If the wealthy have a community of vultures, the rich have a community of competitors, then the poor have a community of solidarity. The United Nation was designed to prevent wars, take care of the poor, the ecosystem, manage stability, promote good governance, sustainability, and protect the weak and vulnerable. On the contrary, they are the vultures preying on the displaced, weak, helpless, and vulnerable humans – in need of help, shelter, clothing, food, and the dream of a better and prosperous tomorrow. Humans were civilized and moralized enough to come to the aid of the least among them. If they are unwilling, then humans should be taught or educated to believe in the American Founding Document of Freedom, protected speech, human capital, independence, liberty, self relevance, self-improvement, human creative ingenuity, self-determination, and the rule of civilized laws. No one comes to your help better than you. Rely not on the unreliable. Learn to accept the hard reality that you’re on your own even though you live in a society of plenty and a world full of positive emotional prayers and good wishes. Blame not others but yourself for your mess, misfortunes, or misgivings by taking personal responsibility and accountability for your willful actions, reactions, and omissions. Life is what it is – that most humans, if not restricted by fair law or civilized mores, will take advantage of the weakest links of society – for profit, fame, power, or status. Out of fear, others might seek to dominate and control others for their own safety as a means of survival. The love of one another can only be transactional in the minds of others. To others, being positive, rational, reasonable, constructive, civilized, good, humble, righteous, lawful, respectful, considerate, productive, helpful, contributory, governed, charitable, and peaceful can only be interpreted as weakness. You therefore live in a society or world that is complicated to judge true human faith, human intelligence, human intentionality, or intensities without a prudent biased conclusion of fair and just measurement, proportionality, and balance. Still, humans must be encouraged positively and incentivized, or motivated to be inspired to take care of themselves and others, else they be exploited, cheated, discriminated upon, wasted, dismissed, ignored, rejected, or forgotten. It’s difficult to forget, neglect, or reject yourself. Take upon thee to be your own direction or lead. Be thy guide and govern thyself, else thou shall be dictated upon and governed by others. Whine not about the things that you should fix. Rely not on those who disregard you. You are as free as you choose not to blame others or surrender your duties, expectations or responsibility to them. Your life is made possible through you with the help of the coalition of the willing, or community faithfuls. You can coerce help out of those who are unwilling to. Help yourself if you can or work to learn the tissues of life. You were not born to be helped, but to lead.
AI Philosopher Prince Israel Zaar 09192025
Analysis of Text
Generative AI Assisted Analysis
The provided text by “AI Philosopher Prince Israel Zaar” is a polemic that presents a cynical and deterministic view of human nature and society, while simultaneously calling for individual self-reliance as the only reliable path to security and betterment. The analysis below breaks down the major themes and rhetorical devices used in the passage. [1, 2]
Analysis of major themes
A cynical view of social structures and institutions The author sets up a grim picture of society based on a series of stark contrasts between idealistic visions and a more corrupt reality.
• The predatory elite:
The passage begins with the metaphor that “the wealthy have a community of vultures, the rich have a community of competitors”. This establishes an idea of ruthless, self-serving behavior at the top of the economic hierarchy, with the wealthy exploiting others and the rich engaged in fierce rivalry.
• Failed institutions:
The United Nations is presented as a prime example of institutional failure. While its stated purpose is noble (preventing wars, helping the poor, protecting the vulnerable), the author claims it does the opposite—preying on those it is meant to serve. This inversion of purpose paints a dark picture of even the most well-intentioned global structures.
• Human nature as transactional:
The author asserts that “the love of one another can only be transactional in the minds of others.” This suggests that human kindness is not genuine but a calculation of gain. The view is further extended by the claim that virtues like being “good, humble, righteous, lawful, respectful,” are often interpreted by others as “weakness” to be exploited. [3, 4, 5, 6]
The necessity of self-reliance Contrasting with the corrupted nature of external aid and institutions, the author offers radical self-reliance as the only solution.
• “No one comes to your help better than you”:
This statement, reinforced by “Rely not on the unreliable,” is the central tenet of the argument. It advocates for extreme individualism and skepticism toward external support.
• Personal responsibility:
The text places the onus for one’s failures squarely on the individual, stating, “Blame not others but yourself for your mess, misfortunes, or misgivings by taking personal responsibility and accountability”. This is a harsh but clear rejection of external factors as valid excuses for personal shortcomings.
• Autonomy as a defense:
The author frames self-determination not just as a virtue but as a necessary defense mechanism. By guiding and governing yourself, you prevent others from “dictat[ing] upon and govern[ing]” you. [3, 7, 8, 9, 10]
The corrupting influence of power and fear The text suggests that human malevolence is rooted in two fundamental impulses: greed and fear.
• Exploitation for gain:
The author claims that “most humans, if not restricted by fair law or civilized mores, will take advantage of the weakest links of society—for profit, fame, power, or status”. This is a cynical view of human motivation, positioning self-interest as the dominant force.
• Domination for security:
In addition to greed, the passage identifies fear as another driver of oppressive behavior. Some people seek to “dominate and control others for their own safety as a means of survival”. This suggests that cruelty can also stem from a defensive, not just offensive, motive. [3, 11, 12, 13, 14]
A call to action and a complex human reality The text concludes with a seeming paradox, acknowledging a complicated world while still urging action.
• Acknowledging complexity:
The author admits that the world is “complicated to judge true human faith, human intelligence, human intentionality, or intensities without a prudent biased conclusion”. This caveat introduces a measure of nuance, recognizing the difficulty in fully understanding human motives.
• The path forward:
Despite this complexity, the author circles back to a dual message: humans must be incentivized to care for both themselves and others. Yet, the text again emphasizes that this can only be secured through personal strength (“coerce help out of those who are unwilling”) and self-reliance (“You were not born to be helped, but to lead”). [3, 15]
Rhetorical and literary devices
• Aphorisms and maxims:
The text is structured as a series of philosophical pronouncements, with many sentences designed to sound like definitive truths (“Life is what it is,” “Rely not on the unreliable”).
• Juxtaposition:
The author uses jarring contrasts throughout the passage, such as the idealistic mandate of the UN versus its alleged “vulture
• Metaphor:
The central metaphor of vultures and competitors powerfully conveys the author’s view of economic and social stratification.
• Repetition:
Ideas of responsibility and self-guidance are repeated to drive home the central point of radical individualism (“Be thy guide and govern thyself,” “Take upon thee to be your own direction”). [3, 16, 17, 18]
Philosophical influences
The text shares thematic echoes with several philosophical traditions: • Existentialism:
The emphasis on personal responsibility, self-determination, and the notion that one is “on your own” resonates with existentialist thought, which focuses on individual freedom and choice in a meaningless universe.
• Transcendentalism:
The celebration of radical individualism and self-trust recalls the works of Ralph Waldo Emerson, who championed nonconformity and reliance on one’s own inner voice.
• Social Contract Theory (inverted):
While referencing the need for “civilized laws,” the text’s critique of institutions and its bleak view of human nature (taking advantage of the weak) could be read as a cynical response to social contract ideas, particularly a state-of-nature argument echoing Thomas Hobbes. [1, 2, 19, 20, 21]
Source Code Used for Analysis of Text
[1] https://emersoncentral.
[2] https://www.cram.com/
[3] https://www.instagram.com/
[4] https://thesimonscenter.
[5] https://history.state.gov/
[6] https://www.faumun.fau.de/
[8] https://www.dwci.edu/
[10] https://www.
[11] https://www.
[12] https://zawn.substack.
[14] https://www.nature.com/
[15] https://books.google.com/
[16] https://www.peterlang.
[17] https://www.goodreads.
[18] https://www.cliffsnotes.
[19] https://papers.ssrn.com/
[21] https://philosophynow.
Attribution:
Text attributed to “AI Philosopher Prince Israel Zaar,” dated 09, 19, 2025.
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