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"There is no way of coming at
a true theory of society, but by inquiring into the nature of its component
individuals.
To understand humanity in its combinations, it is necessary
to analyze humanity in its
elementary form.
We quickly find that every phenomenon exhibited by
an amalgamation of men,
originates in some quality of the
individual man.
A little consideration shows us, for instance, that
the very existence of society, implies some natural affinity in its members for
such a union.
It is pretty clear too, that without
a certain fitness in mankind
for ruling, and being
ruled, government would be an
impossibility.
The
infinitely complex
organizations of commerce, have grown up under the
stimulus of certain desires existing in each
of us.
It is from
our possession of an
emotion to which they appeal, that
religious institutions have
been called into existence.
We see throughout nature that
the properties of a
community are dependent upon
the attributes of each and
every one of its component parts.
Every social action must have its
origin in a property of the individual.
Just as
the attractions and affinities latent in
separate atoms, become visible when those atoms are approximated; so
the forces that are dormant in
the isolated men, are rendered active by juxtaposition
with his fellows.
Social
philosophy suggests moral law originates naturally.
Had we no other inducement to eat
other than survival, it is scarcely probable that
our bodies would be so well cared for as now.
If, in addition to
these needs of the body,
all other
requirements of our nature were similarly consigned to the sole care of the
intellect - were knowledge, property, freedom, reputation, friends,
sought only at the intellects
dictation - then our investigations would be perpetual,
our estimates complex,
our decisions so
difficult that life would be wholly occupied in
the collection of evidence and
the balancing of
probabilities.
Quite different, however, is the method of nature.
We find in self desire;
essential requirements
induce powerful
impulses.
Longings for food, for sleep, for warmth, are
irresistible; the
intense gratification derived therefrom is
quite independent of foreseen
advantages.
Continuance is secured not in
obedience to reason but
often in defiance.
That men are not
impelled to accumulate the means of subsistence solely by
a view to consequences, is
proved by the existence of
skinflints, in whom the love of acquisition is gratified to the neglect of
the ends.
We find
employed a like system of regulating our conduct to our fellows.
We behave in the public in the most
agreeable manner, a love of praise.
It is desirable that there should be
a segregation of those
best fitted for companionship - hence the sentiment of friendship from
mirror
neurons.
May we not then reasonably expect to find a like
instrumentality employed in impelling us to conduct in observance what we call
morality ?
Guided to bodily welfare
by instincts from which spring domestic relationships.
Similar agencies secure
indirect benefit by regulating social behavior.
We possess a "
Moral Sense," a duty to dictate
rectitude in transactions; we enjoy gratitude through fair dealing; giving
birth to the sentiment of
justice.
"The object
of our rule should be 'the greatest happiness to the greatest number?" the
patrician
"Such is our Øpinion," answers the
petitioning plebeian.
Whereupon, after some shuffling, our petitioner is
forced to confess, that he has no other
authority but his own feeling - that he has simply an innate perception of
the fact; or, in other words, that "his moral sense tells him
so."
In truth, none but those committed to
a preconceived theory, can fail
to recognise, on every hand, the workings of such a faculty.
From early
times downward there have been constant signs of its presence -
signs which happily thicken as our own day is approached.
The articles
of Magna Charta
embody its protests against
oppression.
But how, it may be asked, can an emotion have
perception?
How can a
desire give rise to a moral sense ?
To elucidate this we must take
an example.
Contrast the
skinflint and the
spendthrift.
Accompanying
his devotedness to accumulation, the skinflint has a quite peculiar
belief in the worth of money.
The most stringent economy he thinks
virtuous; and anything like the most ordinary liberality vicious;
whilst of extravagance he has an
absolute horror.
Whatever adds to his store seems to him good,
whatever takes from it, bad.
Should a passing gleam of generosity lead
him on occasion to open his purse, he is pretty sure afterwards to reproach
himself as having done wrong.
Whilst the spendthrift is
deficient in the instinct of
acquisition, he also fails to realize the intrinsic worth of
property;
The spendthrift regards saving habits as mean; and holds that
there is something noble in profuseness.
Here a confounding of intellectual
intelligence with emotional intelligence.
It is clear perceptions of
the propriety or impropriety of certain lines of conduct,
do not originate
with the intellect, but with
the emotional faculties.
| "I think I do
not err in stating that there is in our souls some native seed of reason,
which, if nourished by good counsel and training, flowers into virtue, but
which, on the other hand, if unable to resist the vices surrounding it, is
stifled and blighted." - Etienne de la Boétie, The Discourse of
Voluntary Servitude |
Intellect, uninfluenced
by desire, would show both skinflint and
spendthrift their habits were unwise;
whereas the intellect, influenced
by desire, makes each think the other a fool, but
doesn't enable him to see his
own foolishness.
Every desire is accompanied by a
moral sense of the rightness of actions.
Human desire generates the
moral sense according to the pleasure
or pain they bring; and always generates such convictions when
unopposed.
However, there is nearly always
a perpetual emotional
conflict - an antagonism
throughout life resulting from the incongruity of belief.
Only when
desire is predominant, or no adverse desire exists, does relation between
instincts and opinions they
dictate, become distinctly visible.
"If," say objectors, "this 'Moral
Sense' originates different notions of duty in each age, each race, each
individual, how can it afford a safe foundation for a systematic
morality?"
The phenomena of
social life, both past and present,
illustrates the
influence on the moral sense which is
not readily explicable upon
any other hypothesis.
Although decisions of moral sense are
inaccurate and often
contradictory, it may still be capable of generating
a fundamental moral
intuition, which can be
logically unfolded into
a scientific morality." - Herbert Spencer
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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
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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 the Æon
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
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individuals due to their religi☸us beliefs in America is considered a
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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 c✡ntr✡l 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 collapse of morals, the eg● w●rship 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 corrupt international 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 pressing emotional buttons which have
been πreπrogrammed into the πoπulation through prior mass
media psych☣l☣gical ☣perati☣ns. The results have been
the destruction of the family 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 dir⇼ction of th✡ught
of the bulk of the p☠pulati☠n has been direc⇶ed ⇶oward
s↺luti↻ns proposed by the corrupt internati☭nal elite that
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