Meznamaähkianism

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Meznamaähkianism is a modern philosophical school of thought founded at the beginning of 2026 and named after its author, Meznamaähki. It is based upon numerous concepts found in other modes of philosophical thought, such as Cynicism, Epicureanism, Existentialism, and Social anarchism. According to Meznamaähkianism, existence does not possess an inherent meaning. The purpose of life is to give it meaning, ideally through dedicating oneself to a set of fundamental virtues which can act as a guide to form new beliefs from. Pre-existing social norms and laws are claimed to be arbitrary constructs imposed onto society by an influential upper class, which as easily as they are created, can just as easily be defied and broken. By discovering freedom through the understanding of what can and cannot limit human expression, one should aim to create an authentic and meaningful existence for themself and others.

Meznamaähkianism advocates for a social revolution to eliminate hierarchical power structures such as capitalism and the state, as well as a shift back towards gift culture as the primary standard of exchange. It also advocates for the examination of modern technologies under a utilitarian lens in order to determine how these technologies can maximize benefits for both human society and nature through objective function with as little negative impact as possible.

An additionial principle of Meznamaähkianism is to support and encourage various forms of social strengthening, such as social collaboration and organization for the development of solidarity and opposition of systems such as authoritarianism and totalitarianism. Hierarchical power structures are strongly opposed in favor of individual liberty, personal autonomy, and intentional community.

Origin of the name

The name "Meznamaähki" derives from the Nahuatl name of the lunar deity "Metztli" and the Blackfoot word "iksowá’pomaahkaa" (ᖱᖾᐧᖷᑲᒉᑊᖿ). When translated, the name can be interpreted as "animal deity of the moon", leading to the philosophy's devotees being referred to as "moon animals" alternatively to Meznamaähkianists. The significance of the name is to generalize humans as equal to any other animals in order to eliminate the distinction, which may otherwise imply a sense of superiority over other living beings. While humans do possess a greater intellect, the philosophy attempts to be considerate in this regard.

Ethics

In Meznamaähkianism, ethics is the central focus of philosophy. The path towards divinity is considered to be accomplished through the achievement of virtue, or a manifestation of moral excellence in accordance with nature. Virtue as seen as the most crucial part of enlightenment, as it dictates and represents one's commitment to a well-lived life, or eudaimonia. The fundamental principles of Meznamaähkianism is as follows:

Existentialism

1. Existence has no predetermined purpose
There is no inherent meaning to life that one cannot determine for themself; as such, they must. To begin the pursuit of prosperity through enlightenment, one must actively work against absurdity to bring meaning to existence.

The foundation of Meznamaähkianism comes from the general claim in Existentialism of existence preceding essence. The understanding that individuals shape themselves through existence is necessary in order to further pursue knowledge of ethics. One is not brought into the world with a moral compass already encoded within them, nor are there any external factors yet capable of influencing their morals. As such, it is the responsibility of the individual to employ reasoning as often as possible in order to refine their ethical understanding of the world around them. The thoughts, actions, and behaviors of an individual are almost always within their control, thus making it their responsibility as well to cultivate an environment in which virtue is most accessible for the sake of minimizing pain and maximizing pleasure.

Concept of law

2. True laws are unbreakable
Any order that cannot be broken is absolute, such as gravity or the conservation of mass. One may consider these to be the only true laws; that by which any living thing must abide by. All others are an unnatural creation, and as such, hold no more power than that which is used to break them.

Meznamaähkianism takes a social anarchist stance in terms of political philosophy, though often opting to mitigate political discussion as much as possible given the prominent desire of the dissolution of the state. The idea of law, a set of rules created and enforced by a governmental authority, is generally opposed in favor of justice. To be in accordance with justice is to live with the understanding that acting in an unjust manner brings pain, which is to be avoided whenever possible if one is to truly be virtuous. Thus, the only "true" laws observed within Meznamaähkianism are principles of nature one cannot defy or analyze through the lens of ethics.

Superficiality

3. All social constructs we abide by in the modern age are superficial
Such constructs are to be questioned and challenged by any and all means. members of a society with highly restrictive arbitrary policies are often forced into an unjust class hierarchy based on establishing prejudice. many must then conform to the desires of the hierarchy's elites — who often possess unrighteous beliefs that limit and sacrifice the creative potential of others for their own personal gain — in order to survive.

Meznamaähkianism tends to follow the rationale of Epicurean political understanding, seeing all individuals as equal beings which do not possess any right to claim superiority over others. Following the concept of justice is the belief that laws imposed onto society by authoritative powers only serve to maintain control. The more critically one questions the efficacy of certain laws, the sooner they may discover the apparent prejudice and redundancy within. Meznamaähkianists believes that an individual's safety and security should not depend on or be controlled by a set of rules and orders one does not explicitly agree to. If one is to act justly, such rules would serve no purpose that morals are not already accountable for.

Freedom

4. All things are free to an extent
This extent is the limitation by which all things are bound to; existence itself. To no longer exist is to no longer be free, and all things will inevitably cease to exist as they are now. One must make the most of their freedom by adhering to and enforcing as little restriction to anyone's way of life as possible, including their own. To be willing to integrate and embrace all facets of life into one's own, remaining conscious of any limits and boundaries regarding one's comfort and safety, is to preserve the utmost personal freedom.

Meznamaähkianism sees the literal idea of immortality as infeasible, although holding to the belief that one's actions and the impact made by them can carry on well after death. It is believed that death itself should not be feared, as it is not just a constant possibility, but an inevitability. While one may understandably express discomfort at the thought of failing to reach enlightenment and divinity, Meznamaähkianists believe that any progress towards virtue is emblematic of wellbeing. It is also believed that one should not strive to be significant or popular in any form; if the actions taken toward enlightenment are only performed for the sake of notoriety, then one cannot be truly considered divine if all their efforts were truly in vain. Significance is an earned trait that one cannot intentionally acquire, and often depends on retrospective public perception.

Authenticity

5. To be free is to be unique
Being self-aware of one's existence is to be aware of all that is and is not possible to do with it. With this seemingly limitless freedom, one should not restrict their potential by falling into conformity. By not challenging that which is tried and true, one sacrifices experience for comfort and may fail to discover new possibilities. To truly revel in freedom is to acknowledge the limitations of a given situation and continue finding ways to make new positive developments from them regardless.

Authenticity is another key principle of Meznamaähkianism. Following the thoughts of existentialist philosophers such as Søren Kierkegaard, Friedrich Nietzsche, and Jean-Paul Sartre, it is considered a necessary part of making one's life truly free. Authenticity acts as a means by which one's freedom of expression can be fully displayed, as well as a means by which one can develop their own unique beliefs and virtues. Social conformity is seen as the antithesis to authenticity, such that one grants the responsibility of determining their thoughts, beliefs, and actions to other governing agents instead of accepting this responsibility themself. Authenticity grants one the strength and fortitude necessary to challenge notions which may otherwise be generally accepted without any additional consideration.

Soulfulness

6. To be unique is to be divine
Achieving divinity is dependent on being soulful. To have soul is to be dedicated to one's virtues, and never sacrifice the quality of excellence for vanity. To be overly acquiescent, or overly inclined to meet the demands of others rather than one's own spiritual satisfaction, is to lose one's soul to inauthenticity. Those capable of remaining dedicated to their cause in spite of life's obstacles should prioritize guiding those whose virtues are unclear.

Pairing with the idea of authenticity is soulfulness, or applying one's ability to challenge conventional norms to any and all practices. To have soul is to desire nonconformity, to be aware of the various factors that make one's existence unique and allow that uniqueness to drive their pursuit towards enlightenment. Something that lacks soul in this manner would thusly appear to lack depth or interiority, acting in such a way as to evoke or demand a specific outcome such as wealth or fame. Soulfulness allows one to exhibit one of practically infinite ways in which enlightement can be achieved under Meznamaähkianism.

Divinity

7. To be divine is to achieve eudaimonia
Eudaimonia, in older Greek tradition, is regarded as the "highest human good" and often includes the balance of virtue with reason. To be virtuous is to ensure the utmost good for one and all through thought and action, and doing so in accordance to reason is the goal of eudaimonia. In the context of Meznamaähkianism, this means practing the fundamental aspects of the philosophy:

• Frugality (utilizing and developing technological advancements and conveniences for the necessary purposes of survival, making a conscious effort not to indulge in luxuries for vain purposes),
• Shamelessness (acting independently of social norms that may impede upon one's virtues),
• Mindful desire (maximizing the fulfillment of any and all desires that lead one towards the achievement of their personal virtues without impeding on another's progress),
• Parrhesia (freedom of speech, such that one is compelled to speak truth for the common good, even at their own expense)
• Love (developing connections amongst individuals [related or not] to oneself as to stave off loneliness and inspire hope and creativity),
• Philanthropy (utilizing excess energy and potential for the individual pursuit of actions with the goal of bringing virtue to all),
• "Soft authority" (self-awareness of ones' authority as to never assign it to themself or demand absolute possession of it, but be granted it temporarily through the trust of others around them, and to relinquish this authority as soon as possible), and
• Areté (a full realization of one's potential and ability, seen as the final step for divinity)

A mastery of these aspects allows one to be divine: certain in their actions, confident in their beliefs, and a figure of which others may look up to as a role model in the quest for divinity themself.

The Meznamaähkianist concept of divinity carries an ambiguous religious connotation. It is not attributed specifically to deities with godly attributes such as omniscience or omnipotence, but is instead applied to both aspects of nature considered fundamental for human survival and humans themselves which have achieved enlightenment. While there are no known living beings that possess or are capable of possessing true godly attributes, they are still capable of being considered "godlike" due to the present ability to shape the world in which they inhabit. The sacredness of knowledge that humans and animals alike are capable of possessing allows them to, in a sense, be divine.

Meznamaähkianism further outlines the path towards divinity by specifying additional principles which one should abide by in order to achieve virtue and maximize pleasure for themself and others. Some principles such as desire, parrhesia, and areté are borrowed from Cynicism and Epicureanism. Meznamaähkianists believe in the three classes of desire present in Epicureanism, categorizing desire based on their accordance with human nature and their necessity for survival. As a whole, the philosophy of Meznamaähkianism focuses on trying to create the most positive existence for oneself possible, as well as utilizing a mastery over one's compassion for virtue to enlighten others through fundamental concepts of human nature rather than complex, unnatural judicial systems and imposed societal structures.

Chemical energy value (CEV) theory

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Creation myth

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Constructed language

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Flag design and symbolism

The flag of Meznamaähkianism, created on June 2, 2026, is a right-facing crescent moon surrounded by a circle of 16 four-point stars with varying sizes (2 of which are obfuscated, thus only showing 14) and overlayed on top of a Japanese tantō, all colored gold on a dark blue background.

The moon is used to represent a distinct contrast to the Sun, seen as a symbol of the daylight hours in which the American workweek structure is based around. The moon instead symbolizes the time after the work day, typically reserved for leisure and rest. Meznamaähkianism places great significance in the idea of freedom from monotonous and laborious routines, prioritizing one's wellbeing above the demand for productivity. The circle of stars is an interpretation of a halo, symbolizing that of a typical circle of stars alongside the sacredness of the moon and the concept of divinity.

The tantō was chosen to represent the concept of technology, both for its physical and general characteristics as a tool and a form of creative expression. The primary function of any knife is to cut, stab, or otherwise pierce. In the case of the tantō, as well as other Japanese blades, it can also possess an ornate quality through the materials and designs present in the knife, its sheath, its mounting, etc. The size of tantō makes them both practical and convenient for the purpose they serve as tools, representing how their uniqueness in shape and size adds to the character of their otherwise mundane and self-evident function. This idea parallels the belief of how uniqueness and authenticity serve to enhance an otherwise ordinary existence. The tantō overlaps the crescent moon from underneath to show symbolic priority, as the moon and ring of starts are representative of more fundamental, "surface-level" concepts in comparison.

The dark blue background represents the night sky, thusly tying in with the concept of natural elements like water, symbolizing tranquility in the face of the vast unknown (such as the cosmos) and the turbulence of life (the ability for liquids like water to easily shape around their environment).