Anti-religion not Anti-people

I want to make sure everyone knows where I stand, I am against all religions and all gods but I am not against the people who believe in such nonsense. I wish to help in the world if I can because it feels good to be Thoughtful, Compassionate, and Kind. Character is often the voice of one’s behavior and often also their currency of trust if good or mistrust if not.

I am against all gods ever believed and against such a concept as gods and even if a god-something could be real, I am an anarchist antitheist, so I am against any “being” removing/threatening human rights and dignity or demanding worship. I care for the “religious” as an anti-religionist, for I too was once so lost in indoctrination, often from birth. I am not at war with the “religious” as an anti-religionist, rather I feel I am fighting for them, against the lies that trap and cage them, often from birth. I don’t see myself as an executioner, killing off their beloved beliefs, I see myself as an emancipator assisting them.

Attack Thinking and Not People

Beliefs are mental objects not in the world and relatively are not at much a threat as behavior which is an external interaction in the world that has a large chance to be a threat and possible harm. While I may strive to not attack people, I do hold all people accountable for their bad or harmful behavior. When I say attack thinking and not people. Some people seem to think I am relatively saying we should not hold people accountable for any beliefs. I most definitely hold people accountable for hateful thinking against other people which can motivate bad or harmful behaviors.

I Feel Good doing Good

Some people seem to require threats of hell or rewards in heaven to be good to others or to even care. I am inspired by philosophy, enlightened by archaeology, and grounded by science that religious claims, on the whole, along with their magical gods, are but Dogmatic-Propaganda, myths, and lies. Atheism to me is self-evident as well as should be to a reasoned and informed mind. I will grant you some religious mythology is quite interesting but I never forget it is simple stories of hope, fear, and magical thinking arising from human ignorance fueled by imagination and “Presto” people believe in things never seen.

To me, ethical or good and bad, unethical or evil are variations of human interaction not in any way in reality attached to some other worldly opinions. Good, Bad or Evil to me have nothing to do with superstition nonsense like sin or violations of some arbitrary religious obligations. In the age of reason we are not limited to myths or religion moral theorizing. To better grasp a naturalistic morality one should see the perspective of how there is a self-regulatory effect on the self-evaluative moral emotions, such as shame and guilt. Broadly conceived, self-regulation distinguishes between two types of motivation: approach/activation and avoidance/inhibition. one should conceptually understand the socialization dimensions (parental restrictiveness versus nurturance), associated emotions (anxiety versus empathy), and forms of morality (proscriptive versus prescriptive) that serve as precursors to each self-evaluative moral emotion. As atheists or even the scientific evidence minded we can realizing the bad unethical or harm behavior which causes moral outrage (what I deem as evil) no longer should be confused as tied to mystic religious questions with their superstition answers or even left as questions only for philosophy.

But more rightly the questions of good, ethical or bad, unethical and evil behaviors must also involve formal axiology, psychology, sociology, neurology, biology as well as should be viewed from an evolutionary perspective. I hope I am always strong enough to put my morality at the forefront in all I do, so much so, that it is obvious in the ways I think and behave. All religions have some form of self-shaming institution such as “sin” or its equivalent such as karma or something else often used to describe actions that create negative self or other outlook where truly there is none. This idea of sin points out how religions promote pseudo-morality. The easiest aspect to grasp about pseudo-morality is when it is claimed that you can do something immoral to yourself that is pseudo-morality. True morality is how one conducts themselves with others. There is no ethical violation of self. To understand this concept considers how consent violations are unethical and how one does not need to get consent from oneself. Thus, there cannot be a consent violation against self and the aspect of sin is pseudo-morality, which promotes that there can be a violation of the self. Some will try to say that the violation is of a god but this is wrong because this is saying that someone else has control over what ethical things you do to yourself and what you do to yourself under your own consent. Likewise, another aspect of pseudo-morality is how religions seem to take the position that those people over there are different. Once you separate yourself from others, it is a short step from that to dehumanizing them. Once you do that, you open the door to hate people and dehumanizing hate tends to lead to violence. Imagine you are god with all the normal powers claimed by religions: What would you do, to (for) the world, if you were god for a day? What wrongs would you right? What diseases would you wipe out? Whom would you help? What peoples would you bless such that they were able to turn themselves around and really prosper? Now ask yourself: why does the religionist’s claimed god(s) not DO these things? Answer: because most humans just like you are more moral and caring than god(s) that is why.

Real Morality is referring to “ethics” we use in judging the behaviors in a social dynamic behavioral event or interaction and can only accrue in a social dynamic (social behavioral realm) as such all morality propositions removed from a social dynamic and which accrue only in a personal dynamic lack attachment to “Real Morality” referring to the social nature of “ethics.” In other words, if you are by yourself and do something only to yourself, it is neither ethical nor immorality; thus, doing a behavior that is only personal (a believed moral or otherwise) by yourself and only something to yourself, is amorality to everyone but that chosen person doing a behavior that is only personal. One can chouse to personally value some moral standard for themselves but because morals (the personal valued behaviors) as opposed to ethics (the interpersonal/socal valued behaviors; which there is business never business morals as ethics is about our social behaviors we can hold others to, whereas, morals are only something we can hold ourselves to). I hold the assumptions that to understand morality more fully we need to understand its synthesis and properties by emphasizing its relations to conceptual tools understanding motivation and behavior such as biopsychosocial model, Maslow’s Hierarchy of Needs, Bronfenbrenner’s ecological systems theory, kohlberg’s moral development theory and formal axiology interactions across multiple levels. Real Morality is an emergent aspect limited to a sphere of social dynamics (social) result in human progress and social evolution understood in mental processes of high cognitively developed beings (biological) with developed psychological quality of awareness (psychological) and the so-called moral facts and the values that support or motivate them is limited to the realm of possible harm psychological or physical (actual external world or experiential internal world). Pseudo Morality is seen when holy books or people “cognitively reconstruct” an inhumane idea or behavior to make it into something different from than it is, to something more moral than what it actually is. Or turn something highly immoral in to something highly moral. One way to do that is to cloak the behavior “in moral wrappings” or “in divine authority” such as god hates gays, gays are evil, thus killing gays is doing good by destroying evil. This thinking is obviously pseudo morality as gays are not evil but killing them is evil and inhumane idea or behavior thus very immoral. The god justified immorality into what is then called moral is some of the most common pseudo morality, though political leaders and others in power tend to employ it as well. They all are using “pseudo moral justifications” to describe something immoral as moral. True morality is not as simply as the golden rule…

True morality is a valued behavior we do that interacts with others; it is not really related to what we do to ourselves. Which is why I do not agree with the so called golden rule as it is what you don’t want do to others but this fails in that its focused on ourselves which is us focused and true morality needs to be other focused on what valued behavior we do that interacts with others. I say treat others the way they should be treated. People have self-ownership, self-rights, right to dignity, freedom and equality. True morality is a valued behavior we do that interacts with others starting with the conception that people matter, they have worth and value, It is in this way they should be treated. True morality is a valued behavior we do that interacts with others it is not really related to what we do to ourselves. Which is why I do not agree with the so called golden rule (do to others as you would have them do to you) as it is what you don’t want don’t do to others but this fails in that it’s focused on ourselves which is us focused and true morality needs to be other focused on what valued behavior we do that interacts with others. I say treat others the way they should be treated. People have self-ownership, self-rights, right to dignity, freedom and equality. True morality is a valued behavior we do that interacts with others starting with the conception that people matter, they have worth and value, It is in this way they should be treated. Pseudo Morality is seen when holy books or people “cognitively reconstruct” an inhumane idea or behavior to make it into something different from than it is, to something more moral than what it actually is. Or turn something highly immoral in to something highly moral. One way to do that is to cloak the behavior “in moral wrappings” or “in divine authority” such as god hates gays, gays are evil, thus killing gays is doing good by destroying evil. This thinking is obviously pseudo morality as gays are not evil but killing them is evil and inhumane idea or behavior thus very immoral. The god justified immoral into moral is some of the most common pseudo morality though political and others in power tend to employ it as well. They all are using “pseudo moral justifications” to describe something immoral as moral.

I was asked Damien, since you are concerned with values, would you find yourself in agreement with “treating others as you would want to be treated” as the core relational belief? My response, to me true morality is not starting with a us or me focused morality as morality is a social interaction exchange thus it must be other focused. “treating others as they should be treated” To me I see everyone as owning themselves all equal in this right as humans. Moreover, to me morality is behavioral and a social property, there is no immoral thing one can do to themselves as one cannot violate themselves or their own consent as they choose their own actions. Thus, to me all morality is about others and our interactions with them and them with us. So, morality arises in a social context with all things not that all things have the same moral weight. Therefore, moral relationships with life outside humans has a different moral weight or value. Such as killing 100 humans is not the same as killing 100 dogs, killing 100 fish, killing 100 flies, etc. Of course, the method of killing used should inflict the least amount of suffering to the animal or plant. And to not do that could make it immoral. Such as torturing them to death is immoral even if the killing was not. If one states they are a humanist and they believe in good, are they for or against a form of axiology or formal axiology? Axiology is the philosophical study of goodness, or value, in the widest sense of these terms. It may be used as the collective term for ethics and aesthetics—philosophical fields that depend crucially on notions of value—or the foundation for these fields, and thus similar to value theory and meta-ethics. The word “axiology” (Greek: axios = good, worth, or value; logos = “science”) means “study of good”, “study of worth ” or “study of value.” The axiologists sought to characterize the notion of value in general, of which moral value is only one species. They argue (with notable differences between them), that goodness does not exclusively derive from the will, but exists in objective hierarchies. Formal axiology, the attempt to lay out principles regarding value with mathematical rigor, is exemplified by Robert S. Hartman’s Science of Value. The fundamental principle of Hartman’s Science of Value, functions as an axiom, and can be stated in symbolic logic, is that a thing is good insofar as it exemplifies its concept. To put it another way, “a thing is good if it has all its descriptive properties.” This means, according to Hartman, that the good thing has a name, that the name has a meaning defined by a set of properties, and that the thing possesses all of the properties in the set. A thing is bad if it does not fulfill its description. If it doesn’t fulfill its definition it is terrible (awful, miserable.) A car, by definition, has brakes. A car which accelerates when the brakes are applied is an awful car, since a car by definition must have brakes. A horse, if we called it a car, would be an even worse car, with fewer of the properties of a car. The name we put on things is very important: it sets the norm for how we judge them. If one states they are a humanist, are they for or against a form of universal or realism morality? The 1948 Universal Declaration of Human Rights of the United Nations can be seen as an example of global efforts to bring a universalist, equal and common moral justice to all people, and Moral Universalism is, at least in part, the basis for modern human rights, and an integral part of any Humanist philosophy.

Human rights which are commonly considered a “deontological” concept, sometimes described as “duty-” or “obligation-” or “rule-” based ethics, because rules “bind you to your duty.” Which T. M. Scanlon advances the idea that human rights, can only be justified with reference to the consequences of having those rights. Secular morality is the aspect of philosophy that deals with morality outside of religious traditions. Modern examples include humanism, freethinking, and most versions of consequentialism. Consequentialism is the class of normative ethical theories holding that the consequences of one’s conduct are the ultimate basis for any judgment about the rightness or wrongness of that conduct. Thus, from a consequentialist standpoint, a morally right act (or omission from acting) is one that will produce a good outcome, or consequence. Consequentialist theories differ in how they define moral goods. Some argue that consequentialist theories are not necessarily mutually exclusive. For example, Robert Nozick argues for a theory that is mostly consequentialist, but incorporates inviolable “side-constraints” which restrict the sort of actions agents are permitted to do. Consequentialists can and do differ widely in terms of specifying the Good. Some consequentialists are monists about the Good. Utilitarians, for example, identify the Good with pleasure, happiness, desire satisfaction, or “welfare” in some other sense. Other consequentialists are pluralists regarding the Good. Some of such pluralists believe that how the Good is distributed among persons (or all sentient beings) is itself partly constitutive of the Good, whereas conventional utilitarians merely add or average each person’s share of the Good to achieve the Good’s maximization. Moreover, there are some consequentialists who hold that the doing or refraining from doing, of certain kinds of acts are themselves intrinsically valuable states of affairs constitutive of the Good. An example of this is the positing of rights not being violated, or duties being kept, as part of the Good to be maximized—the so-called “utilitarianism of rights”. None of these pluralist positions erase the difference between consequentialism and deontology. For the essence of consequentialism is still present in such positions: an action would be right only insofar as it maximizes these Good-making states of affairs being caused to exist. However much consequentialists differ about what the Good consists in, they all agree that the morally right choices are those that increase (either directly or indirectly) the Good.

Moreover, consequentialists generally agree that the Good is “agent-neutral”. That is, valuable states of affairs are states of affairs that all agents have reason to achieve without regard to whether such states of affairs are achieved through the exercise of one’s own agency or not. “Consequentialism”, as described by Peter Singer, “start not with moral rules, but with goals. They assess actions by the extent to which they further those goals.” Consequentialism contains in itself no explanation for why pleasure or utility are morally good, or why consequences should matter to morality at all. Nor does consequentialism/deontology make any claims about how we know moral facts (if there are any). That is a meta-ethical question, so the question ‘how do we know that it is wrong to kill?’ is not a normative but a meta-ethical question. Some consequentialists and deontologists are also moral realists. Some are not. Moral Realism a similar position to universal morality, that certain acts are objectively right or wrong, independent of human opinion. that there exist such things as moral facts and moral values, and that these are objective and independent of our perception of them or our beliefs, feelings or other attitudes towards them. Therefore, moral judgments describe moral facts, which are as certain in their own way as mathematical facts. It is a cognitivist view in that it holds that ethical sentences express valid propositions (and are therefore “truth-apt” i.e. they are able to be true or false), and that they describe the state of the real world. Moral Realism has the advantage of purportedly allowing the ordinary rules of logic to be applied straightforwardly to moral statements, (so that we can say, for example, that a moral belief is false or unjustified or contradictory in the same way we would about a factual belief). It also allows for the resolution of moral disagreements, because if two moral beliefs contradict one another, Moral Realism (unlike some other meta-ethical systems) says that they cannot both be right and so there should be some way of resolving the situation. Two main variants of moral realism are: “Ethical Naturalism and Ethical Non-Naturalism.”

*Ethical Naturalism: holds that there are objective moral properties of which we have empirical knowledge, but that these properties are reducible to entirely non-ethical properties. It assumes cognitivism (the view that ethical sentences express propositions and can therefore be true or false), and that the meanings of these ethical sentences can be expressed as natural properties without the use of ethical terms.

*Ethical Non-Naturalism: holds that ethical statements express propositions (in that sense it is also cognitivist) that cannot be reduced to non-ethical statements (e.g. “goodness” is indefinable in that it cannot be defined in any other terms). G. E. Moore claimed that a naturalistic fallacy is committed by any attempt to prove a claim about ethics by appealing to a definition in terms of one or more natural properties (e.g. “good” cannot be defined interms of “pleasant”, “more evolved”, “desired”, etc). Ethical Intuitionism is a variant of Ethical Non-Naturalism which claims that we sometimes have intuitive awareness of moral properties or of moral truths.

Critics have argued that, while Moral Realism may be able to explain how to resolve moral conflicts, it cannot explain how these conflicts arose in the first place. Others have argued Moral Realism posits a kind of “moral fact” which is non-material and unobservable (in the way as objective material facts are observable), and therefore not accessible to the scientific method. Some philosophers who only believe in the physical world and don’t believe in anything immaterial say that they are also moral realists, but when they describes the type of morality that they believe in, often what they are talking about is the moral beliefs that people have acquired through evolution, which is called evolutionary moral realism. This includes the human instinct to care for the well being of others in one’s own group and the instinct to hold others accountable for transgressions against members of the group. A physicalist/materialist understanding of morality is therefore purely descriptive of human nature within a deterministic system. The physicalist/materialist conception of morality differs from normative moral realism, in which one believes that things ought be a certain way or that people should act in a certain way because such states of affairs or actions would be better, not purely as a function of anything physical such as the instincts people have evolved to have, but at least partially for reasons that ultimately transcend the physical world. For example, if someone believes that oppressing others is always wrong even though humans have an instinctual predisposition to favor their own group over others, and this person does not otherwise explain how this belief is descriptive of something in the physical world, then this implies that this person believes in normative morality. A similar concept to normative ethics is prescriptive ethics, which are those that are supposed to logically commit someone to act a certain way. For example, the normative statement “Murder is wrong” can be restated as “Do not murder”, which is prescriptive. This is similar to how doctors can prescribe medications for one to use.

Essentially, prescriptive moral statements are prescribed to people in order for them to act morally. Normative statements simply state the relation a certain state of affairs has to rightness or wrongness without telling anyone how to act. The distinction between descriptive and normative/prescriptive morality is important to understand. One study found that 56% of professional philosophers accept or lean towards moral realism and 28%: anti-realism. Cognitive psychologist Steven Pinker has argued that the game theoretic advantages of ethical behavior support the idea that morality is “out there” in a certain sense (as part of the evolutionary fitness landscape). Journalist Robert Wright has similarly argued that natural selection moves sentient species closer to moral truth as time goes on. Writer Sam Harris has also argued that ethics could be objectively grounded in an understanding of neuroscience. He has admitted to being committed to some form of moral realism (viz. moral claims can really be true or false) and some form of consequentialism (viz. the rightness of an act depends on how it affects the well-being of conscious creatures). Being a moral anti-realist is compatible with having, and following, a moral theory: you just think you have reasons to be moral which are not based on mind-independent facts. For example, you might think convention gives you reason to be moral, where conventionalism is traditionally described as a form of non-realism. see: http://plato.stanford.edu/entries/moral-anti-realism/#ChaMorAntRea

A delineation of moral realism into a minimal form, a moderate form, and robust form has been put forward in the literature.

The robust model of moral realism commits moral realists to three theses:

The semantic thesis: The primary semantic role of moral predicates (such as “right” and “wrong”) is to refer to moral properties (such as rightness and wrongness), so that moral statements (such as “honesty is good” and “slavery is unjust”) purport to represent moral facts, and express propositions that are true or false (or approximately true, largely false, and so on).

The alethic thesis: Some moral propositions are in fact true.

The metaphysical thesis: Moral propositions are true when actions and other objects of moral assessment have the relevant moral properties (so that the relevant moral facts obtain), where these facts and properties are robust: their metaphysical status, whatever it is, is not relevantly different from that of (certain types of) ordinary non-moral facts and properties.

The minimal model, i.e. moral universalism, leaves off the metaphysical thesis, treating it as matter of contention among moral realists (as opposed to between moral realists and moral anti-realists). This dispute is not insignificant, as acceptance or rejection of the metaphysical thesis is taken by those employing the robust model as the key difference between moral realism and moral anti-realism.

Moral universalism (also called moral objectivism or universal morality) is the meta-ethical position that some system of ethics, or a universal ethic, applies universally, that is, for “all similarly situated individuals”, regardless of culture, race, sex, religion, nationality, sexual orientation, or any other distinguishing feature. Not all forms of moral universalism are absolutist, nor are they necessarily value monist; many forms of universalism, such as utilitarianism, are non-absolutist, and some forms may be value pluralist.

A moral theory must be able to solve and thus to be on solid philosophical grounds:

The ontological problem: an adequate theory must account for ethics without assuming the existence of anything that does not actually exist.

The epistemological problem: if we have knowledge of right and wrong, an adequate theory must explain how we acquire such knowledge.

The experience problem: An adequate theory about ethics must account for the phenomenology of moral experience.

The supervenience problem: An adequate theory must be consistent with the supervenient character of evaluative concepts.

The motivation problem: an adequate theory must account for the internal connection between moral belief and motivation (or if there is no such connection, it must offer an alternative account of how morality guides action).

The reason problem: An adequate theory must account for the place of reason in ethics.

The disagreement problem: An adequate theory must explain the nature of ethical disagreement.

Some believers think atheists can’t be moral and try to claim that some atheist in history who acted badly is proof of this lack of atheist morals. However, claiming that one atheist who engages in bad behavior reflects somehow on all other atheists that are not connected to this bad behavior but yet are still somehow darkened by that disconnected guilt, is like saying one man who is a rapist reflects on all other men. Or a believer in the possibility of a god is responsible for everyone else of any religion’s bad behavior simply because they also hold a belief in the possibility of a god. Some believers like to bring up Stalin as what atheism would do to religion but they forget to mention he was not only acting under a political party not a atheist crusade supported by all atheists (all atheists are individuals not a group) and he did change from oppression of religion to more tolerance of religion. Joseph Stalin, whose real name was Ioseb Besarionis dze Jughashvili, was born and raised in Gori in what is now the nation of Georgia. He died of a cerebral hemorrhage in 1953. Stalin was raised very religious in the Greek Orthodox Church. He was named after Saint Joseph and was raised to be a priest. His father was a priest and young Joseph spent five years in a Greek Orthodox seminary. But Stalin’s father beat him mercilessly, and Stalin once described his childhood as having been “raised in a poor priest-ridden household.” During his time in power, Stalin had a complex relationship with religion. He officially adopted the Russian Communist Party’s stance on religion, claiming atheism and continuing the tradition of teaching atheism in schools and propagating the idea that religion was only damaging to a perfect communist society. Stalin even took it further than his predecessor, Lenin, and initiated a nationwide campaign to destroy churches and religious property and even persecute and kill church officials. It is said that under Stalin, the Russian Orthodox Church went from 50,000 to 500 open and operating churches. But during World War II, Stalin eased up considerably on religion. He allowed for tens of thousands of Russian Orthodox churches to reopen, adopted an official policy of tolerance toward Muslims, and re-established the hierarchy of leadership in the Russian Orthodox Church. http://hollowverse.com/joseph-stalin/

References 1, 2, 3, 4, 5, 6, 7, 8, 9

Damien Marie AtHope’s Art

I am a servant leader, as I serve the people, not myself, not my ego, and not some desire for money, but rather a caring teacher’s heart to help all I can with all I am.

From such thoughtfulness may we all see the need for humanism and secularism, respecting all as helpful servant leaders assisting others as often as we can to navigate truth and the beauty of reality.

“Reason” is not from a mind devoid of “unreason” but rater demonstrates the potential ability to overcome bad thinking. An honest mind, enjoys just correction.

We are made great in our many acts of kindness because we rise by helping each other.

I don’t always reply to people because I am not into wasting my time arguing with people as they are not important and showing them they are wrong has taken me hours or days to get them to understand. It is not my job to make people understand I make blogs and videos for that.

Damien Marie AtHope’s Art

Moral fear and Moral love (which together motivate my axiological ethics)?

Harm is often a violation of trust and a violation of expected trust makes bad things even worse like if I told you a child was killed, you would feel it was terrible but if I further told you it was the child’s doctor that murdered the child out of anger. You would be more angered as doctors are expected to care for people not harm them. And if you think that is bad what if I further told you the doctor who killed the child was her mother would you hold her even mone in contempt as mothers also are expected to care and not kill children, so a violation of trust is terrible and even makes things worse. Therefore, we can see why people that hold places of trust should never abuse them, and that we should hold them accountable if they do violate such trust by harming others. Morality first, that is morality should be at the forefront in all I do. I hope I am always strong enough to put my morality at the forefront in all I do, so much so, that it is obvious in the ways I think and behave. To better grasp, a naturalistic morality one should see the perspective of how there is a self-regulatory effect on the self-evaluative moral emotions, such as shame and guilt. Broadly conceived, self-regulation distinguishes between two types of motivation: approach/activation and avoidance/inhibition. one should conceptually understand the socialization dimensions (parental restrictiveness versus nurturance), associated emotions (anxiety versus empathy), and forms of morality (proscriptive versus prescriptive) that serve as precursors to each self-evaluative moral emotion.

Real Morality vs. Pseudo Morality

Religions Promote Pseudo-Morality

Think there is no objective morality?

True Morality Not the Golden Rule…

Axiological Atheism Morality Critique: of the bible god

My quick definition of Axiology?

Axiology is a philosophy (value theory) and a social science/science of value (formal axiology) mainly involving the “what, why, and how” of “value” the way epistemology approaches “knowledge” as in what is of value/good/worth/beneficial/ or useful? Why is the thing in question of value/good/worth/beneficial/or useful? How should the value/good/worth/beneficial/ or useful be interacted with? Real Morality is an emergent aspect limited to a sphere of social dynamics (social) result in human progress and social evolution understood in mental processes of high cognitively developed beings (biological) with developed psychological quality of awareness (psychological) and the so-called moral facts and the values that support or motivate them is limited to the realm of possible harm psychological or physical (actual external world or experiential internal world). I would like to offer my understanding of how I see the layout of morality, values, morals, and ethics as I see them. I see the term “morality” proper as the main moniker to a philosophic group (values, morals, and ethics) or a main heading that involves the subheadings of values, morals, and ethics. Values, morals, and ethics, in a basic observational way, should be understood as falling under branches expressing different but similar thinking and behavioral persuasion. Values are the internal catalyst often motivating our thinking and behaviors. Such as a value of all human life, would tend to motivate you to not wantonly end human lives. Just as a lack of value for all human life, may tend to motivate you to not have an issue with the wanton ending of human lives. Morals to me, are the personal persuasion that you value, such as having a desire for truthfulness. Then we have ethics and we know this is a different branch of the morality tree, as there is business ethics/professional ethics but not really business morals or professional morals; other than one’s self-chosen persuasion which may be adopted from business ethics/professional ethics. Ethics are as I have expressed our social universal prescriptions/persuasions public morality whereas morals to me are personal morality. Therefore, we can hold others to universal ethics standards (public morality) and not our moral proclivities that are not universal on others, as morals are for us (personal morality). To me, true Morality summed up to me is largely the expression of axiological value judgments/assessments carried into an appropriate valueized action. Axiology: Two Worlds in Three Dimensions of Value

Axiological Morality Critique of Pseudo-Morality/Pseudomorality?

True Morality summed up to me is largely the expression of axiological value judgments/assessments carried into an appropriate valueized action.

Why care? Because we are Dignity Beings.

*Axiological Dignity Being Theory*

Axiological Dignity: “Value Consciousness vs Value-Blindness”

My Axiological Dignity Being Theory: An “Axiological assessment of human beings” shows with an axiological awareness a logic of values is clear which takes as its basic premise that “all persons always deserve positive regard.” – Progressive Logic by William J. Kelleher, Ph.D. And the reason why we should care is that we are Dignity Beings. “Dignity is an internal state of peace that comes with the recognition and acceptance of the value and vulnerability of all living things.” – Donna Hicks (2011). Dignity: The Essential Role It Plays in Resolving Conflict

I am inspired by philosophy, enlightened by archaeology and grounded by science that religious claims, on the whole, along with their magical gods, are but Dogmatic-Propaganda, myths and lies. Kindness beats prayers every time, even if you think prayer works, you know kindness works. Think otherwise, do both without telling people and see which one they notice. Aspire to master the heavens but don’t forget about the ones in need still here on earth. You can be kind and never love but you cannot love and never be kind. Therefore, it is this generosity of humanity, we need the most of. So, if you can be kind, as in the end some of the best we can be to others is to exchange kindness. For too long now we have allowed the dark shadow of hate to cloud our minds, while we wait in silence as if pondering if there is a need to commiserate. For too long little has been done and we too often have been part of this dark clouded shame of hate. Simply, so many humans now but sadly one is still left asking, where is the humanity?

Why Ought We Care?

Because kindness is like chicken soup to the essence of who we are, by validating the safety needs of our dignity. When the valuing of dignity is followed, a deep respect for one’s self and others as dignity beings has become one’s path. When we can see with the eyes of love and kindness, how well we finally see and understand what a demonstrates of a mature being of dignity when we value the human rights of others, as we now see others in the world as fellow beings of dignity. We need to understand what should be honored in others as fellow dignity beings and the realization of the value involved in that. As well as strive to understand how an attack to/on a person’s “human rights” is an attack to/on the value and worth of a dignity being.

Yes, I want to see “you” that previous being of dignity worthy of high value and an honored moral weight to any violation of their self-ownership. And this dignity being with self-ownership rights is here before you seeking connection. what will you do, here you are in the question ever present even if never said aloud, do you see me now or are you stuck in trying to evaluate my value and assess worth as a fellow being of dignity. A violation of one’s dignity (Which it the emotional, awareness or the emotional detection of the world) as a dignity being can be quite harmful, simply we must see how it can create some physiological disturbance in the dignity being its done to. I am a mutualistic thinker and to me, we all are in this life together as fellow dignity beings. Therefore, I want my life to be of a benefit to others in the world. We are natural evolutionary derived dignity beings not supernatural magic derived soul/spirit beings.

Stopping lying about who we are, as your made-up magic about reality which is forced causing a problem event (misunderstanding of axiological valuations) to the natural wonder of reality. What equals a dignity worth being, it is the being whose species has cognitive awareness and the expense of pain. To make another dignity being feel pain is to do an attack to their dignity as well as your own. What equals a dignity worth being, it is the being whose species has cognitive awareness and the expense of pain. When I was younger I felt proud when I harmed those I did not like now I find it deserving even if doing it was seen as the only choice as I now see us for who we are valuable beings of dignity. I am not as worried about how I break the box you believe I need to fit as I am worried about the possibility of your confining hopes of hindering me with your limits, these life traps you have decided about and for me are as owning character attacks to my dignity’s needs which can be generalized as acceptance, understanding, and support.

As I see it now, how odd I find it to have prejudice or bigotry against other humans who are intact previous fellow beings of dignity, we too often get blinded by the external packaging that holds a being of dignity internally. What I am saying don’t judge by the outside see the worth and human value they have as a dignity being. Why is it easier to see what is wrong then what is right? Why do I struggle in speaking what my heart loves as thorough and as passionate as what I dislike or hate? When you say “an act of mercy” the thing that is being appealed to or for is the proposal of or for the human quality of dignity. May my lips be sweetened with words of encouragement and compassion. May my Heart stay warm in the arms kindness. May my life be an expression of love to the world. Dignity arises in our emotional awareness depending on cognition. Our dignity is involved when you feel connected feelings with people, animals, plants, places, things, and ideas. Our dignity is involved when we feel an emotional bond “my family”, “my pet”, “my religion”, “my sport’s team” etc.

Because of the core sensitivity of our dignity, we feel that when we connect, then we are also acknowledging, understanding, and supporting a perceived sense of dignity. Even if it’s not actually a dignity being in the case of plants, places, things, and ideas; and is rightly interacting with a dignity being in people and animals. We are trying to project “dignity developing motivation” towards them somewhere near equally even though human and animals don’t have the same morality weight to them. I am anthropocentric (from Greek means “human being center”) as an Axiological Atheist. I see humans value as above all other life’s value. Some say well, we are animals so they disagree with my destination. But how do the facts play out? So, you don’t have any difference in value of life? Therefore, a bug is the same as a mouse, a mouse is the same as a dolphin, a dolphin is the same as a human, all to you have exactly the same value? You fight to protect the rights of each of them equally? And all killing of any of them is the same crime murder?

I know I am an animal but you also know that we do have the term humans which no other animal is classified. And we don’t take other animals to court as only humans and not any other animals are like us. We are also genetically connected to plants and stars and that still doesn’t remove the special class humans removed from all other animals. A society where you can kill a human as easily as a mosquito would simply just not work ethically to me and it should not to any reasonable person either. If you think humans and animals are of equal value, are you obviously for stronger punishment for all animals to the level of humans? If so we need tougher laws against all animals including divorce and spousal or child support and we will jail any animal parent (deadbeat animal) who does not adequately as we have been avoiding this for too long and thankfully now that in the future the ideas about animals being equal we had to create a new animal police force and animal court system, not to mention are new animal jails as we will not accept such open child abuse and disregard for responsibilities? As we don’t want to treat animals as that would be unjust to some humans, but how does this even make sense?

To me, it doesn’t make sense as humans a different from all other animals even though some are similar in some ways. To further discuss my idea of *dignity developing motivation” can be seen in expressions like, I love you and I appreciate you. Or the behavior of living and appreciating. However, this is only true between higher cognitive aware beings as dignity and awareness of selfness is directly related to dignity awareness. The higher the dignity awareness the higher the moral weight of the dignity in the being’s dignity. What do you think are the best ways to cultivate dignity? Well, to me dignity is not a fixed thing and it feels honored or honoring others as well as help self-helping and other helping; like ones we love or those in need, just as our dignity is affected by the interactions with others. We can value our own dignity and we can and do grow this way, but as I see it because we are a social animals we can usually we cannot fully flourish with our dignity. Thus, dignity is emotionally needy for other dignity beings that is why I surmise at least a partially why we feel empathy and compassion or emotional bonds even with animals is a dignity awareness and response. Like when we say “my pet” cat one is acknowledging our increased personal and emotional connecting.

So, when we exchange in experience with a pet animal what we have done is we raze their dignity. Our dignity flourishes with acceptance, understanding and support. Our dignity withers with rejection, misunderstanding, and opposition. Dignity: is the emotional sensitivity of our sense of self or the emotional understanding about our sense of self. When you say, they have a right to what they believe, what I hear is you think I don’t have a right to comment on it. Dignity is the emotional sensitivity of our sense of self or the emotional understanding about our sense of self. To me when we say it’s wrong to kill a human, that person is appealing to our need to value the dignity of the person.’ The person with whom may possibly be killed has a life essence with an attached value and moral weight valuations. And moral weight,’ which is different depending on the value of the dignity being you are addressing understanding moral weight as a kind of liability, responsibility, or rights is actualized. So, it’s the dignity to which we are saying validates the right to life. But I believe all living things with cognitively aware have a dignity. As to me dignity is the name I home to the emotional experience, emotional expression, emotional intelligence or sensitivity at the very core of our sense of self the more aware the hire that dignity value and thus worth. Dignity is often shredded similar to my thinking: “Moral, ethical, legal, and political discussions use the concept of dignity to express the idea that a being has an innate right to be valued, respected, and to receive ethical treatment.

In the modern context dignity, can function as an extension of the Enlightenment-era concepts of inherent, inalienable rights. English-speakers often use the word “dignity” in prescriptive and cautionary ways: for example, in politics it can be used to critique the treatment of oppressed and vulnerable groups and peoples, but it has also been applied to cultures and sub-cultures, to religious beliefs and ideals, to animals used for food or research, and to plants. “Dignity” also has descriptive meanings pertaining to human worth. In general, the term has various functions and meanings depending on how the term is used and on the context.” Dignity, authenticity and integrity are of the highest value to our experience, yet ones that we must define for ourselves. People of hurt and harm, you are not as free to attack other beings of dignity without any effect on you as you may think. So, I am sorry not sorry that there is no such thing in general, as hurting or harming other beings of dignity without psychological destruction to the dignity being in us. This is an understanding that once done hunts and harm of other beings of dignity emotionally/psychologically hurts and harms your life as an acceptance needy dignity being, as we commonly experience moral discuss involuntary as on our deepest level as dignity beings. Disgust is deeply related to our sense of morality.

Axiological Atheism Explained

Babies & Morality?

“They believe babies are in fact born with an innate sense of morality, and while parents and society can help develop a belief system in babies, they don’t create one. A team of researchers at Yale University’s Infant Cognition Center, known as The Baby Lab, showed us just how they came to that conclusion.” Ref

Animals and Morality?

5 Animals With a Moral Compass Moreover, Animals can tell right from wrong: Scientists studying animal behavior believe they have growing evidence that species ranging from mice to primates are governed by moral codes of conduct in the same way as humans. Likewise, in the book: Wild Justice: The Moral Lives of Animals: Scientists have long counseled against interpreting animal behavior in terms of human emotions, warning that such anthropomorphizing limits our ability to understand animals as they really are. Yet what are we to make of a female gorilla in a German zoo who spent days mourning the death of her baby? Or a wild female elephant who cared for a younger one after she was injured by a rambunctious teenage male? Or a rat who refused to push a lever for food when he saw that doing so caused another rat to be shocked? Aren’t these clear signs that animals have recognizable emotions and moral intelligence? With Wild Justice Marc Bekoff and Jessica Pierce unequivocally answer yes. Marrying years of behavioral and cognitive research with compelling and moving anecdotes, Bekoff and Pierce reveal that animals exhibit a broad repertoire of moral behaviors, including fairness, empathy, trust, and reciprocity. Underlying these behaviors is a complex and nuanced range of emotions, backed by a high degree of intelligence and surprising behavioral flexibility. Animals, in short, are incredibly adept social beings, relying on rules of conduct to navigate intricate social networks that are essential to their survival. Ultimately, Bekoff and Pierce draw the astonishing conclusion that there is no moral gap between humans and other species: morality is an evolved trait that we unquestionably share with other social mammals.

Moral Naturalism (James Lenman)

While “moral naturalism” is sometimes used to refer to any approach to metaethics intended to cohere with naturalism in metaphysics more generally, the label is more usually reserved for naturalistic forms of moral realism according to which there are objective moral facts and properties and these moral facts and properties are natural facts and properties. Views of this kind appeal to many as combining the advantages of naturalism and realism. Ref

Moral fear and Moral love (which together motivate my axiological ethics)?

“Sometimes justice has to outweigh care and sometimes care has to outweigh justice.”

And one may ask or question how do you discern the appropriate morality course of action between what is ethically right? To me, it takes Axiology (i.e. value consciousness: value judgment analysis of ethical appropriateness do to assess value involved).

MORAL FEAR (fight or flight “justice perspective”):

To feel a kind of morality “anxiety” (ethical apprehension to potentially cause harm) about behaviors and their outcomes empathy (I feel you) or sympathy (I feel for you) about something moral that may be done, is being done, or that has been done, thus feeling of distress, apprehension or alarm caused by value driven emotional intelligence concern; moral/ethical anxiety to the possibility; chance (to do something as a moral thinker and an ethical actor) or dread; respect (to take the sensitivity of a personal moral choice that leads one to choose an ethical behavior(s) and grasping the moral weight of the actions involved and potential outcomes this engagement can or will likely create (using data from learning whether theoretical or practical to lessen the effect of an unpleasant choice as much as posable (morality development/awareness/goals/persuasion). “Moral Anxiety, improves us, while Social Anxiety kills. Some anxieties are indicators of healthy curiosity and strong moral fiber, while others are a source of severe stress. Knowing which is which can help you to navigate your personal, professional, and intellectual life more effectively.” Ref

Moral fear thus is a kind of morality “anxiety” that motivates a fascinating aspect of humanity, which is that we hold ourselves to high moral standards. With our values and emotional intelligence and moral development, we gain a developed prosocial persuasion thus “tend to self-impose rules on ourselves to protect society from the short-term temptations that might cause us to do things that would have a negative impact in the long-run. For example, we might be tempted to harm a person who bothers us, but a society in which everyone gave in to the temptation to hurt those who made us angry would quickly devolve into chaos. And once we accept that emotion plays some role in complex decisions, it is important to figure out which emotions are influencing different kinds of choices. Therefore, when we make these moral judgments to an extent we are somewhat driven by our ability to reason about the consequences of the actions or are influenced by their emotions to or about the outcomes of the consequences of the actions.” https://www.psychologytoday.com/blog/ulterior-motives/201308/anxiety-and-moral-judgment

*ps. MORAL FEAR (fight or flight “consequentialist ethics/utilitarian ethics”) is roughly referring to the fight-or-flight response, also known as the acute stress response, refers to a physiological reaction that occurs in the presence of something that is terrifying, either mentally or physically. The fight-or-flight response (also called hyperarousal, or the acute stress response) is a physiological reaction that occurs in response to a perceived harmful event, attack, or threat to survival. An evolutionary psychology explanation is that early animals had to react to threatening stimuli quickly and did not have time to psychologically and physically prepare themselves. The fight or flight response provided them with the mechanisms to rapidly respond to threats against survival. This response is recognized as the first stage of the general adaptation syndrome that regulates stress responses among vertebrates and other organisms. The reaction begins in the amygdala, which triggers a neural response in the hypothalamus. The initial reaction is followed by activation of the pituitary gland and secretion of the hormone ACTH. The adrenal gland is activated almost simultaneously and releases the hormone epinephrine. The release of chemical messengers results in the production of the hormone cortisol, which increases blood pressure, blood sugar, and suppresses the immune system. The initial response and subsequent reactions are triggered in an effort to create a boost of energy. This boost of energy is activated by epinephrine binding to liver cells and the subsequent production of glucose. Additionally, the circulation of cortisol functions to turn fatty acids into available energy, which prepares muscles throughout the body for response. Catecholamine hormones, such as adrenaline (epinephrine) or noradrenaline (norepinephrine), facilitate immediate physical reactions associated with a preparation for violent muscular action and :

Acceleration of heart and lung action
Paling or flushing, or alternating between both
Inhibition of stomach and upper-intestinal action to the point where digestion slows down or stops
General effect on the sphincters of the body
Constriction of blood vessels in many parts of the body
Liberation of metabolic energy sources (particularly fat and glycogen) for muscular action
Dilation of blood vessels for muscles
Inhibition of the lacrimal gland (responsible for tear production) and salivation
Dilation of pupil (mydriasis)
Relaxation of bladder
Inhibition of erection
Auditory exclusion (loss of hearing)
Tunnel vision (loss of peripheral vision)
Disinhibition of spinal reflexes
Shaking

The physiological changes that occur during the fight or flight response are activated in order to give the body increased strength and speed in anticipation of fighting or running. Some of the specific physiological changes and their functions include:

Increased blood flow to the muscles activated by diverting blood flow from other parts of the body.
Increased blood pressure, heart rate, blood sugars, and fats in order to supply the body with extra energy.
The blood clotting function of the body speeds up in order to prevent excessive blood loss in the event of an injury sustained during the response.
Increased muscle tension in order to provide the body with extra speed and strength. Ref, Ref

Here is a little on Consequentialist ethics and Utilitarian ethics

*Consequentialist ethics: involves a class of normative ethical theories holding that the consequences of one’s conduct are the ultimate basis for any judgment about the rightness or wrongness of that conduct. Thus, from a consequentialist standpoint, a morally right act (or omission from acting) is one that will produce a good outcome, or consequence. In an extreme form, the idea of consequentialism is commonly encapsulated in the saying, “the end justifies the means“, meaning that if a goal is morally important enough, any method of achieving it is acceptable. Consequentialism is usually contrasted with deontological ethics (or deontology), in that deontology, in which rules and moral duty are central, derives the rightness or wrongness of one’s conduct from the character of the behaviour itself rather than the outcomes of the conduct. It is also contrasted with virtue ethics, which focuses on the character of the agent rather than on the nature or consequences of the act (or omission) itself, and pragmatic ethics which treats morality like science: advancing socially over the course of many lifetimes, such that any moral criterion is subject to revision. Consequentialist theories differ in how they define moral goods. Some argue that consequentialist and deontological theories are not necessarily mutually exclusive. For example, T. M. Scanlon advances the idea that human rights, which are commonly considered a “deontological” concept, can only be justified with reference to the consequences of having those rights. Similarly, Robert Nozick argues for a theory that is mostly consequentialist, but incorporates inviolable “side-constraints” which restrict the sort of actions agents are permitted to do. Ref

*Utilitarian ethics: involve an ethical theory which states that the best action is the one that maximizes utility. “Utility” is defined in various ways, usually in terms of the well-being of sentient entities. Jeremy Bentham, the founder of utilitarianism, described utility as the sum of all pleasure that results from an action, minus the suffering of anyone involved in the action. Utilitarianism is a version of consequentialism, which states that the consequences of any action are the only standard of right and wrong. Unlike other forms of consequentialism, such as egoism, utilitarianism considers the interests of all beings equally. Proponents of utilitarianism have disagreed on a number of points, such as whether actions should be chosen based on their likely results (act utilitarianism) or whether agents should conform to rules that maximize utility (rule utilitarianism). There is also disagreement as to whether total (total utilitarianism) or average (average utilitarianism) utility should be maximized. Though the seeds of the theory can be found in the hedonists Aristippus and Epicurus, who viewed happiness as the only good, the tradition of utilitarianism properly began with Bentham, and has included John Stuart Mill, Henry Sidgwick, R. M. Hare, David Braybrooke, and Peter Singer. It has been applied to social welfare economics, the crisis of global poverty, the ethics of raising animals for food and the importance of avoiding existential risks to humanity. Because utilitarianism is not a single theory but a cluster of related theories that have been developed over two hundred years, criticisms can be made for different reasons and have different targets. Karl Marx, in Das Kapital, criticises Bentham’s utilitarianism on the grounds that it does not appear to recognize that different people have different joys:

Not even excepting our philosopher, Christian Wolff, in no time and in no country has the most homespun commonplace ever strutted about in so self-satisfied a way. The principle of utility was no discovery of Bentham. He simply reproduced in his dull way what Helvétius and other Frenchmen had said with esprit in the 18th century. To know what is useful for a dog, one must study dog-nature. This nature itself is not to be deduced from the principle of utility. Applying this to man, he who would criticize all human acts, movements, relations, etc., by the principle of utility, must first deal with human nature in general, and then with human nature as modified in each historical epoch. Bentham makes short work of it. With the driest naivete he takes the modern shopkeeper, especially the English shopkeeper, as the normal man. Whatever is useful to this queer normal man, and to his world, is absolutely useful. This yard-measure, then, he applies to past, present, and future. The Christian religion, e.g., is “useful,” “because it forbids in the name of religion the same faults that the penal code condemns in the name of the law.” Artistic criticism is “harmful,” because it disturbs worthy people in their enjoyment of Martin Tupper, etc. With such rubbish has the brave fellow, with his motto, “nulla dies sine linea [no day without a line]”, piled up mountains of books.

An article in the American Journal for Economics has addressed the issue of Utilitarian ethics within redistribution of wealth. The journal stated that taxation of the wealthy is the best way to make use of the disposable income they receive. This says that the money creates utility for the most people by funding government services. Many utilitarian philosophers, including Peter Singer and Toby Ord, argue that inhabitants of developed countries, in particular, have an obligation to help to end extreme poverty across the world, for example by regularly donating some of their income to charity. Peter Singer, for example, argues that donating some of one’s income to charity could help to save a life or cure somebody from a poverty-related illness, which is a much better use of the money as it brings someone in extreme poverty far more happiness than it would bring to oneself if one lived in relative comfort. However, Singer not only argues that one ought to donate a significant proportion of one’s income to charity, but also that this money should be directed to the most cost-effective charities, in order to bring about the greatest good for the greatest number, consistent with utilitarian thinking. Singer’s ideas have formed the basis of the modern effective altruist movement. ref

MORAL LOVE (tend and befriend “voice of care perspective”):

To me, this relates to care/caring ethics, which affirms the importance of caring motivation, emotion and the body in moral deliberation, as well as reasoning from particulars.This moral theory is known as “ the ethics of care” implies that there is moral significance in the fundamental elements of relationships and dependencies in human life. Normatively, care ethics seeks to maintain relationships by contextualizing and promoting the well-being of care-givers and care-receivers in a network of social relations. Most often defined as a practice or virtue rather than a theory as such, “care” involves maintaining the world of, and meeting the needs of, ourself and others. It builds on the motivation to care for those who are dependent and vulnerable, and it is inspired by both memories of being cared for and the idealizations of self. Following in the sentimentalist tradition of moral theory, care ethics affirms the importance of caring motivation, emotion and the body in moral deliberation, as well as reasoning from particulars. One of the original works of care ethics was Milton Mayeroff’s short book, On Caring, but the emergence of care ethics as a distinct moral theory is most often attributed to the works of psychologist Carol Gilligan and philosopher Nel Noddings in the mid-1980s. Though there are notable thinkers who express early strains of care ethics such as those that can be detected in the writings of feminist philosophers such as Mary Wollstonecraft, Catherine and Harriet Beecher, and Charlotte Perkins. Offering a general charged that traditional moral approaches contain a kinda of male bias, and asserted the “voice of care” as a legitimate alternative to the “justice perspective” of liberal human rights theory. Annette Baier, Virginia Held, Eva Feder Kittay, Sara Ruddick, and Joan Tronto are some of the most influential among many subsequent contributors to care ethics. Typically contrasted with deontological/Kantian and consequentialist/utilitarian ethics, is that of care ethics.

*ps. MORAL LOVE (tend and befriend “care ethics (ethics of care)/reciprocity (reciprocal altruism) ethics”) is similar to the fight or flight which is also only part of a bigger picture, according to Shelley Taylor, Ph.D., a psychology professor at the University of California, Los Angeles, and her colleagues. In the Psychological Review, as in evolutionary psychology, researchers describe how stress can elicit another behavioral pattern they call “tend and befriend”–especially in females. Tend-and-befriend is a behavior exhibited by some animals, including humans, in response to threat. It refers to protection of offspring (tending) and seeking out the social group for mutual defense (befriending), tend-and-befriend is theorized as having evolved as the typical female response to stress, just as the primary male response was fight-or-flight. This kind of gender determinism within the field is the subject of some controversy but I see it as to limited as well because we tend to use multiple sstrategiesto further sucuresafty depending of avalable resorces and if one regardless of gender persuasion is not able to either adequately defend themselves/or others (the fight part of fight or flight ) or is not able to either adequately flee a given threat (the flight part of fight or flight ) then other options such as The tend-and-befriend theoretical model was originally developed by Dr. Shelley E. Taylor and her research team at the University of California, Los Angeles and first described in a Psychological Review article published in the year 2000.

Here is a little on Care ethics and Reciprocal altruism

*Care ethics: is a normative ethical theory that holds interpersonal relationships and care or benevolence as a virtue as central to moral action. It is one of a cluster of normative ethical theories that were developed by feminists in the second half of the twentieth century. Here is a link to Feminist ethics. While consequentialist and deontological ethical theories emphasize universal standards and impartiality, ethics of care emphasize the importance of response. The shift in moral perspective is manifested by a change in the moral question from “what is just?” to “how to respond?”. Ethics of care criticize application of universal standards as “morally problematic since it breeds moral blindness or indifference.”

Some beliefs of the theory are basic:

Persons are understood to have varying degrees of dependence and interdependence on one another. This is in contrast to deontological and consequentialist theories that tend to view persons as having independent interests and interactions.
Those particularly vulnerable to one’s choices and their outcomes deserve extra consideration to be measured according to their vulnerability to one’s choices.
It is necessary to attend to contextual details of situations in order to safeguard and promote the actual specific interests of those involved.

Care ethics contrasts with more well-known ethical models, such as consequentialist theories (e.g. utilitarianism) and deontological theories (e.g. Kantian ethics) in that it seeks to incorporate traditionally feminized virtues and values which, proponents of care ethics contend, are absent in such traditional models of ethics. While some feminists have criticized care-based ethics for reinforcing traditional stereotypes of a “good woman” others have embraced parts of this paradigm under the theoretical concept of care-focused feminism. Care-focused feminism is a branch of feminist thought, informed primarily by ethics of care as developed by Carol Gilligan and Nel Noddings. This body of theory is critical of how caring is socially engendered to women and consequently devalued. “Care-focused feminists regard women’s capacity for care as a human strength” which can and should be taught to and expected of men as well as women. Noddings proposes that ethical caring has the potential to be a more concrete evaluative model of moral dilemma, than an ethic of justice. Noddings’ care-focused feminism requires practical application of relational ethics, predicated on an ethic of care. Ethics of care is also a basis for care-focused feminist theorizing on maternal ethics. Critical of how society engenders caring labor, theorists Sara Ruddick, Virginia Held, and Eva Feder Kittay suggest caring should be performed and caregivers valued in both public and private spheres. Their theories recognize caring as an ethically relevant issue. This proposed paradigm shift in ethics encourages that an ethic of caring be the social responsibility of both men and women. Joan Tronto argues that the definition of the term “ethic of care” is ambiguous due in part to the lack of a central role it plays in moral theory. She argues that considering moral philosophy is engaged with human goodness, then care would appear to assume a significant role in this type of philosophy. However, this is not the case and Tronto further stresses the association between care and “naturalness”. The latter term refers to the socially and culturally constructed gender roles where care is mainly assumed to be the role of the woman. As such, care loses the power to take a central role in moral theory. Tronto states there are four ethical elements of care:

Attentiveness
Attentiveness is crucial to the ethics of care because care requires a recognition of others’ needs in order to respond to them. The question which arises is the distinction between ignorance and inattentiveness. Tronto poses this question as such, “But when is ignorance simply ignorance, and when is it inattentiveness”?
Responsibility
In order to care, we must take it upon ourselves, thus responsibility. The problem associated with this second ethical element of responsibility is the question of obligation. Obligation is often, if not already, tied to pre-established societal and cultural norms and roles. Tronto makes the effort to differentiate the terms “responsibility” and “obligation” with regards to the ethic of care. Responsibility is ambiguous, whereas obligation refers to situations where action or reaction is due, such as the case of a legal contract. This ambiguity allows for ebb and flow in and between class structures and gender roles, and to other socially constructed roles that would bind responsibility to those only befitting of those roles.
Competence
To provide care also means competency. One cannot simply acknowledge the need to care, accept the responsibility, but not follow through with enough adequacy – as such action would result in the need of care not being met.
Responsiveness
This refers to the “responsiveness of the care receiver to the care”. Tronto states, “Responsiveness signals an important moral problem within care: by its nature, care is concerned with conditions of vulnerability and inequality”. She further argues responsiveness does not equal reciprocity. Rather, it is another method to understand vulnerability and inequality by understanding what has been expressed by those in the vulnerable position, as opposed to re-imagining oneself in a similar situation. Ref

Reciprocal altruism: (the evolution of cooperation)is a social interaction phenomenon where an individual makes sacrifices for another individual in expectation of similar treatment in the future. Originally introduced as a concept by biologist Robert Trivers, reciprocal altruism explains how altruistic behavior and morality can arise from evolutionary causes, as evolution selects for the best possible game theory results. If the benefit is higher than the initial cost, then multiple reciprocal interactions can actually out-compete more “greedy” forms of relationships, thus providing an evolutionary incentive for altruistic behavior. At the same time (and in opposition to unlimited altruism), reciprocity ensures that cheaters are also harmed when they choose to do so and are gradually made less fit as a result of their own behavior. Modern ethnology seems to support at least part of this hypothesis, as many societies on all continents have developed highly complex forms of gift economy where gifts are given with no immediately obvious material return, but the implicit societal expectation of “repayment” in gift form at some later point in time. Amazingly, those societies work. The custom of giving gifts for birthdays in the West may be seen as a remnant of this. It’s not uncommon for someone to engage in this behavior with the object of their affection, i.e. being nice to them with the expectation of a sexual relationship. Since a lot of these situations tend to involve lonely, single straight men, the common term for this is “Nice Guy” — in other words, the suitor’s claim “but I’m a nice guy…” translates to “I went through all the motions and she still won’t sleep with me.” As a general rule, this is not an effective strategy, and often even drifts into stalking behavior. Women who engage in the same behavior do not get as much attention but are still known (naturally) as Nice Girls. Either way, such people are seldom actually nice, and frequently come off as manipulative and bitter without realizing it. The fallacy lies in their equating sexual relationship with being nice – if their expectation of tit for tat was actually equal, aka being nice for being nice and being honest for being honest (which they, coming into relationship with entirely different expectations than they communicate, fail at), they wouldn’t face such a problem. Ref

I see my Axiological driven morality to involve an enmeshed union of both:

fight or flight “justice perspective” and a tend and befriend “voice of care perspective”

Helping is Helpful: Valuing, Motivating, Supporting

How to Grow in Our Positive Outcomes: Gratitude, Empathy, and Kindness

We can become a more quality person by actively being aware and developing a gratitude for life, which supports as well as grows our feelings of empathy, that then motivates the behavior of kindness.

Universal ethics?

There are several ethical standards that are considered to be self-evident and seem to apply to all people throughout all of history, regardless of cultural, political, social, or economic context. The non-aggression principle, which prohibits aggression, or the initiation of force or violence against another person, is a universal ethical principle. My Examples of aggression include murder, rape, kidnapping, assault, robbery, theft, and vandalism. On the other hand, the commission of any of such acts in response to aggression does not necessarily violate universal ethics. There are obvious reasons why universal ethics are beneficial to society. For example, if people were allowed to kill or steal, this would lead to widespread chaos and violence and would be detrimental to the well-being of society. Most people agree that it’s better to prohibit aggression than to allow everyone to commit it. Therefore, aggression is intrinsically immoral. Although nearly all societies have laws prohibiting aggression, this does not mean that universal ethics are necessarily reflected by that society’s government or its dominant ideology. Universal ethics does not mean the imposition of one set of morals by one group on another. It means a shared way or means of reaching a consensus on norms and values that also accepts diversity. A shared understanding of what is right and what is wrong. In any circumstance or situation, we can start by examining the present state of affairs. This should be done with the aim of gaining an understanding of other cultural differences, history, and tradition, remembering that an explanation is not necessarily a justification. Next, what is the minimum that is acceptable? There has to be an acceptance that some disagreements cannot be resolved at that time. The aim is to change the present situation for the better. Once an acceptable minimum is reached, it is possible to work towards an eventual ideal state. We are all one community and we are all responsible for upholding human rights for each other. More than ever there is a need for agreement on the existence of universally held values and the content of those values. It may prove to be impossible to find one set of universal ethical principles that apply to all cultures, philosophies, faiths and professions but the destination is only part of the journey. The value lies in the search for principles that can be shared by all and can underpin the framework for global dialogue on ethical issues. A universal moral code might be a set of underlying dispositions we are all born with. Or it might be a set of explicit norms and values humans might one day universally accept. But a more important sense of ‘universal moral code’ is of a set of moral values that is universally valid, whether or not it is inscribed in our brains, or accepted by people. Of course, that is a very controversial idea. If there is such a universal moral code, then we have an imperative to try to discover it, and to make it universally accepted (to make it a moral code in the descriptive sense). But this requires thinking hard about ethics, not looking for some code that might or might not be written into our brains. Ref Ref Ref

1.Values (morality motivations): are a amalgam of personal, family, local or extended group environmental, religious and/or cultural content etc. we are what we eat we are the knowledge we consume and the ideas we are sounded by. Values to me thus are self driven ideals others influenced. I like to think myself out of the matrix though if I would have grown up in china would I not be a different me. Born rich and loved as a child be different or adopted be Angelina Jolie be forever changed. Or the love child of Jeffry Dahmer or Mahatma Gondi would I still be the same me with the same values? I think not. Values are not fixed they change throughout one’s lifetime they can be absolute or relative, the assumption of which can be the basis for any sort of chosen action. Thus, a value system is a set of consistent values and measures one chooses because of their connectedness to chosen ideals. Values to me can be a foundation upon which other thinking streams and measures of ideal integrity are based. Those values which are not physiologically determined and normally considered objective, such as a desire to avoid physical pain, seek pleasure, etc., are considered subjective, vary across individuals and cultures and are in many ways aligned with belief and belief systems only truth to a set of people.

2.Morals (personal morality): are not held by all in the same way since all are not held to Orthodox faith and though most start with good and bad or right and wrong values, which usually are personally, familially, socially or religiously give or in some way otherworldly defined, thus not universal.

3.Ethics (public morality): Ethics are not constrained by a given religion’s value systems to motivate its ideas of right and wrong instead it relies on universal truths found in universal principles of just human action. Ethics is set standers uses to personally engage with others and universal truths assist goals of universal ethics standards. Thus, ethics are general prosocial prescription we as morality aware beings in a rather universal way tend to have some awareness of and it is not just an awareness as in one who holds to ethics often get it applies to all peoples. Some may wish to devalue people but to do so is not really unethical, though often it can lead to unethical behavior. So what I am trying to highlight is how in the behaviour that the ethics violation could occur as the internal attitude of devaluing others would only be a possible morals violation such as one who valued virtue and not getting it but failing by the persuasion of devaluing the life of other humans. This simple internal devaluing of humans, that they may be doing is vile. But ethics would not be involved until public behaviors with others, as such ethics is not so much a persuasion as an adherence to a standard(s) that should cover all thus it is highly applicable to utilize in environmental decision making.

In general I am a Universal Ethicist?

I am a Universal Ethicist holding the value of universal ethical principles and a Universal Declaration of Human Rights as a moral doctrine, a justice reasoning not for or by any mythology or toads direct opposition to any religion or faith in goddess or gods (Kuhmerker, Gielen, & Hayes, 1994). Universal ethicists is one who draw from collective values, no matter what country or varied cultures, claim that what is acceptable generally are common ethical standards that can be used to judged moral behaviors regardless of location (Newton, 2009). Universal ethical principles are a form of natural and rational moral code for all humankind not fixed or proclaimed by moral prophets or the founders of the world’s religions (Foldvary, 1980). What Universal ethical principles and a Universal Declaration of Human Rights are is a strict standard of freedoms, justus and principles applicable to all. Such values extend to all children and adult alike having the same rights. All rights are interconnected and of equal importance (United Nations International Children’s Emergency Fund, 2008). A Universal Ethicist Universal Declaration of Human Rights holds recognition of the inherent dignity and of the equal and inalienable rights of all members of the human family is the foundation of freedom, justice and peace in the world (United Nations, 2008). A Universal Ethicist value of universal ethical principles is different to religious proclaimed moral codes because universal ethical principles is ethical codes to set all free to believe and live as they wish but strive to do no harm and applicable to all humankind whether religious or not (Foldvary, 1980).

Universal Ethics?

Here are the universal principles of Social/Global Ethics:

*Global justice (as reflected in international laws)

*Society before self / social responsibility

*Environmental stewardship

*Interdependence & responsibility for the ‘whole’

*Reverence for place

Here are the universal principles of Professional/ Political Ethics:

*Impartiality; objectivity

*Openness; full disclosure

*Confidentiality

*Due diligence / duty of care

*Fidelity to professional responsibilities

*Avoiding potential or apparent conflict of interest

Here are the universal principles of Personal Ethics:

*Concern for the well-being of others

*Respect for the autonomy of others

*Trustworthiness & honesty

*Willing compliance with the law (with the exception of civil disobedience)

*Basic justice; being fair

*Refusing to take unfair advantage

*Benevolence: doing good

*Preventing harm (Colero, n.d.).

But What Good is a Set of Principles?

There are many tools for decision making, but few (secular) guides to indicate when situations might have an ethical implication. Yet this awareness is a crucial first step before decisions are made. Recognizing the moral context of a situation must precede any attempt to resolve it. Otherwise, what’s to resolve? Ethical dilemmas rarely present themselves as such. They usually pass us by before we know it or develop so gradually that we can only recognize them in hindsight – a little like noticing the snake after you’ve been bitten. But what are the signs that a snake might be present? An ethical framework is like a ‘snake detector’. I offer the following principles as landmarks – generic indicators to be used as compelling guides for an active conscience. They are NOT absolute rules or values. They are more like a rough measurement where an exact one is not possible. They often conflict with each other in practice, and some will trump others under certain circumstances. But as principles that need to be considered, they appear constant. These principles are compatible with the argument that we should simply follow our intuition and rely on the ‘inner voice’. However, that voice is not always audible, and today’s society presents a wide range of complex circumstances that require more guidance than simply ‘concern for others’ or ‘does it feel right?’ And so these principles are offered effectively as a more detailed reference. In a sense, the principles are outcomes of the mother of all principles – unconditional love and compassion – which appears in virtually all faiths, and is expressed here as ‘concern for the well-being of others’. (This principle is at the heart of the stakeholder model of ethics, i.e. what is my impact on others?) At first glance, they will appear obvious and perhaps trite or simplistic. Keep in mind that they are meant to be practical rather than groundbreaking, and that many people have found them useful in the absence of other guides.

“Universal ethics: there are several ethical standards that are considered to be self-evident, and seem to apply to all people throughout all of history, regardless of cultural, political, social, or economic context. The non-aggression principle, which prohibits aggression, or the initiation of force or violence against another person, is a universal ethical principle. Examples of aggression include murder, rape, kidnapping, assault, robbery, theft, and vandalism. On the other hand, the commission of any of such acts in response to aggression does not necessarily violate universal ethics. There are obvious reasons why universal ethics are beneficial to society. For example, if people were allowed to kill or steal, this would lead to widespread chaos and violence, and would be detrimental to the well-being of society. Most people agree that it’s better to prohibit aggression than to allow everyone to commit it. Therefore, aggression is intrinsically immoral. Although nearly all societies have laws prohibiting aggression, this does not mean that universal ethics are necessarily reflected by that society’s government or its dominant ideology. In ethics, a ‘universal code of ethics’ is a system of ethics that can apply to every sentient being.” Ref

Axiological Atheism not Nihilist Atheism

My quick definition of Axiology and Axiological Atheism?

Applying Axiological Thinking

Axiological Morality Critique of Pseudo-Morality/Pseudomorality?

As an Axiological Atheist, I wish for Human flourishing

I am an Axiological Atheist?

Axiological Atheist “Damien” Live at 25 MeetUps: Atheist Reality TV

Explaining Axiological theism, Axiological agnosticism, and Axiological atheism

Axiological Dignity Being Theory

Interview of Formal Axiological Atheist Dr. William Kelleher

Axiological Atheism Morality Critique: of the bible god

Axiological Leftist

Using Axiological Awareness to Assist in Argumentation.

Using a universal declaration of ethical principles to build a better world

I have questions for someone believing all morality is subjective

MORALITY: values, morals, and ethics

Quickly Grasping Naturalistic Morality

Babies & Morality?

Think there is no objective morality?

Religions Promote Pseudo-Morality

Morality: all subjective or all objective?

True Morality Not the Golden Rule…

Real Morality vs. Pseudo Morality

Believe in Good, Humanist Morality?

Natural Morality?

Anarcho-Humanism

My thoughts on religious progression, and reasoned speculations from the evidence:

Animism (100,000 years ago)

Totemism (50,000 years ago)

Shamanism (30,000 years ago)

Paganism (13,000 years ago)

“Institutional” Progressed Organized Religion (5,000 years ago)

Religion Progression

Animism (belief in a perceived spirit world) passably by at least 100,000 years ago “the primal stage of early religion”
Totemism (belief that these perceived spirits could be managed with created physical expressions) passably by at least 50,000 years ago “progressed stage of early religion”
Shamanism (belief that some special person can commune with these perceived spirits on the behalf of others by way rituals) passably by at least 30,000 years ago
Paganism “Early organized nature-based religion” mainly like an evolved shamanism with gods (passable by at least 13,000 years ago).
Institutional religion developed stage of “Progressed Organized Type Religion” as a social institution with official dogma usually set in a hierarchical/bureaucratic structure that contains strict rules and practices dominating the believer’s life.

Religion Progression

1. Animism (belief in a perceived spirit world) passably by at least 100,000 years ago “the primal stage of early religion”

2. Totemism (belief that these perceived spirits could be managed with created physical expressions) passably by at least 50,000 years ago “progressed stage of early religion”

3. Shamanism (belief that some special person can commune with these perceived spirits on the behalf of others by way rituals) passably by at least 30,000 years ago

4. Paganism “Early organized religion” (passably by at least 13,000/12,000 to 5,000 years ago):

*primal stage of organized religion is 13,000 years ago.

*proto stage of organized religion is around 10,000 years ago.

*origin elements leading to the progressed stage of organized religion is around 7,000 years ago.

*developed stage of organized religion is around 5,000 years ago.

I classify Animism (animated ‘spirit‘ or “supernatural” perspectives).

I see all religious people as at least animists, so, all religions have at least some amount, kind, or expression of animism as well.

I want to make something clear as I can, as simple as I can, even though I classify Animism (animated and alive from Latin: anima, ‘breath, spirit, life‘ or peoples’ “spiritual” or “supernatural” perspectives. Potentially, in some animism perceives, all things may relate to some spiritual/supernatural/non-natural inclinations, even a possible belief that objects, places, and/or creatures all possess a distinct spiritual essence, and/or thinking things like all things—animals, plants, rocks, rivers, weather systems, human handiwork, and perhaps even words— could be as animated and alive ref) as the first expression of religious thinking or religion, it is not less than, nor is it not equal to any other religion, or religious thinking. I see all religious people as at least animists any way, so everyone is at least animist, how could it be less than other religions as all other religions have at least some amount, kind, or expression of animism. Animism, +? is what I think about all that say they are spiritual or religious in thinking. Regardless if they know it, understand it, or claim it, they all, to me, an animistic-thinker, plus a paganistic, totemistic, and shamanistic-monotheist, calling themselves a Christian, Jew, or Muslim, as an example of my thinking. Animism (is the other-then-reality thinking relates to, thus it is in all such non-reality thinking generally.

Furthermore, I actually am impressed by animist cultures in Africa, others have seen them as primitive or something, help with that, they are revolutionaries with women’s rights, child rights. I mean if I had to choose a religion it would be animism only like in Africa so I don’t look down on them nor any indigenous peoples, who I care about, as well as I am for “humanity for all.” I challenge religious Ideas, and this is not meant to be an attack on people, but rather a challenge to think or rethink ideas, I want what is actually true. May we all desire a truly honest search for what is true even if we have to update what we believe or know. I even have religious friends, as I am not a bigot.

I class religious thinking in “time of origin” not somehow that any are better or worse or more reasoned than others. No, I am trying to help others understand how things happened, so they understand, and for themselves can finally think does the religion they say they believe in, still seems true, as they believed before learning my information and art. I am hoping I inspire freedom of thought and development of heart as well as mind as we need such a holistic approach in our quest for a humanity free for all and supportive of all. Until then, train your brain to think ethically. We are responsible for the future, we are the future, living in the present, soon to be passed, so we must act with passion, because life is over just like that. I am just another fellow dignity being. May I be a good human.

Your embracing and supporting “white privilege” makes me sick!!!

Hell YES, America is a Racist Country!!!

For the love of Hillbillies and Teachers?

Less Imperialism Worship in Prehistory/History, PLEASE

7,000 years of Class Conflict, Class War Struggle Ain’t Nothing New!

I love when people of Statism-worship persuasion, love saying, things are so bad and we need to lower the struggle,

I think what the delusion are you talking about, it has always been class war, crazy fucker, you know, for about 7,000 years ago of oppressions forced on us at the end.

Between 7,000-5,000 Years ago, rise of unequal hierarchy elite, leading to a “birth of the

State” or worship of power, strong new sexism, oppression of non-elites,

and the fall of Women’s equal status

Here are a few of what I see as “Animist only” Cultures:

“Aka people” Central African nomadic Mbenga pygmy people. PRONUNCIATION: AH-kah

“The Aka people are very warm and hospitable. Relationships between men and women are extremely egalitarian. Men and women contribute equally to a household’s diet, either a husband or wife can initiate divorce, and violence against women is very rare. No cases of rape have been reported. The Aka people are fiercely egalitarian and independent. No individual has the right to force or order another individual to perform an activity against his or her will. Aka people have a number of informal methods for maintaining their egalitarianism. First, they practice “prestige avoidance”; no one draws attention to his or her own abilities. Individuals play down their achievements.” ref

“Mbuti People”

“The Mbuti people are generally hunter-gatherers who commonly are in the Congo’s Ituri Forest have traditionally lived in stateless communities with gift economies and largely egalitarian gender relations. They were a people who had found in the forest something that made life more than just worth living, something that made it, with all its hardships and problems and tragedies, a wonderful thing full of joy and happiness and free of care. Pygmies, like the Inuit, minimize discrimination based upon sex and age differences. Adults of all genders make communal decisions at public assemblies. The Mbuti people do not have a state, or chiefs or councils.” ref

“Hadza people”

“The Hadza people of Tanzania in East Africa are egalitarian, meaning there are no real status differences between individuals. While the elderly receive slightly more respect, within groups of age and sex all individuals are equal, and compared to strictly stratified societies, women are considered fairly equal. This egalitarianism results in high levels of freedom and self-dependency. When conflict does arise, it may be resolved by one of the parties voluntarily moving to another camp. Ernst Fehr and Urs Fischbacher point out that the Hadza people “exhibit a considerable amount of altruistic punishment” to organize these tribes. The Hadza people live in a communal setting and engage in cooperative child-rearing, where many individuals (both related and unrelated) provide high-quality care for children. Having no tribal or governing hierarchy, the Hadza people trace descent bilaterally (through paternal and maternal lines), and almost all Hadza people can trace some kin tie to all other Hadza people.” ref

*Primal superstition starts around 1 million years ago with. Then the development of religion increased around 600,000 years ago with proto superstition and then even to a greater extent around 300,000 years ago with progressed superstition.

Around 100,000 years ago, is the primal stage of early religion, the proto stage of early religion is around 75,000 years ago, or less, the progressed stage of early religion is around 50,000 years ago and finally after 13,500 years ago, begins with the evolution of organized religion. The set of stages for the development of organized religion is subdivided into the following: the primal stage of organized religion is 13,000 years ago, the proto stage of organized religion is around 10,000 years ago, and finally the progressed stage of organized religion is around 7,000 years ago with the forming of mythology and its connected set of Dogmatic-Propaganda-Closure belief strains of sacralized superstitionism. I will now give offer my rough outlined four-stage hypotheses, which use the reference of a house, in order to help to explain the way how that house (modern religions) fully developed a packet of wishful thinking nonsense, in order to assist in grasping the relative big picture of both the original elements that are involved in what often became a variety of nonrealism/unrealistic faiths or beliefs around the world. Moreover, this relative compiled a set of nonrealism faith or belief components (animism, totemism, and paganism) that are often still found in almost all religions today. My hypothesis with an explanation of this house (modern religions development).

First, there is the foundation: Superstitionism and Symbolism/Ritualism.
Second, is the frame and walls: Supernaturalism and Sacralizism/Spiritualism.
Third, is the roof and finishing elements of the structure: Dogmatism and Myths.
Fourth, is the window dressing and stylings to the house: decorated with the webs religious Dogmatic-Propaganda.

In the stage of organized religion, one important aspect that is often overlooked because of male-only thinking or by some over-emphasized because of extreme feminism is gender. There are some obvious gender associations in artifacts and possible gender-involved religious beliefs but thoughtful feminist archaeologists do not pounce on every representation of a woman and pronounce that it is a goddess. Around 5,000 years ago there are the full elements seem to be grouping together with its connected set of Dogmatic-Propaganda-Closure belief strains of sacralized superstitionism that took different forms of behavior in different areas of the world.

Interconnectedness of religious thinking Animism, Totemism, Shamanism, and Paganism

So, it all starts in a general way with Animism (theoretical belief in supernatural powers/spirits), then this is physically expressed in or with Totemism (theoretical belief in mythical relationship with powers/spirits through a totem item), which then enlists a full-time specific person to do this worship and believed interacting Shamanism (theoretical belief in access and influence with spirits through ritual), and then there is the further employment of myths and gods added to all the above giving you Paganism (often a lot more nature-based than most current top world religions, thus hinting to their close link to more ancient religious thinking it stems from). My hypothesis is expressed with an explanation of the building of a theatrical house (modern religions development ending with Institutional religion/organized religion).

Hidden Religious Expressions

“animist, totemist, shamanist & paganist”

*Believe in spirit-filled life and/or afterlife (you are a hidden animist)

*Believe in spirit-filled life and/or afterlife can be attached to or be expressed in things or objects (you are a hidden totemist)

*Believe in spirit-filled life and/or afterlife can be attached to or be expressed in things or objects and these objects can be used by special persons or in special rituals can connect to spirit-filled life and/or afterlife (you are a hidden shamanist)

Primal early superstition starts around 1 million years ago with. Then the development of religion increased around 600,000 years ago with proto superstition and then even to a greater extent around 300,000 years ago with progressed superstition. Around 100,000 years ago, is the primal stage of early religion, the proto stage of religion is around 75,000 years ago, or less, the progressed stage of early religion is around 50,000 years ago and finally after 13,500 years ago, begins with the evolution of organized religion. The set of stages for the development of organized religion is subdivided into the following: the primal stage of early organized religion is 13,000 years ago, the proto stage of organized religion is around 10,000 years ago, and finally the progressed stage of organized religion is around 7,000 years ago with the forming of mythology and its connected set of Dogmatic-Propaganda-Closure belief strains of sacralized superstitionism. In the stage of organized religion, one important aspect that is often overlooked because of male-only thinking or by some over-emphasized because of extreme feminism is gender. There are some obvious gender associations in artifacts and possible gender-involved religious beliefs but thoughtful feminist archaeologists do not pounce on every representation of a woman and pronounce that it is a goddess. Around 5,000 years ago elements seem to be grouping together with its connected set of Dogmatic-Propaganda-Closure belief strains of sacralized superstitionism that took different forms of behavior in different areas of the world.

Promoting Religion as Real is Harmful?

Sometimes, when you look at things, things that seem hidden at first, only come clearer into view later upon reselection or additional information. So, in one’s earnest search for truth one’s support is expressed not as a one-time event and more akin to a life’s journey to know what is true. I am very anti-religious, opposing anything even like religion, including atheist church. but that’s just me. Others have the right to do atheism their way. I am Not just an Atheist, I am a proud antireligionist. I can sum up what I do not like about religion in one idea; as a group, religions are “Conspiracy Theories of Reality.” These reality conspiracies are usually filled with Pseudo-science and Pseudo-history, often along with Pseudo-morality and other harmful aspects and not just ancient mythology to be marveled or laughed at. I regard all this as ridiculous. Promoting Religion as Real is Mentally Harmful to a Flourishing Humanity To me, promoting religion as real is too often promotes a toxic mental substance that can divide a person from who they are shaming them for being human. In addition, religion is a toxic mental substance that can divide a person from real history, real science or real morality to pseudohistory, pseudoscience, and pseudomorality. Moreover, religion is a toxic mental substance that can divide a person from rational thought, critical thinking, or logic. Likewise, religion is a toxic mental substance that can divide a person from justice, universal ethics, equality, and liberty. Yes, religion is a toxic mental substance that can divide a person from loved ones, and religion is a toxic mental substance that can divide a person from humanity. Therefore, to me, promoting religion as real is too often promote a toxic mental substance that should be rejected as not only false but harmful as well even if you believe it has some redeeming quality. To me, promoting religion as real is mentally harmful to a flourishing humanity. Religion may have once seemed great when all you had or needed was to believe. Science now seems great when we have facts and need to actually know.

A Rational Mind Values Humanity and Rejects Religion and Gods

A truly rational mind sees the need for humanity, as they too live in the world and see themselves as they actually are an alone body in the world seeking comfort and safety. Thus, see the value of everyone around them as they too are the same and therefore rationally as well a humanistically we should work for this humanity we are part of and can either dwell in or help its flourishing as we are all in the hands of each other. You are Free to think as you like but REALITY is unchanged. While you personally may react, or think differently about our shared reality (the natural world devoid of magic anything), We can play with how we use it but there is still only one communal reality (a natural non-supernatural one), which we all share like it or not and you can’t justifiably claim there is a different reality. This is valid as the only one of warrant is the non-mystical natural world around us all, existing in or caused by nature; not made or caused by superstitions like gods or other monsters, too many sill fear irrationally.

I know that god-something is is an unjustified and debunked claim of super supernatural when no supernatural any has ever been found to even start such claims. I am quite familiar with a general when and why gods were created. Gods are not in all religions nor their thinking. I believe that all claims of God will fail epistemic qualities need for belief and instead require disbelief in all of them, unless shown real epistemic value.

Every child born with horrific deformities shows that those who believe in a loving god who is in control and values every life is not just holding a ridiculous belief; it is an offensive belief to the compassion for life and a loving morality. Prayer is nothing like hope, as prayer is the Belief in magic and a thing one is believed they are praying to is magical things or beings. Hope is a desire or aspiration, not a Belief in magical things or you have additional beliefs added in that hope.

Religion removed? All its pseudo meaning as well as pseudoscience, pseudohistory, and pseudo-morality. We have real science, realistic history and can access real morality with a blend of philosophy, anthropology, psychology, sociology, and cognitive science. I do not hate simply because I challenge and expose myths or lies any more than others being thought of as loving simply because of the protection and hiding from challenge their favored myths or lies.

I Support the World Following the Social Ways of the Animists in Africa as they have Beautiful Humanity.

Can we do better?

Reparations for Slavery, American Terrorism?

Reparations for Jim Crow, American Terrorism?

Reparations for Red Lining, American Terrorism?

Reparations for Lynchings, American Terrorism?

Reparations for Unarmed Shootings, American Terrorism?

Yes, I believe we should!

A Study Finds 4,000 Lynchings in Jim Crow South, Will U.S. Address Legacy of Racial Terrorism?

Such vile American-Terrorism, So horrific, I totally support reparations.

My Approach to Religion?

I have been told by several scholarly friends ranging from archaeologists, anthropologists, historians, and ethnographers that they generally approach religion from a limited approach.

But I like a multimodality approach to Religion origins, mainly use thinking from archaeology, anthropology, ethnography, prehistoric-art/architecture, linguistics, and generics.

How can we silently watch as yet another generation is indoctrinated with religious faith, fear, and foolishness? Religion and it’s god myths are like a spiritually transmitted disease of the mind. This infection even once cured holds mental disruption which can linger on for a lifetime. What proof is “faith,” of anything religion claims by faith, as many people have different faith even in the same religion?

When you start thinking your “out, atheism, antitheism or antireligionism is not vitally needed just remember all the millions of children being indoctrinated and need our help badly. Ones who desperately need our help with the truth. Three things are common in all religions: “pseudo-science,” “pseudo-history,” and “pseudo-morality.”

And my biggest thing of all is the widespread forced indoctrination of children, violating their free choice of what to not believe or believe, I hate forced hereditary religion.

Religion is the thing that sadly happens when a fear of powerlessness becomes a power to be feared.

May we all aspiring to the greatness of being strong reasoned thinkers with truly strong hearts of kindness.

More than just atheists I hope my thinking inspires people to be rationalists who strive to use critical thinking putting reason at the forefront thus as their only master even over their ego. As well as from such thoughtfulness may we all see the need for humanism and secularism, respecting all as helpful servant leaders assisting others as often as we can to navigate truth and the beauty of reality. I strive to be and wish for others to be more than just atheists, may we all aspiring to the greatness of being strong reasoned thinkers with truly strong hearts of kindness.

Long ago I only cared about “myself”, what a foolish time of my life. I once was afraid to champion kindness fearing I would look weak. Now I see the bravery of kindness and the weakness of hate.

Here are three video Chats With famous atheists:

1. Matt Dillahunty: discussing on atheism and philosophy

2. Aron Ra: discussing using anthropology/archaeology

3. David Silverman: discussing on firebrand atheists uniting

May I Help be the Voice of Reason

Never have a regretted being kind but often upon reflection, I have regretted my expression of anger. I have never wanted more hate in the world but how eagerly and proud I have worked to build a kinder world. For I know it starts with me, I am responsible. Yes, we rise by helping each other. May we all be valiant enough to be kind, even in a gleefully unkind world. I am honored to be of help to others, for we rise by helping each other.

My degree is in psychology (with some training in sociology, multicultural criminology and juvenile delinquency, teaching, intervention, alcohol, and drug addiction therapy as well) and I had excellent grades and was doing great but I dropped out of my masters after 7 classes, to do the new desire to research the origins and evolution of religion around the whole Earth and throughout all time, which is an adventure that has taken over 10 years ago to research for my book: “The Tree of Lies and its Hidden Roots”. I was in college to be a mental health therapist, which I would have enjoyed. Unlike the shit, I have to endure as the out activist, like I am now. In fact, I would likely be financially well off but instead, I chose humanity and possible poverty if needed in order to help change the world as much as I can. It was the work mistake of my life but the proudest thing I have ever done in my life. We rise by helping each other. The pain of the mind is some of the most lasting pain just as freedom of the mind is some of the most lasting freedom. May I be someone who can make anyone feel like someone of value. Human-Kind. Be both…

I am virtuous to the vulnerable and champion justice, so valiantly, as I have experienced the hateful lash of unkindness and wish to champion its opposite, radical kindness in an unkind world, a sigh of true bravery. It seems that there are two main types of philosophers: Thinkers and Specialists, and I have always thought of myself as a thinker.

I am a writer working on a book studying/researching the prehistory of the evolution of religion through archaeology and anthropology. Which to me starts back to at least 300,000 years ago with pre-animism, then 100,000 years ago for animism, 50,000 years ago for totemism, 30,000 years ago for shamanism, 12,000 years ago for paganism, 5,000 years ago for progressed organized religion (like that in Egypt) and under 4,000 years ago for all current world religions with most around or after 2,000 years ago.

The door of reason opens not once but many times.

Religions continuing in our modern world, full of science and facts, should be seen as little more than a set of irrational conspiracy theories of reality. Nothing more than a confused reality made up of unscientific echoes from man’s ancient past. Rational thinkers must ask themselves why continue to believe in religions’ stories. Religion myths which are nothing more than childlike stories and obsolete tales once used to explain how the world works, acting like magic was needed when it was always only nature. These childlike religious stories should not even be taken seriously, but sadly too often they are. Often without realizing it, we accumulate beliefs that we allow to negatively influence our lives. In order to bring about awareness, we need to be willing to alter skewed beliefs. Rational thinkers must examine the facts instead of blindly following beliefs or faith.

“I am a mental freedom fighter and a hard truth soldier.”

I do realize there is always the individual (with their own experiences, past, support, supplies, or needs) and even the ideas of group, family, of brothers and sisters are cultural labels to connect but the individual is the only real thing the entire time just with different shared experiences that themselves contain individual, not an actual group experience.

Whenever I hear arrogant people philosophizing that we can’t know if life is real. I can only think, WoW, what a disgusting level of privilege… I lived through a hellish abused filled childhood that has forever created a dark cloud on my mind and thus entire life of PTSD. So fuck off, with questioning reality you need to check your privilege to even have lived a life of such ease to think such nonsense.

I am a dangerous mind, the elite, if they get me, would not want me to keep talking like I do, knowing the ideas are not in their favor but kill me and you only insure my thinking will last throughout all time.

My degree is in psychology (with some training in sociology, multicultural criminology and juvenile delinquency, teaching, intervention, alcohol, and drug addiction therapy as well) and I had excellent grades and was doing great but I dropped out of my masters after 7 classes, to do the new desire to research the origins and evolution of religion around the whole Earth and throughout all time, which is an adventure that has taken over 10 years ago to research for my book: “The Tree of Lies and its Hidden Roots”. I was in college to be a mental health therapist, which I would have enjoyed.

One of many, not one over many, let the people be free, and let them have free education!

I have always been working-class or poor and I am now partially disabled and my wife supports me. I may make lots of money when I publish my book. But if I do I will not hard money, I continue to try to make a difference but would have more money to spend on such efforts. I may make little money on my book. However, I didn’t start writing my book to attain wealth, rather I wanted to help make a positive impact on the education of the world.

I feel like I have already done this in how I post so much of my art and ideas for free to everyone. I am not a capitalist so I never made money an important goal. I simply wanted truth and have tried to offer it to enlighten others. I enjoy doing it for free as I have always understood the wealth ceiling that limits the education of non-wealthy people. The non-wealthy are my people, so I strive to cater to them.

I am a Methodological Rationalist, I rarely am pushed to doubt as a default, instead, I see reason as my default and at times it may be responsible to doubt, but I get to that conclusion because of reasoning. A common saying in pseudologic is “You can’t prove a negative.” This is, simply not true. This is clearly not true because any statement can be rewritten into the negation of its negation. Any provable statement can be written as a negative. For example, “X is true” can be rewritten as “X is not false”, a negative statement! If “X is true” can be proven true, then you have also proven a negative statement “X is not false”. Moreover, even if it is widely believed that you can’t prove a negative. Going so far as to have people thinking that it is a law of logic—you can’t prove that Santa Claus, unicorns, the Loch Ness Monster, God, pink elephants, WMD in Iraq, and Bigfoot don’t exist. This widespread belief is flatly, 100% wrong. In this little essay, I show precisely how one can prove a negative, to the same extent that one can prove anything at all. Evidence of absence is evidence of any kind that suggests something is missing or that it does not exist. Per the traditional aphorism, “absence of evidence is not evidence of absence”, positive evidence of this kind is distinct from a lack of evidence or ignorance of that which should have been found already, had it existed. In this regard, Irving Copi writes: “In some circumstances, it can be safely assumed that if a certain event had occurred, evidence of it could be discovered by qualified investigators. In such circumstances, it is perfectly reasonable to take the absence of proof of its occurrence as positive proof of its non-occurrence.” — Copi, Introduction to Logic (1953), p. 95

Here is why “Reason is my only master”

The most Base Presupposition begins in reason. Reason is needed for logic (logic is realized by the aid of reason enriching its axioms). Logic is needed for axiology/value theory (axiology is realized by the aid of logic). Axiology is needed for epistemology (epistemology is realized by the aid of axiology value judge and enrich its value assumptions as valid or not). Epistemology is needed for a good ontology (ontology is realized with the aid of epistemology justified assumptions/realizations/conclusions). Then when one possesses a good ontology (fortified with valid and reliable reason and evidence) they can then say they know the ontology of that thing. Thinking is good and one claiming otherwise is indeed a person erroring in reason. Which may I remind you is terrible since the most Base Presupposition in our understanding of everything begins in reason.

So, I think, right thinking is reason. Right-reason (Sound reasoning) is logic. Right logic, can be used for mathematics, and from there we can get to science. And, by this methodological approach, we get one of the best ways of knowing the scientific method. Activating experience/event occurs, eliciting our feelings/scenes. Then naive thoughts occur, eliciting emotions as a response. Then it is our emotional intelligence over emotional hijacking, which entrance us but are unavoidable, and that it is the navigating this successfully in a methodological way we call critical thinking or as In just call right thinking. So, to me, could be termed “Right” thinking, that is referring to a kind of methodological thinking. Reason is at the base of everything and it builds up from pragmatic approaches. And, to me, there are three main approaches to truth (ontology of truth) from the very subjective (Pragmatic theory of truth), to subjective (Coherence theory of truth), then onto objective (Correspondence theory of truth) but remember that this process as limited as it can be, is the best we have and we build one truth ontop another like blocks to a wall of truth.

Soundness

“In logic, more precisely in deductive reasoning, an argument is sound if it is both valid in form and its premises are true. Soundness also has a related meaning in mathematical logic, wherein logical systems are sound if and only if every formula that can be proved in the system is logically valid with respect to the semantics of the system. In deductive reasoning, a sound argument is an argument that is both valid, and all of whose premises are true (and as a consequence its conclusion is true as well). An argument is valid if, assuming its premises are true, the conclusion must be true.” ref

An example of a sound argument is the following well-known syllogism:

“All men are mortal. Socrates is a man. Therefore, Socrates is mortal.” Because of the logical necessity of the conclusion, this argument is valid; and because the argument is valid and its premises are true, the argument is sound. However, an argument can be valid without being sound. For example: “All birds can fly. Penguins are birds. Therefore, penguins can fly.” This argument is valid because, assuming the premises are true, the conclusion must be true. However, the first premise is false. Not all birds can fly (penguins, ostriches, kiwis etc.) For an argument to be sound, the argument must be valid and its premises must be true.” ref

The soundness of a deductive system is the property that any sentence that is provable in that deductive system is also true on all interpretations or structures of the semantic theory for the language upon which that theory is based. In symbols, where S is the deductive system, L the language together with its semantic theory, and P a sentence of L: if ⊢S P, then also ⊨L P.” ref

Strong soundness

“Strong soundness of a deductive system is the property that any sentence P of the language upon which the deductive system is based that is derivable from a set Γ of sentences of that language is also a logical consequence of that set, in the sense that any model that makes all members of Γ true will also make P true. In symbols where Γ is a set of sentences of L: if Γ ⊢S P, then also Γ ⊨L P. Notice that in the statement of strong soundness, when Γ is empty, we have the statement of weak soundness.” ref

Pragmatic theory of truth, Coherence theory of truth, and Correspondence theory of truth

In a general way, all reality, in a philosophic sense, is an emergent property of reason, and knowing how reason accrues does not remove its warrant. Feelings are experienced then perceived, leading to thinking, right thinking is reason, right reason is logic, right logic is mathematics, right mathematics is physics and from there all science.

Right-(SOUND)-Reason: is reasoning to the highest soundness available.

Science is not common sense?

Science is quite the opposite of just common sense. To me, common sense is experience-related interpretation, relatively, as it generally relates to the reality of things in the world, which involves “naïve realism” as well as possible psychological certainty and low epistemic certainty. Whereas, most of those who are scientific thinkers, hold typically more to scientific realism or other stances far removed from the limited common sense of naive realism. Science is a multidisciplinary methodological quest for truth. Science understands what is, while religion is wishing on what is not. Scientific realism sees external reality as described by science is what is REAL and thus TRUE with the highest epistemic certainty regardless of possible psychological certainty.

Getting Real with Logic

Logic is the result of rationalism, as what do you think gets you to logic if not starting at reason? I want to hear your justification for your claims, all the presuppositions you are evading to explain the links in your claims of truth. As it is invalid to just claim this without a justification for your professed claims and the presupposing you do to get there, that is not trying to use rationalism to refuse rationalist thinking. How are you making the statement and not appearing to what is the rationale behind it? If not, you must want to think “Logic is self-generating as valid” and this understood value is to you not reducible to reason? You are devoid of an offer of your burden of proof, first just try to keep up with the thinker’s responsibility to provide more than unjustified claims. Logic is derived by axioms and thus using rationalism to validate them, think otherwise provide your proof. My Rationalism: is two things externalistic “scientific rationalism” a belief or theory that opinions and actions should be based on reason and knowledge rather than on religious belief or emotional response. And internalistic “philosophic rationalism” the theory that reason is the most base presupposition before all others, rather than simply trying to rely on experience is the foundation of certainty in knowledge. Activating experience occurs we then have thinking, right (methodological) thinking (critical thinking) is reason, right reason is logic, right logic can be used for math, right math in response to the natural world is physics, and from there all other Sciences, physics is the foundation for chemistry and chemistry is the foundation of biology. May Right-(SOUND)-Reason be your only master and may you also master reason.

Religion vs. Science, Don’t Confuse Beliefs

A basic outline of scientific epistemology:

Science: Hypotheses (Rationalism/Deductive, Inductive, or Abductive Reasoning etc.) + Testing (Empiricism/Systematic Observation) – Checking for errors (Skepticism/Fallibilism) + Interpret/Draw a Conclusion (Rationalism/Deductive, Inductive, or Abductive Reasoning etc.) *if valid* = Scientific Laws (describes observed phenomena) or Scientific Theory (substantiated and repeatedly tested explanation of phenomena) = Justified True Belief = Scientific Knowledge = Epistemic Certainty supportive of correctability

*being epistemically certain, is believing a truth has the highest epistemic status, often with warranted psychological certainty but it may not, neither is it a requirement*

“Damien, I have a question: Who/what gives humans value?”

My response, We give value, as value is an awareness and judgment, it is an emergent property of validation; the ability to use critical thinking and logic in a useful way, to conclude worth, benefit, or good.

I am the “one” you have been waiting for. I am will to power, a deep thought so true it has taken flight to the lofty aspirations dreamed for and a care transmitted to offer hope to humanity. I believe in you and will strive to champion you with all I have for you are so worthy… I am that freak of nature, a power from the anti-power crusaders, warring against the power dynamic to return it back where it belongs- the hands of the people. I am a free-thinking invader into the shell of malignancy infecting humanity which strangles reason out of the world. A proud anarchy theorist, I breathe the fire of the heathens, a thought revolutionary and mental freedom fighter. I am a humanist atheist who desires a better world for us all, one that is kinder, more just, and more rational in its pursuits.

I am a “Scientific Axiology” minded “Philosophic Axiologist.”

*Philosophic Axiology (Value Theory)

*Scientific Axiology (Formal Axiology)

Axiological atheism can be thought to involve ethical/value theory reasoned and moral argument-driven apatheism, ignosticism, atheism, anti-theism, anti-religionism, secularism, and humanism. The valuations move up the latter as the levels of evaluation is made to value judge all the elements to better understand the value or disvalue available to reach the most accurate valuation reasonable with a sound aware value conciseness. Axiological atheism can be thought to involve Ethical Atheism. Below shows the 7 axiological atheism argument flow to show the value layers and my thoughts on it:

1. Apatheism: starts at real, we are born and by the fact reality is devoid of magic removes theological desires to understand the obvious naturalistic world, until we learn otherwise. (a “presumptive-value” failure, thus no motivation to adequately start the evaluation needed to understand if there is real value for an Axiology assessment to accurately place it in the value hierarchy). = no value

2. Ignosticism: sees theological arguments and language as equivocation, contradictory, and/or un-cognitively relatable other than emotionalism or the like. I see Ignosticism as using the Theological non-cognitivism arguments of “mind understanding issues” (rationalism challenging) and an evidentialist/verificationist arguments of “lacking evidence issues” (empiricism challenging). As an atheist, I am a person who disbelieves or lacks belief in the existence of god or gods. In my non-belief, I am also ignostic feeling that every theological position assumes too much about the concept of god(s). As an ignostic, I am a person who rational no idea of anything from reality whatever to label as “a concept of god” thus I can say I have no idea of anything that can connect to the term god and no reason to think anyone else can either. (again a “presumptive-value” failure, no good Ontology of the thing for Identifying values that could influence belief but without what is needed to understand if there is real value for an axiology assessment to accurately place it in the value hierarchy). = no value

3. Atheism: How can we not reject the concept of gods, aka: supposed supreme magical beings, when not even some simple magic is supported in reality. So how then is it not even more ridiculous to claim some supreme magic aka: gods which are even further from reality. May I remind you that faith in the acquisition of knowledge is not a valid method worth believing in. Because, what proof is “faith”, of anything religion claims by faith, as many people have different faith even in the same religion? As an atheist, I am a person who disbelieves or lacks belief in the existence of god or gods. In my non-belief, I am also ignostic feeling that every theological position assumes too much about the concept of god(s). As an ignostic, I am a person who rational no idea of anything from reality whatever to label as “a concept of god” thus I can say I have no idea of anything that can connect to the term god and no reason to think anyone else can either. Atheists talk about gods and religions for the same reason doctors talk about cancer, they are looking for a cure or a firefighter talking about fires because they burn people and they care to stop them. We atheists too often feel a need to help the victim’s of mental slavery, held in the bondage that is the false beliefs of gods and the conspiracy theories of reality found in religions. If you think you believe in a god, “what do you mean by god,” saying a name tells me not one thing about the thing I am asking to know “its” beingness / thingness / attributes / qualities. Thus, what is the thing “god” to which you are talking about and I want you to explain its beingness /thingness / attributes/ qualities? Religious/theistic people with supernatural beliefs often seem as though they haven’t thought much about and that is something we can help using ontology questions about the beingness / thingness / attributes/ qualities they are trying to refer too. What do you mean by god, when you use the term god? And, I am not asking you for the name you attach to the thing you label as a god. I don’t need to know what the god you believe is known “by.” I am asking, what is the thing you are naming as a god and what that thing is, its qualities in every detail like all things have if they are real. Are you just making stuff up or guessing/hoping or just promoting unjustified ideas you want to believe, what is a god? As an atheist, I feel more wonder than I did as a theist because I thought, “big deal” to any wonder I experienced, thinking god could do anything. So with such an unrealistic mindset, everything lost its wonder but it’s the opposite as an atheist. As a theist, the world was full of superstitions and supernatural magic possibilities and thus utilized thinking that was not in the real world. As an atheist all I have now is the real world, not that all atheists seem to get this, we all are in a real world devoid of magic anything, therefore, everything adds to my feeling of awe. There should be little debate with atheist acknowledging discernable reality compared to theists with non-reality claims. Yes, I have way more awe and wonder as an atheist than I ever had as a theist because as a theist anything was possible with god. Therefore, as a theist things where not that amazing. However, as an atheist grasping what an absolute accidental or how random things are, with a 95 to 99 % of all life ever existing on this planet went extinct. I am thoroughly amazed we are even here the evolved children of ancient exploded stars, likely born in galaxies born in super-massive black holes, it’s all amazing. There is no evidence for Gods. But is their proposition outside of reason? As always start in reality from the evidence we do know, such as never in the history of scientific research or investigation has any supernatural claims shown to be true. So it is completely outside of possibility and is utterly ridiculous. Therefore, belief should be rejected as there are no warrants at all and it is axiologically unworthy to such a preponderance to demand disbelief. (yet again a “presumptive value” failure, no good Ontology of the thing not the cognitively meaningful claims relatable to reality that must be attached to all magic and gods claims for Identifying values that could influence belief but without what is needed to understand if there is real value for an axiology assessment to accurately place it in the value hierarchy).

4. Antitheism: Anti-theism requires more than either merely disbelieving in gods or even denying the existence of gods. Anti-theism requires a couple of specific and additional beliefs: first, that theism is harmful to the believer, harmful to society, harmful to politics, harmful, to culture, etc.; second, that theism can and should be countered in order to reduce the harm it causes. If a person believes these things, then they will likely be an anti-theist who works against theism by arguing that it be abandoned, promoting alternatives, or perhaps even supporting measures to suppress it. It’s worth noting here that, however, unlikely it may be in practice, it’s possible in theory for a theist to be an anti-theist.This may sound bizarre at first, but remember that some people have argued in favor of promoting false beliefs if they are socially useful. To me, I think many may have a misconception of the term. Atheism and anti-theism so often occur together at the same time and in the same person that it’s understandable if many individuals fail to realize that they aren’t the same. Making a note of the difference is important, however, because not every atheist is anti-theistic and even those who are, aren’t anti-theistic all the time. Atheism is simply the absence of belief in gods; anti-theism is a conscious and deliberate opposition to theism.Many atheists are also anti-theists, but not all and not always. To me as an antitheist, I see the concept of gods antihumanistic and wholly harmful to a free humanity and if the so-called gods somehow do end up being real that I will switch to direct opposition as I would any tyrant oppressing humanity. Antitheism (sometimes anti-theism) is a term used to describe an opposition to theism. The term has had a range of applications and definitions. In secular contexts, it typically refers to direct opposition to the validity of theism, but not necessarily to the existence of a deity. As an anti-theist, I am a person who is active in opposition to theism: both the concepts of god(s) as well as the religions that support them.This is because theistic concepts and theistic religions are harmful and that even if theistic beliefs were true, they would be undesirable. (And, again a “presumptive value” failure, of the other value challenges of the lesser evaluations and value judgments addressed in the apatheism, ignosticism, atheism value judgment conclusion and an Axiological Atheism assessment of the god concept that must be attached to all magic and gods claims Identifying a lack of value and/or disvalue that influence harm to real value in an axiology assessment to accurately place its value violations in the value hierarchy).

5. Antireligionism: Not just Atheist, axiological atheists should be antitheists but this generally will involve anti-religionism. it would generally thus hold anti-religionist thinking. Especially, I am an anti-religionist, not just an atheist, and here is why summed up in three ideas I am against. And, in which these three things are common in all religions: “pseudo-science”, “pseudo-history”, and “pseudo-morality”. And my biggest thing of all is the widespread forced indoctrination of children, violating their free choice of what to not believe or believe, I hate forced hereditary religion. And my biggest thing of all is the widespread forced indoctrination of children, violating their free choice of what to not believe or believe, I hate forced hereditary religion. As well as wish to offer strong critiques regarding the pseudo-meaning of the “three letter noise” people call “G.o.d” (group originated delusion)!As an anti-religionist, I am a person who can look at religion on the whole and see it is detrimental to the progress of humanity thus am in opposition to all and every religion, not even just opposition to organized religion. In case you were wondering, I am anti-pseudoscience, anti-supernatural, and anti-superstition as well. May I not be a silent watcher as millions of children are subjugated almost before their birth let alone when they can understand thought and are forcibly coerced, compelled, constrained, and indoctrinated in the mental pollution that religion can be. My main goal against religion is to fully stop as much as possible forced indoctrination, one could ask but then why do I challenge all adults faith?Well, who do you think is doing the lying to children in the first place. End Hereditary religion, if its a belief let them the equal right to choose to believe. “Religion is an Evolved Product” and Yes, Religion is Like Fear Given Wings… (And, one last time a “presumptive value” failure, of the other value challenges of the lesser evaluations and value judgments addressed in the apatheism, ignosticism, atheism value judgment conclusion and an Axiological Atheism assessment of the god concept and anti-theism assessment of the god show not just a lack of value but a possibly or likely harm demonstrating bot just a lack of value but a real disvalue and that includes the religions potentially removing value in an axiology assessment to accurately place it in the value hierarchy).

6. Secularism: is the only honorable way to value the dignity of others. If it was not true that there is a large unequal distribution of religion contributing to violence then there would be equal religion and atheist secularism violence. You do not see atheists bombing agnostics the very idea is laughable however even different branches of the same religion do will and have killed one another. So, violence not who we are it’s something we need to be compelled to do. Therefore, please support secularism. We are all one connected human family, proven by DNA showing we should treat each other as fellow dignity beings, supported equally (no gods and no masters). States may often have powers, but only citizens have the glue of morality we call rights. And, as they say, in my “dream society”, lots of things are free (aka. planting free food everywhere, free to everyone); but I wonder what you mean when people say you can’t just let things be free, I think, yeah, how can I take free stuff from a free earth.If one observes the virtues of (T. R. U. E. “The Rational Universal Ethics” or “The Responsible Universal Ethics”) that connect to all things as that of the connectedness equality like those which mirror the rays of the sun, fall down equally with a blind but fair indifference. (what is being expressed is that this sun shining will not favor one over another, no, the same upon everyone offering its light to all plant, animal, human, women, men, single or married, homosexual, bisexual, heterosexual, nonreligious, religious, people of means and those without, able-bodied and those which special needs, people of color, and those who are not, those with access to resources and those which out, young and elderly, etc.) All who wish to follow T. R. U. E. thus embodying a universalize equalitarian standard of ethics should strive to be like a ray of connected light to the world, shining equally and freedom to all of the world by such efforts a nonbiased unitive ethical approach is possible, one would have an increase in positive feelings to help others understanding equalitarian connectedness. If you don’t think different you will not behave differently, if you have never lived differently it is hard to see things differently and if you do not strive to understand difference one is thus unknowingly or not bound by limited encapsulation. I am for a Free Secular Society. I am not for oppression or abuse of religious believer and want a free secular society with both freedoms of religion and freedom from religion. Even though I wish the end of faith and believing in myths and superstition, I wish this by means of informing the willing and not force of the unwilling. I will openly challenge and rebuff religious falsehoods and misunderstanding as well as rebuke and ridicule harmful or unethical religious ideology or behavior.

7. Humanism: is the philosophic thinking that humans can solve human problems by human means, without feeling a need to appeal to the likes of holy books, mystical anything, nor the belief in gods or religions. But, instead, aspires to a true belief in humanity, viewing it with a persuasion of equality. This caring realist thinking found in humanism utilizes an unstated assumption or aspiration, to do no harm as much as possible and to do good whenever one can.Moreover, we are all one connected human family, proven by DNA showing we should treat each other as fellow dignity beings, supported equally. And, no one really owns the earth, we may make claims to it even draw lines on maps thinking this makes the fantasy borders, illusion supported by force and the potential for threat. Thus the ethical truth is we need to share the earth as communally as possible. And use the resources as safe and ethically as possible striving towards sharing and caring. (do no Harm and do good = Humanism). My core definition of humanism is that humans can solve human problems by human means. I am not saying other things can’t or shouldn’t be added to it but to me, a definition of humanism must always contain something coherent to such a thinking or not contradict such as I have offered. Thus, why it is appropriate to say “good without god” when one is a humanist.

Dogmatic–Propaganda vs. Disciplined-Rationality

Religionists and fideists, promote Dogmatic-Propaganda whereas atheists and antireligionists mostly promote Disciplined-Rationality. Dogmatic–Propaganda commonly is a common motivator of flawed or irrational thinking but with over seventy belief biases identified in people, this is hardly limited to just the religious or faith inclined. Let me illustrate what I am saying, to me all theists are believing lies or irrationally in that aspect of their lives relating to god belief. So the fact of any other common intellectual indexers where there may be “right” reason in beliefs cannot remove the flawed god belief corruption being committed. What I am saying is like this if you kill one person you are a killer. If you believe in one “god” I know you are a follower of Dogmatic-Propaganda and can not completely be a follower of Disciplined-Rationality. However, I am not proclaiming all atheists are always rational as irrationally is a revolving door many people believe or otherwise seem to stumble through. It’s just that god-belief does this with intentionally.

Disciplined-Rationality is motivated by principles of correct reasoning with emphasis on valid and reliable methods or theories leading to a range of rational standpoints or conclusions understanding that concepts and beliefs often have consequences thus hold an imperative for truth or at least as close to the truth as can be acquired rejecting untruth. Disciplined-Rationality can be seen as an aid in understanding the fundamentals for knowledge, sound evidence, justified true belief and involves things like decision theory and the concern with identifying the value(s), reasonableness, verification, certainties, uncertainties, and other relevant issues resulting in the clearest optimal decision/conclusion and/or belief/disbelief. Disciplined-Rationality attempts to understand the justification or lack thereof in propositions and beliefs concerning its self with various epistemic features of belief, truth, and/or knowledge, which include the ideas of justification, warrant, rationality, reliability, validity, and probability.

ps. “Sound Thinker”, “Shallow Thinker”, “Dogmatic–Propaganda” & “Disciplined-Rationality” are concepts/terms I created*

Atheists but I have faith in gravity tho, but it isn’t exactly “faith”???

My response, “No, I don’t agree, you don’t have “faith” in gravity or gravitation, as it is “a fundamental force” you have proof or if lacking some direct proof would use inference, and if even less evidence you use conjecture, not faith. Do you gauntly thinking you need faith in gravity because you wonder or worry that when walking down a set of stairs that you going to fall back up? You don’t need faith (strong belief without evidence) as there is massive proof, almost to the point that it is easily self-evident. You don’t need faith (strong belief without evidence) for anything, as if it’s warranted it will or should have evidence or it doesn’t deserve not only strong belief but any amount of belief at all as sound beliefs need something to ground their worthiness in relation to reality; the only place evidence comes. “Gravity, or gravitation, is a natural phenomenon by which all things with mass are brought toward (or gravitate toward) one another, including planets, stars, and galaxies.” Ref

“Gravity is responsible for various phenomena observed on Earth and throughout the Universe; for example, it causes the Earth and the other planets to orbit the Sun, the Moon to orbit the Earth, the formation of tides, the formation and evolution of the Solar System, stars and galaxies. Since energy and mass are equivalent, all forms of energy, including light, also cause gravitation and are under the influence of it. On Earth, gravity gives weight to physical objects and causes the ocean tides. The gravitational attraction of the original gaseous matter present in the Universe caused it to begin coalescing, forming stars – and the stars to group together into galaxies – so gravity is responsible for many of the large-scale structures in the Universe.” Ref

Axiological “Presumptive-Value”

Your god myth is an Axiological “Presumptive-Value” Failure, and I as an Axiological (value theorist) Atheist am compelled to speak out on how Claims of god are a Presumptive-Value failure. Simply, if you presume a thing is of value that you can’t justify, then you have committed an axiological presumptive value failure.

Axiological “presumptive-value” Success: Sound Thinker: uses disciplined rationality (sound axiological judgment the evaluation of evidence to make a decision) supporting a valid and reliable justification.

Axiological “presumptive-value” Failure: Shallow Thinker: undisciplined, situational, sporadic, or limited thinking (unsound axiological judgment, lacking required evidence to make a “presumptive-value” success decision) lacking the support of a needed valid and reliable justification.

Often I get disheartened to see that so many people can look at the unknown or that which is devoid of any and all understanding and claim to know that this is evidence for some god or another. How can they with all honesty even say that they somehow already know about an established scientific unknown, when all along it is what it ever was, which I will remind you, is currently holding a confirmed status of unknown. Thus, still fully intact as currently unknowable (I.e. you simply cannot justifiability claim that such unknown is god or evidence of god). What really is a god anyway? The term god equals mystery that is used to explain the mysterious leaving us with yet more mystery, thus explains nothing. Claims of god are a Presumptive-Value failure. Simply, if you presume a thing is of value that you can’t justify, then you have committed an axiological presumptive value failure. Axiological “presumptive-value” Success: Sound Thinker: uses disciplined rationality (sound axiological judgment the evaluation of evidence to make a decision) supporting a valid and reliable justification.

“Ok, So basically, the difference between reasoning with evidence and without?” – Questioner

My response, Well with or without valid justification because of evidence. As in you can’t claim to know the value of something you can’t demonstrate as having good qualities to attach the value claim too so if you lack evidence of the thing in question then you cannot validate its value. So it’s addressing a kind of justificationism (uncountable) Theory of justification, An (philosophy standard) approach that regards the justification of a claim as primary, while the claim itself is secondary; thus, criticism consists of trying to show that a claim cannot be reduced to the authority or criteria that it appeals to. Think of is as a use-matrix. If I say this is of great use for that, can you validate its use or value, and can I use this as a valid method to state a valid justification for my claims without evidence to value judge from? No, thus an axiological presumptive-value failure as a valid anything.

Theory of justification is a part of epistemology that attempts to understand the justification of propositions and beliefs. Epistemologists are concerned with various epistemic features of belief, which include the ideas of justification, warrant, rationality, and probability. Loosely speaking, justification is the reason that someone (properly) holds a belief. When a claim is in doubt, justification can be used to support the claim and reduce or remove the doubt. Justification can use empiricism (the evidence of the senses), authoritative testimony (the appeal to criteria and authority), or reason. – Wikipedia

“Presumptions are things that are credited as being true until evidence of their falsity is presented. Presumptions have many forms and value (Axiology) is just one. In ethics, value denotes the degree of importance of something or action, with the aim of determining what actions are best to do or what way is best to live (normative ethics), or to describe the significance of different actions. It may be described as treating actions as abstract objects, putting VALUE to them.

It deals with right conduct and living a good life, in the sense that a highly, or at least relatively high valuable action may be regarded as ethically “good” (adjective sense), and that an action of low value, or relatively low in value, may be regarded as “bad”. What makes an action valuable may, in turn, depend on the ethical values of the objects it increases, decreases, or alters. An object with “ethic value” may be termed an “ethic or philosophic good” (noun sense). Values can be defined as broad preferences concerning appropriate courses of actions or outcomes. As such, values reflect a person’s sense of right and wrong or what “ought” to be.

“Equal rights for all”, “Excellence deserves admiration”, and “People should be treated with respect and dignity” are representatives of values. Values tend to influence attitudes and behavior and these types include ethical/moral values, doctrinal/ideological(religious, political) values, social values, and aesthetic values. It is debated whether some values that are not clearly physiologically determined, such as altruism, are intrinsic, and whether some, such as acquisitiveness, should be classified as vices or virtues.” ref, ref

The Way of a Sound Thinker?

“Sound thinking to me, in a general way, is thinking, reasoning, or belief that tends to make foresight a desire to be as accurate as one can with valid and reliable reason and evidence.”

Sound axiological judgment, to me, a “presumptive-value” success, is value judged opinions expressed as facts with a valid and reliable justification. In an informal and psychological sense, it is used in reference to the quality of cognitive faculties and adjudicational (relating to adjudication) capabilities of particular individuals, typically called wisdom or discernment. In a legal sense, – used in the context of a legal trial, to refer to a final finding, statement, or ruling, based on a considered weighing of evidence, called, “adjudication“.

A shallow thinker (i.e. not a Deep Thinker, a person whose thoughts are reasoned, methodological, logical, empirical, profound; an intellectual) quickly talks, often with boastful postulations, likely just as often pushed strongly and loudly as if this adds substance, and they do this before fully understanding what’s is really involved. Whereas, a Sound Thinker is reasoned (comparative more reasoned, superlative most reasoned) generally based on reasoning; being the result of logical thought. As a first debate process, a Sound Thinker commonly poses Questions to understand slowing down and assessing all the facts or factors involved and then builds their argument or ideas. In classical logic, the law of non-contradiction (LNC) (also known as the law of contradiction, the principle of non-contradiction (PNC), or the principle of contradiction) states that contradictory statements cannot both be true in the same sense at the same time, e.g. the two propositions “A is B” and “A is not B” are mutually exclusive. It is the second of the three classic laws of thought.

Here are examples of theoretical philosophy subjects I delve into:

Ontology
Epistemology
Axiology
Ignosticism
Atheism
Rationalism
Antitheism
Antireligion
Anarchism
Secularism
Secular humanism
Humanism
Theories of truth
Questions on knowledge
Practical philosophy
Logic
Questions on Morality
Feminist philosophy
Philosophy of science
Philosophy of language
Philosophy of mind
Metaphysics

Axiology and Value Theory?

“Value theory is a range of approaches to understanding how, why, and to what degree persons value things; whether the object or subject of valuing is a person, idea, object, or anything else. This investigation began in ancient philosophy, where it is called axiology or ethics.”– Wikipedia

“The term “Value Theory” is used in at least three different ways in philosophy. In its broadest sense, “value theory” is a catch-all label used to encompass all branches of moral philosophy, social and political philosophy, aesthetics, and sometimes feminist philosophy and the philosophy of religion — whatever areas of philosophy are deemed to encompass some “evaluative” aspect. In its narrowest sense, “value theory” is used for a relatively narrow area of normative ethical theory particularly, but not exclusively, of concern to consequentialists. In this narrow sense, “value theory” is roughly synonymous with “axiology”. Axiology can be thought of as primarily concerned with classifying what things are good, and how good they are. – (Stanford Encyclopedia of Philosophy)

For instance, a traditional question of axiology concerns whether the objects of value are subjective psychological states or objective states of the world. But in a more useful sense, “value theory” designates the area of moral philosophy that is concerned with theoretical questions about value and goodness of all varieties — the theory of value. The theory of value, so construed, encompasses axiology, but also includes many other questions about the nature of value and its relation to other moral categories. – (Stanford Encyclopedia of Philosophy)

The division of moral theory into the theory of value, as contrasting with other areas of investigation, cross-cuts the traditional classification of moral theory into normative and metaethical inquiry, but is a worthy distinction in its own right; theoretical questions about value constitute a core domain of interest in moral theory, often cross the boundaries between the normative and the metaethical, and have a distinguished history of investigation.” – (Stanford Encyclopedia of Philosophy)

Normative Philosophy? – Wikipedia

“Normative generally means relating to an evaluative standard. Normativity is the phenomenon in human societies of designating some actions or outcomes as good or desirable or permissible and others as bad or undesirable or impermissible. A norm in this normative sense means a standard for evaluating or making judgments about behavior or outcomes. – Wikipedia

Normative is sometimes also used, somewhat confusingly, to mean relating to a descriptive standard: doing what is normally done or what most others are expected to do in practice. In this sense a norm is not evaluative, a basis for judging behavior or outcomes; it is simply a fact or observation about behavior or outcomes, without judgment. Many researchers in this field try to restrict the use of the term normative to the evaluative sense and refer to the description of behavior and outcomes as positive, descriptive, predictive, or empirical. – Wikipedia

In philosophy, normative statements make claims about how things should or ought to be, how to value them, which things are good or bad, and which actions are right or wrong. Normative claims are usually contrasted with positive (i.e. descriptive, explanatory, or constative) claims when describing types of theories, beliefs, or propositions. Positive statements are (purportedly) factual statements that attempt to describe reality. Normative statements and norms, as well as their meanings, are an integral part of human life. – Wikipedia

They are fundamental for prioritizing goals and organizing and planning. Thought, belief, emotion, and action are the basis of much ethical and political discourse; indeed, normativity is arguably the key feature distinguishing ethical and political discourse from other discourses (such as natural science). Much modern moral/ethical philosophy takes as its starting point the apparent variance between peoples and cultures regarding the ways they define what is considered to be appropriate/desirable/praiseworthy/valuable/good etc. (In other words, variance in how individuals, groups, and societies define what is in accordance with their normative standards.) – Wikipedia

This has led philosophers such as A.J. Ayer and J.L. Mackie (for different reasons and in different ways) to cast doubt on the meaningfulness of normative statements. Philosophers, such as Christine Korsgaard, have argued for a source of normative value which is independent of individuals’ subjective morality and which consequently attains (a lesser or greater degree of) objectivity. In the social sciences, the term “normative” has broadly the same meaning as its usage in philosophy, but may also relate, in a sociological context, to the role of cultural ‘norms‘; the shared values or institutions that structural functionalists regard as constitutive of the social structure and social cohesion. – Wikipedia

These values and units of socialization thus act to encourage or enforce social activity and outcomes that ought to (with respect to the norms implicit in those structures) occur, while discouraging or preventing social activity that ought not to occur. That is, they promote social activity that is socially valued. While there are always anomalies in social activity (typically described as “crime” or anti-social behavior, see also normality (behavior)) the normative effects of popularly endorsed beliefs (such as “family values” or “common sense“) push most social activity towards a generally homogeneous set.” – Wikipedia

Theoretical philosophy? – Wikipedia

“The division of philosophy into a practical and a theoretical discipline has its origin in Aristotle‘s moral philosophy and natural philosophy categories. Theoretical philosophy is sometimes confused with Analytic philosophy, but the latter is a philosophical movement, embracing certain ideas and methods but dealing with all philosophical subject matters, while the former is a way of sorting philosophical questions into two different categories in the context of a curriculum. – Wikipedia

Hammer of Truth that lying pig RELIGION: challenged by an archaeologist
“The Hammer of Truth” -ontology question- What do You Mean by That?
Hammer of Truth: Investigate (ONTOLOGY), Expose (EPISTEMOLOGY), and Judge (AXIOLOGY)
Hammer of Truth: Yes, you too, have lots of beliefs…
“The Hammer of Truth” Process

“Hammer of Truth” response to “Do you Believe in god?”
“The Hammer of Truth” (scientific philosophy: Ontology, Epistemology, & Axiology) in action.
Error Crushing Force of the Dialectic Questions and the Hammer of Truth
Atheist Rationalist Talking on “TRUTH” with a Spiritualist Philosopher
Damien AtHope: Pre-Historical Writer/Researcher chats with Lisa For Truth: Origins of Religion and Anthropology of Religion
Truth Navigation: “Belief-Etiquette”
Truth Navigation and the fallacy of Fideism “faith-ism”
Truth Navigation: Techniques for Discussions or Debates
Science and the word “TRUTH”
Truth Navigation and the fallacy of Fideism “faith-ism”
Truth is a Value (axiological) Judgment.
Why are lies more appealing than the truth?
The Battle of Truth
To Find Truth You Must First Look
Pragmatic theory of truth, Coherence theory of truth, and Correspondence theory of truth
I use a kind of Dialectical Rhetoric = truth persuasion (motivational teaching)
Religion is not about truth

#rationalism #philosapgy #atheism

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Damien Marie AtHope’s Art

Damien Marie AtHope’s Art

Damien Marie AtHope’s Art

Damien Marie AtHope’s Art

Damien Marie AtHope’s Art

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Damien Marie AtHope’s Art

While hallucinogens are associated with shamanism, it is alcohol that is associated with paganism.

The Atheist-Humanist-Leftist Revolutionaries Shows in the prehistory series:

Show one: Prehistory: related to “Anarchism and Socialism” the division of labor, power, rights, and recourses.

Show two: Pre-animism 300,000 years old and animism 100,000 years old: related to “Anarchism and Socialism”

Show tree: Totemism 50,000 years old: related to “Anarchism and Socialism”

Show four: Shamanism 30,000 years old: related to “Anarchism and Socialism”

Show five: Paganism 12,000 years old: related to “Anarchism and Socialism”

Show six: Emergence of hierarchy, sexism, slavery, and the new male god dominance: Paganism 7,000-5,000 years old: related to “Anarchism and Socialism” (Capitalism) (World War 0) Elite and their slaves!

Show seven: Paganism 5,000 years old: progressed organized religion and the state: related to “Anarchism and Socialism” (Kings and the Rise of the State)

Show eight: Paganism 4,000 years old: Moralistic gods after the rise of Statism and often support Statism/Kings: related to “Anarchism and Socialism” (First Moralistic gods, then the Origin time of Monotheism)

Prehistory: related to “Anarchism and Socialism” the division of labor, power, rights, and recourses: VIDEO

Pre-animism 300,000 years old and animism 100,000 years old: related to “Anarchism and Socialism”: VIDEO

Totemism 50,000 years old: related to “Anarchism and Socialism”: VIDEO

Shamanism 30,000 years old: related to “Anarchism and Socialism”: VIDEO

Paganism 12,000 years old: related to “Anarchism and Socialism” (Pre-Capitalism): VIDEO

Paganism 7,000-5,000 years old: related to “Anarchism and Socialism” (Capitalism) (World War 0) Elite and their slaves: VIEDO

Paganism 5,000 years old: progressed organized religion and the state: related to “Anarchism and Socialism” (Kings and the Rise of the State): VIEDO

Paganism 4,000 years old: related to “Anarchism and Socialism” (First Moralistic gods, then the Origin time of Monotheism): VIEDO

I do not hate simply because I challenge and expose myths or lies any more than others being thought of as loving simply because of the protection and hiding from challenge their favored myths or lies.

The truth is best championed in the sunlight of challenge.

An archaeologist once said to me “Damien religion and culture are very different”

My response, So are you saying that was always that way, such as would you say Native Americans’ cultures are separate from their religions? And do you think it always was the way you believe?

I had said that religion was a cultural product. That is still how I see it and there are other archaeologists that think close to me as well. Gods too are the myths of cultures that did not understand science or the world around them, seeing magic/supernatural everywhere.

I personally think there is a goddess and not enough evidence to support a male god at Çatalhöyük but if there was both a male and female god and goddess then I know the kind of gods they were like Proto-Indo-European mythology.

This series idea was addressed in, Anarchist Teaching as Free Public Education or Free Education in the Public: VIDEO

Our 12 video series: Organized Oppression: Mesopotamian State Force and the Politics of power (9,000-4,000 years ago), is adapted from: The Complete and Concise History of the Sumerians and Early Bronze Age Mesopotamia (7000-2000 BC): https://www.youtube.com/watch?v=szFjxmY7jQA by “History with Cy“

Show #1: Mesopotamian State Force and the Politics of Power (Samarra, Halaf, Ubaid)

Show #2: Mesopotamian State Force and the Politics of Power (Eridu: First City of Power)

Show #3: Mesopotamian State Force and the Politics of Power (Uruk and the First Cities)

Show #4: Mesopotamian State Force and the Politics of Power (First Kings)

Show #5: Mesopotamian State Force and the Politics of Power (Early Dynastic Period)

Show #6: Mesopotamian State Force and the Politics of Power (King Lugalzagesi and the First Empire)

Show #7: Mesopotamian State Force and the Politics of Power (Sargon and Akkadian Rule)

Show #8: Mesopotamian State Force and the Politics of Power (Naram-Sin, Post-Akkadian Rule, and the Gutians)

Show #9: Mesopotamian State Force and the Politics of Power (Gudea of Lagash and Utu-hegal)

Show #10: Mesopotamian State Force and the Politics of Power (Third Dynasty of Ur / Neo-Sumerian Empire)

Show #11: Mesopotamian State Force and the Politics of Power (Amorites, Elamites, and the End of an Era)

Show #12: Mesopotamian State Force and the Politics of Power (Aftermath and Legacy of Sumer)

Damien Marie AtHope’s Art

The “Atheist-Humanist-Leftist Revolutionaries”

Cory Johnston ☭ Ⓐ Atheist Leftist @Skepticallefty & I (Damien Marie AtHope) @AthopeMarie (my YouTube & related blog) are working jointly in atheist, antitheist, antireligionist, antifascist, anarchist, socialist, and humanist endeavors in our videos together, generally, every other Saturday.

Why Does Power Bring Responsibility?

Think, how often is it the powerless that start wars, oppress others, or commit genocide? So, I guess the question is to us all, to ask, how can power not carry responsibility in a humanity concept? I know I see the deep ethical responsibility that if there is power their must be a humanistic responsibility of ethical and empathic stewardship of that power. Will I be brave enough to be kind? Will I possess enough courage to be compassionate? Will my valor reach its height of empathy? I as everyone, earns our justified respect by our actions, that are good, ethical, just, protecting, and kind. Do I have enough self-respect to put my love for humanity’s flushing, over being brought down by some of its bad actors? May we all be the ones doing good actions in the world, to help human flourishing.

I create the world I want to live in, striving for flourishing. Which is not a place but a positive potential involvement and promotion; a life of humanist goal precision. To master oneself, also means mastering positive prosocial behaviors needed for human flourishing. I may have lost a god myth as an atheist, but I am happy to tell you, my friend, it is exactly because of that, leaving the mental terrorizer, god belief, that I truly regained my connected ethical as well as kind humanity.

Cory and I will talk about prehistory and theism, addressing the relevance to atheism, anarchism, and socialism.

At the same time as the rise of the male god, 7,000 years ago, there was also the very time there was the rise of violence, war, and clans to kingdoms, then empires, then states. It is all connected back to 7,000 years ago, and it moved across the world.

Cory Johnston: https://damienmarieathope.com/2021/04/cory-johnston-mind-of-a-skeptical-leftist/?v=32aec8db952d

The Mind of a Skeptical Leftist (YouTube)

Cory Johnston: Mind of a Skeptical Leftist @Skepticallefty

The Mind of a Skeptical Leftist By Cory Johnston: “Promoting critical thinking, social justice, and left-wing politics by covering current events and talking to a variety of people. Cory Johnston has been thoughtfully talking to people and attempting to promote critical thinking, social justice, and left-wing politics.” http://anchor.fm/skepticalleft

Cory needs our support. We rise by helping each other.

Cory Johnston ☭ Ⓐ @Skepticallefty Evidence-based atheist leftist (he/him) Producer, host, and co-host of 4 podcasts @skeptarchy @skpoliticspod and @AthopeMarie

Damien Marie AtHope (“At Hope”) Axiological Atheist, Anti-theist, Anti-religionist, Secular Humanist. Rationalist, Writer, Artist, Poet, Philosopher, Advocate, Activist, Psychology, and Armchair Archaeology/Anthropology/Historian.

Damien is interested in: Freedom, Liberty, Justice, Equality, Ethics, Humanism, Science, Atheism, Antiteism, Antireligionism, Ignosticism, Left-Libertarianism, Anarchism, Socialism, Mutualism, Axiology, Metaphysics, LGBTQI, Philosophy, Advocacy, Activism, Mental Health, Psychology, Archaeology, Social Work, Sexual Rights, Marriage Rights, Woman’s Rights, Gender Rights, Child Rights, Secular Rights, Race Equality, Ageism/Disability Equality, Etc. And a far-leftist, “Anarcho-Humanist.”

I am not a good fit in the atheist movement that is mostly pro-capitalist, I am anti-capitalist. Mostly pro-skeptic, I am a rationalist not valuing skepticism. Mostly pro-agnostic, I am anti-agnostic. Mostly limited to anti-Abrahamic religions, I am an anti-religionist.

To me, the “male god” seems to have either emerged or become prominent around 7,000 years ago, whereas the now favored monotheism “male god” is more like 4,000 years ago or so. To me, the “female goddess” seems to have either emerged or become prominent around 11,000-10,000 years ago or so, losing the majority of its once prominence around 2,000 years ago due largely to the now favored monotheism “male god” that grow in prominence after 4,000 years ago or so.

My Thought on the Evolution of Gods?

Animal protector deities from old totems/spirit animal beliefs come first to me, 13,000/12,000 years ago, then women as deities 11,000/10,000 years ago, then male gods around 7,000/8,000 years ago. Moralistic gods around 5,000/4,000 years ago, and monotheistic gods around 4,000/3,000 years ago.

To me, animal gods were likely first related to totemism animals around 13,000 to 12,000 years ago or older. Female as goddesses was next to me, 11,000 to 10,000 years ago or so with the emergence of agriculture. Then male gods come about 8,000 to 7,000 years ago with clan wars.

Gods?

“Animism” is needed to begin supernatural thinking.

“Totemism” is needed for supernatural thinking connecting human actions & related to clan/tribe.

“Shamanism” is needed for supernatural thinking to be controllable/changeable by special persons.

Together = Gods/paganism

Damien Marie AtHope’s Art

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Damien Marie AtHope’s Art

Damien Marie AtHope (Said as “At” “Hope”)/(Autodidact Polymath but not good at math):

Axiological Atheist, Anti-theist, Anti-religionist, Secular Humanist, Rationalist, Writer, Artist, Jeweler, Poet, “autodidact” Philosopher, schooled in Psychology, and “autodidact” Armchair Archaeology/Anthropology/Pre-Historian (Knowledgeable in the range of: 1 million to 5,000/4,000 years ago). I am an anarchist socialist politically. Reasons for or Types of Atheism

My Website, My Blog, & Short-writing or Quotes, My YouTube, Twitter: @AthopeMarie, and My Email: damien.marie.athope@gmail.com

Variations of Human Interaction: ethical, unethical, good, bad, or evil?

Here are a few of what I see as “Animist only” Cultures:

Can we do better?

Religion is the thing that sadly happens when a fear of powerlessness becomes a power to be feared.

Pragmatic theory of truth, Coherence theory of truth, and Correspondence theory of truth

The Atheist-Humanist-Leftist Revolutionaries Shows in the prehistory series:

Damien Marie AtHope (Said as “At” “Hope”)/(Autodidact Polymath but not good at math):

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