Right. But, I don't think the "Founder" of the foregoing, Donald Trump, got the Memo.
We learn that we are separate beings in the world, distinct from what is other than ourselves, by coming up against obstacles to the fulfillment of our intentions—that is, by running into opposition to the implementation of our will. When certain aspects of our experience fail to submit to our wishes, when they are on the contrary unyielding and even hostile to our interests, it then becomes clear to us that they are not parts of ourselves. We recognize that they are not under our direct and immediate control; instead, it becomes apparent that they are independent of us. That is the origin of our concept of reality, which is essentially a concept of what limits us, of what we cannot alter or control by the mere movement of our will.To the extent that we learn in greater detail how we are limited, and what the limits of our limitation are, we come thereby to delineate our own boundaries and thus to discern our own shape. We learn what we can and cannot do, and the sorts of effort we must make in order to accomplish what is actually possible for us. We learn our powers and our vulnerabilities. This not only provides us with an even more emphatic sense of our separateness. It defines for us the specific sort of being that we are.Thus, our recognition and understanding of our own identity arises out of, and depends integrally on, our appreciation of a reality that is definitively independent of ourselves. In other words, it arises out of and depends on our recognition that there are facts and truths over which we cannot hope to exercise direct or immediate control. If there were no such facts or truths, if the world invariably and unresistingly became whatever we might like or wish it to be, we would be unable to distinguish ourselves from what is other than ourselves and we would have no sense of what in particular we ourselves are. It is only through our recognition of a world of stubbornly independent reality, fact, and truth that we come both to recognize ourselves as beings distinct from others and to articulate the specific nature of our own identities.How, then, can we fail to take the importance of factuality and of reality seriously? How can we fail to care about truth?We cannot.Frankfurt, Harry G.. On Truth (pp. 98-101). Knopf Doubleday Publishing Group. Kindle Edition.
Consider a Fourth of July orator, who goes on bombastically about “our great and blessed country, whose Founding Fathers under divine guidance created a new beginning for mankind.” This is surely humbug. As Black’s account suggests, the orator is not lying. He would be lying only if it were his intention to bring about in his audience beliefs that he himself regards as false, concerning such matters as whether our country is great, whether it is blessed, whether the Founders had divine guidance, and whether what they did was in fact to create a new beginning for mankind. But the orator does not really care what his audience thinks about the Founding Fathers, or about the role of the deity in our country’s history, or the like. At least, it is not an interest in what anyone thinks about these matters that motivates his speech.It is clear that what makes Fourth of July oration humbug is not fundamentally that the speaker regards his statements as false. Rather, just as Black’s account suggests, the orator intends these statements to convey a certain impression of himself. He is not trying to deceive anyone concerning American history. What he cares about is what people think of him. He wants them to think of him as a patriot, as someone who has deep thoughts and feelings about the origins and the mission of our country, who appreciates the importance of religion, who is sensitive to the greatness of our history, whose pride in that history is combined with humility before God, and so on.Frankfurt, Harry G.. On Bullshit (pp. 16-18). Princeton University Press. Kindle Edition.
The jokes just write themselves. Hpw many Scaramuccis will this last?