveness” of such clout because of his/her aspirations for enhancing democracy. Some have failed to recognize the importance of such “voluntary abstinence” of asserting domination by those having intuitive talents for such tyranny.
 
Such phenomena have been occurring for possibly 50,000 generations. The past can be advantageously interpreted in relation to what has been one’s own unique experiences, with trivial attention to the many conflicting doctrines about causation in the past. Potentialities exist for one to develops the self-love and self-confidence that one is prepared to accept whatever the future might bring. Fear of the future can thus dwindle away. Such loving attitudes help to overcome fears about the uncertainties of the future, including the fears concerning life of a unique spirit after the death of the body.
 
The responsibilities for individual philosophy are significantly with the individual. Various governance entities must cope with the prevailing diversities of individual philosophies. Depending on the distribution of individual philosophies, almost every type of governance patterns have some appropriateness. Democracy focuses on allocating power upwardly from the sovereign individual as distinguished from allocating power downwardly from some entity asserting expertness. Hence modifications that a university might allocate to a political science department can be advantageously promoted by those focusing significantly upon guiding individuals voluntarily to discern individual philosophies more appropriate for the total complexities that are recognized. Such philosophical guidance includes recognition that the realms of acknowledged ignorance generally increase as more facts are learned.
 
Children, adolescents and youth have an obligation to acknowledge the inadequacy of their own experience, and to cultivate submissiveness to guidance from loving parents and/or caretakers. Such duty of submissiveness dwindles as a human joins the ranks of healthy, alert, financially self-sufficient mature adults of the age range of about 35-85. A centenarian past age 100 desirably has appointed a younger person for making some decisions in the event of a stroke or other aging problems. Some elders function well as mature adults at least part of the time, but have duties to designate agents analogous to those of centenarians.
 
Healthy alert mature adults, such as within an age range of 35-85 have the unique privilege of relying significantly upon what has been their own unique experience, thus essentially ignoring external authority.  Such “self-liberation” or “ignoring of external authority” can be dangerous for youth and/or elders, but appropriate for those lucky enough to have the self-discipline, commitment to individual integrity, etc. that are inherent in one committed to meritocracy of management.