"Our continual observations upon the conduct of
others insensibly lead us to form to ourselves certain general rules concerning
what is fit and proper either to be done or avoided.
The regard to
those general rules of conduct is what is
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.
It is this which constitutes the
most essential difference between
a man of principle and
honor, and a worthless fellow.
The one adheres on all occasions
steadily and resolutely to his maxims, and preserves through the whole of 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
"It seems at first sight a
very rational way of testing any proposed rule of conduct is to ask - how will
Taking men as we know them, and institutions as they are, what
will result from carrying such a theory into practice?
very common-sense style
of inquiry is that by which most opinions on morals and politics are
People consider of any system, whether it seems feasible,
whether it will square with this or the other social arrangement, whether it
fits what they see of human nature.
They have got certain notions
of what man is, and what
society must be; and their verdict on any ethical doctrine depends
upon its accordance or discordance with these.
If moral systems are
adopted or condemned, because of their consistency or inconsistency, with what
we know of men and things, then it is taken for granted that men and things
will ever be as they are.
And yet we know human nature to be infinitely
Unable as the imperfect man may be to fulfil the perfect
law, there is no other law for him.
One right course only is open; and he
must either follow that or take the consequences.
The conditions of existence will not bend before his
perversity; nor relax in consideration of his weakness.
are broken, no exception from penalties are to be hoped for.
by the multiplied and ever-new aspects of human affairs, it is not perhaps
surprising that men should fail duly to recognize the systematic character of
the natural moral order.
Yet in the moral as in the material world, accumulated evidence is
gradually generating the conviction, that events are wrought out in a certain
inevitable way by unchanging forces.
all ages there has been some glimmering perception of this truth; and
experience is ever giving to that perception
Indeed even now all men do, in one mode or
other, testify of such a faith.
known creed is an assertion of it.
the moral codes of the Mahometan, the
Buddhist, but so many
acknowledgments of the inseparable connection
between conduct and its 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 men and things we
instinctively refer them to some standard of ascertained
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.
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, then are they like
the other laws of the universe - sure, inflexible, ever active, and having no
How infinitely important is it, that we should ascertain
what these laws are; and having ascertained, implicitly obey them!
Only by submission to them can anything
Only as it
complies with the principles of moral equilibrium can it stand.
Our social edifice may be constructed with
all possible labour and ingenuity, and be
together with cunningly-devised enactments, but if there be
no rectitude in its component
parts-if it is not built on upright principles, it will assuredly
tumble to pieces.
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
We cannot always be strictly guided by
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 impossibile 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
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.
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
The rule breaker thinks that his interest requires him to make
All rule breakers do this; and see the result.
A rule breaker is
laying claim to the perfect knowledge of
In short, he is
assuming omniscience, which is requisite for the successful carrying out of
such a system.
Any departure from
principle to escape some anticipated evil, is a return to the
proved errors of expediency.
It is yet
further enforced by the reflection, that
to think we can better ourselves by
deserting the road marked out for us, is
an impious assumption of
more than divine omniscience.
the foolishness of such conduct
needs illustrating by facts, there are plenty.
The constant failure of schemes
devised without consulting ethical principles has been already exemplified.
Let us now, however, take a few cases specially applying to the present
point - cases in which benefit has been sought by going in palpable opposition
to those principles - cases in which men, dissatisfied with the road whose
finger-post declares that
"Honesty is the best policy," have diverged into the byways of injustice, in
the hope of more readily attaining their ends.
The enslavement of the negroes serves as a
Nothing could have seemed more conclusive than the
reasoning of unscrupulous colonists on this matter.
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!
Maintained at a cheap rate; made to work hard, and to keep long at it,
what a surplus would they not create!
Here was a mine of wealth!
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 neighbours in
prosperity and are
in process of abandoning slavery one
after another, in consequence of its ruinous results.
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
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,
After all, the moral law would have been the safest
Let us remember also, the
failure of those attempts to profit at the expense of our American colonies;
and the disastrous results.
Our governors thought it would be highly
beneficial to the mother country, if the colonies were constrained to become
her customers; and in pursuance of this conclusion, not only prohibited the
settlers from purchasing certain goods from any other country than England, but
actually denied them the right to make those goods for themselves!
usual the manuvre 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 too came the
punishment, the résistance
of the settlers, the war of
independence, and the
hundred and odd millions added to our national burdens!
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 in policy, and with unlimited force
to back it, this oligarchy, year by year, perseveringly carried out its schemes
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
nearly one-half the produce as rent; and it entirely
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!
Company is some 50,000,000l. in
These are but a few samples from a universal
traced, the results of abandoning the ethical to pursue the expedient will
uniformly be found to end thus.
Men who are 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 or
other a sequence of injustice.
commentary on the moral code -
history as we call it - men for ever
read in vain!
Poring with microscopic eye over the
symbols in which it is written, they are
heedless of the great facts expressed by them.
Instead of collecting
evidence bearing upon the all-important question - what are the laws that
determine national success or failure,
stability or revolution? - they gossip about state intrigues, sieges and
battles, court scandal, the crimes of
nobles, the quarrels of parties, the births, deaths, and marriages of
kings, and other like trifles.
Minutiæ, pettifogging details, the vanity and frippery of bygone
times, the mere decorations of the web of existence, they examine,
analyze, and learnedly descant upon; yet
are blind to those stern
realities which each age shrouds in its superficial tissue of events -
those terrible truths which
glare out upon us from the gloom of the past.
successive strata of our historical
deposits, they diligently
gather all the 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
Why all this laboured examination
into the propriety, or impropriety, of making exceptions to an ascertained
The very question
does a man really mean by saying of a thing that
it is "theoretically just," or
"true in principle," or "abstractedly
Simply that it accords with what he, in some way or
other, perceives to be the established arrangements of natural moral
When he admits that
an act is "theoretically just," he admits it to be that which, in strict duty,
should be done.
By "true in
principle," he means in harmony with the conduct decreed for us.
course which he calls "abstractedly correct," he believes to be the appointed
way to human
There is no escape. The expressions mean this, or they
that such and such are the true roads to happiness, he opines that he desire
To the Creator's silent
admonishment - commit only moral acts;
he replies that, all things
considered, he thinks he can do better!
This is the real infidelity;
the true atheism:
doubt the foresight and efficiency of the natural moral order along with
suppose a human judgement less fallible!
If there be any weight in the considerations above set
forth, then, no matter how seemingly
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
Many people falsely judge others by their own
personal rules of conduct which may or may not be standard within a social
culture and which may or may not conform to the natural moral order.
moral sense is as vulnerable to illusions as the other senses.
A corrupt moral sense
morality with purity, status and
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.
A few moral
themes seem to be universal - harm, fairness,
community, authority and
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
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 and to respect
people with high status.
And they exalt purity, cleanliness and
sanctity while loathing defilement,
contamination and carnality.
For a moral maxim to be true it must have
universality, which is to say that it must be disconnected from the particular
physical details surrounding the proposition, and could be applied to any
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
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." -
Third formulation of the categorical imperative:
"Therefore, every rational being must so act as if he were through his
maxim always a legislating member in the universal kingdom of ends." -
Examples of actions
that can not become universal if a civilization is to continue to function:
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 then there could be no ownership.
Suicide - If it is
universally acceptable to
commit suicide when faced with the realization that life might not give you
what you desire then it is likely most life would be taken
as many human desires can not be naturally
This web site is not a commercial web site and
is presented for educational purposes only.
This website defines a
new perspective with which to engage reality to which its author adheres. The
author feels that the falsification of reality outside personal experience has
forged a populace unable to discern propaganda from reality and that this has
been done purposefully by an international corporate cartel through their
agents who wish to foist a corrupt version of reality on the
human race. Religious intolerance occurs
when any group refuses to tolerate religious practices, religious beliefs or
persons due to their religious ideology. This web site marks the founding of a
system of philosophy named The Truth of the Way of the Lumière Infinie -
a rational gnostic mystery religion 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 personal relation
with the Creator and Sustainer through the pursuit of the knowledge of reality
in the hope of curing the spiritual corruption that has enveloped the human
spirit. The tenets of The Truth of the Way of the Lumière Infinie are
spelled out in detail on this web site by the author. Violent acts against
individuals due to their religious beliefs in America is considered a "hate
This web site in no way condones violence. To the contrary the
intent here is to reduce the violence that is already occurring due to the
international corporate cartels desire to control the
human race. The international corporate
cartel already controls the world economic system, corporate media worldwide,
the global industrial military entertainment complex and is responsible for the
collapse of morals, the elevation of self-centered behavior and the destruction
of global ecosystems. Civilization is based on cooperation. Cooperation does
not occur at the point 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 populace in general through corporate media by pressing emotional
buttons which have been preprogrammed into the population through prior
corporate media psychological operations. The results have been the destruction
of the family and the destruction of social structures that do not adhere to
the corrupt international elites vision of a perfect world. Through distraction
and coercion the direction of thought of the bulk of the population has been
directed toward solutions proposed by the corrupt international elite that
further consolidates their power and which further their purposes.
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