ETHICS

Ethics - the Problem

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      In all things, including choices, there is an up and a down, a left and a right, an inward and an outward, and within this universal manner of opposites – with each opposite direction nascenting from the originating nature of a thing – each action is chosen by, or for, a cause. With each choice, each reaction becomes the foundational memory of previous logical conclusions from which all future logic is judged and structured upon.

      Most choices may appear to be of little significance towards the final sum of thoughts, but some choices turn a man’s thoughts upside-down. The belief in a god establishes a foundation from which all further choices are weighed to conform to the belief, and likewise, a disbelief in a god establishes a foundation from which all further choices are judged to conform to the disbelief. The choice, to believe upwards or to believe downwards, fully and forever changes the whole of a man’s thoughts and logic.

      But what if neither of the two choices are correct? What if the choice to believe or disbelieve in a god sprang from a former choice of whether to believe or disbelieve that the choice had only two options? To choose a choice that only two options are available, requires that there also existed a choice that three or more choices were available. There are indeed other choices available, but once a man has made the choice to believe that only two choices exist, the man’s belief now prevents the man from rationalizing how it might be possible that other choices existed.

      One man observes a red object with his five senses, and within his mind he creates a segregation of objects, a classification that states “these are things with red colors, these are things with red tastes, these are things with red sounds, these are things that feel red, and these are things that smell red.” Always will the memory of the objects remain as the memories of having sensorially perceived the objects, and though the different objects might be logically associated with other objects of similar colors, tastes, aromas, sounds, and textures, still the memories remain the memories of the actual experiences of having sensorially perceived the objects, and when the memories are drawn back into the consciousness, each memory contains within it a full recreation of the sensorial sensation of when the object was first perceived, that is, the memory is one of first-hand experience, of remembering the sense of touch, of smell, of sound, of taste, and of sight, but none of the memories are accompanied with the symbols of worded names.

      Another man places his memories into similar classifications as the first man, but the second man then places an invented name upon each classification. In time, the second man’s mind no longer directly remembers the sensorial experiences, but rather the mind has subjugated the memories of experience to be ruled under the ruling name of the classification.

      The difference is the hierarchy of which is held within the mind to be of the greater importance; the name of the memory, or the lucid memory itself. One man, who uses nouns as ruling entities, may say that red defines an apple, while another man, who uses the actual memory of first-hand experiences to be the base of his logic, he may say that an apple defines red. The choice of whether to base one’s logic on memories of first-hand experiences, or to base one’s logic on the ruling nouns, is one of the determining factors that differentiates between types of acts of logic: one act of logic which is based upon experienced fact, and the other act of logic that is based upon ruling nouns (a birth of deities).

      When gazing in the direction of an object, and a man’s eyes perceive light that the mind interprets to be of the color of red, does the man think to himself that he is seeing light, or does he think to himself that he is seeing an object? Which polarity is his mind, that of a seer of light, or a seer of objects? And does the man then think to himself that the object is red? Does his mind tell him that red describes the object, or does his mind tell him that the object describes red? Observe and recognize how the differences of mental interpretations of simple things can and do alter the whole of all future logic. The man whose mind knows that the eyes see light, not objects, may also be of the knowing that what is seen is what defines the perception that is then given the name of red. For the man whose mind believes that he sees objects, he may be of the belief that the name red defines the object.

      The two men’s minds cannot share a compatible logic, for both minds are structured upon previous choices that chose opposite paths of sensorial experience, of a different type of memory retention, and of a different method of memory classification. The man whose eyes see light, and whose mind recognizes that the perception of light is what defines a color, he has no need for terms, for his memories and logic are structured upon what is real within his capacity for sensorial perception. But for the man whose eyes see objects, and whose mind places the noun red as the description of the objects’ color, that man’s logic is structured upon the necessity of nouns, and never can the man’s logic achieve accuracy because the logic must draw upon invented symbols to be used as information for logic to weigh, and since symbols cannot be the thing symbolized, then the man’s logic cannot achieve a rational conclusion. (See also IQ Questions and Answers - Types A and B Intelligence.)

      Western philosophy is structured upon the mind that sees objects and defines the objects with nouns, and there is no value in pursuing a further investigation into a philosophy that is known from the beginning to not possess the capacity for rational thought. If a man enjoys debating unknowns, as western philosophy has done for over three-thousand years, then the man will surely find contentment within western philosophy, but if a man wants solid answers, then he has no other choice but to abandon and to intellectually grow beyond western philosophy.

      On the topic of ethics, which is a noun-based logic, a man must choose whether to remain trapped within the sophistry of western philosophy, or to choose a thought sequencing that ignores the unknown word. If a man wishes to retain the words ethics and morals, then he should redefine the words to symbolize but not describe what he himself experiences as acts of logic. (See also Logics Origin of Ethics, Morals, Virtue, and Quality.) An act of honesty is an act of accurate speech, but never can accurate speech be ruled by the noun ethic, for no symbolic word can ever be the origin or judge of an action. First learn how to speak accurately, and only then give the action a name, for if a name is given without there first being an action, then never can the name have meaning. It matters nothing whether it was Aristotle or anyone else that first used the term ethika; the term was invented without a definition, and it is time for man to grow up and shed his childish words.