Hybridization always subverts the originals.  No matter their communal behavior, sacrifice, never completely altruistic but always, if even a little, parasitic, is mandatory.  It is this give and take that makes hybridity possible, yet simultaneously proves a dilution of authenticity.  With subsequent generations, the new hybrid is now the original, itself being subverted with other add-ons.  New media capitalizes on such notions, embracing pluralism through networked interfaces advertising these with optimism and cultural reflection, which, in turn, alters the cognitive experience of culture – this is cyclical to the point of vortexical singularity. 

            The Trojan horse itself is the extension of thought and idea, interposing question over absolutism.  That is to say, this is or was the very first of this sort, the notion that man can overcome.  Some might say the television or the computer served this function, but, while I would not completely depart from that, I would remark that they are the secondary carriers of this subversion.  Their function parallels the metastasized cell, if, in fact, it is seen that the Gaia Theory is the body and the collective mind is one networked brain, hiccupping and synapsing in sync.  The Pangea of the mind is where man ends up, extending himself from physical isolation into immaterial connectivity.  He extends his Trojan horse, which rides like an equestrian on the original Trojan into the mind of those who have their ports open.  The content comes as a gift to those looking for it; as gall to those that comprehend it.  Thus, the computer, hybridizing as television, and subsuming its role, is Trojan with Trojan, its eventual conclusion to proclaim Gaia as hope and inspiration.

Telepathy and Extension of Thought 

     Telepathy took foothold, albeit rather weak, when Gutenberg's press authorized the ascendancy of ocular-centricity and literacy; it is print and its mobility as a personal information device that smoothed the conduits of communication with rapid transport to either known or anonymous places.  Telepathy therefore is of any communication that does not require oratorial and proximal co-presence.  

Orders of communicative and eventual telepathic form:

1. Oral

uni-directional 

multi-directional

2. Handwritten

uni-directional

limited multi-directional

3. Print

uni-directional

limited multi-directional

4. Electric Broadcast

uni-directional

limited multi-directional

5. Digital Broadcast

uni-directional (web 1.0)

expansive multi-directional (web 2.0)

immersive multi-directional (web 3.0)

6. Non-Biomechanical Digital

uni-directional

limited multi-directional

expansive multi-directional

uni-directional

Mankind's existence is dependent on communication and collective agency.  Hierarchy, no matter how egalitarian,  builds structural integrity so that the collective association can work in unison.  All forms of government operate as such whether it be political/economical as in the cases of communism, socialism, or capitalism, whether it be a democracy, a theocracy, or a dictatorship.  The key differentials, perhaps broadly speaking, would thus be the percentages of public authority allowed in such structures.  This can similarly be seen in academic, workplace, familial, peer-to-peer and other subcultural constructs.  The arrangements and collective actions of any of these constructs necessitates effective communicative thought distribution; their alphas must indicate through language the groups intention.

Thought extension in the oral area was purely biomechanical and demanded co-presence between the parties.  If a member was not present at the time of oration, knowledge extension would cease; even garnering second hand knowledge demanded another orator who had to acquire information by another orator.  Sight, sound, smell, and perhaps touch, were senses that would be naturally part of this type of communication.  In addition, physiognomical intuition would assist storytelling, or falsification detection.  

Early tribes worked collectively, utilizing multi-directional communication. Early religious practices, often employed uni-directional communication in a much more hierarchical fashion, as exampled in the early Cathollic Church.  Illiteracy disadvantaged religious practitioners from access to any textual information when scribal communication became a means of dissemination, thus transferring power to a few elites whose literacy skills excelled.

Of Knowledge and Institutional Education

"The discovery of the alphabet will create forgetfulness in the learner's souls, because they will not use their memories; they will trust to the external written characters and not remember of themselves....You give your disciples not truth but only the semblance of truth; they will be heroes of many things, and will have learned nothing; they will appear to be omniscient and will generally know nothing."                                                           - Socrates, "Phaedrus"

Contemporary education forestalls at a crossroads; it can continue progression, or what some would call 'progression', along traditional veins, in which learning through segregated silos of institutionalized knowledge dominates, or it can remove itself from hierarchical constraints in which learning and experience (which creates learning) is instrumentalized through a tapestry of disciplines.  This intersection is bothersome in the fact that understanding 'groundrules', as Marshal McLuhan might say, helps to understand roles of the past; it cements a starting point, thus establishing a connection to heritage.  This more linear form of knowledge shows past and present, comparatively; it also strengthens mental linearity, which is itself an amputation of creative processes.  

Uniformity in institutions is groupthink at its strongest; coupled with social devices that the youth participate in, groupthink becomes the force to contend with - it becomes a whole new body that past generations fear reprisal from, a collection of uniformed and conformed parts that strive to untether themselves from the groundrules.  Traditional education establishes the government; social media establishes the ungovernment.  

What do generations learn in school?  They learn how to structure themselves into polite societies, that uniformity is best in polite societies. This sort of learning is done while sitting in uniformly arranged chairs and desks.

What do generations learn in school? They learn how to install themselves into subcultures - this is the clash they wish to seek.  This sort of learning is done while conversing in interdispersed, open-boundaried, free-moving, sects and mini-groupings.  Children learn to self-aggregate and puzzle themselves into whatever block or form they best fit.  This type of learning can be either productive or non-productive for much of it depends on the form they fit in to. In this sense, new groundrules are established; new government, new hierarchies, new roles, but it all suggests change.  This new grouping is nomadic and anthropomorphic; it self-levels and is mutable, functioning as a smart mob that is both tethered and untethered.  The sense of untethering is a provision of falseness as it provides seemingly self-experience and self-awareness.  It is through this gaining of self that one transitions from hierarchy to hierarchy.  They are one in the same.

A divorce from this structure would bear multiple types of children;