SAMPLE
CHAPTER – (1)
AN INTRODUCTION TO GLOBAL
APPROACHES TO
WORLD PEACE
The enduring trend towards
world peace has increasingly come under attack in flash points across the
globe. These ideological conflicts affect
international politics as well as economic misunderstandings and disputes. Perhaps the most prominent conflict worldwide
concerns the ethical rivalry between modern secular humanism and the
long-standing traditions underlying organized religion. Indeed, our modern secular age primarily favors
the trend towards moral relativism in direct opposition to the moral absolutism
underpinning organized religion. Each viewpoint exhibits its own distinct range
of advantages and disadvantages within such a great moral debate. Religious
dogmatism enjoys the advantages of a long and established literary tradition,
accompanied by well-established codes of conduct appealing to a universal
sphere of influence. Such absolute dogmatism, however, further proves disadvantageous
in that the fallible scriptural sources (and voluminous theological
interpretations therein) often challenge the credulity of those raised in an age
of science and technology.
On the opposing end of the spectrum, moral
relativism clearly embraces the scientific ethos, encouraging the search for
moral certainty through the observation of the natural world (as opposed to
scriptural foundation). This further accentuates moral relativism's significant
weakness, in that scarcely enough scientific knowledge exists in relation to
psychology and the neurosciences to propose any rationally coherent moral code
of conduct (as opposed to the moral certainty claimed by organized religion).
This enduring conflict between moral
relativism and organized religion assumes an even more urgent sense of
immediacy in light of the recent wave of political reversals that have occurred
within the United States concerning the dramatic resurgence of republican
conservatism. The stunning reversal of the liberal agenda that had dominated the
preceding eight years has cast serious concerns over the future of moral
relativism in light of the fundamentalist underpinnings undergirding the
conservative platform. This great conservative backlash unfortunately promises
to trigger considerable political tension of an unproductive nature for years
to come unless some form of acceptable accommodation can be reached between the
conservative and progressive ideologies.
The key to such an achievement entails
identifying the key advantages underlying each perspective, while minimizing
any disadvantages therein. For the conservatives, this accounts to an emphasis
upon moral clarity and certainty; whereas the progressives celebrate the power of
science and technology as the foundation for ethical deliberations (albeit of a
relativistic nature). The remainder of the current treatise proposes precisely
such a radical cross-cultural accommodation between the liberal and the
conservative perspectives, whereby hopefully circumventing any longstanding clash
of cultures.
Indeed, a planetary system of ethics is a
goal that has long been anticipated on the world scene today. Although
organized religion has long been celebrated as the standard bearer for the promotion
of a virtuous life style, the various conflicts afflicting the world religions
today clearly expose the inherent weakness to such a simplistic interpretation.
Ideally, a scientific foundation for such a moral perspective should prove
exceedingly beneficial. A formal behavioral-science tie-in with ethical principles
proves particularly effective for removing such a cultural range of stumbling
blocks. Here a foundation within behavioral psychology proves effective by
invoking instinctual principles shared in common as a species (as well as the rest
of animal kingdom). When expanded to include the even more abstract human-cultural
values; namely, group and universal authority, the affiliated groupings of virtues
and values rightfully enter the picture.
A radically new model of motivated
behavior is currently called for, one that melds modern behavioral psychology
with the long-standing traditions associated with value ethics: a trend
encompassing the personal, group, universal, humanitarian, and transcendental
realms of inquiry. This comprehensive fusion linking instinctual conditioning
with moral philosophy permits the first grand unified synthesis of ethically-motivated
behavior. The currently proposed motivation
solution provides a grand-scale synthesis of the virtues and values in relation
to behavioral principles. The specific details for such a dual achievement
invoke the entire range of human culture: organized as a ten-level hierarchy of
virtues and values comprising both authority and follower roles. Furthermore,
this ascending moral hierarchy formally appeals to the schematic principles
underlying Set Theory. Here the elementary concepts of the one, the many, and
the absolute are reflected through the personal, group, and universal realms of authority and follower roles.
Each conceptual level is further
associated with its own unique complement of ethical/motivational terms. This master ten-level hierarchy of authority and
follower roles is uniquely correlated to over two-hundred individual virtuous
terms, as partially reproduced
in the compact table below (including the preliminary behavioral antecedents).
Approach • Rewards
Avoidance
• Leniency
Glory
• Prudence Honor • Justice
Providence
• Faith Liberty • Hope
Grace
• Beauty Free-Will • Truth
Tranquility
• Ecstasy Equality • Bliss
+ Reinforce • Appetite – Reinforce • Aversion
Desire • Aspiration
Worry
• Compliance
Dignity • Temperance Integrity •
Fortitude
Civility • Charity Austerity • Decency
Magnanim. • Goodness Equanimity • Wisdom
Love • Joy Peace •
Harmony
The traditional
ethical listings defined within this hierarchy all appear linked on an
intuitive level, suggesting a clear sense of overall cohesiveness,
the complete breakdown of which will now be described.
THE
MOTIVATIONAL MATRIX
The key conceptual innovation arises as a direct outcome of the
fledgling science of Communication Theory, borrowing the crucial concept of the
meta-perspective. It is defined as a higher-order perspective on a viewpoint
held by another: schematically defined as “this is how I see you-seeing me.”
The higher-order listings of virtues and values are collectively ordered as
subsets within this hierarchy of meta-perspectives, each more abstract grouping
building upon that which it supersedes. Take, for example, the cardinal virtues
(prudence, justice, temperance, and fortitude), the theological virtues
(faith-hope-charity-decency), and the classical
Greek values (beauty-truth-goodness-wisdom).
Each of these traditional groupings is further subdivided into four
subordinate terms permitting precise point-for-point stacking within the hierarchy of meta-perspectives. Additional
listings of ethical terms are further be added into the mix: namely, the civil
liberties (providence, liberty, civility, and austerity), the humanistic values
(peace-love-tranquility-equality), the mystical values (ecstasy-bliss-joy-harmony),
etc.
This cohesive hierarchy of virtues, values, and ideals proves particularly
comprehensive in scope, accounting for virtually every major ethical theme
celebrated within the Western ethical tradition. It is easy to gain a sense of
the trend towards increasing abstraction when scanning the individual columns
from top to bottom. The traditional sequences of terms line up seamlessly
within this hierarchy of meta-perspectives. Indeed, it proves exceedingly
unlikely that this cohesive pattern of organization could have arisen solely by
chance. Furthermore, this ethical hierarchy mirrors the ascending sequence of
personal, group, spiritual, humanitarian, and transcendental realms within
society as a whole: which (when specialized
into both authority and follower roles) accounts for the full ten-level
span of ethical hierarchy.
The major groupings of virtues and values
serve as the elementary foundation for the motivational matrix. This
grand-scale unification of ethical principles necessarily argues for a radical
reinterpretation of the organizational principles at issue. The key salient
insight resides in viewing the individual as the rightful product of a diverse
range of social and cultural influences. In addition to the most basic one-to-one
style of personal interaction, the individual is further incorporated into a
broad range of group contexts (e.g., work, family, country, etc.), as well as some
all-encompassing universal context. These individual contexts collectively
summate into a unified ethical hierarchy consistent with the theoretical
principles governing Set Theory. Set Theory remains in full agreement with the
three-level model of the ethical hierarchy: with the unit set, the group set,
and the universal set equating with the personal, group, and spiritual levels
of authority, respectively.
The concept
of a three-level style of set hierarchy is actually nothing new, proposed
centuries earlier by German philosopher, Emmanuel Kant. In his masterpiece, Critique of Pure Reason, Kant proposes a
comprehensive system of conceptual categories he considers crucial to the
formation of the human intellect. Most notable is the relevant category of quantity: which Kant further subdivides
into the concepts of unity, plurality, and totality. Indeed, these three
fundamental aspects equate to the notions of the one, the many, and the
absolute: equivalent (in a human social sense) to the personal, group, and
spiritual authority levels.
This
three-level style of social hierarchy, although appealing in its simplicity,
differs from Set Theory in that interactions between individuals do not exist
solely in a vacuum, but rather are specialized into authority and follower
roles. For the personal realm, this
amounts to the personal authority and personal follower roles, extending to the
group realm as the group authority and group representative variations, culminating
in terms of the spiritual authority and spiritual disciple roles. A brief
description of each of these authority and follower perspectives is certainly
in order here, clearly outlining the proposed grand-scale unification of
virtues, values, and ideals.
The most basic personal authority level
refers to the one-to-one style of interaction occurring between individuals,
much as typically encountered in one’s personal friendships. This personal
interplay is further specialized into either authority or follower roles: exemplified
in the case of the master craftsman who remains dependent upon the services of
his faithful apprentice. A similar scenario also holds true with respect to the
hero and his sidekick, or the celebrity and
his straight-man. Here the authority and follower roles flexibly complement
one another in terms of such an equitable balance of power. The authority
figure formally depends upon the attentions of his follower (as much as the
other way around), resulting in an equivalent balance of power with respect to
the personal realm.
This elementary personal
foundation, in turn, extends to the equally pervasive domain characterizing the
group authority perspective. The group set
surpasses the unit set in terms of its expansion to a multitude of elements (or
class members) within a group-focused
context. Personal concerns now become subordinate to such a group power
base, being that enough group followers remain to continue group authority whether
or not any single individual chooses to desert. In a single stroke, the group
authority rises well above any personal power
struggles, an innovation exploited since ancient times
as the well-established custom of tribal-based authority.
Group authority, in turn, is susceptible
to its own unique form of follower counter-maneuver: namely, that expressed by
the group representative. The latter’s distinctive style of “strike” leverage
is fully realized at this juncture, as witnessed in the modern-day trend
towards collective bargaining. By
organizing as a union collective, the rank-and-file nominates a shop steward to
represent them in their negotiations with management. The group representative,
in essence, reminds the group authority that the cooperation of the labor pool
is crucial for maintaining the group status quo. Consequently, the group
authority (in concert with the group representative) shares an equivalent
balance of power within the group power realm.
A similar
pattern further holds true with respect to the spiritual authority level,
although this sense of “spiritual” is restricted to the universal sense of the
term implicit in Set Theory. The universal set clearly surpasses the multiplicity
of the group domain: in essence, the sum-totality of all such groups within the
universal domain. The universal set represents the
“group of all group sets,” a 3rd-order style of set-hierarchy
(equivalent to the domain of all mankind). Indeed, whereas group authority
surpasses the influence of the individual members, the spiritual authority
figure similarly overrules the strike power
of any of its constituent groups, whereby claiming authority over the sum-total
of mankind.
It is true (in practice) that each of the
world’s religions competes for the beliefs of the world’s faithful. In
principle each religion vigilantly strives to convert all others, giving
credence to the universal sense of the term. This claim to universality is
traditionally made binding through an appeal to God or a Messiah-figure, a
sanction dating to the earliest civilizations. Here a king could inspire the
loyalty of his troops (in the name of a god of war) far in excess of what he
might claim as a mere mortal ruler.
Taking this
trend to the limit, even an authority role as abstract as the universal must
(by definition) be susceptible to its own unique form of follower maneuver: e.g.,
that specified for the spiritual disciple. As spokesman for the spiritual
congregation, the spiritual disciple reminds the spiritual authority that the
blessings of the faithful are crucial for maintaining the spiritual status quo.
Witness the power of the spiritual disciple for influencing such diverse
historical events as the Protestant Reformation, and even the very founding of
Christianity.
In summary, the three-level ascending hierarchy of
personal, group, and spiritual domains, when further specialized in terms of
both authority and follower roles, provides the supreme conceptual framework
for explaining the grand-scale unification of virtuous terms. This virtuous format
is schematically depicted in Fig. 1,
including the three-digit codes for each of the respective virtues, values, and
ideals. This master schematic format (tentatively termed the motivational matrix)
incorporates each of the major virtuous classifications described to
date (plus an equivalent number of new ones) for a grand total of ten levels,
serving as the elementary foundation for the remainder of the book to follow.
As the
underlying captions serve to indicate, the uppermost three levels of this
diagram are designated for the personal, group, and spiritual
levels: accounting for the most basic groupings of virtues/ideals. The
remaining lowermost two levels, in turn,
introduce a pair of hitherto un-mentioned categories; namely, the
humanitarian and transcendental domains, respectively. This additional sequence
of authority levels are classified as uniquely abstract styles of power perspectives,
whereby clearly surpassing the more basic organizational pattern previously established
for the initial three levels. A brief description of these final two levels is definitely
in order here, for the most abstract listings of virtues and values enter into these final two domains.
Although the spiritual realm is clearly
the maximum level of organization (in keeping with the traditions of Set
Theory), this very sense of chronological time permits the introduction of the even
more abstract conception of humanitarian authority.
The great theoretical physicist, Albert Einstein defined time as the fourth
dimension of the universe, making it fitting that the humanit
Desire Worry Aspiration Compliance
EGO STATES ALTER EGO STATES
(Personal Authority) (Personal Follower)
130
131
140 141
Glory Honor Prudence Justice
Dignity Integrity Temperance Fortitude
PERSONAL IDEALS CARDINAL VIRTUES
(Group Authority) (Group Representative)
150 151 160 161
Providence Liberty Faith Hope
Civility Austerity Charity Decency
CIVIL LIBERTIES THEOLOGICAL VIRTUES
(Spiritual Authority) (Spiritual Disciple)
Grace Free Will Beauty Truth
Magnanimity Equanimity Goodness Wisdom
ECUMENICAL IDEALS CLASSICAL GREEK VALUES
(Humanitarian Authority) (Humanitarian Follower)
190 191 100 101
192 193 102 103
Love Peace Joy Harmony
HUMANISTIC VALUES MYSTICAL VALUES
(Transcendental Authority) (Transcendental Follower)
Although basically only an introductory
chapter, a few general observations must necessarily be made with respect to
this distinctive schematic format. The ten individual listings of virtues, values,
and ideals are organized as dual-descending columns comprising five groupings
each. The left-hand column represents the hierarchy of authority roles,
whereas the right side specifies the respective follower roles. This dual
schematic format represents the sum-totality of reciprocating interactions
between the authority and follower roles, as the respective directional arrows further
serve to indicate.
The distinctive groupings of virtues and values represented for each individual
level exhibit a unique range of distinguishing characteristics. Each listing is
represented as a quartet-style of format, depicted as quadrants in a
pseudo-Cartesian coordinate system. The more traditional groupings (such as the
cardinal virtues) are already depicted as a four-part grouping, fitting quite
nicely within the quartet-style format. Others listings (such as the
theological virtues) have been supplemented beyond their traditional number in
order to achieve the requisite quartet-style status. A number of other
groupings are entirely new to the philosophical tradition, yet effectively respecting
the quartet-style pattern of organization.
Similar to the reciprocating pattern of
authority and follower roles, the affiliated groupings of virtues, values, and
ideals similarly mirror this ascending style of hierarchy. The most elementary
personal nature of the ego and alter ego states further serve as the foundation
for the even more abstract listings of virtuous terms to follow. This virtuous realm
runs the entire gamut of human experience ranging from the instinctual to
the sublime (and everything in between). A brief description of each of these
individual moral groupings is definitely in order here, serving as a preliminary
overview for the remaining detailed examination to follow.
THE PERSONAL ETHICAL FOUNDATIONS
The most rational initiation point for this comprehensive
style analysis is certainly the personal level within the ethical hierarchy.
According to Fig. 1, these dual
categories are respectively listed as the ego states targeting the personal authority role (solicitousness, submissiveness,
desire, and worry), as well as the alter ego
states comprising the follower role (approval-leniency-aspiration-compliance).
The behavioral overtones underlying these groupings make them tailor-made for
incorporation into the personal power realm, whereby effectively specifying the
interpersonal dynamics at issue here.
Although only
briefly outlined, this initial complement of ego and alter ego states, in turn,
serves as the elementary foundation for the remaining listings of virtues,
values, and ideals, as outlined in Fig.
1. Indeed, a general pattern of organization
emerges from this schematic format; namely, the left-hand column is
characterized by what are termed the authority ideals: read downwards
as the personal ideals, civil liberties, ecumenical ideals, and humanistic
values. The right-hand column of follower roles,
in turn, specifies the related trend based upon the virtuous mode;
namely, the cardinal virtues, theological virtues, classical Greek values, and
mystical values. For sake of consistency, the initial authority trend will be
examined first, followed by an equally comprehensive treatment of the respective
sequence of follower roles.
The first mentioned sequence of authority ideals begins at
the group authority level with respect to the provisionally termed class of personal ideals
(glory-honor-dignity-integrity). The personal des-ignition for this grouping
might appear somewhat of a misnomer, although more properly viewed as ideals within
a group sphere of influence. These personal ideals build directly upon the ego
states previously described for the personal authority role, wherein accounting
for the hybrid quality of the grouping. In this latter respect, the group
authority gloriously acts solicitously
or honorably acts submissively
towards his personal follower figure. Similarly, he might dignifiedly act desirously or worrisomely act with integrity in terms of this dual pattern
of organization.
The personal
ideals collectively derive from the classical Latin tradition, effectively
highlighting the Roman’s fascination with the heroic themes. This group authority
focus is primarily expressed in terms of the many symbolisms for royalty and
nobility; as in the heraldic traditions of the circle of glory, the honor point,
the cap of dignity, and the heraldic
symbolisms for integrity. Guided by
such lofty civic ideals, the group authority figure fittingly aspires to such
noble principles befitting a leader of society.
The next
higher spiritual authority level rates a similar consideration indicative of its
respective class of civil liberties
(providence-liberty-civility-austerity). Each of these themes is prominently featured
in the founding of the United States, as collectively celebrated in the
precepts of the Declaration of
Independence. This revolutionary document invokes divine authority as one
of its central premises, celebrating the universal rights of man for overruling
the tyrannical edicts of the English monarch, King George III. Although this
designation of civil liberties might
suggest somewhat of a political context, further examination reveals the deep
spiritual foundations for these four basic themes. Indeed, each of these themes
was traditionally worshipped as a classical deity in its own right; namely, Providentia, Libertas, Civitas, and Auster. In terms of
this more advanced universal context, providence
represents the spiritual counterpart of
glory, whereas liberty makes a
similar correspondence to honor. Furthermore, civility represents a spiritual refinement of dignity, whereas austerity denotes integrity from a universal
perspective.
The universal prerequisites
for spiritual authority role, in turn, serve as the foundation for the
affiliated concept of humanitarian authority, an innovation firmly rooted
within the concept of “historical” time. This enduring humanitarian focus is
directly reflected in the abstract listing of ethical terms provisionally
termed the ecumenical ideals
(grace-free/will-magnanimity-equanimity). The enduring significance of this
grouping certainly suggests a common range of perspectives; namely, timeless
themes consistent with such a grand humanitarian perspective. Although closely
affiliated with spiritual concerns, a more detailed examination clearly reveals
a grand humanitarian focus: as reflected in the long tradition of ecumenical
councils dealing with generational issues.
This grouping
enjoyed particular favor during the Protestant Reformation. Indeed, according
to Martin Luther: “By grace are thee
saved through faith.” This listing of ecumenical ideals adds a
more enduring sense of historicity to the civil liberties previously described
for the spiritual tradition. For example, grace
imparts a more enduring humanitarian focus to providence, whereas free will provides a historical
perspective to liberty. Similarly, the remaining ecumenical ideals of magnanimity and equanimity extend a similar humanitarian mindset to civility and austerity.
The crowning
transcendental level ultimately
rounds out the stepwise description of authority roles. This transcendental
perspective formally appeals to the idealized realm of pure abstraction, in
essence, transcending the more concrete nature of the preceding levels. The
respective grouping of humanistic
values (peace-love-tran-quility-equality)
rightfully enter into consideration at this juncture:
ideal values befitting such a lofty transcendental perspective. Each of these
terms befits such a crowning level of abstraction, ideals attuned to realms
wholly transcending routine experience. These values date to classical times,
worshipped as abstract deities in their own right: namely, Pax
(peace), Cupid (love), Quies
(tranquility), and Aequitas (equality). These
themes further served as the inspiration for many of the modern protest movements,
such as in the New England Transcendentalists and the
Peace Protest against the Vietnam War.
THE VIRTUOUS FOLLOWER TRADITIONS
The
completed description of the authority ideals, in turn, sets the stage for a discussion
of the remaining sequence of follower roles. Whereas the authority hierarchy
was based upon the ego states, the follower sequence alternately targets the
alter ego states. This pattern further extends to the well-established
traditions of the cardinal virtues and theological virtues. These two basic
categories of virtue have long enjoyed a distinguished place of honor in the
Western ethical tradition. As their qualifiers serve to indicate, the
theological virtues (faith-hope-charity-decency) encompass the spiritual
disciple role, whereas the cardinal virtues (prudence-justice-temperance-fortitude),
by default, target the group follower perspective.
The latter cardinal virtues are
collectively designated from the Latin cardos (hinge): based upon the belief that all of the higher
virtues hinge upon these basic four. Consequently,
the cardinal virtues exhibit distinct parallels to the more elementary class of
alter ego states; namely, prudent-approval,
just-leniency, a temperate sense of aspiration, and compliant-fortitude. This enduring
tradition of cardinal virtues figures prominently in the writings of the Greek
philosopher Plato, particularly his fanciful dialogue, The Republic. These cardinal virtues provide an effective focal
point within the dialogue, promoted as ideal codes of conduct befitting Plato’s
conception of the Greek city-state.
The
even more advanced listing of theological virtues (faith-hope-charity-decency), in turn, builds upon their more
elementary foundation within the cardinal virtues. Church theologian, St.
Thomas Aquinas, viewed the theological virtues as divinely inspired; in direct contrast
to the more elementary nature of the cardinal virtues, the latter of which were more widely regarded as natural social
predispositions. Befitting their exalted moral status, the theological virtues
remain an enduring theme in New Testament scripture, particularly celebrated by
St. Paul as supreme moral principles governing virtuous conduct.
Although the
formal designation of theological originally
applied only to the first basic three terms, the addition of the fourth related
theme of decency effectively modifies
this grouping into a format consistent with the quartet-style of hierarchy.
This shortfall in the traditional complement of terms appears to account for
the great theoretical insight that was missed down through the ages; namely,
the theological virtues represent the higher spiritual analogues of the
subordinate class of cardinal virtues (just as the latter are based within the
alter ego states). Here one can acknowledge the prudent-faith or lenient-hope for
justice professed by the spiritual disciple figure, in addition to the
temperate sense of the charitableness
and fortitudinous sense of decency
germane to the discussion.
The completed
description of the group and spiritual levels, in turn, extends to a
humanitarian focus with respect to the representative
member of humanity role. More properly termed the philosopher’s maneuver,
it invokes the prestige of speaking for all generations of mankind (not just
the current one). In essence, the representative member of humanity reminds the
humanitarian authority figure of his formal sanction from humanity, lest he
lose prestige in such matters. The humanitarian
authority perspective is essentially seen as more of a policy-making strategy
than any immediate style of power perspective. The humanitarian follower,
in turn, retains the option of rejecting humanitarian policy; hence, maintaining
an essentially equivalent balance of power.
The
enduring grouping of classical Greek values (beauty-truth-goodness-wisdom)
rightfully enters into consideration here, the major groupings of virtues already accounted for at the
lower levels. This alternate focus on values invokes precisely such a
humanitarian focus, the more immediate sense of virtue now advancing to the more
timeless quality of value. Indeed, the classical Greek values date to the most
ancient of times, celebrated by Plato as pure forms or essences that transcend
the variability of the natural world. Each of these values was worshiped as an
abstract deity in its own right; namely, Venus (beauty), Veritas
(truth), Bonus Eventus (goodness), and Sapientia (wisdom). This classical tradition of value, in
turn, fulfills the trend previously established with respect to the cardinal
and theological virtues: namely, the beauteous-faith
or just-hope for the truth, as well as the charitable sense of goodness and decent sense of wisdom
characterizing the overall span of the humanitarian follower role.
Even an
authority level as abstract as the transcendental must (by definition) be invested with its own unique form of follower counter-maneuver,
in this case, that specified for the transcendental follower role. Despite this
extreme level of abstraction, it still proves possible to distinguish a
respective listing of mystical values
(ecstasy-bliss-joy-harmony). Although a formal description of this grouping of
terms is scarcely warranted at this juncture, suffice it to say they encompass
the enigmatic realm of religious mysticism tuned to realms wholly transcending ordinary
experience. Although this crowning mystical level effectively closes out the nameable domain of the ethical
hierarchy, it still proves possible to postulate the existence of a
supernatural extension to the ascending hierarchy of terms: a topic best
reserved for a more detailed examination of mysticism contained in Chapter 6.
In
conclusion, the completed cursory examination of the ten-level hierarchy of virtuous
terms aimed to provide a suitably comprehensive overview of virtuous realm, a
mere glimpse at the more detailed examination to follow. At the heart of this
system lies the unified ethical hierarchy depicted in Fig. 1, a reciprocating confluence of authority and follower roles
spanning the personal, group, spiritual, humanitarian, and transcendental
realms. In tribute to this dramatic scope, this new conceptual paradigm is
respectively termed the motivational matrix, in direct analogy
to the semantic style of linguistic matrix that it represents. This ascending
hierarchy of authority and follower roles emerges as a direct outcome of the
principles governing Set Theory. The truest value for this system derives from
the respective listings of virtues, values, and ideals, intriguing in their quartet-style
pattern of organization.
This schematic pattern reflects the overarching
sense of cohesiveness underlying the individual virtuous terms, as representative of the cardinal virtues,
theological virtues, and classical Greek values. As depicted in Fig. 1,
in the left-hand column of terms specify the authority roles. The first
quadrant lists the ascending sequence of solicitousness, glory, providence, grace, and tranquility. All five terms share an
immediately-active focus based upon the acknowledgement of past notable achievements.
The same quadrant within the right-hand column of follower roles yields the related
sequence of approval-prudence-faith-beauty-ecstasy: themes that directly reciprocate
the authority roles through the perspective of the follower figure.
A similar pattern further holds true with
respect to the upper (right-hand) quadrants depicted in Fig. 1. The respective authority roles lead to the sequence of submissiveness-honor-liberty-freewill-equality:
themes all sharing an active focus although now specifying a more submissive perspective.
The remaining follower trend (leniency-justice-hope-truth-bliss) further
verifies this reciprocating pattern, a sequence mirroring that based on
approval with the exception that leniency is now called into focus. Indeed, it
proves particularly amazing that these distinctive ethical trends should exist
at all, each lining up so perfectly within its respective quadrant of the virtuous
hierarchy. This grand scale organization is certainly a major selling point, the
perfect symmetry and cohesiveness far too intricate to have arisen solely by
chance. Indeed, these ten virtuous groupings actually prove to be just a basic skeleton
framework for a much broader system of communication covering the entire range
of emotionally-charged language in general: an issue clearly warranting further
such overarching consideration.
GLOBAL
ETHICAL APPLICATIONS
This grand-scale
pattern of organization for the main ethical terms proves a fitting
launch-point for applications relating to world peace and harmony. The distinctive
listings of virtues and values are amenable to widespread acceptance by the
world community, their classical and contemporary overtones serving as the
foundation for many of our most prominent political and cultural institutions.
For instance, the legal system clearly celebrates
the traditions of the cardinal virtues, the enduring theme of jurisprudence directly
deriving from this classical arrangement of terms. The Declaration of Independence
further celebrates the listing of civil liberties through an appeal to the
universal rights of man, as suggested in the authority ideals of providence and
liberty. The world economy is similarly based upon cooperation on an international
level, as exemplified in an honorable insistence on fair business dealings, as
well as integrity with respect to mutually-equitable commercial trade.
This highly interdependent system of global
economic cooperation remains entirely untenable without such enduring virtuous principles
that serve as a restraint on unbridled western capitalism, particularly such as
that which occurred during the recent global economic downturn. This enduring humanitarian
focus celebrates more long-term plans for a stable global infrastructure, a
lesson seemingly lost on the droves of speculators that sacrificed economic
stability on the altar of short-term financial gains.
Such long-term goals similarly prove applicable
in relation to the career politician, an office that often appears similarly
shortsighted in terms of partisan politics and a self-serving focus on reelection,
all the while delaying critical action relating to budgetary responsibility. This
move towards resurrecting traditional value ethics proves crucial towards
reining-in the free exercise of short-sighted capitalist impulses. Indeed, many
social institutions (whether legal, political, or religious) could gain
substantially from the dramatic new insights contained within the newly devised
hierarchy of virtuous terms. This cohesive ethical foundation further serves as
the major conceptual framework for applications relating to the darker realm of ethical inquiry: including novel
inroads towards avoiding the vices of defect, as well as an enhanced comprehension
of the motives underlying criminality and international terrorism. This
grand-scale ethical synthesis has entered the world scene at perhaps its darkest
hour of need, a glimmer of hope for those that might seek to launch such a versatile
innovation into action.
Although a preferential focus on the virtues is certainly understandable,
the virtuous mode can scarcely exist solely in a vacuum. The truest applications
arise precisely from such a moral contrast with the related realm of the vices
(where virtue and vice contrast with one another). Indeed, for every virtue
there necessarily exists a corresponding antonym (or vice): namely, love vs.
hate, peace vs. war, good vs. evil, etc. The corresponding
vices of defect represent the chief moral opposites for their respective
virtuous counterparts, whereby providing a balanced sense of symmetry across
the unified ethical hierarchy. The ten predicted categories for the vices of defect
are arrayed in ten-level hierarchy similar to the pattern previously
established for the virtuous mode, depicted in the compact diagram below and
also in Fig. 9B of Chapter 9.
Infamy • Insurgency
Dishonor • Vengeance
Prodigality • Betrayal
Slavery • Despair
Wrath • Ugliness
Tyranny • Hypocrisy
Anger • Abomination Prejudice
• Perdition
Punish. • no Appetite Punish.
• no Aversion
Apathy • Spite
Indifference • Malice
Foolishness • Gluttony Caprice • Cowardice
Vulgarity • Avarice Cruelty • Antagonism
Oppression • Evil Persecution • Cunning
Hatred • Iniquity Belligerence • Turpitude
This distinct style of ethical contrast allows negative transactions to
be analyzed in terms of their potential for conversion into positive ones (and
vice versa). The resultant ten-part categories for the vices of defect includes
the ecumenical vices (wrath, tyranny, persecution, and oppression), the
moralistic vices (evil, cunning, ugliness,
and hypocrisy), and the humanistic vices
(anger, hatred, prejudice, and belligerence), etc.; groupings that prove
particularly significant for outlining this darker realm of the vices.
The vices of defect, in turn, can scarcely claim to be all-inclusive by
any measure. Indeed, only half of the Seven Deadly Sins are formally accounted
for in terms of the vices of defect: where pride, envy, and covetousness defy
incorporation into the established domain of defect. This anomaly is fortunately
explained through aid of an additional class of vices known since ancient times
as the vices of excess. Aristotle first described this dual pattern relating to the
vices. The vices of defect directly contrast
in relation to the vices of excess, the latter defined
as that range of extremes in relation to the virtuous mode. Accordingly,
Aristotle viewed the virtuous mode as a system of mean values (or norms)
interposed between the vices of defect and vices of excess.
For instance, Aristotle cites
the example of the virtue of courage. It represents the mean-range of virtue
interposed between the corresponding vice of defect (cowardice) and its
excessive counterpart in foolhardiness. Consequently, virtue represents the
middle-ground between defect and excess,
favoring moderation insofar as choosing a balance between this dual arrangement of the vices. Indeed, it ultimately proves feasible
to devise an entire ten-level hierarchy for the vices of excess, mirroring
point-for-point the pattern previously established with respect to the virtuous
mode: although now extending to excessive qualities such as vanity, jealousy,
shame, etc.
Vanity •
Adulation Humiliation •
Ridicule
Pretention •
Obsequious Anguish • Mockery
Sanctimony • Sycophancy Tribulation•
Cynicism
Jealousy • Arrogance Contempt • Audacity
Covetous. • Impetuosity Reproach • Rashness
Longing • Presumption Chagrin • Boldness
Affectation • Smugness
Bitterness • Harshness
Curiously, the three-way pattern of specialization
implied in Aristotle’s Theory of the Mean fails to distinguish any parallel
complement of extremes with respect to the vices of defect (similar to that
specified for the virtuous mode). This glaring lack of an even sense of symmetry fortunately is remedied through
the introduction of an entirely new class of ethical terms: a terminology
provisionally termed the realm of hyperviolence. This new category is formally distinguished
from the more routine realm of defect primarily in terms of the extremes by
which it is expressed.
Herein
lies the formal prototype for the realm of hyperviolence;
namely, that range of excess targeting the vices of defect. The fact that
Aristotle fails to distinguish this additional conceptual category within his
Theory of the Mean attests to the classical warrior ideal, where victory was to
be achieved at any cost. The terminology for this extreme realm of hyperviolence scarcely enjoys the pedigree or tradition of
the other listings of vices, although a complete listing of the
provisional categories for hyperviolence is
schematically depicted in the compact diagram immediately below, and also Fig. 18A of Chapter 18.
Indolence • Mutiny
Dereliction • Reprisal
Notoriety • Rebellious. Ignobility • Retribution
Licentiousness • Treason Savagery •
Hopeless.
Fury • Hideousness Despotism •
Mendacity
Madness • Horror
Bigotry • Ruin
Languor • Grudgingness Callous. •
Malignancy
Crassness • Voracity Petulance • Cravenness
Rudeness • Greed Hostility • Contentious.
Brutality • Heinousness Barbarism • Ruthless.
Viciousness •
Balefulness Atrocity • Fiendish.
This
arrangement is similar in form and function to that previously established for
the vices of defect. In keeping with its somewhat infrequent occurrence in
society as a whole, any formal terminology with respect to the realm of hyperviolence must necessarily rely upon the wealth of case
histories from the annals of violent crime relating to criminal profiling.
In summary, the formal additional of the realm of hyperviolence
results in a more fully balanced symmetry relating to the ethical hierarchy. These
four basic ethical categories: e.g., the virtues, the vices of defect, the vices
of excess, and hyperviolence collectively account for
the routine range of emotionally-charged language in general; as formally depicted
in the master schematic diagram to follow. This four-part diagram is organized
around the novel concept of the neutrality
status, a neutral point of entry
within the system and the default status from which all new relationships are
formed. This neutrality status is defined as that benign sense of neglect we
express towards strangers on the street: contacts that pose no meaningful sense
of relationship yet do not pose any impending sense of harm.
+ + VICES OF EXCESS
(Excessive Virtue)
+ MAJOR VIRTUES
(Virtuous Mode)
_______________________
O - NEUTRALITY STATUS
_______________________
– VICES OF DEFECT
(Absence of Virtue)
– – HYPERVIOLENCE
(Excessive Defect)
Every new relationship (by definition) stems directly from this zone of
neutrality status, a range of potentiality that extends to the realm of the
virtues, or alternately into the domain of defect/excess. This moral divergence
is schematically depicted as the dual arrangement of terms immediately flanking
the zone of neutrality. This pair of conflicting options represents an ethical
“fork in the road,” representing the basic core nucleus for the system. Most relationships are resolved through
recourse to one option or the other (either virtue or defect), the basic
thoroughfare for the communicational dynamic.
This dual interpretation can
scarcely claim to be the total picture, for the parallel realm of excess lurks
along the more extreme boundaries of the core nucleus. For the virtuous realm,
this corresponds to the related realm of the vices of excess. Furthermore, the
vices of defect alternately grade-over into the newly proposed realm of hyperviolence. These latter two categories represent the
figurative “fast lanes” of the relationship superhighway; namely, fringe areas
exaggerated to the point of crossing over into the range of excess.
Fortunately, such forays into the realm of excess are typically somewhat
limited, the enduring sense of
stability within the social dynamic effectively serving to diminish the effects
of such drastic mood swings and maintain a more stable emotional disposition.
In agreement
with the considerable degree of detail associated to the ten-level ethical
hierarchy, the remaining chapters are subdivided into four major sub-headings.
The remainder of the current section is devoted exclusively to the virtuous realm;
namely, the major groupings of virtues, values, and ideals representing the
cardinal virtues, theological virtues, classical Greek values, etc. This
initial Part I is further subdivided
into eight separate chapters representing the personal, group, spiritual,
humanitarian, and transcendental levels within the ethical hierarchy; as well
as examining the accessory virtues and general unifying themes. In Part II Aristotle’s enduring
classifications of the vices of defect are further described. This section
respectively comprises six individual chapters (9 through 14), whereby
reflecting the ascending sequence of authority levels within the hierarchy of
defect.
This initial range of themes is further expanded
in Part III with respect to the affiliated
domain of excess, defined as that range of extremes targeting the virtuous mode.
The realm of excess is further subdivided into three separate chapters collectively
specifying the entire range for the vices of excess (as well as a number of
accessory issues). The remaining chapters 18
and 19, in turn, examine the realm of
hyperviolence: a new ethical category defined as that
range of excess with respect to the vices of defect.
In terms a final ethical overview, the
remaining Part IV enters into a
description of the global applications for the master linguistic matrix.
Chapter 20 outlines avenues for
further research and development, as well as intriguing modifications relating
to the great literary traditions from around the world. Chapter 21, in turn, proposes improvements to
the global economic mindset in terms of international cooperation. With the
ongoing concerns over global terrorism, this new technology proves particularly
effective towards aiming to ameliorate the effects of such misguided perspectives.
Perhaps the most dramatic potential
applications are detailed in Chapter 22
with respect to an ethical simulation of artificial intelligence, the basis for
two US patents (now expired and in the public domain). This novel innovation
employs the schematic coding system as an aid for programming of complex sequences
of ethical parameters. Through the aid of information technology, the task of
detecting and cataloguing ethical behavior is greatly simplified, eventually
permitting a more effective range of global mediation across an international
sphere of influence. Indeed, an intriguing discussion of applications relating to
the realm of the neurosciences is included in the supplementary Appendix A, whereby
further advancing frontiers towards promoting global peace and harmony within a
purely scientific and reproducible sphere of inquiry.
The following chapter launches this
grand-scale undertaking in terms of a detailed examination of the personal
authority and follower roles targeting the virtuous realm. Indeed, it is
precisely at this most basic level that the technical rationale behind the
quartet-style organization of ethical terms is finally addressed, ultimately
explained in terms of the behavioral terminology of operant conditioning. The latter
field of behavioral psychology is devoted to the study of instinctual types of
goal-seeking behavior, an aspect
highly suggestive of the more abstract focus of the virtues, values, and
ideals.
The father of
modern behaviorism, B. F. Skinner, proposed a
parallel correlation of behavioral and ethical principles in his quest
for an overarching Technology of Behavior.
In his masterpiece, Beyond Freedom and Dignity
(1971), Skinner examines the behavioral correlates for a broad range of ethical
terms (such as freedom and dignity), although to a limited degree of precision.
Through the aid of the unified ethical hierarchy, however, this motivational style of analysis can be carried to its logical
conclusion, incorporating
virtually every major ethical term within the Western tradition. Indeed, it proves particularly crucial to view
the ascending hierarchy of virtues and values as based entirely within
behavioral terminology, as suggested in the elementary nature of the ego and alter
ego states. The science of behaviorism, therefore, serves as the rational
launch-point for any such detailed motivational
analysis beginning with the detailed chapter to follow. A more detailed examination
of the behavioral movement is definitely in order at this juncture, for herein
lie the keys to outlining the instinctual foundations for the entire ten-level virtuous
hierarchy.
This solid conceptual
grounding (within a secular, scientific foundation) fortuitously avoids offending
the sensibilities of any singular world religion or culture in the process,
celebrating the commonalties embraced by ethical traditions from around the
world. Granted the world’s religions have enjoyed considerable success in promoting
a virtuous lifestyle with origins vastly predating our modern technological
age. For the vast majority of recorded history world religions have peacefully
co-existed, although varying degrees of religious fanaticism have periodically stoked
conflict amongst cultures. With the advent of our modern age of high
technology, it would appear that humanity can no longer afford such a dramatic clash
of cultures that extend to fanatical terrorism on a global scale. The newly proposed
scientifically-based system of planetary ethics holds the greatest potential in
this regard for overcoming the considerable threats to diminishing global peace
and harmony.