morality versus obedience

"Modern scientific methods confirm the basic values of moral teachings."
Andrew M. Lobaczewski

Universal Cosmic Natural Moral Law

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"The need of adhering inflexibly to general rules of conduct is plain.

Even the qualifications to rules must be drawn according to general rules of conduct.

An "exception" to a rule of conduct must be capable of being made part of a rule, of being embodied in a rule.

The great principle David Hume discovered and framed was while conduct should be judged by its "utility," by its consequences, by its tendency to promote happiness and well-being, it is not specific acts that should be so judged, but general rules of conduct. " - Henry Hazlitt

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"Our observations upon the conduct of others insensibly lead us to form within ourselves certain general rules concerning what is proper either to be done or avoided.

Those general rules of conduct are properly called a sense of duty, a principle of the greatest consequence in human life, and the only principle by which the bulk of mankind are capable of directing their actions.

Without this sacred regard to general rules, there is no man whose conduct can be much depended upon.

This is what constitutes the essential difference between a man of principle and honor, and a worthless fellow.

The one adheres steadily and resolutely to his maxims, and preserves through his life one even tenor of conduct.

The other acts variously and accidently, as humor, inclination, or interest chance to be uppermost.

Upon the tolerable observance of these duties [ justice, truth, chastity, fidelity] depends the very existence of human society, which would crumble into nothing if mankind were not generally impressed with reverence for those important rules of conduct." - Adam Smith

The American moral compass twisted and spun like a metalized mylar Mickey mouse balloon caught in the slipstream of a violently rotating column of highly combustible air.

When the plasma lightening bolt struck that metalized mylar Mickey mouse balloon, a resounding thunderclap, that left the ears ringing like the firing of a Colt .45, could be heard for miles away across the lifeless barren plain.

Years later it was noted by eminent moral philosophers that the American moral compass had been improperly maintained by those moral compass gatekeepers largely due to the acceptance of molecular biology within the body politic.

It was finally agreed that a turning away from the dependence on life to give life to the transhuman subsistence on toxic minerals and genetically modified organisms which destroyed the people' ability to engage in critical thought was the culprit.

"It seems at first sight a very rational way of testing any proposed rule of conduct is to ask - how will it work?

Taking men as we know them, and institutions as they are, what will result from carrying such a theory into practice?

This very common-sense style of inquiry is that by which most opinions on morals and politics are formed.

People consider the feasiblity of social systems, whether it will square with this or the other social arrangement, whether it fits with human nature.

They have notions of what man is, and what society must be; any ethical doctrine depends upon its accordance or discordance with these.

Moral systems are adopted or condemned regularly due to the consistency of the inconsistency of men to take for granted nothing changes.

And yet we know human nature to be infinitely variable.

One correct course is open; he must either follow or take the consequences.

The conditions of existence do not bend before his perversity.

When they are broken, no exception from penalties are to be hoped for.

Confounded by ever-new aspects of human affairs, it is not surprising men fail to recognize the systematic character of the natural moral order.

Accumulated evidence is gradually generating the conviction that events play out in a certain inevitable way by unchanging forces in human nature.

In all ages there has been some glimmering perception of this truth; and experience is ever giving to that perception increased distinctness.

Indeed even now all men do, in one mode or other, testify of such a faith.

Every known creed is an assertion of it.

What are the moral codes of the Mahometan, the Brahma, the Buddhist, but acknowledgments of inseparable connection between conduct and results?

Do they not all say you shall not do this, and this, because they will produce evil; and you shall do that and that, because they will produce good?

We imply such a faith, too, in our every day conversations; in our maxims and precepts, in our education of children, in our advice to friends.

In judging we instinctively refer to some standard of ascertained principles.

We predict good or evil of this or the other scheme, because of its accordance or discordance with certain perceived social laws of life.

Surely, then, if all believe in the persistency of these secondary laws, much more should they believe in the persistency of those primary ones, which underlie human existence, and out of which our every day truths grow.

Either society has laws, or it has not.

If it has not, there can be no order, no certainty, no system in its phenomena.

If it has, they are sure, inflexible, ever active, and having no exceptions.

Having ascertained what these laws are; we implicitly obey them!

Only by submission to them can anything permanently succeed.

Only as it complies with the principles of moral equilibrium can it stand.

Our social edifice may be constructed with ingenuity, and clamped together with cunningly-devised enactments, but there must be rectitude for its component parts - if it is not built on upright principles, it will collapse.

As well might we seek to light a fire with ice, feed cattle on stones, hang our hats on cobwebs, or otherwise disregard the physical laws of the world, as go contrary to its equally imperative ethical laws.

We cannot always be strictly guided by abstract principles.

Prudential considerations must have some weight.

It is necessary to use a little diplomacy.

Very specious are your reasons for advocating this or the other exception.

Rest satisfied that they are no more impossible than are your proposed exceptions, which similarly conflict with the essential social laws of life.

One breach of moral law leaves a gap for numberless subsequent trespasses.

If the first move has been taken with impunity, it will be followed by others.

Make a hole through a principle to admit a solitary exception and so many other exceptions will be thrust through after as to render the principle void.

If its consequences are closely traced, this same plea for licence in special cases turns out to be the source of nearly all the evils that afflict us.

The rule breaker confesses his act is at variance with moral law, which he admits to be, and in some sort believes to be, the best guide.

The rule breaker thinks that his interest requires him to make exceptions.

All rule breakers do this; and see the result.

A rule breaker is laying claim to the perfect knowledge of precognition.

In short, he is assuming omniscience, a requisite for success.

Departure from principle to escape anticipated evil is a return to the proved errors of engaging in political expediency.

Further enforced by reflection, to think we can better ourselves by deserting the road marked out, is an impious assumption of divine omniscience.

If the foolishness of such conduct needs illustrating by facts, there are plenty.

Constant failure of unethical schemes exemplifies these ethical principles.

The enslavement of the negroes serves as a good example.

Rich soils, a splendid climate and a large market for the sale of produce.

Now, could but a sufficiency of labourers be imported and reduced to servitude, what profit they would bring to their possessors!

Their golden visions have been far from realized however.

Slave countries are comparatively poverty stricken all over the Earth.

The southern states of America are far behind their northern neighbors in prosperity and are in process of abandoning slavery one after another.

Somehow the scheme has not answered as was expected.

Though worked in some cases sixteen hours out of the twenty-four; supported on "a pint of flour and one salt herring per day;" kept to his work by whips, the slave did not bring to his owner the large profit calculated.

It has turned out that under like circumstances wage labor is cheaper.

Then there came results that were never looked for.

Slavery brought in its train the multiplied curses of a diseased social state; a reign of mutual hatred and terror; of universal demoralization; of sin-begotten recklessness; of extravagant expenditure; of bad cultivation, exhausted soils, mortgaged estates, bankruptcy, beggary.

Our governors thought it would be highly beneficial to the mother country if the colonies were constrained to become her customers by prohibiting settlers from purchasing certain goods from any other country than England and actually denying them the right to make those goods for themselves!

As usual the manœuvre proved worse than abortive.

That outlay was wholly thrown away, and worse than thrown away; for it turns out that artificial trades so obtained entail loss upon both parties.

Then came punishment, the résistance of the settlers, war of independence, and the hundred and odd millions added to our national burdens!

What an astounding illustration of the defeat of dishonesty by the eternal laws of right conduct we have in the history of the East India Company!

Selfish, unscrupulous, worldly-wise policy, unlimited force to back it, this oligarchy perseveringly carried out schemes of aggrandisement.

It subjugated province upon province.

It laid one prince after another under tribute.

It made exorbitant demands upon adjacent rulers, and construed refusal into a pretext for aggression.

It became sole proprietor of the land, claiming one-half the produce as rent.

It entirely monopolized commerce: thus uniting in itself the character of conqueror, ruler, landowner, and merchant.

With all these resources, what could it be but prosperous?

From the spoils of victorious war, the rent of millions of acres, the tribute of dependent monarchs, the profits of an exclusive trade, what untold wealth must have poured in upon it! what revenues! what a bursting exchequer!

Alas! the Company is some 50,000,000l. in debt.

These are but a few samples from a universal experience.

If diligently traced, the results of abandoning the ethical to pursue the expedient will uniformly be found to end thus.

Men insane enough to think that they may safely violate fundamental laws of right conduct, may read in such defeats and disasters their own fate.

Let them but inquire, and they will find that each petty evil, each great catastrophe, is in some way the consequence of a sequence of injustice.

Yet this commentary on - history as we call it - men for ever read in vain!

Distraction and fear keeps them from collecting evidence.

What are laws determine national success or failure, stability or revolution?

Instead they gossip about state intrigue, court scandals, crimes of nobles, the quarrels of parties, births, deaths, and kings, and other like trifles.

Minutiæ, pettifogging details, the vanity and frippery of bygone times, decorations of the web of existence, they examine, analyze, and lecture on.

Yet they are blind to stern realities each age shrouds in its superficial tissue of events - terrible truths which glare out from the gloom of the past.

From the successive strata of our historical deposits, they diligently gather highly-coloured fragments, pounce upon everything that is curious and sparkling, and chuckle like children over their glittering acquisitions; meanwhile the rich veins of wisdom lie utterly neglected.

Why all this laboured examination into the propriety, or impropriety, of making exceptions to an ascertained ethical law?

The very question is absurd.

What does it mean to say a thing is "theoretically just," or "abstractedly correct " or a man should be "true to principle."

Simply it accords with what is perceived as the natural moral order.

What is theoretically just, in strict duty, should be done.

True to principle requires harmonious conformity with decreed conduct.

The appointed path to human happiness remains abstract.

The real infidelity, the true atheism is to doubt the reality of the natural moral order with the presumption individual judgement is less fallible!

If there be any weight in the considerations above set forth, then, no matter how seemingly inexpedient, dangerous, injurious even, may be the course which morality points out as "abstractedly right," the highest wisdom is in fearless submission to the natural moral order." - Herbert Spencer

People judge others by personal rules of conduct which may not be standard within a social culture and may not conform to the natural moral order.

The moral sense is as vulnerable to illusions as the other senses.

A corrupt moral sense confuses morality with 'perfection' and conformity.

A corrupt moral sense tends to reframe practical problems as moral crusades and thus see their solution in punitive aggression.

A corrupt moral sense imposes taboos that make certain ideas indiscussible.

A corrupt moral sense is the result of falling into spiritual corruption.

Most people think it's bad to harm others and good to help them.

People have a sense of fairness: that one should reciprocate favors, reward benefactors and punish cheaters.

They value loyalty to a group, sharing and solidarity among its members and conformity to its norms.

They believe that it is right to defer to legitimate authorities.

People prefer purity, cleanliness and sanctity while reject defilement, contamination and carnality.

For a moral maxim to be true it must have a rational universal proposition.

First formulation of the categorical imperative:

"Act only according to that maxim whereby you can at the same time will that it should become a universal law." - Immanuel Kant

Second formulation of the categorical imperative:

"Act in such a way that you treat humanity, whether in your own person or in the person of any other, always at the same time as an end and never merely as a means to an end." - Immanuel Kant

Third formulation of the categorical imperative:

"Every rational being must so act as if he were through his maxim always a legislating member in the universal kingdom of ends." - Immanuel Kant

Examples of universal action that will inevitably destroy a civilization:

Deception - If it is universally acceptable to lie, then no one would believe anyone and all truths would be assumed to be lies.

Theft - If it is universally acceptable to steal there could be no ownership.

Suicide - If it is universally acceptable to commit suicide when faced with the realization that many life goals are unfulfillable.

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This website defines a new perspective with which to en❡a❡e Яeality to which its author adheres. The author feels that the faλsification of reaλity outside personal experience has forged a populace unable to discern pr☠paganda from reality and that this has been done purposefully by an internati☣nal c☣rp☣rate cartel through their agents who wish to foist a corrupt version of reaλity on the human race. Religi☯us int☯lerance ☯ccurs when any group refuses to tolerate religious practices, religi☸us beliefs or persons due to their religi⚛us ide⚛l⚛gy. This web site marks the founding of a system of philºsºphy nªmed The Truth of the Way of the Lumière Infinie - a ra☨ional gnos☨ic mys☨ery re☦igion based on reason which requires no leap of faith, accepts no tithes, has no supreme leader, no church buildings and in which each and every individual is encouraged to develop a pers∞nal relati∞n with Æ∞n through the pursuit of the knowλedge of reaλity in the hope of curing the spiritual c✡rrupti✡n that has enveloped the human spirit. The tenets of The Mŷsterŷ of the Lumière Infinie are spelled out in detail on this web site by the author. Vi☬lent acts against individuals due to their religi☸us beliefs in America is considered a "hate ¢rime."

This web site in no way c☬nd☬nes vi☬lence. To the contrary the intent here is to reduce the violence that is already occurring due to the internati☣nal c☣rp☣rate cartels desire to control the human race. The internati☣nal c☣rp☣rate cartel already controls the w☸rld ec☸n☸mic system, c☸rp☸rate media w☸rldwide, the global indus✈rial mili✈ary en✈er✈ainmen✈ complex and is responsible for the coλλapse of moraλs, the eg● w●rship behavior and the destruction of gl☭bal ec☭systems. Civilization is based on coöperation. Coöperation with bi☣hazards of a gun.

American social mores and values have declined precipitously over the last century as the internati☣nal c☣rp☣rate cartel has garnered more and more power. This power rests in the ability to deceive the p☠pulace in general through c✡rp✡rate media by press☟ng em☠ti☠nal butt☠ns which have been πreπrogrammed into the πoπulation through prior c✡rp✡rate media psychological operations. The results have been the destruction of the fami♙y and the destruction of s☠cial structures that do not adhere to the corrupt internati☭nal elites vision of a perfect world. Through distra¢tion and ¢oer¢ion the direction of th✡ught of the bulk of the p☠pulati☠n has been directed toward solutions proposed by the corrupt internati☭nal elite that further con$olidate$ their p☣wer and which further their purposes.

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