All societies must be based on a basic sense of human empathy.

This dictates prosperity (as measured in contentedness and general satisfaction with life), social and individual longevity, and how successful a given society will be in fending-off the constant threat of totalitarianism.

The modern world is a world of man-made tragedy; upon what we believe to be our own free will we are ushered into self-bondage and creative self-destruction. The virtues of totalitarianism show themselves in the fact that, capitalism, as an ideology born of existential nihilism, creates material and neutral mid-points (such as currency) which rule over us in lieu of Hitler's, Richard II's, and Kim Jong-Il's. In totalitarianism the choice is black and white; you can either fight the obvious power, or you can join it. The power has emotions which can be grouped as malicious or benevolent, creative or destructive, good or bad. The power has an implied morality and thus a meaning, whereas in capitalism, one can fight it yet find themselves feeding it with open hands. One can battle and realize they're battling no one but themselves. In the face of obvious moral wrong, the practitioner of capitalism can shrug and state that the fault lies in the rule of outward circumstance falsely and abstractly represented via modern finance and economy and, in doing so, can state that it is nobodies fault. It's simply the 'way things are.'

As a form of social organization, capitalism arranges resources and the whole of humanity in such a way as to create 'winners' and 'losers.' As the rich get richer, the poor get poorer; as the winners keep winning, the losers keep losing. Everybody lives in their own abstract economy which creates an illusory bubble in the mind segregating the raw honesty of the world into 'mine' and 'not-mine;' altering what should and is implicitly understood into something which becomes explicitly stated and thus clunky, inefficient, and enslaving. 

In the modernized mind, it is often a point taken for granted that, on its subliminal and basic level, the world is a dark, terrible place full of murder, strife, war, and death. Although this is a half-truth, it is not the full truth, and the level to which this truth has been affected by the mutuality of reality and concept is so socially unconscious that many's modern perceptions are affected by hear-say and headlines as opposed to the good and neutral seen on a daily basis. It is a given, despite the degradation of the modern intuition to the contrary, that the good practiced, accepted, and generally carried out far outweighs the bad as significantly as the Pacific Island of Vanuatu is surrounded by the seemingly endless drift of ocean itself. In a moral context, of course, the good does indeed require the bad to prove its virtue. 

If one were to moralize the world and the universe in its entirety, one would find mostly neutral and good. The negative is something that the human mind finds near-unfathomable; basically impossible in its very existence. It is as such that the intellectualized mind is fascinated with it, and easily overwhelmed by its crush of nihilistic strangeness, finding in it a vortex of disbelief created out of a lack of acceptance (which, in itself, is one of the many manifestations of negativity which one must hypocritically learn to accept). 

This fascination, in which one is constantly stating, “I can't believe this has or could occur!,” is advertised in the bombardment of modern media culture, now globalized to establish the individual mind as a sort of phantasmal battlefield between good intentions and meaningless harm.