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Good Is Absolute


Long Story short: Not everything is relative. Good, goodness are not relative, but absolute. Absolute thanks to what? Neurohormonal activity. The fact is, and it’s a truism, people are happy enough to keep on living.

The Gods are relative. Biology is absolute.

So how come much of human thinking and values became all too relative in the Twentieth Century?

In the early Twentieth Century, the genius mathematician, physicist and philosopher, Henri Poincaré, announced what he called the “Theory of Relativity” (1904). The theory achieved great fame. Especially as “Relativity” slowed down time (as observed since zillions of times). (Relativity was attributed to a German scientist, so it was viewed as very serious; never mind that Einstein had neither discovered, nor demonstrated ANY of the basic equations or ideas of said theory; it was the interesting case of a strictly non-German theory attributed to a German.)

In any case, it was thereupon decreed by the vastly mentally unprepared masses, and not quite a few intellectuals, that everything was relative, including good and evil. A relative mood set on the land. Einstein himself played it to the hilt:

Many Philosophies (Such As Buddhism), Adopt The Mood That Suffering Is More Important Than Happiness. Neurobiology Contradicts Them
Many Philosophies (Such As Buddhism), Adopt The Mood That Suffering Is More Important Than Happiness. Neurobiology Contradicts Them

Many Philosophies (Such As Buddhism), Adopt The Mood That Suffering Is More Important Than Happiness. Neurobiology Contradicts Them

Relativity of morality is not all wrong. My pet thinker, Nietzsche, contributed to exhibit moral relativity, by pointing out that aristocracy and the rabble it ruled over, had, thank to the “slave religion” of Christianism, completely different moralities. The mathematician, physicist and philosopher Pascal himself had pointed out that truth itself depended upon which side of a mountain range one considered (“Vérité en deçà des Pyrénées, erreur au delà. Ce qui est une vérité pour un peuple, une personne, peut être une erreur pour d’autres. Ce qui est valable pour l’un ne l’est pas forcément pour l’autre.”). In truth Pascal parroted Montaigne’s use of the mountains. More generally Montaigne said: is called barbaric what is not usual (“Quelle vérité que ces montagnes bornent, qui est mensonge au monde qui se tient au-delà…. Chacun appelle barbare ce qui n’est pas de son usage”.)

In truth, the “Theory of Relativity” is all about some types of space and time measurements being relative to some types of motion. It’s not about everything being relative. Modern logic admits that any logic is relative to the universe it lives in.

Does the latter mean all morality is relative? As the Nazis claimed? No. Morality, in the end, is a biological concept. But not an obvious one. Contrarily to the pathetic naivety of Nazi theories, biology can give us a ground to stand on, which is otherwise subtle than the “selection of the fittest“. We are biological systems, and much of us is inherited. Yes. However, what about good and evil? Is that inherited, and can we go beyond what’s inherited?

John Zande wrote a book “The Owner Of All Infernal Names”. I commented: Mr. Zande seems to embrace the ancient Cathar theory that the creator of the world is obviously evil. The problem with this, is that love is even more important to human beings than evil (that’s easy to demonstrate: babies would not exist, but for love). So, if one believes the occurrence of evil is absolute proof of an evil creator, the even more prominent occurrence of love is absolute proof of an even more prominent benevolent creator, by the same metalogic. (The Good Lord is good, because He makes more good than bad.)

Yet, there is no God but Evolution, and Evil is the Master’s stroke.

Mr. Zande kindly replied:

“Insightful comment, and the logic is sound. The thesis presented in TOOAIN addresses the so-named Problem of Good. To paraphrase, good is a necessity. It spurs on growth. Ultimately, though, there is no good. What appears good is in fact little more than the means to greater and more efficient suffering. Love is also encouraged. In the book I cite this poem by Naomi Shihad, Kindness:

>>Before you know what kindness really is

you must lose things,

feel the future dissolve in a moment

like salt in a weakened broth.

What you held in your hand,

what you counted and carefully saved,

all this must go so you know

how desolate the landscape can be

between the regions of kindness<<

The premise is, love-lost is stronger and more potent than the fleeting curiosity of love-found. Complicated grief is a terrible ailment and serves to exemplify this. To love is to opening oneself up to tremendous physical and emotional pain, and to the Creator, this is pure cream.

I also present a number of examples to demonstrate this point that there is no true ‘good,” including medicine in general, writing:

Consider then the truth: More bodies doing more things over a longer time can only be scored as a breathtaking augmentation of resources.

A general population dying at 35 cannot, by and large, produce the same quantity or quality of suffering generated through the extended life of a general population dying at age 80 or 90. Here man has added 30 years—an entire generation—to the duration of his potential suffering, which in the eyes of a debased being is to be applauded as not only a marvel of market optimisation, but an almost miraculous, self-inflicted diversification in the greater portfolio of potential pain.

By permitting the development and maturation of innovative methods and practices which abet bodily longevity the Omnimalevolent Creator has positioned Himself to reap 20, 30, or even 40 years more pleasure from His game; drinking in the pang of creeping irrelevance, the pain of crippling arthritis, the emotional distress of immobility, mental degradation, senility, the anguish of seeing friends and loved ones die early, the anxiety of financial and perhaps political insecurity, and the hopelessness of a life bookmarked by death and conscious annihilation. In no uncertain terms, ruinous ageing is an abhorrent stain on even the most spectacular of lives lived, often robbing an individual of their most prized possession, their dignity, and this gradual drip of irreversible decay and the misery born of it can only be seen as a boon for a being who thrives on tapping into increasingly complex veins of suffering.

Now, let me just say, the book is a parody of 19th Century natural theology works… and it was, at times, desperately hard to write the words. I couldn’t bring myself, for example, to detail all but three examples of animal cruelty.”

The first step out of the dilemma of pain is to realize that it’s evolution which created us, not some moral person up there (the so-called “God”). So there is no game. Normal life is, most of the time pleasant enough to feel better than the alternative(s). This is what evolution expects. And has selected us for. Cocktails of neurohormones in our brains and gut make sure of that we experience enough good to keep on going. So, integrated all over, weighted with time, life is, overall, pleasant. Abject pain and unfathomable terror, occasionally, do not make much of a dent on this (although, as John Zande points out, the problem of ageing has become, viewed as a sum, much more considerable, since we have made enough progress to extend ageing rather than extending health, indeed).

However, when pain and suffering get to be too much, one can take action: euthanasia, revolution, and even war, are solutions.

You want peace and happiness? Then kill pain and suffering, in a timely manner. Otherwise, your brain will do it for you. And slavery may ensue.

Patrice Ayme’


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