(religion) (read it and weep) (advances on hume, damning of rawls)
Our brains are smaller than those of our distant ancestors.
With the evolution of language we were able to learn more by shared calculation: in the form of thinking and reasoning than we could by our own observation, memory, and judgement.
By communicating using language thereby transferring experience, we extended our perception, could make use of other’s memories.
But with greater perception and less individual certainty of that perception, we needed a means of judgement. Or what we call, a method of decidability.
With greater numbers, and a greater division of perception, we required even greater tools of judgement, of choice, of decidability.
We needed ‘theories’ of the good. And those theories evolve in parallel with the extent of our cooperation:
“What is good for me?” and “What is true enough for me to act?” using the criteria “So that what I gain by the action is preferable to not doing so.”
1) What is good for me : what is true enough for me to act without retaliation
2) What is good for me and good for us : what is true enough to encourage future cooperation?
3) What is good for me and good for us, and good for all those like us, so that we encourage cooperation of others, and do not encourage retaliation.
4) What is good for me, and good for us, and good for all mankind, so that we TRANSCEND. (Evolve).
This problem of decidability is the origin of our myth, religion, and philosophy – and now science. These techniques
Just as in ethics we start with mythical inspiration, and evolve into ethical virtues, to ethical rules, to ethical outcomes, we evolve from the actions of the individual, to the ethics of cooperation, to the ethics of cooperation at scale, to the ethics of transcendence of man.
So, to confer decidability upon all, from the young child to the old and wise, the method of decision making must be accessible for use by everyone from the young child to the old and wise.
A religion comprises a group evolutionary strategy, wherein members are taught metaphysical, mythical, traditional, and normative methods of decidability, by means of analogy.
Traditional law codifies this strategy in prohibitions. Why prohibitions? Because we can all equally refrain from the violation of that group evolutionary strategy, but we cannot equally contribute to the furtherance of that group evolutionary strategy. We are equal in ability to not do, but we are not equal in ability to do.
A group’s evolutionary strategy can be successful or unsuccessful in the persistence of the group – such as by being dependent upon local phenomenon that can change: the worship of the sun so logical in the agrarian era, is no longer so logical in an era of trade, or of industry, or of energy, or of information.
A group’s evolutionary strategy can be successful but violate principle three: in that it encourages retaliation: murder, career thievery, Gypsy petty parasitism, Jewish organized and systemic parasitism, muslim invasion and raiding, Russian low trust propaganda and lying, and Chinese and European ‘Asymmetric Colonialism’.
A groups evolutionary strategy can violate principle four by inhibiting transcendence – such as islam’s demand for respect and mandated ignorance – or a strategy can construct transcendence: Western Indo European Natural Law.
A group’s evolutionary strategy can provide the minimum resistance to transcendence and the maximum possibility of transcendence:
Truth telling law (Truth), Natural Law (cooperation), and physical law (correspondence), the incremental, total suppression of parasitism, under the Common Law. And genetic suppression by the incremental culling of the parasitic from the group by separation, sterilization, and hanging.
And while we can perhaps tech these concepts to children through repetition, we cannot teach it to them as inspiration, without myth, ritual, tradition, and norm to persist it across generations, and to convey it to all those regardless of age and ability.
That we require ‘religion’: myth, ritual and tradition, in narrative, literary form is a product of man’s intellectual evolution from innocent and ignorant child to jaded and experienced sage.
But whether stated as religious narrative, reasoned moral argument, rational justification, strictly constructed law, ratio-scientific criticism or testimonial truth, the actions that result from the use of these forms of communication must produce correspondent results.
So it is not the method of conveyance that we judge – since the method of argument is a measure of the speaker and the audience – but whether
The only transcendent philosophy must be natural law of man and physical law of the universe, stated testimonially – the best that man’s words are able to state.
And therefore the only transcendent religion is Testimonial Truth, The Natural Law of Cooperation, The Physical Law of Correspondence.
All else is lie to obscure parasitism and predation, or it is error that not must be not tolerated, but corrected.
If any mythological, reasonable, rational, ratio-scientific argument is incompatible with natural law, then it is merely an act of predation – an act of war – not a religion.
Christianity and Indo European Paganism are compatible with Natural Law in the production of resulting behavior, as long as inbreeding is prohibited, tolerance for violation of natural law is limited, and the culling of the underclasses by expulsion, separation, incarceration, sterilization, and hanging is encouraged as necessary for the preservation of natural law and the achievement of transcendence.
The Church may not preserve its dependents at the expense of natural law or at the expense of transcendence. That would be the work of the self interest of the bureaucracy of man, not the work of Truth and Transcendence.
The Philosophy of Aristocracy
The Propertarian Institute