Greetings Fellow List-Members:
A new model of ethics and morality has recently been announced, as
schematically outlined in the diagram immediately below. This new system
radically expands upon Aristotle's Theory of the Mean: retaining his basic
format of the "virtues" interposed between the vices of defect and the vices
of excess, while introducing the entirely new category of "hyperviolence"
for providing an even sense of symmetry. This enhanced system is further
organized around the additional concept of the "neutrality" status:
replacing Aristotle's "mean" virtues as the new core-nucleus of the system.
+ + VICES OF EXCESS
(Excessive Virtue)
+ MAJOR VIRTUES
(Virtuous Mode)
______________________
O NEUTRALITY STATUS
______________________
- VICES OF DEFECT
(Absence of virtue)
- - HYPERVIOLENCE
(Excessive Defect)
I would appreciate hearing if any fellow list-members have heard of anything
similar in the research literature, or any further opinions as to the
feasibility (or lack thereof) of this original new format. A more indepth
discussion is posted at: www.charactervalues.com
FURTHER DETAILS
The key insight behind this innovation arises as a direct consequence of the
fledgling field of Communications Theory, borrowing the crucial concept of
the metaperspective, a higher-order perspective upon the viewpoint held by
another: schematically defined as "this is how I see you-seeing me."
Extending this paradigm one level gives way to the meta-metaperspective:
formally defined as "this is how I see you-seeing me-seeing you." Indeed,
there does not appear to be any conceptual barrier limiting the degree to
which reflection can serve as a basis for itself, ultimately extending to a
10th-order level of meta-abstraction. The higher virtues and values
collectively build as subsets within this hierarchy of metaperspectives,
each more abstract listing building upon that which it supersedes.
Take, for example, the cardinal virtues
(prudence-justice-temperance-fortitude), the theological virtues
(faith-hope-charity-decency), and the classical Greek values
(beauty-truth-goodness-wisdom). Each of these traditional ethical groupings
is further subdivided into a complex of four subordinate terms, allowing for
precise point-for-point stacking within the hierarchy of metaperspectives.
When additional groupings of ethical terms are further added to the mix, the
complete ten level hierarchy of metaperspectives emerges in full detail,
partially reproduced in the table below:
GLORY------PRUDENCE
PROVIDENCE--FAITH
GRACE--BEAUTY
TRANQUILITY-ECSTASY
HONOR-------JUSTICE
LIBERTY------HOPE
FREE WILL---TRUTH
EQUALITY----BLISS
DIGNITY--TEMPERANCE
CIVILITY---CHARITY
MAGNANIMITY-GOODNESS
LOVE--------JOY
INTEGRITY--FORTITUDE
AUSTERITY--DECENCY
EQUANIMITY---WISDOM
PEACE---HARMONY
This cohesive hierarchy of virtues, values, and ideals proves
exceedingly comprehensive in scope: accounting for a majority of ethical
terms celebrated within the Western tradition. Indeed, this ethical
hierarchy mirrors the specialization of personal, group, spiritual,
humanitarian, and transcendental realms within human society in general:
which when further specialized into both authority and follower roles,
accounts for the complete ten-level hierarchy of ethical terms.
Although this strict emphasis on the virtues is certainly its major
selling point, these virtuous ideals can scarcely be considered solely in a
vacuum, for the truest potential for such an ethical system derives
precisely from a moral contrast with the contrasting realm of the vices. For
every virtue there necessarily exists a corresponding antonym (or vice):
namely, love vs. hate, peace vs. war, etc. In keeping with this basic
contrast, each of the ten predicted classes of vice is further arrayed in a
parallel ten-level hierarchy, identical in every respect to the arrangement
previously described for the virtuous mode. This arrangement allows negative
transactions to be analyzed according to their potential to be converted
into positive ones, and vice versa. The groupings related to this realm of
defect: such as the ecumenical vices (wrath-tyranny-persecution-oppression),
the moralistic vices (evil-cunning-ugliness-hypocrisy), and the humanistic
vices (anger-hatred-prejudice-belligerence) etc. particularly characterize
this darker realm of the vices.
This traditional paradigm of the vices of defect, however, is scarcely
all-inclusive by any measure. In particular, only half of the Seven Deadly
Sins are fully accounted for; with pride, envy, and covetousness defying
incorporation into the vices of defect. Fortunately, this anomaly is
alternately explained in terms of an additional category of vice, referred
to since classical times as the vices of excess. In particular, Aristotle
was the first to describe this dual system of the vices in terms of the
vices of defect (previously described), as well as the vices of excess
(defined as the range of extremes with respect to the virtues). In this
latter respect, Aristotle viewed the virtuous realm as a system of "mean"
values (or norms) interposed between the vices of defect and the vices of
excess. Accordingly, virtue represents the mean-value interposed between
defect and excess: an aspect favoring moderation insofar as choosing the
middle ground between these two major categories of vice. Indeed, it
ultimately proves possible to devise an entire ten-level hierarchy of the
vices of excess: based upon such universal themes as vanity, jealousy,
shame, contempt, etc.
This three-way degree of specialization implied in the theory of the
mean, however, fails to distinguish any parallel complement of extremes with
respect to the vices of defect (as previously specified for the virtuous
realm). This glaring lack of an even sense of symmetry is formally remedied
through the introduction of an entirely new class of ethical terms, a
terminology provisionally termed the realm of "hyperviolence." This new
paradigm is distinguished from the more ordinary realm of the vices of
defect primarily with respect to the extremes in which it is carried out.
Herein lies the formal prototype with respect to the realm of hyperviolence;
namely, that range of excess targeting the vices of defect. The observation
that Aristotle fails to distinguish this additional realm of hyperviolence
within his Theory of the Mean further attests to the classical ideal of the
warrior code, where victory is to be achieved at any cost.
Through the formal addition of the remaining category of
hyperviolence, the supreme symmetry of the power hierarchy finally becomes
conceptually complete. The four basic categories: namely, the virtues, vices
of defect, vices of excess, and hyperviolence are collectively incorporated
into a unified system: accounting for a complete cross section of
emotionally charged language in general; as depicted in the master diagram
immediately below:
+ + VICES OF EXCESS
(Excessive Virtue)
+ MAJOR VIRTUES
(Virtuous Mode)
______________________
O NEUTRALITY STATUS
__________________________
- VICES OF DEFECT
(Absence of virtue)
- - HYPERVIOLENCE
(Excessive Defect)
This formal diagram is schematically organized around the novel concept of
the neutrality status, representing a neutral point of entry within the
system: a default status from which all new relationships are initially
established. This neutrality status is respectively defined as that benign
sense of neglect we express towards strangers on the street, contacts that
pose no meaningful sense of relationship, yet similarly fail to represent
any impending sense of danger.
Every new relationship (by definition) stems directly from this zone
of neutrality, an innovation proceeding either into the realm of the
virtues, or alternately into the realm of the vices of defect. This pair of
conflicting options represents an ethical "fork in the road," a decision
directing the relationship towards the virtuous realm, or contrarily, to the
darker realm of the vices of defect. These two conflicting options represent
the basic core nucleus for such a system, with most relationships resolved
through recourse to one option or another: the basic thoroughfare of the
system.
This dual interpretation, however, further extends to the realm of
excess; depicted immediately adjacent to the basic core nucleus. For the
virtuous realm, this extends to the affiliated realm of the vices of excess.
Similarly, the remaining option with respect to the vices of defect is
alternately identified as the newly introduced paradigm of hyperviolence.
These additional two categories represent the figurative "fast lanes" of the
relationship highway: fringe areas exaggerated to the point of crossing over
into the realm of excess. Fortunately, such forays into excess are typically
somewhat limited, in that the enduring sense of stability within the social
dynamic serves to dampen the effects of such drastic mood swings.
THE TRANSITIONAL POWER MANEUVERS
This basic four-part hierarchy of virtues and vices appears to suffer from
one basic shortcoming; namely, the authority and follower roles are rigidly
fixed into place, allowing for precious little flexibility to operate within
the system. Versatility is certainly a key factor, with continually shifting
social coalitions placing an ever-greater demand upon the individual. Each
new adjustment within the social hierarchy calls for alternate mechanisms
for integrating such new relationships, an innovation that the established
groupings of virtue and vice fail to fully take into account. In addition to
the incremental pattern of maneuvering for power initially described, a more
direct avenue must further exist for leapfrogging directly into the higher
authority levels; namely, the group, spiritual, and humanitarian levels,
respectively. This new class of options are alternately termed the
transitional power maneuvers, in that they "transition" the individual
directly into new such social contexts.
A number of key features distinguish this new class of transitional
power maneuvers, allowing for a greater degree of versatility by way of
discrete transitional points across the entire ten-level span of the power
hierarchy. These transitional variations represent direct motivational
analogs of the major power maneuvers they serve to imitate; often in an
exaggerated fashion in order to make the point more clearly. This flair for
the dramatic can be either humorous (as in the realm of comedy), or tragic
(as in the genre of melodrama). This transitional form of power maneuver (as
its name implies) refers to a relationship initiated for the first time;
namely, the new individual attempts to establish a new interaction within
the pre-existing social order. The virtuous realm of humor and comedy is
fully explainable in terms of the transitional interplay comprising the
additional class of lesser virtues. Indeed, this basic organizational
pattern is similarly applicable to the three remaining domains within the
master hierarchy, as schematically illustrated in the parallel column of
themes depicted immediately below.
+ + MENTAL ILLNESS
(Transitional Excess)
+ LESSER VIRTUES
(Transitional Virtue)
______________________
O NEUTRALITY STATUS
__________________________
- CRIMINALITY
(Transitional Defect)
- - HYPERCRIMINALITY
(Transitional Hyperviolence)
In direct analogy to the major categories, the transitional versions are
similarly organized around the centralized zone of neutrality, serving as
the direct transitional entry-points into the realm of the major categories.
According to this transitional modification, the classifications of the
lesser virtues are defined as the main transitional counterparts of the
virtuous realm. Indeed, the pervasive human fascination with humor and
comedy is fully explainable in terms of such a versatile set of transitional
maneuvers, accounting for many of the "lesser virtues" (such as loyalty,
responsibility, humility, etc.) not accounted for in the major virtuous
listings. Similarly, the theme of criminality is designated alongside the
respective vices of defect. Furthermore, with respect to the realm of
excess, the related theme of hypercriminality is further associated with
hyperviolence, whereas the enigmatic sphere of mental illness is alternately
associated with the vices of excess.
Although a more detailed discussion of criminality and hypercriminality
clearly remains beyond the scope of this limited introduction, further
mention must necessarily be made for the remaining realm of mental illness.
In a fitting analogy to the general transitional interchange, the
communicational factors underlying mental illness are formally defined as
the basic sequence of double-bind and counter double-bind maneuvers
targeting the realm of the vices of excess. Accordingly, each of the major
classifications of mental illness; namely, personality disorders, neuroses,
mood disorders, and schizophrenia are fully explainable in terms of such a
transitional paradigm. In keeping with its transitional relationship to the
vices of excess, mental illness remains fairly non-threatening in nature: as
reflected in studies confirming the non-violent nature of the mentally ill
relative to the general population. This interpretation proves particularly
insightful in terms the bizarre symptomology associated with the psychoses,
a category of mental illness similarly reminiscent of the extreme degree of
disqualification characterizing the counter double-bind maneuvers -- more
details at: www.charactervalues.com
In final analysis, this grand-unified system of categories aspires to
an unprecedented addition to the field of ethical inquiry, expanding
Aristotle's enduring Theory of the Mean into an all-inclusive theory of
"everything" of an emotional nature. At the risk of appearing overly
simplistic, each of these eight basic master categories is further
subdivided into additional groupings of individual terms. For instance, the
major virtues are subdivided into 100 individual terms, whereas the lesser
virtues are further specialized into 128 terms. When the six remaining
ethical categories are further included into the mix, the grand total jumps
to a staggering 1,040 individual terms. Perhaps the greatest degree of
potential for this new system resides in its all-inclusive nature,
accounting for virtually every major class of affective language presumed to
exist. Indeed, based upon a limited number of elementary assumptions;
namely, the principles of behavioral theory, and the paradigm of the
metaperspective, the resultant hierarchy of stepwise transformations
ultimately accounts for the entire 1,040-part complement of ethical terms.
This elementary theoretical foundation further satisfies one of the most
crucial aspects for validating such a system; namely, the simplest
explanation is typically the most correct one: a voyage of discovery well
worth the effort, particularly in light of the pressing issues currently
under consideration.
John E. LaMuth M.S.
values@charactervalues.com
www.charactervalues.com
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