The cosmos is just because it is good; and it is good because it is the creation of God, who is the Good.
If the cosmos were not just, then righteous conduct could not be well fitted to reality, and would not therefore have proven to be adaptive. There could not then be such a category as righteousness. You can’t behave rightly if there’s no such thing as a right way to behave.
The fact that evolution has generated codes of righteous conduct – of formalized moral laws – does not then indicate that morality is nothing more than a happenstantial product of iterated memetic variation under selection pressures. On the contrary, it indicates that morality is an aspect of the cosmic landscape that is prior to biological evolution, and pervasively conditions it, *so that* iterated rounds of selection by the morally ordered cosmic landscape on memetic variations can occur in the first place, and proceed to generate in organisms moral sentiments that are more or less well-fitted to their world.
No cosmic order, then no selector, and no selection.
Vox Day has often insisted that to the extent an organization’s attention is diverted away from its primary purpose toward goals of social justice, it is prevented from serving that original purpose.
The same dynamic is at work in us. Multi-tasking is inefficient, because it is confusing. It prevents good performance on any one thing. Focus on one thing at a time, and do it well. You will work faster and more efficiently, and your output will be better.
The same dynamic is at work even in our instruments. E.g., low flow showerheads don’t work as showerheads; low flow toilets don’t flush very well. Mandating low flow plumbing is a way to ration water use that doesn’t work, because it ruins the plumbing qua plumbing, so that people must use it more than they would if it worked properly to accomplish the proper ends of plumbing.
The more you can attribute blame for some bad thing to others, the less blame you need to shoulder yourself, and the less guilt you then need to suffer. And as guilt lessens, so does the costliness of the personal sacrifice adequate to its expiation.
In Completing the Groundwork of a Hierarchy of Sovereign Corporations, I suggested that we have all long lived under the government of a stack of sovereign corporations, in each of which we each own an effectual single share; and that a transition to a feudal stack of such sovereign corporations could be effected if these shares were split into two classes of dividend paying shares: D for denizens and C for denizens who are also citizens [for more on the similarities and differences between D and C shares, please review that post].
What would happen if such D and C shares were issued, one of each class to each citizen?
The thing need not be that difficult, in principle.
Consider first that you are already at once a denizen, participant and – provided you are not merely a stranger passing through – a member of a village or neighbourhood, of its county or city, of its province or state, and of its nation. All of us, throughout the world, live this way without a second thought. We each of us bear duties to and enjoy privileges under each of these sorts of sovereign entities. So has it been since the dawn of civilization.
Villages, counties, provinces and nations have furthermore been always ordered, and have always been legal agents. They have acted, owned property, engaged in commercial transactions (even if only so far as to collect taxes or fees and then pay their officers), negotiated agreements, granted benefices, levied penalties, and so forth. They have, i.e., been actual entities – i.e., entities that act – and for a thousand years at least have been treated as corporations (with the sole proprietorships of royal or lordly domains construed as ‘corporations sole’). They have been construed as corporations on account of the fact that they were understood to be real, albeit invisible, bodies.
It is silly to suggest that morality cannot be legislated. Legislation *just is* the legislation of morality. Laws are formal promulgations of the convictions of the mighty regarding what is ill done, and by implication what is well enough done. Laws tell us what it is important to do, and what it is important not to do; by what they omit to cover, they tell us what is not important, what is in the eye of the Law neither here nor there. Statute by statute, they constitute a written and procedural record of a comprehensive moral vision of things.
It is routine for Reactionaries to decry the notion that nations subsist in virtue of some congeries of abstract propositions. The “proposition nation” reduces nationality to a few – a very few, a tiny sample – of its formal causes. It’s an improper reduction.
But many on the Right turn and reduce nations to blood and soil. There is more, obviously, to nations than assemblages of similar human bodies in particular vicinities. That suggestion improperly reduces nationality to a few of its material causes.
We will do no better if we reduce nations only to either of the other two sorts of Aristotelian causes: the final and the efficient.
A culture does not subsist in virtue of its members, or of their mere vicinity. Nor does it subsist in any formal specification of its systematic relations – laws, customs, language, technics, rites, and so forth – or of the propositions about reality upon which those formalities are founded, and from which they derive. Nor even does it subsist in the agglomeration of its people and the body of formal specifications of their systematic coordination thrown somehow together.
This, in just the way that I do not subsist in virtue of my cells, or of the formal specification of their systematic coordination. Rather, my cells and their formal coordination subsist qua mine in virtue of me.
The regnant occasion of my body, and of my life, is just me. I am the angel of my body’s life. I am the concrete real in whom the formal specification of its systematic coordination first subsists so as to be strangely attractive to my otherwise wayward cells and organs and subsidiary control systems. The relations constituting the system of me are very like those of feudal vassalage. My subsidiaries are loyal to me for the sake of their love for me, and mine for them.
So likewise a nation subsists, not in its people or in its laws or in the system of propositions in virtue of which those laws make any sense, but rather in the concrete angel who is its regnant occasion, to whom its components are all strangely attracted, and by whom they are all domesticated to his house, ordered and coordinated.
Liberty is a subsidiary factor of social life; it is a derivative feature of social order, but not its source; for, social order by definition consists in constraints upon individual acts, whether through custom, or taboo, or scapegoating, or law. Social order then is the source and basis of such liberty as may be, and not vice versa.
Where there is no social order, there is no freedom to do anything but fight. This is that hypothetical State of Nature cherished analytically by Hobbes, Locke, Rousseau, either to disparage or valorize it. But notice that it never really happened, nor could it: man has always been a social animal, and cannot be otherwise. The most basic jot of society – i.e., sex – consists in constraints upon individual liberty; for, sex is either a mutual agreement to accept the constraints of duty to a lover, or else by rape an utter and complete constraint upon some other. Whether these constraints arise from within the social agent as the voice of his conscience, or from without as the voices of others urging him to this or that, is neither here nor there.
The zero of social order then is the zero of sex, ergo of man.
The true state of nature for man is a state of highly evolved and definite social order. His freedom of action, then, has always been constrained by social order; and that social order is in fact the basis of his freedom to opt for anything other than combat.
If there be Truth, then might we know it. So then might there be also such a thing as falsehood – as, i.e., failing to understand and agree with Truth: to know it. No Truth, no possibility of falsehood or error. All human cognition then presupposes that there is indeed Truth; for all of it proceeds according to decisions, to operations of assent or dissent, yes or no to this or that notion. All of it works to ascertain whether propositions are true, or are not. If there be no Truth, this operation cannot but be chaotic noise, through and through; noise, NB, that cannot coherently asseverate its own noisiness.
You can’t believe that you’ve erred unless you believe that you might have done otherwise. To think anything at all, then, is implicitly to presuppose the existence of the Truth.