Andrew Jones
2020-07-24 12:55:21 UTC
The following discussion makes use of principles from two new theories; Social Power Theory and Social Currency Theory. You can study them both by searching for Democracy as a Moral Reality on newsgroups - philosophy and sociology or at democracyasamoralreality.com where you can download a free copy of this philosophy. Otherwise read past the terminologies. You will come to see the logic nonetheless.
Properties of Morality
? Morality exists to provide greater levels of cooperation amongst species of animals. That is its evolutionary purpose for being.
? Good and evil do not exist as absolute qualities; these are hueristic, invented ideas - useful and convenient ways of looking at the world.
? Morality is the foundation of society itself. Without a moral code there can be no society. The rules of society itself, what decides whether or not we even begin to form a society together, are what we call morals.
? Morality acts like a medium to carry power, just like money does. It holds real power because we all say that it does! It is a system of collective trust.
? Morality is that which causes all other realms of human civilization to operate. It is the social system of all other powers. The four powers are a sort of social currency in themselves and they carry morality and its system within them. The four powers of human civilization are martial, economic, knowledge and cultural power.
? There are only two fundamental or Core Moral Systems that exist in the world because there are only two ways in which to politically organize; as equals or not equal. Those two Core Moral Systems are Despotic Hierarchy and Democratic Morality. A moral actor is either operating in one system or the other or an amalgamation of the two.
? This defines the general differences between conservatives and liberals. We can see liberals and conservatives in light of ingrained paradigms. Liberals tend to question ingrained paradigms and conservatives do not by definition. If you are conserving the past then you are promoting the past, either consciously or unconsciously. If we look at the big picture, conservatives and liberals have different brain types and therefore need each other for survival. Evolution made us this way for a reason. Liberals come up with new ideals and paradigms then say, ?Hey look at that! What if?? which causes conservatives to say, ?You freaking fruitcake! You?re going to get us all killed with your crazy ideals!? This is an extreme example of a conversation between conservatives and liberals but it illustrates something fundamental about us as a species. What we have here is a micro-policy engine operating between us that regulates itself. Conservatives are the brakes in the conversation and liberals are the gas pedal. Nature made this for us. This is good systems design. I say let?s not break it or piss on it or disregard it. Let?s change the conversation around the policies instead.
? Morality can act like a medium, system or it can be the power of a system (likely utilizing either pure motivation or what we colloquially call ?love? as its source). This is due to the fact that all of social existence is dependent upon morals. Therefore morality is considered a conflated currency ? it is tied into other social currencies and often co-exists as a sort of superposition within those social currencies.
? If morality is the system or rules of society then government equates to a system of justice. It doesn?t matter what kind of government it is. This is because morality is the system for government as well as for society in general because morality is a conflated currency. If morality is the system for both society and government we can see government as a way to resolve issues of moral concerns. Resolving moral issues we tend to think of as justice. Therefore, the entire purpose of government is to deliver justice to its population.
? Therefore government is the end product of morality. This makes sense being that morals are the rules of society itself, which is what government enforces. Government, in effect, enforces the morals of the society in question upon its population. Government is the end product of a moral system and is considered an integral part of a moral system.
? Justice is fundamental to a moral system. This is because of the relation of truth to power, the combination of the two into one entity produces authority. Authority is the agent of justice. Authority realizes the moral code by enforcing moral values upon society. Thus we can say that justice is, from the point of view of a moral actor, the entire raison d?etre (reason to exist) for morality in the first place.
? Authority comes in three kinds of expression; physical, cognitive and an actualized expression. When we combine the physical and the cognitive we get an actualized expression of authority as well but justice seems to have a relationship to itself and expresses its own reality as a set of rules (law). We measure the ?potential energy? of authority by comparing the concept of authority (defined as the power to determine) to itself. Thus we compare the potential to determine with the innate ability to determine in order to understand our total capabilities in this situation? By doing this we naturally get ?actualized expression? as a third category ? the act of determining. But this equation assumes that justice was perfectly and fully realized. Therefore, this suggests that justice is a quantifiable quality.
? If this is true, being that government is the end product of morality we must conclude that there are governmental functions which therefore come out of nature; a legislative function (create law), an executive function (enforce law) and a judicial function (interpret law) all focused around the law. Law is the codified expression of morality. Notice that these three functions equate to our three branches of government; the Presidency, Legislature (House of Representatives and Senate) and Supreme Court systems. Notice that these are all functions revolving around law as the focus of ethical reality. Law can be seen as the system (in Social Currency Theory terminologies) of the moral code and therefore holds primary importance, for without law there is effectively no moral code. If this is true this means that the laws of nature extend beyond these three structures and span out into the justice code as mathematical entities.
? This goes against everything we think of when we consider morals or ethics. Mathematics and ethics were never considered to be two entities which were intimately tied together, until now perhaps.
? This will be true not only for criminal justice but for civil issues as well as for issues of distributive justice. This opens up new possibilities for positive applications of justice, particularly in the areas of economic justice and economic theory.
? Democracy is a fundamental moral code that stems from the laws of nature. The essential equality of homo-sapiens and the ideal that there is an absolute form of justice has created a beautiful ethical system full of philosophical integrity which is balanced with unresolved tensions that express superior forms of governance (the two ideals together form the ethic of an equal justice under the law).
The Nature of Democratic Reality
Justice is what centers and revolves around all discussions of a democratic reality. Equality means that issues regarding fairness become centerstage and are brought to bear under a new standard of equal justice under the law, not the arbitrary justice of a fiat power system. Being that martial power is always the power of last resort, the power of the state (in which we have embued martial power and authority to ultimately enforce the law) is primary to matters of justice. This martial power is at odds with the sovereignty of the body politic in general and the individual in particular. This relationship (state and sovereign body politic) as well as the relationship of the individual to the group are all primary to questions of justice. The dynamic between these individual and corporeal bodies and their relationship to each other brings into question assumptions about power, truth, the use of power, and how a system of justice creates a dynamic of power in a reflexive philosophical and ethical environment. Thus the right to life, liberty and pursuit of happiness involves psychologically-based concepts surrounding power - sovereignty, agency and consent. These qualities are a logical consequence of a reflexive ethical reality and its relationship to power in a sovereign power system. They define the ethical pivot point from which spring all values concerning democratic morality. These are fundamental considerations in determining whether or not one is operating in a ?despotic? or a ?democratic? power framework.
Properties of Morality
? Morality exists to provide greater levels of cooperation amongst species of animals. That is its evolutionary purpose for being.
? Good and evil do not exist as absolute qualities; these are hueristic, invented ideas - useful and convenient ways of looking at the world.
? Morality is the foundation of society itself. Without a moral code there can be no society. The rules of society itself, what decides whether or not we even begin to form a society together, are what we call morals.
? Morality acts like a medium to carry power, just like money does. It holds real power because we all say that it does! It is a system of collective trust.
? Morality is that which causes all other realms of human civilization to operate. It is the social system of all other powers. The four powers are a sort of social currency in themselves and they carry morality and its system within them. The four powers of human civilization are martial, economic, knowledge and cultural power.
? There are only two fundamental or Core Moral Systems that exist in the world because there are only two ways in which to politically organize; as equals or not equal. Those two Core Moral Systems are Despotic Hierarchy and Democratic Morality. A moral actor is either operating in one system or the other or an amalgamation of the two.
? This defines the general differences between conservatives and liberals. We can see liberals and conservatives in light of ingrained paradigms. Liberals tend to question ingrained paradigms and conservatives do not by definition. If you are conserving the past then you are promoting the past, either consciously or unconsciously. If we look at the big picture, conservatives and liberals have different brain types and therefore need each other for survival. Evolution made us this way for a reason. Liberals come up with new ideals and paradigms then say, ?Hey look at that! What if?? which causes conservatives to say, ?You freaking fruitcake! You?re going to get us all killed with your crazy ideals!? This is an extreme example of a conversation between conservatives and liberals but it illustrates something fundamental about us as a species. What we have here is a micro-policy engine operating between us that regulates itself. Conservatives are the brakes in the conversation and liberals are the gas pedal. Nature made this for us. This is good systems design. I say let?s not break it or piss on it or disregard it. Let?s change the conversation around the policies instead.
? Morality can act like a medium, system or it can be the power of a system (likely utilizing either pure motivation or what we colloquially call ?love? as its source). This is due to the fact that all of social existence is dependent upon morals. Therefore morality is considered a conflated currency ? it is tied into other social currencies and often co-exists as a sort of superposition within those social currencies.
? If morality is the system or rules of society then government equates to a system of justice. It doesn?t matter what kind of government it is. This is because morality is the system for government as well as for society in general because morality is a conflated currency. If morality is the system for both society and government we can see government as a way to resolve issues of moral concerns. Resolving moral issues we tend to think of as justice. Therefore, the entire purpose of government is to deliver justice to its population.
? Therefore government is the end product of morality. This makes sense being that morals are the rules of society itself, which is what government enforces. Government, in effect, enforces the morals of the society in question upon its population. Government is the end product of a moral system and is considered an integral part of a moral system.
? Justice is fundamental to a moral system. This is because of the relation of truth to power, the combination of the two into one entity produces authority. Authority is the agent of justice. Authority realizes the moral code by enforcing moral values upon society. Thus we can say that justice is, from the point of view of a moral actor, the entire raison d?etre (reason to exist) for morality in the first place.
? Authority comes in three kinds of expression; physical, cognitive and an actualized expression. When we combine the physical and the cognitive we get an actualized expression of authority as well but justice seems to have a relationship to itself and expresses its own reality as a set of rules (law). We measure the ?potential energy? of authority by comparing the concept of authority (defined as the power to determine) to itself. Thus we compare the potential to determine with the innate ability to determine in order to understand our total capabilities in this situation? By doing this we naturally get ?actualized expression? as a third category ? the act of determining. But this equation assumes that justice was perfectly and fully realized. Therefore, this suggests that justice is a quantifiable quality.
? If this is true, being that government is the end product of morality we must conclude that there are governmental functions which therefore come out of nature; a legislative function (create law), an executive function (enforce law) and a judicial function (interpret law) all focused around the law. Law is the codified expression of morality. Notice that these three functions equate to our three branches of government; the Presidency, Legislature (House of Representatives and Senate) and Supreme Court systems. Notice that these are all functions revolving around law as the focus of ethical reality. Law can be seen as the system (in Social Currency Theory terminologies) of the moral code and therefore holds primary importance, for without law there is effectively no moral code. If this is true this means that the laws of nature extend beyond these three structures and span out into the justice code as mathematical entities.
? This goes against everything we think of when we consider morals or ethics. Mathematics and ethics were never considered to be two entities which were intimately tied together, until now perhaps.
? This will be true not only for criminal justice but for civil issues as well as for issues of distributive justice. This opens up new possibilities for positive applications of justice, particularly in the areas of economic justice and economic theory.
? Democracy is a fundamental moral code that stems from the laws of nature. The essential equality of homo-sapiens and the ideal that there is an absolute form of justice has created a beautiful ethical system full of philosophical integrity which is balanced with unresolved tensions that express superior forms of governance (the two ideals together form the ethic of an equal justice under the law).
The Nature of Democratic Reality
Justice is what centers and revolves around all discussions of a democratic reality. Equality means that issues regarding fairness become centerstage and are brought to bear under a new standard of equal justice under the law, not the arbitrary justice of a fiat power system. Being that martial power is always the power of last resort, the power of the state (in which we have embued martial power and authority to ultimately enforce the law) is primary to matters of justice. This martial power is at odds with the sovereignty of the body politic in general and the individual in particular. This relationship (state and sovereign body politic) as well as the relationship of the individual to the group are all primary to questions of justice. The dynamic between these individual and corporeal bodies and their relationship to each other brings into question assumptions about power, truth, the use of power, and how a system of justice creates a dynamic of power in a reflexive philosophical and ethical environment. Thus the right to life, liberty and pursuit of happiness involves psychologically-based concepts surrounding power - sovereignty, agency and consent. These qualities are a logical consequence of a reflexive ethical reality and its relationship to power in a sovereign power system. They define the ethical pivot point from which spring all values concerning democratic morality. These are fundamental considerations in determining whether or not one is operating in a ?despotic? or a ?democratic? power framework.
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