Questions of Good, Evil, Honour, and God – Part Four

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This is the first draft of part four of my forthcoming work, Questions of Good, Evil, Honour, and God. A pdf version (647 kB) of the third draft of all five parts is available here  – questions-of-good-evil.pdf


NASA/ESA/Moaz - NGC 1512

Questions of Good, Evil, Honour, and God

Part Four

Ontology and Denotatum

To find answers to questions such as (i) how to live in a manner which does not intentionally contribute to or which is not the genesis of new suffering, and (ii) is there a meaning to our existence beyond the answers of God and ‘the pursuit of liberty and happiness’ requires reformulating the questions based on the ontological presumptions that underlie them. That is, we need to understand ourselves, our nature, and to pose and answer questions regarding being, beings, and the relationship between beings.

Conventional religions – such as Christianity and Islam – begin with a supreme being and a revelation, the promise, of an afterlife following a judgement, by the supreme being, of we humans as individuals. That is, there is guidance given as to what is good and bad and as to one’s expected behaviour, as well as individuals who can commit transgressions – who can ‘sin’ – or who, by following the correct guidance, can progress toward salvation. The ontology here is of a transcendent, immortal, God, or Allah, and of separate mortal beings who possess the potential – for example, an immortal soul – to gain an existence beyond the death of their corporeal body. The immortal being has the ability (the power) to punish, or to reward, the mortal beings, and is stated to be a real being with an existence independent of us.

In respect of The State, the ontology is one of an entity – The State, the nation-State, the government – and of individuals (‘citizens’) who are less powerful than this entity, with this entity, however named, having the ability (the power) to punish, or to reward, the citizens. There is guidance given, by powerful entity, in the form of laws – of what is bad and good and one’s expected behaviour – and the promise of such things as ‘Life, Liberty and the pursuit of Happiness’ and reward of, a possible progress toward (in this life), security, health, and (possibly) wealth or at least a reasonable standard of living. Here, the powerful entity is a human ideation, of varied and variable specification, and which specifications have been manufactured – brought into being – by humans at various times during the past three hundred years and more.

In respect of the culture of pathei-mathos, I find within it an alternative to these two influential, but in many ways quite similar, ontologies with their powerful entities, their guidance, their punishments and rewards, and the progression of individuals toward some-thing which the powerful entity asserts or promises it can provide.

This alternative is the ontology of us – we human beings – as a transient affective and effective connexion to other living beings [1], an emanation of the flux of Life, of ψυχή [2]. That is, of the separation-of-otherness – of I and of ‘them’, the others – being the result of a causal-only perception, and of denotatum: of our propensity to give names to, or to describe by means of terms, that which we observe to be or that which we assume to be is different to and separate from us, whereas, as empathy reveals, ‘we’ are part of, an aspect, of ‘them’ since ‘they’ are also finite, transient, emanations of ψυχή.

There is no abstract ‘good’ and ‘evil’ here; no division or cleaving asunder of φύσις (physis). There is only us in harmony, in balance, with our nature, our φύσις, or us not in harmony with our nature as an affecting and effecting, finite, transient, mortal, aspect of Life. If we are harmony – in balance with Life, with other life – we do not cause or contribute to or are not the genesis of suffering: we do not affect Life in a harmful way, and I have intimated elsewhere [3] that love, compassion, humility, empathy, and honour, are a possible means whereby we, in harmony with our φύσις, can avoid harming Life and its emanations, be such life our fellow human beings or the other life with which we share this planet.

In effect, this is the ontology of the illusion of self and of the unity, sans denotatum, of all living beings; of how we – presenced as human beings – can and do affect, and have affected, other life including other humans, often in ways we are not aware of; and of how our perception of I and of ‘them’ (the separation-of-otherness) has often led to us affecting other life in a harmful way, thus causing or contributing to or being the genesis of suffering, for that other life and often for ourselves. The ontology where there is no distinction, in being, between us – the emanations – and what emanates; there is only the appearance of difference due to our use of a causal-only perception and of denotatum. That is, we are ψυχή as ψυχή is both within us and us. We are the flux, the changing, of Life; changing as it changes.

There is therefore no suprapersonal supreme being who punishes and rewards; no requirement to actively agitate for or against the State; no afterlife separate from us because what exists after us is, partly, us transformed in being and, partly, what we aid or harm by virtue of the fact that we are an affective and effective connexion – a part of – Life. Furthermore, there is no need to strive to progress toward a some-thing because we already are that some-thing; that is, we already are what we are meant to be, except we often – or mostly – do not know this, or do not know what we are doing charmed as we seem to be by the charisma of words, by denotatum. As Heraclitus expressed it:

τοῦ δὲ λόγου τοῦδ᾽ ἐόντος ἀεὶ ἀξύνετοι γίνονται ἄνθρωποι καὶ πρόσθεν ἢ ἀκοῦσαι καὶ ἀκούσαντες τὸ πρῶτον· γινομένων γὰρ πάντων κατὰ τὸν λόγον τόνδε ἀπείροισιν ἐοίκασι, πειρώμενοι καὶ ἐπέων καὶ ἔργων τοιούτων, ὁκοίων ἐγὼ διηγεῦμαι κατὰ φύσιν διαιρέων ἕκαστον καὶ φράζων ὅκως ἔχει· τοὺς δὲ ἄλλους ἀνθρώπους λανθάνει ὁκόσα ἐγερθέντες ποιοῦσιν, ὅκωσπερ ὁκόσα εὕδοντες ἐπιλανθάνονται

Although this naming and expression [which I explain] exists, human beings tend to ignore it, both before and after they have become aware of it. Yet even though, regarding such naming and expression, I have revealed details of how Physis has been cleaved asunder, some human beings are inexperienced concerning it, fumbling about with words and deeds, just as other human beings, be they interested or just forgetful, are unaware of what they have done. [4]


The Simple Way of Harmony

This alternative ontology, derived from the culture of pathei-mathos, suggests that the answer to the question regarding the meaning of our existence is simply to be that which we are. To be in balance, in harmony, with Life; the balance that is love, compassion, humility, empathy, honour, tolerance, kindness, and wu-wei [5].

This, by its nature, is a personal answer and a personal choice; an alternative way that compliments and is respectful of other answers, other choices, and of other ways of dealing with issues such as the suffering that afflicts others, the harm that humans do so often inflict and have for so long inflicted upon others. The personal non-judgemental way, of presumption of innocence [6] and of wu-wei, balanced by, if required, a personal valourous, an honourable, intervention in a personal situation in the immediacy of the moment [7].

There is, in this alternative, no guidance required; and no-thing – such as an afterlife, or enlightenment, or liberty or happiness – to be attained. No need for dogma or too many words; no need for comparisons; no ‘just cause’ to excuse our behaviour. No mechanisms and no techniques to enable us to progress toward some-thing because there is no need or requirement to progress toward what is not there to be attained. There is only a personal living in such a way that we try to be compassionate, empathic, loving, honourable, kind, tolerant, gentle, and humble. And this is essentially the wisdom, the insight, the way of living – sans denotatum – that thousands upon thousands of people over millennia have contributed to the culture of pathei-mathos, as well as the essence of the message which many if not all spiritual ways and religions, in their genesis, perhaps saught to reveal: the message of the health of love and of our need, as fallible beings often inclined toward the unbalance of hubris, for humility.

David Myatt
2013


Notes

[1] An affective connexion is an operative one, which therefore can affect or influence what it is connected to, and specifically in a non-causal and thus synchronistic manner; that is, without necessarily having a prior cause. An effective connexion is one of an effect; that is, is the result of some-thing else or causes some-thing else as result of that or some other prior cause.

[2] Life qua being. qv. my The Way of Pathei-Mathos – A Philosophical Compendiary, and Conspectus of the Philosophy of Pathei-Mathos. (2012)

[3] qv. Recuyle of the Philosophy of Pathei-Mathos, and Conspectus of the Philosophy of Pathei-Mathos. (2012)

[4] Myatt. Some Notes on Heraclitus Fragment 1. (2013)

[5] Wu-wei is a Taoist term used in in my philosophy of pathei-mathos to refer to a personal ‘letting-be’ – a non-interference – deriving from humility and from a feeling, a knowing, that an essential part of wisdom is cultivation of an interior personal balance and which cultivation requires acceptance that one must work with, or employ, things according to their nature, their φύσις, for to do otherwise is incorrect, and inclines us toward, or is, being excessive – that is,  toward the error, the unbalance, that is hubris, an error often manifest in personal arrogance, excessive personal pride, and insolence – that is, a disrespect for the numinous.

In respect of non-interference and hubriatic striving, refer to my 2012 essay, Some Personal Musings On Empathy – In relation to the philosophy of πάθει μάθος

[6] As mentioned in my philosophy of pathei-mathos, innocence is regarded as an attribute of those who, being personally unknown to us and beyond the purvue of our empathy, are therefore unjudged us by and who thus are given the benefit of the doubt. For this presumption of innocence of others – until direct personal experience, and individual and empathic knowing of them, prove otherwise – is the fair, the reasoned, thing to do.

[7] In respect of such valourous intervention in personal situations, refer to The Numinous Balance of Honour in my The Way of Pathei-Mathos – A Philosophical Compendiary.


cc David Myatt 2013

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Image credit: NASA/ESA/Moaz – NGC 1512