Category Archives: Objective Relativity

The Point of Law is to Eradicate Moral Consequence, Not Enforce it (PART THREE)

In the world today, collectivist metaphysics are a philosophical juggernaut, with virtually every school of thought, field of study, and religion in the world, including and perhaps especially the “hard sciences”, conceding these metaphysics as a priori, whether they are consciously aware of it or not.  Which, they usually are not because…well, who needs philosophy when you’ve got math, right?  Numbers beat reason every time.

Hmmm.  To that I’d say: numbers are units of infinity, nothing more.  So be careful.  It’s easy to replace truth with abstraction when the abstraction you’re working with is designed to be rendered an infinite number of ways.  Give me infinity to work with, and I can come up with anything…by definition.  And thus, for mathematics to be in any way reasonable and relevant on the level of arrant and object reality, we must hem them in by rational consistency.  That is, by truth. That is, by understanding what is rationally possible and what is not, and from this, what is actually good and what is actually not.  And truth is a function of philosophy.  Period.

Anyway…

By the collectivist metaphysical premises which underly practically all subjects it seems, and along with these subjects society at large, the denizens of society seek to eradicate the “illegitimate” and “invalid” moral consequences of an “illegitimate” ethic.  Which is to say, of morality, as opposed to legality.  And thus the metaphysic in which this ethic is rooted, the Individual (I, the Self) is marked for death, figuratively unto literally, by “the people” demanding that the government nullify moral consequence through the power of Law, which government wields alone, as the One, True Authority.

To put it much more bluntly, people who have conceded the collectivist ideals of all the “truths” upon which a collectivist society is based will appeal to the State to use its giant hammer of coercive monopolistic brut force to pound into a bloody mash the individual freedoms of everyone in response to the unwanted moral consequences brought about by the choices of the evil or irresponsible.  In a society ruled by Law, and not morality, everyone is a sinner.  Everyone is guilty for the sins of everyone else.  And this is because under Law, there are no individuals, and this due to the collectivist metaphysics which imply legal ethics.  Man as an individual is insufficient—morally, intellectually, existentially—and thus the failure of some men (criminals) is merely the reflection of the failure of all men; so how can the Law treat those who commit no crime as innocent?  All individuals are merely latent criminals, which is why the Law is declared necessary in the first place.  The innocents therefore are punished for the crimes of the guilty, and this is how we think justice is done and how humanity is protected.  By using the State to destroy the distinction between the good and the evil, the innocent and the guilty, the responsible and the deadbeat, the giver and the taker, the host and the parasite, we wreck the individual at the point of his very metaphyscial reality, and by this we think we can eliminate his curse—his natural ethical failure, due to the choices he makes as an individual.  We take guns away from the non-violent; fossil fuels away from good stewards; money away from the generous; tobacco and other “vices” away from the moderate; and force licenses to ply trades upon the honest and compassionate; and so on.  We do this thinking we are protecting the innocent public, while all we are really doing is punishing the innocent for being individuals.

It need not be said that this never, ever works in the long run.  Appeals to the Law as a panacea for social ills merely enlarges the State, which like a gravity well draws to it every sadist, narcissist, and greed-monger who has the means and intelligence to get there, and heaps exponential misery upon the nation, compounding the very moral atrocities it claims to alleviate.  Without a shred of irony this farce continues, day in and day out, election cycle after election cycle, and no one seems to notice.  It’s shocking.

To remediate unwanted moral consequences, we, the lemmings of collectivist ideology, appeal to government violence—the use of state force to compel obedience through death and threats of death—to fix and prevent the fallout of poor moral choices…to clean up the messes left by individuals who have committed specific immoral acts.  Instead of encouraging better choices through a saturation of society with rational philosophy, we, without a hint of irony, appeal to the monumentally immoral act of using violence to force the innocent to comply with legal regulations which are deemed a collective necessity due to the immoral actions of some. In short, we use the law to burden the innocent for the crimes of the guilty.  This is not only irrational, it is an object evil.

As I have said, this will never work because to apply legal solutions to moral problems denies the real and root truth of the individual.  The individual is truth, the collective is a lie, metaphysically speaking.  Which means, when we are talking about the fundamentals of human existence, the individual is that from which reality flows.

The Law seeks to regulate choice out of reality by using regulation to compel obedience, which is the antipode of choice with respect to root ethics.  But choice is actual reality, because the individual, not the collective, is what is real.  The individual is concrete; the collective, abstract.  To attempt to subordinate the concrete to the abstract is at best hope over reason.  To attempt to solve ethical problems by destroying that by which ethics has any meaning in the first place—namely, the individual—is the mere substitution of soundness for madness.  And this only ever multiplies and compounds unwanted ethical consequences.  It sews misery among the populace, it doesn’t resolve it.  Further, the implimention of an irrational ethic like legality is, itself, patently unethical, because it is immoral.  And it shouldn’t have to be said that you cannot solve or prevent immorality by appealing to immorality.  Yet, this is precisely what the Law is.

Replacing morality with legality destroys and brings abject misery to humanity for the simple reason that collectivism is a lie by virtue of it being a metaphysical contradiction. That is, it defies reality.  And there is no power in the universe which can change reality.  This is because power is, itself, real, and therefore can only ever confirm reality.  Even if that confirmation comes in the form of a crucifix, a guillotine, a killing field, a concentration camp, a gulag, mass starvation, or a mushroom cloud.

END PART THREE

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Relativity: A very interesting philosophical paradox

Absolute relativity—that is, relativity absent a reference from which to observe it and organize the implicit relationships—actually precludes relative distinctions between objects, which precludes relativity itself. In other words, unreferenced to a non-relative observational constant, relativity is not relative, it’s infinite.  But of course infinity is purely a concept, because what is infinite cannot exist because it cannot be given a place or a time and thus cannot be defined.  And yet if relativity is referenced to an observational constant, then it’s not actually relative.  Meaning that there is no relativity qua relativity.  Relativity becomes, itself, relative TO the observer.  Meaning that the observer decides what relativity is, and absolutely so, at any given moment, depending on how he chooses to define it according to himself.

In other words, relativity, like infinity, is a concept.  Neither of these things are actual.  And yet if the relative relationships between the objects the observer conceptualizes are not actual, and if the observer possesses a body which is likewise a relative object with a relative relationship to other objects which is not actual, then how does the observer actually observe anything in order to conceptualize it? And if relativity is not a thing, and thus everything is infinite, but infinity cannot exist except conceptually, then what is anything? What exists? How is reality even possible?

So here is where we leave it, the paradox only to be unraveled by throwing out the metaphysics that the giants of history have given us, replacing them with much better, more rational metaphysics that we who stand on their shoulders might devise.  For those who stand on the shoulders of a giant may see things that the giant cannot see, and because of that knowledge build him a step stool.

Infinity cannot be infinite and relativity cannot be relative without the observer.  But they cannot be “infinity” and “relativity”, respectively, with the observer, either.  And yet, they are both necessary to the definition of the observer, himself, and to his purpose.  Thus we know that relativity, infinity, and observer are symbiotic…are corollary.  But how? And What?

The answer is Ability.

Why Death is Irrational

I shall define death this way:  The end of consciousness; the cessation of self-awareness; the nullification of the distinction of “I”.  This is a fitting description of death qua death, or “proper death”, as it is more aptly described.  What I mean is death unqualified by either science or religion…qualifications like “spiritual death”, or “death” as merely a biological pattern…of “life” scientifically reconfigured.  In both cases, consciousness—the awareness of the Self—has nothing to do with death…death is merely one aspect of a perfunctory reality.  Death is existant; and it is not an end of anything.  And in this case, death is not existentially relevant to man, and so it is not relevant to philosophical truth, and thus is not relevant to ROOT truth.  For philosophy deals with the observer—you and I as our singular Selves—where science deals with the observed, and religion deals with the observer as a mere function of divine will.  Spiritual death refers to the irreversible debauchery of one’s character and the experience of divine punishment, and consiounsess in this case never ceases, and so there is no death as an ending, which means death is purely abstract, merely describing a different version of life.  Biological death, being rooted in the mathematics of science, doesn’t concede the fundamental legitimacy or efficacy of consciousness, and this is because science posing as philosophy is inexorably determinist.  And therefore death has nothing to do with the individual, who has no frame of reference for anything at all absent his consciousness.  Scientific determinism precludes consciousness entirely.

My argument for the irrationality of death is fairly simply, and it is this:  It is a self-nullifying and contradictory act to incorporate into reality, be it via divine power or purpose, or scientific processes, the destruction/subtraction/expiration of that by which creation and the powers and processes which cause it have any frame of reference whatsoever.  The eradication of the reference by which God or nature (physics) and creation can be known as such, and thus given any value, is impossible because it necessarily amounts to a plenary invalidation of both.  And once the Cause and the Caused are invalidated they cannot be, because they can have no meaning.  Their being is entirely dependent upon their meaning, purpose, relevancy, and efficacy, all of which can only be functions of that which is the practical reference for all of these things.  The Truth of all which is said to exist is the sum of meaning, purpose, relevancy, and efficacy.  But without that TO which the Truth of the Cause and the Caused can, in fact, be True, then they cannot be Cause or Caused in the first place.  In which case they could not have caused or be caused at all.  Without the conscious reference, who is there to say what is, and what is is is to be called, and what is actually does, and where it is, and where it’s been and where it’s going?  There is no one.

For a simple example, take “chocolate”.  “Chocolate” which is not referenced to he who can apply it to his single, constant, unchanging and thus objective reference of himSELF, which thus necessarily implies consciousness, or awareness of Self, is not and cannot in fact be chocolate.  Without this reference, chocolate is not “chocolate”—the thing has no meaning.  It has no purpose, no relevancy,  no efficacy…it has no Truth, and therefore is not a thing at all.  It is neither chocolate nor “chocolate”.  And therefore if the reference dies…if “I” qua “I” dies then so must everything else.  If “I” goes blank, then all of reality, all of existence, likewise goes blank.  And if it goes blank then it never existed at all, because blankness, nothingness, is infinite.  And this is why death is impossible.  If we concede the absolute end of the Self then there is no reason why anything referenced to the Self should ever have begun in the first place.  None at all.  Unreferenced reality cannot be real, and could never have been real because a relevant past suggests a relevant present, which is not there.  What is not real now, never was.

It may seem the height of arrogance to suggest that without “I”—without the Self, the individual conscious frame of reference for all of reality—that existence itself is null.  We are bred, I submit, by the implicit humility of western thought and culture to accept that “I” is purely an extension of “other”, and that what is good for the Self is only that which is good for the collective…for the “greater good”.  From this, at least in part, we implicitly concede that “I” is at root transient, and alone is insignificant to the overall ontological and spiritual landscape.  We, individually, are small…mere blips in the vast expanse of time and space and the universe…that reality is reality and existence is existence whether the individual is conscious of it or not.  To suggest otherwise, as I myself have personally experienced more than once, is to be branded a solipsist, a subjectivist, a mystic, and/or a peddler of Kantian collectivist metaphysics.  But whether or not these labels are fitting or rational (they aren’t) is nothing but a distraction.  Conjecture about my motives or my ideas in this context is besides the point.  All I am doing is asking an obvious question with an obvious answer.

How would I know?

I am told that reality objectively exists and is true and will continue to be true despite my consciousness of it, but how would I know?  Absent my Self…that is, my awareness of my Self, I have no frame of reference for such an assertion.  So, when I am told that reality is objective and existant outside of me what I’m being asked to do, ironically, is to accept the claim by blind faith.  I am being asked to believe in a thing absent any objective evidence that I can be aware of, because, as I am told, reality is entirely outside of my awareness.  My awareness is irrelevant to reality, because when it’s gone, reality is still entirely real.

This is a problem.

If my consciousness is integrated into reality then reality cannot be utterly real without it; and if it’s not integrated, and reality is outside of it, then my consciousness is entirely irrelevant to it, distinct from it, and therefore is a complete lie.  I cannot be conscious of reality because my consciousness is irrelevant to reality qua reality.  It’s a figment…an illusion.  Thus, I am being asked to accept an objective reality without any objective evidence.  And this, dear readers, by some means of rational extortion and contortion passes for objective truth in many philosophical circles.

And it may further be argued that there is evidence for an objective reality outside of my consciousness that I can be shown now, and that is why I should accept the notion, as if what I accept by consciousness now has any bearing upon a state of absolute unconsciousness.  Whatever I know as a Self ceases to be known when I am no longer that Self.  The Self ceases, and thus any evidence I gather from the frame of reference of Self also ceases.  Such evidence is not really evidence in that case.  And further, to make this argument, that evidence now from consciousness is meaningful, is really just a concession that consciousness is utterly necessary to truth, which nullifies the entire argument that truth is still true and reality still real absent consciousness.

I must say that I find it specious at best to assert that one who accepts the obvious fact that without one’s conscious frame of reference there can be no such thing as reality means that he is a sollipsist, or that morality becomes merely a function of one’s subjective whim.  That is, to be blunt, bad logic.  Given that before any concepts can mean anything they must be consistently applied to the reality which the conscious observer perceives and defines necessarily to himself, the subjectivity of truth and morality is, from this premise, quite impossible.  Because individual consciousness is the frame of reference, morality and truth can be objective.  Individual consciousness allows ideas to have a reference point…a constant for what would otherwise be purely relative.  It allows “me” to ACTUALLY be me and “you” to ACTUALLY be you, and from this we can derive a consistent epistemology and ethics.  It allows reason to be reasonable, and thus ethics to be ethical.  Reason, being anchored in a constant reference, has a consistent meaning, no matter who is using it…me or you or he or she.  Because reason is shared, it is NOT subjective.  There is no subjectivity implicit to the singular Self who communicates…that is, who shares concepts and conceptual consistency.  The same reason that defines MY Self as the reference for all of reality TO ME also applies to YOUR Self as an equal reference TO YOU, because we share the concepts and thus share reason.  The fact that reason must be referenced to the Self doesn’t make it unreasonable, but reasonable, because now it has a reference.  The only time morality and truth become subjective is when one no longer SHARES in the rational truth of the Self as the singular objective reference.  The only time truth becomes a lie and good becomes evil is when people reject the idea that their consciousness—their singular awareness of Self— is the only absolute reference for reality.  And thus, the only time there is “death” is when the Self rejects its own infinite existence.  The only time death is “real” so to speak is when one assumes that their consciousness is transient, or tertiary, or fundamentally irrelevant to reality.

So take heart, and know that because You must always be You, you cannot die and you will not die. You may travel, but you will not end.  You may be out of sight, but you cannot be out of existence.

Illusion and Existence as Ersatz, Postmodern Philosophical Primaries

If anything is said to be an illusion, the following two questions are begged:

An illusion of what?

An illusion for whom?

Both “what” and “whom” must be actual things, and must be distinct. They are, in fact, a prerequisite to illusion. Unless some actual one is experiencing an illusion of some actual thing (that is, unless a real person is experiencing an illusion of a thing or things derived from, and apprehended via the reference of, reality) then there can be no illusion. Therefore, illusion itself cannot be a (philosophical) primary; and I know that this statement may seem obvious, but when you hear the scientific determinists–the post modern priest class as I like to call them–implicitly or explicitly refer to the illusion of human choice and by extension the illusion of consciousness, it seems that obvious statements are no longer so obvious. When leading neurological scientists like Sam Harris and Nobel Prize winning astrophysicists like Stephen Hawking can’t seem to follow basic rational consistency or utter a single coherent philosophical statement, one is forced to explicate the obvious, unfortunately. (As good as these guys are at science is as bad as they are at philosophy, is what I mean to say.)

Interestingly–and this will annoy the Objectivists and others who nod to Aristotle–“Existence”, as a metaphysical primary, is like “Illusion” as postmodern philosophy’s (e.g. scientific determinism) epistemological primary. It begs the same two questions:

Existence of what?

Existence for whom?

As with illusion, both what and whom must be actual things and they must be distinct. Which means they must have a root that precedes existence. If what and whom are both metaphysically identical (both absolute) products of Existence–which Existence as a metaphysical primary implies–then there is no root distinction between what exists and who observes it to exist (“who” being the rational frame of reference for that which is). And therefore there is no one to define what exists. And if what exists cannot be defined then who exists cannot either. Which renders Existence as a metaphycial primary entirely absent meaning. Which it is.

(Side note: You see, all definitions of what exists are products of man’s consciousness, which by the boundaries placed upon truth by Existence can have no fundamental, objective bearing upon reality, which is entirely ALL of Existence, including consciousness itself. Existence doesn’t just subordinate consciousness, it makes it entirely irrelevant and redundant…that is, impossible, and…that’s a problem.)

My point here is that postmodern determinism such as averred by atheistic and scientifically rooted philosophers proffers the idea of Existence and Illusion as metaphycial and epistemological primaries, respectively. And in both cases these primaries beg two questions which must be answered and then when answered undermine those primaries entirely. “Whom” and “What” cannot at root be products of Existence or Illusion. It’s actually the other way around.

Or you might say that if “Of what?” and “For whom?” have no answer then Existence and Illusion as anything but subjective assumptions are nullified. And if they have an answer then Illusion and Existence as anything but subjective assumptions are nullified.

There Can Be No Such Thing as Gravity Qua Gravity, So What is it?

The following argument is based upon these assumptions, which I aver are all rationally defensible:

1. All that exists must be able to exist, which then supplants Existence with Ability as the metaphysical primary.

2. Gravity cannot possess any distinct existence. That is, there can be no such thing as gravity distinct or separate from the objects upon which it acts. Apart from these objects it has no relevance, which means it has no meaning, which means it cannot be defined as gravity.

3. There is no such thing as space qua space, because the distinction between objects cannot itself be a thing from which objects are also distinct. Therefore, there must be a different manifestation of distinction. I submit that gravity is this distinction.

In light of these, I submit the following about gravity:

Existence is ability to exist. Existence then is action, because ability must find rational expression as action. Action is always observed as relative movement. I therefore propose that gravity is, specifically, the expression of the ability to exist. Or perhaps better said, it is the action of existing…of existence observed  necessarily as an action.

Can You Solve the Metaphysical Paradox Endemic to Philosophy on the Whole?

The existence of A must necessarily be a corollary to the relativity of A to B.

That is:

A cannot be A unless it exists relative to something else…in this case B, because A in a vacuum of its own existential absolutism is infinitely A, and infinity cannot have a set value (or definition). So, it can be logically said that the existence of A is a direct function of the existence of B.  And yet, in order to be relative to B, A must, in fact, exist infinitely and absolutely as A…in order that it can be said that A is truly, itself, relative to B.

Good luck!!

(Part Two: Why UPB Self-Nullifies) The Multitudinous Problems with Secular Ethics: A critique of Universally Preferable Behavior

[I apologize in advance for the tedious and highly technical nature of the following article. Bear with me. There really isn’t an easy way to do this. Thanks.]

1. If UPB is simply a set of possible choices, but does NOT reference an absolute moral Standard which makes compliance with UPB not simply preferable, but necessary in order to avoid some kind of irreparable existential contradiction, which thus implies and necessitates some irreparable existential injury (however that is defined…if it even needs to be defined at all), then UPB cannot claim to be either universal nor preferable, since there is no fundamental existential difference between compliance and non-compliance. In which case, UPB self-nullifies.

2. If UPB IS considered an inexorable natural law–referencing itself as its own absolute moral Standard–to which the individual is obligated or face some form of irreparable existential injury (however that is defined…if it even needs to be defined at all) then UPB is not preferable, but necessary, and perfunctory, and it self-nullifies.

3. If UPB is a legal (as opposed to ethical or moral) Standard–that is, Law as defined by a legal Authority, like the State–then by definition the individual is legally obligated to comply, and non-compliance results in punishment which, though legal, is, for all practical purposes, existential in its effect, since the manifestation of the ownership of oneself–i.e. free will/choice–while under State sanction is impossible. And therefore, UPB is not preferable and therefore self-nullifies.

Now, to expand upon point number two; and the reason is because this argument is, as I observe, the primary argument utilized by apologists for secular ethics:

If UPB is considered merely a de facto parameter of (one’s) Existence–that is, the perfunctory behavior of (one’s) Existence which affirms that (one’s) Existence actually exists, then UPB is nullified. Meaning, if we use the argument that because we observe that species or the individuals of that species behave in ways which are consistent with survival and reproduction and then claim that this behavior is actually preferable…we’ve contradicted ourselves and shown that such behavior cannot possibly be preferable, let alone ethical, and is only universal in that it is simply a de facto function of Existence qua Existence. In other words, if we remove choice–moral agency–from ethics entirely, or make it purely a function of the laws of nature, then a choice is never actually chosen. However, removing choice contradict ethics as meaningful in any rational or practical way, because amoral ethics imply behavior which doesn’t make a distinction between good behavior or bad behavior. So…why would any given behavior be preferable? It wouldn’t.

Also, notice how in scientific terms, which are the secularist’s terms of epistemology, ALL action is merely “behavior”…”choice” as a vehicle is sophistically smuggled in later–a bromide meant for and used by the small minority of non-communist atheists as a nod to the non-aggression principle; but UPB pairs with the NAP like salad pairs with Guinness.

If we accept Existence as the Metaphysical Primary, and therefore objective (empirical) reality and natural law as its practical Ethical and Epistemological derivatives , then we must admit that one cannot act via his Existencee in a way which contradicts his Existence…so regardless of what one does, and therefore what one chooses, one must necessarily always be acting ethically. To claim that one can somehow violate the terms of his or someone else’s (absolute) Existence by Existence, itself, is a contradiction in terms. Therefore, if UPB is said to be an Ethic derived from Existence, it is impossible for one to violate it, since one cannot violate the very thing that makes all behavior–like the “violation” itself– ultimately possible.

On the other hand, if we were to place UPB outside of (one’s) Existence and then argue that, as an Ethic outside of Existence (which is its own giant fallacy, given that Existence is the Metaphysical Primary for all apologists for UPB, I think), failure to follow UPB somehow amounts to an Ethical, and therefore moral, violation, and therefore is evil, and therefore obliges men to “prefer” UPB,  then the individual–as a rank existant–could neither be the source nor the reference for UPB, which makes whatever the individual prefers, and thus ultimately chooses, entirely besides the point…since his choice and preference are a function of himself. This again, as I asserted above in point 3., relegates UPB to the status of a Legal Code–the Legal Law–which means that coercion by a legal Authority, not preference, is the only legitimate and rational means of fulfilling the Law.

Now, if we claim that (one’s) existence is not in fact absolute, but somehow transient–an effect and not a cause, as it were, or a function of some Absolute Cause outside of (one’s) existence, then we would have no logical reason to conclude that behavior which promotes one’s existence is preferable to behavior which does not. For (one’s) existence, being non-absolute, is no more valid a state of nature than is his non-existence. Non-existence, because existence is not absolute, does not violate the Absolute Cause (that of which (one’s) existence AND non-existence is a direct effect), and therefore it can be no more rationally nor morally preferable to behave in ways that promote existence–of either oneself or others–than to behave in ways that do not. And therefore by what basis can we argue that UPB is actually preferable at all? No basis.

Interestingly, I have noticed that those who promote Existence as the Metaphysical Primarily DO, irrationally, make the distinction between Existence, the Primary, and one’s individual existence–because they understand that individual existence necessarily incorporates consciousness, and therefore they reject it as having anything to do with Existence qua Existence, because consciousness they assert is not objective, because it’s not empirical. But you see as soon as one makes the distinction between conscious existence (consciousness) and Existence the Primary, then whatever the individual consciously prefers--and all preference is conscious by definition–is beside the point. When you reject consciousness as fundamental to Existence you necessarily reject choice. Which means that you reject choice as fundamentally meaningful, which not only wrecks UPB but wrecks morality entirely, and makes any discussion of Ethics pointless.  I submit, however, that if we oblige consciousness to rational consistency, which is entirely logical (and a separate article), then reason alone serves as a perfect and categorical guide to Ethical behavior, because it makes Truth actually and objectively possible.

Part three very soon.

(Part One: Introduction and Ironic Metaphysical Roots) The Multitudinous Problems with Secular Ethics: A critique of Universally Preferable Behavior

There’s no short way of doing this. At least not one that I prefer (see what I did there?), so I will just get to it. A while ago I was introduced to something called Universally Preferable Behavior (UPB). This, I understand, is more or less a formal apologetic of what is termed “secular ethics”. Which really is simply an Ethic derived from the metaphysics of Atheism (which are the metaphysics more or less of Aristotle…more on that later). There is no God to declare what is good behavior and what is evil behavior. Without such an arbiter of morality, it is assumed, there is no anchor for moral behavior.   Enter UPB stage left. UPB purports to fill the role of Arbiter, and hence the term “universal”. Which is an odd term when coupled with “preferable”. I understand that in the handbook of UPB some attempt is made to address this oxymoron, but the explanation left me pretty unsatisfied. It qualifies itself by claiming that behavior is only universal once a given objective has been defined. Like, IF I want to get to work on time, it is preferable that I drive, not walk. And within that context, it is universally preferable to drive and not walk. Of course the inconsistency is clear. Since the preferable behavior is contextual, it isn’t universal. It is only contextually universal…which is a contradiction in terms.

Here are some links that you can examine to give you some reference for this article. The first is the handbook for UPB (you may have to copy and paste this link into your search bar), by Stefan Molyneux, who purports to be the progenitor of UPB…I have some doubt about this, however. I think most of his apologetic for secular ethics has been around for some time. I could be wrong, and ultimately I don’t really care. Perhaps he coined the phrase and then added his own spin. Whatever. He can have the credit. It’s okay by me. The second source is a very condensed version of the basic assertions and conclusions of UPB. It gives you a good summary of what secular ethics is all about.

http://cdn.media.freedomainradio.com/feed/books/UPB/Universally_Preferable_Behaviour_UPB_by_Stefan_Molyneux_PDF.pdf

https://rudd-o.com/archives/the-twelve-principles-of-universally-preferable-behavior

I was tempted to ask my readers if they could spot the big problem right off the bat, but the more I examined UPB the more I realized that it was so terribly fraught with inconsistencies that this amounted to a trick question. It also makes it difficult, at least for my scatter-brain, to know where or how to begin, so I apologize in advance if this article seems somewhate disconnected. The more I wrote, the more I had to go back and add things to the margins of my notebook. So…I’m going to start and hope that some semblance of order reveals itself. In any case, all my points will here, somewhere. 🙂

*

One of the first problems I noticed with UPB was that it doesn’t explain why preferential behavior is good behavior. That is, it doesn’t provide a convenient moral reference. This is a troubling and stark omission for a behavioral code which claims to be a universal Ethic. But I think I understand why the omission is there. A. Because it presumes “Objective Reality” as an ipso facto epistemological primary (that empiricism is proof of itself…which is a contradiction); and B. Because to include it highlights some serious inconsistencies with “Objective Reality”, which atheists and others, like those with Objectivist sympathies, don’t want to discuss (though they love to rant) and never resolve. Ever. And C. Because Atheism simply has no place for Good. It has an Ethic, but this is not the same thing. Behaving ethically does not necessarily equal behaving morally. And that’s the whole disaster of secular ethics in a nutshell. Not that religious ethics are any better. It’s just that they aren’t worse.

We understand that an Ethic gets its moral value from its foundational Metaphysic–metaphysics being the nature of what exists, and ethics being behavior that is ultimately consistent with the metaphysical primary, what I simply call the Metaphysic…and in between them is epistemology, which answers the question “What is Truth?” where Truth must be a necessary and ipso facto derivative of the the given Metaphysic. For example, Aristotelian philosophy essentially assumes that the Metaphysic is Existence, and its Epistemology thus is Objective Reality; it’s Ethic then is behavior which affirms the existence of Objective Reality–and of course one very common behavior is known as “being atheist”…and “being smug” is usually a corollary to this.  Unfortunately Aristotelian philosophy implies that Objective Reality is utterly empirical, which it’s not, and cannot be–which is why I respectfully reject Aristotle’s philosophy–and this presents a big problem for UPB because it implicitly relies upon the Aristotelian Metaphysic for its apologetics.

UPB seems pretty clearly to imply that the individual is the moral reference. That is, that UPB is “good”, or really, ethical, because it serves and affirms the individual. Unfortunately, while this sounds “so far so good”, this is as far as any semblance of rational consistency goes…at least for anyone who then has the intellectual foresight to ask the question thus begged: What is the individual? Or asked another way, what is the root nature of an individual’s “individual–ness”? (What is the nature of “I”?) This question naturally brings us to metaphysics, where atheism–remember, UPB’s roots are fundamentally atheistic–relies upon “Objective Reality”, which itself relies upon Scientific Determinism…which ends up being what is really meant by “Existence”. Scientific Determinism is the causal Platonic offspring of Science…the “why” to science’s “how”. Which is pretty ironic given how atheists love to name drop Aristotle as the philosophical father of their ideology. Ever since science decided to masquerade as philosophy and people decided to worship at the feet of lab-coated priests, we’ve gotten Scientific Deteminism as the Great Transcedant Cause in the Sky. Which is exactly like Divine Determinism. Oh, how the rivers of irony flow deep and thick and wide ’round here.

Part two real soon.

 

The Self: Addressing some criticism

Criticism: That I advocate “the Infinite Self” as the metaphysical primary.

As I stated in my last article, and in many other articles and comments as well, I advocate Ability as the metaphysical primary. I do, however, understand why some get confused (and I admit I wish I could make my ideas a little more easily grasped) because I do often make reference to the Self as a very important part of rational metaphysics. Metaphysics begins with a primary, which implies several necessary foundational corollaries until we run into epistemology. The Self is one of these foundational corollaries. Well…I consider the Self to be in some sense the bridge between metaphysics and epistemology.

In brief summary, the way I describe my metaphysics are as follows:

Ability implies action; action implies relativity (movement is relative); relativity implies conceptualization (defining what exactly is moving relatively). Keep in mind that this is not a chain of causes and consequences. “Implies” is not “equals”, so to speak. The primary, Ability, includes all of these corallaries within its foundational essence. Now, note that my metaphysics do not allow for any “particulars” in the concrete sense…that tangibility is some how actual–that its a thing that is a thing; or tangibility qua tangibility. This is intentional. I freely admit that I don’t view reality as consisting of concretes and abstractions. But rather, specifics and abstractions; or better said, material concepts and abstract concepts. There is a reason for this, which I refer to as the “Parts Paradox”, but I will get into that a little later.

And here is where the Self comes in. You see, in order to qualify and quantify relative movement via conceptualization, there must be a reference; and so the “existential constant”, you might say, is the Self.  You qua You. At least, as far as metaphysics go. Epistemologically the Self is you as body. As flesh and blood. As a collection of parts. But the reason we refer to ourselves as an “I” and not as an “us” is because we all understand, as a very function of what makes us US, that we are not simply a body; that we are a frame of reference.

For what?

For everything.

Absent You, you have no means by which you can know, or assert, or BE anything. This very fact, that “existence” ceases to EXIST in any way absent You, not as a body but as a Self–and absolutely so–is proof of the constant nature of You. As soon as someone says “there is existence outside of me” they have contradicted themselves. Because they cannot claim “existence” whilst denying the ONLY  reference by which they can speak of it in the first place.

Some people mistake this as a “Primacy of Consciousness” metaphysics. But what it really is is an acknowledgement of the most self-evident of all Truths: That everything you say and do depends on you being absolutely You. That you must and do interpret everything from the Constant Self.  And even if the the Self–of You qua You–was merely transient, it wouldn’t matter. Whatever is “before” you or “after” you is not something you, being wholly YOU, can incorporate ontologically. The “transient” YOU is bookended by blanks. It doesn’t matter what philosophical sophism you attempt to fill those blanks with, the fact is that you are an Absolutet Constant in your existence, whether choose to accept it or not.

So, here’s my metaphycial construct with this in mind:

Ability–Action–Relativity–Conceptualization–Constant

Next, Causality, the rational failure of “Existence exists”, Action defining objects as opposed to the other way around, and Particulars–the Parts Paradox.

How Aristotle is Both Right and Wrong About “A is A”

One may understandably take issue with my maxim that A is only A relative to B…because that which does not exist relative to anything else cannot be compared, and without comparison there is no definition, so you can’t claim that it actually exists. In other words, you cannot say what A is unless you can say what it is NOT. Making what A is NOT (e.g. B) an existential requirement for A, making A’s existence inexorably bound to B’s. This wrecks any distinction between A and B with respect to existence as a metaphysical primary. Meaning, existence implies no actual distinction between those things which are said to exist. Which destroys A and B entirely at the level of their root existence. This truth does not make me a subjectivist or proponent of consciousness as a primary. It merely makes me perceptive.

Now, having said that, this is correct in a sense:  that my point above does not, itself, provide for the full reconciliation of the existential paradox: Achieving a plurality of existence from a single metaphysical primary.  How are there distinct objects, relating to one another in an identical and absolute metaphysical context…that is, being direct functions of the same singular metaphysical root, and yet also being entirely and rationally distinct?

However, I submit that being correct here: That A must actually be A, utterly and distinctly so, if we shall assert that it is NOT B–does not make me wrong here: That A cannot in fact be A absent the relative existence of B (because that which cannot be compared cannot be defined; and that which cannot be defined cannot be said to exist). This makes A as much a function of B as it makes A utterly distinct from B.

The failure of Aristotelian apologists to observe and address this paradox is (partly) why Aristotelian metaphysics have ultimately lead nowhere except a repeat of the historic cycle of individuals conceding to collectivist ideologies, creating tyrannical states which eventually implode, killing millions in the process, with the survivors then rising from the ashes only to start the whole nightmare over again.

That A must be A (in an appeal to Aristotle) as a prerequisite for relatively comparing it to B does not in fact disprove the that A cannot in fact be A unless it is relatively compared to B.

It’s a chicken-and–egg type deal. Aristotelian metaphysics rest essentially upon one half of the paradox, and thus at best they tell only half the story.

The sum and substance of my journey into metaphysics has been:

A. to observe the aforementioned metaphysical paradox and the necessary resultant rational and practical insufficiencies of both Primacy of Existence and Primacy of Consciousness metaphysical models, and…

B. to offer a solution to the paradox in the form of a new, more effective primary: Ability.

A greater examination of that, and various related topics, will be undertaken in subsequent articles.