Tag Archives: morality vs Hume’s law

Hume’s Guillotine Has No Blade (Part SEVEN): Practical application and examples of Argo’s universal and objective morality

“The violation of morality is to be found in all instances where one attempts to apply contradiction, the ultimate imposter of truth.”

I know that this explanation is relatively enigmatic, so in this last installment of my series on objective and universal morality, I will provide the reader with some clarity by referencing practical examples of moral violation and showing the connection to contradiction.

In the last article I used the example of “apple” to reveal how the attempted application of the contradiction of “apple”—that is, that an apple both is and is not an apple—renders that concept useless, and no longer available to the observer in order to promote himself nor reality in general. “Apple” is an aspect of existence no longer available to him; he has willfully rejected it by attempting to synthesize what IS the apple with the infinite absence of the apple (NOT apple).

By accepting that IS simultaneously IS NOT, the observer has ultimately undermined his ability to ever discern truth from falsehood. “That which is, also is not” is a black hole of meaninglessness which renders epistemology ultimately moot. And without the means to declare truth, via a rationally consistent epistemology, existence, reality, and the observer at their very natural root are irrelevant. And so go the metaphysics. Contradiction destroys the observer and reality by destroying epistemology which destroys the metaphysical substrate of existence, itself. And that is why “thou shall apply truth consistently” is THE categorical moral imperative.

Now, let us examine contradiction as it applies to more profound, substantive issues than a mere apple. And the most profound, of course, are church and state.

Look at the history of both of these institutions, and behold the mountains of dead bodies and oceans of blood; witness the endlessly burning cities; hear the thousands of dirges sung around countless funeral pyres. We wonder and marvel at the seemingly infinite capacity for mass destruction and death, and ever expanding heights of misery and torment; their love of war, hatred of the masses; their deftness and dexterity of lies and artifice and manipulation and their insatiable lust for everything evil.

Well, wonder no more. I will tell you why they are so evil, and why their god is satan, and why they ever worship and kneel before the bottomless pit into which they have ignobly dumped all love, virtue, compassion, honesty, honor, integrity, competence, truth, meaning, and peace.

“Contradiction” is not just an awkward, four syllable word; it’s not merely a fun little category of logic; not merely a “gotcha” of philosophical debate.

Have you ever wondered why even good men and women have participated en masse in the atrocities of church and state which have littered history for thousands of years? What is it about these institutions, which we are told are established by men and God for the glory, protection, and perpetuation of the human race, that in virtually all instantiations and in all times leads to absolute and abject collapse of all that is good and holy, even though they may be filled with the brightest minds, the most competent hands, and the most compassionate souls mankind has to offer? Why, in even the best of times, do these institutions constitute little more than an inexorable march toward schism, war, tyranny, and mass murder?

Look no further than the contradictions which are so inherent and endemic to church and state that without these contradictions, neither of these institutions can be defined at all, let alone established as the official head and potentate of broad swaths of humanity.

Government and the church rest upon on a single, primary premise which is so profound that it cannot be overstated, and utterly metaphysical at its core. It is relatively easily articulated, yet so all-pervasive and so widely accepted as ipso facto that it can be exceedingly difficult to see. And this premise is: the root existential evil and insufficiency of man.

Let us distill church and state down to a simple analogy. The point of this article is to show how contradiction leads to chaos, and a good example of inevitable chaos is the attempt to move that which is immovable. In other words, if my only fundamental purpose is to move that which is immovable, then I will always fail. My failure will be infinite…there will be no hope of success. I will try and I will try until I collapse and die, because that is my purpose. The entirety of my endeavor will be defined by frustration and pointlessness. Why? Because I have established my purpose upon a contradiction.

So it goes with church and state. The church exists to compel man into goodness, because man himself is utterly incapable of goodness in his very nature (the doctrine of Total Depravity, rooted in the allegory of the Fall of Man). He is, by dint of birth, an affront to God. The church must thus compel him into goodness by force and threat, that he may be acceptable to the Divine, for man cannot do this himself because all he does and all he thinks and all he wills comes from a place of root existential moral failure.

The state exists to compel man into a successful and meaningful life, because man, himself, is insufficient to his own existence. Left to himself, his life must necessarily collapse into a festering pit of of conflict, exploitation, oppression, misery, and death. Man is, by dint of his very existence, incapable of the life implied by his birth. Therefore, the state must, by threats and force and punishment, compel him into a life of meaning and success and peace. Man cannot do this himself because all he does and thinks and wills is from a place of root existential inadequacy.

Do you see the problem? Can you see the looming disaster and chaos just over the next hill?

Both the church and state exist specifically to solve a problem for which, according to their own fundamental and self-admitted purpose, there can be no solution.

Man is by the very fact that he was born at all, utterly exclusive of goodness and utterly exclusive of the efficacy of life.

Without the church man is an inexorable and absolute slave to evil, because that is the sum and substance of his very nature…his very being. Yet this description of man makes moot any action the church may take to rectify man’s insuperable natural flaw.  Man is entirely exclusive of good; it cannot be forced upon him any more than he can earn it, because if it could, then it would mean that man is NOT in fact naturally exclusive of it, and this undermines the basic essence and relevance of the church. If man is not exclusive of good then does the church actually need to exist at all? That question becomes debatable at best, and I submit that the answer is ultimately no. Because the very admission that man is not by nature exclusive of good is to cut out the heart of the church.

The same argument can be made of the state. The description of man as naturally insufficient to his own life and prosperity makes moot any action the state may take to rectify this flaw. Man is to be compelled by force of law into his life and existence in absolute existential spite of himself. This kind of strategy is categorically unmanageable. The implementation of such a strategy is a forgone, abysmal failure, because it is rooted in an impossible contradiction: that man both can and cannot successfully exist according to his nature. The consequence is catastrophic moral disaster, where only suffering and destruction and death is reaped for the ruled, and likewise, inevitably, for the ruler. The fool who leads is crushed by the same folly that flattens his followers.

Both the church and the state are inexorably anchored to an intractable contradictory purpose which can only equal the very misery and chaos which history has seen them produce time after; and this misery and chaos they will always produce, forevermore, until they are finally abolished. That contradictory purpose is, once again: to solve the unsolvable; to move the immovable.

Thus, we witness in church and state the moral disaster of the failure to implement the categorical moral imperative: Thou shall apply truth consistently.