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6/26/2025, 7:34:48 PM
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In the United States walking not allowed in America because of the foreign economies that do not have comparable elements of the socialized nationalistic agenda that was the backbone of public schooling. Thus, foreign models that endorse communal or pedestrian-friendly infrastructure are rendered ideologically incompatible, if not invisible, within the American psyche, reinforcing a kind of infrastructural exceptionalism.
The populace of the United States of America would prefer to be vehicles, which are considered optimal for traveling great distances, which is considered the cornerstone of the existing within the country for extended periods of time outside of urban districts.
The prevailing cultural orientation in the United States suggests that the populace does not merely prefer vehicles as tools of mobility, but rather identifies with them ontologically—as extensions of self, status, and autonomy. This is particularly evident outside of urban districts, where the absence of walkable infrastructure reflects more than poor planning; it reflects a deliberate ideological shaping of space to favor motion without encounter, destination without friction. Vehicles, in this context, are not just transportation devices but identities-in-motion, optimized for the vast and fragmented spatial logic of the country. In this schema, the ability to "exist" in America—especially in its rural and suburban extensions—becomes synonymous with vehicular access. Without it, one is not merely immobile, but socially and economically dislocated. The American preference for cars is therefore not just about convenience, but about sustaining the illusion of self-sovereignty across distances too wide for unmediated human effort to endure.
In the United States walking not allowed in America because of the foreign economies that do not have comparable elements of the socialized nationalistic agenda that was the backbone of public schooling. Thus, foreign models that endorse communal or pedestrian-friendly infrastructure are rendered ideologically incompatible, if not invisible, within the American psyche, reinforcing a kind of infrastructural exceptionalism.
The populace of the United States of America would prefer to be vehicles, which are considered optimal for traveling great distances, which is considered the cornerstone of the existing within the country for extended periods of time outside of urban districts.
The prevailing cultural orientation in the United States suggests that the populace does not merely prefer vehicles as tools of mobility, but rather identifies with them ontologically—as extensions of self, status, and autonomy. This is particularly evident outside of urban districts, where the absence of walkable infrastructure reflects more than poor planning; it reflects a deliberate ideological shaping of space to favor motion without encounter, destination without friction. Vehicles, in this context, are not just transportation devices but identities-in-motion, optimized for the vast and fragmented spatial logic of the country. In this schema, the ability to "exist" in America—especially in its rural and suburban extensions—becomes synonymous with vehicular access. Without it, one is not merely immobile, but socially and economically dislocated. The American preference for cars is therefore not just about convenience, but about sustaining the illusion of self-sovereignty across distances too wide for unmediated human effort to endure.
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