Unfettered Compassion versus Callous Free Choice

Compassion is one of five complements of emotion that makeup a singular feeling from the subconscious archetypes that make up feeling. Free choice is the complementary emotion to compassion and, while callous free choice is undesirable, unfettered compassion is likewise undesirable. It is always necessary to both limit unfettered compassion with some individual free choice as well as to limit callous free choice with some compassion. Just as the callous free choice of the state can result in the tyranny of the state over individual freedom, the unfettered compassion of the state can also result in tyranny of the state over individual free choice.

Thus, there are limits to compassion just as there are limits to free choice. In fact, there are four other emotion complements that makeup our feelings as a result of our subconscious archetypes: pleasure and anxiety, joy and misery, serenity and anger, and pride and shame. Pleasure of other people and the world drives much of what we do but we must also have a certain amount of anxiety about other people and the world as well. While the emotion joy can be very pleasant, there is no pleasure of a time of joy without some complementary time of misery as well, misery being the complement of joy.

Serenity is a very desirable feeling of peace within and among other people, but anger is also a very necessary complement that limits other people's undesirable free choices. Pride is how people show acceptable behavior while shame is how people show unacceptable behavior and both pride and shame are therefore necessary for socialization.

An emotion spectrum shows how a singular feeling point emerges and it is by this singular feeling that we choose a desirable future. Our subconscious archetypes form the basis of feeling from emotion and feeling is what drives free choice. Indeed, feeling is at the root of all meaning and purpose and feeling is how we choose desirable futures.

The five factor personality model divides personality into a spectrum according to whether a person is:

creative nonconformist or conformist

conscientious or feckless

assertive or accepting

agreeable or contrary

sensitive, anxious or callous free choice

according to their answers to a standard series of questions. These questions are about how a person feels about different circumstances and each person's feelings vary according to their emotion spectrum for each circumstance.

Steven Pinker has said that the enlightenment has brought reason, science, and morality and therefore enlightenment has also brought the global prosperity and peace as a result of individual free choice and capitalism. Reason and science are both products of a small number of very curious and conscientious people with high IQ. Reason and science are successful because they allow people to predict an outcome given some knowledge of its precursors.

Morality, though, is a product of a small number of very sensitive and very conscientious people with high IQ along with a much larger number of agreeable people as followers or adherents. The overall goal of morality is to reduce suffering and misery for everyone and therefore increase the likelihood of survival by cooperation. Morality comes from the grand narratives of civilization that imbue people with subconscious archetypes that provide purpose and meaning.

There are therefore limits for reason and science in defining morality, which ultimately derives from emotion and feeling about right and wrong as opposed to reason and science. While reason and science can also reduce suffering and misery, without the purpose and meaning of our subconscious moral archetypes, reason and science alone are not enough to sustain free choice.

There is then a very dangerous notion that reason and science alone can define morality and therefore sustain free choice without the grand narratives that actually are what have built our subconscious archetypes. In particular, there is a feeling that religion and mysticism have no place in the outcomes of our post modern enlightenment. Even though the grand narratives of literature, art, music, and religion have all also contributed to building the subconscious archetypes of our precursors, some feel that religion and mysticism have no roles in building the outcomes of subconscious archetypes for our progeny.

Individual Free Choice versus Group Coerced Choice

The western archetype of individual freedom and free-market capitalism is limited by some minimal state authority and seems to be a very successful archetype today despite the persistence of many unequal outcomes as well as many contradictions. Archetypes are the unconscious neural templates that determine how people actually subconsciously choose outcomes and make decisions as opposed to rational conscious narratives by which people often describe their archetypal choices.

Over the last 40 years global literacy rates and education levels have both been increasing, global life spans have been rising, and per capita GDP has also been rising and all three are indices of successful human development, the HDI. However, the success of the archetype of individual freedom does not mean that there are no inequalities of outcomes and injustice and tyranny and so it is necessary to have ongoing civil discourse about the relative roles of group authority and individual freedom that lead to acceptable inequalities of outcome. The success of the archetype of individual freedom with minimal group authority contrasts with the abject failures in the 20th century of the Marxist and Fascist archetypes of tyrannical states that all limited individual freedom.

In fact, pollution of the air, drinking water, and ocean are all still problems...albeit all declining problems. Thus there are still species going extinct, certain faction incarceration rates too high, and inequality of wealth outcomes. Naturally, there are no perfect archetypes and so there are really only archetypes that are more successful at reducing human suffering and misery and there are no perfect archetypes that reduce all suffering and misery. There are only archetypes that demonstrably reduce human suffering and misery and those archetypes are of individual freedom and capitalism.

Although inequality of wealth in a population can increase crime for that population especially when some inequality in wealth may be due to the tyrannical injustice of one group over another, which breeds resentment and conflict. However, when wealth inequality comes from the personality and physical traits of group individuals, in particular, the traits of high IQ and conscientiousness show a very high correlation with successful creation of wealth. The neo-Marxist notion that the inequality of wealth is always due to the tyranny of the rich over the poor as victims is a very pernicious archetype that persists even today. While it is true that there must be some limits placed on wealth inequality to minimize conflicts, neo-Marxist notions of tyrants over victims have resulted in the failures and deaths of the USSR, Maoist communism, and Pol Pot Cambodia, among many others. In contrast, the archetypes of individual freedom have resulted in better lives given its limited group authorities.

Every civilization has its hierarchies of competence and there is always some fraction of individuals who are suffering, anxious, miserable, and lonely. As a result, a few can be therefore angry about and ashamed of injustice and inequality within a group hierarchy and this few can then feel entitled to inflict anxiety, suffering, and misery onto others. Civil discourse can reduce the underlying inequality of this misery, but only if the vengeful individuals are competent in civil discourse. Otherwise, there are various other strategies people have for assuaging their vengeance as a result of inequality such as counseling, therapy, coercion, or even incarceration for criminal behavior.

Equality of opportunity for members of a group does not therefore necessarily mean equality of outcome. Each individual of a group has a different competence and that means that there is a hierarchy of competence within the group that follows from the personalities and physical traits of individual consciousness. Competence hierarchies necessarily result in inequality of outcomes and reducing inequality necessitates some kind of group tyranny over individual freedom. However, there is an acceptable level of inequality in every group competence that results in a balance between individual freedom and group tyranny. An acceptable level of inequality versus tyranny in a competence needs to follow from an ongoing civil discourse that becomes part of the conscious group narrative as well as part of the unconscious archetypes of group members.

With the chaos of individual freedom comes order from individual responsibility and so the chaos of individual freedom is necessarily limited by the order of the state. State authority must remain as minimal as possible in order to sustain the archetype of individual freedom and responsibility.

Groups necessarily promote their authority over individual freedom and groups must then indoctrinate their members with both conscious narratives or dogma as well as unconscious archetypes in order to sustain the group identity and hierarchy. Therefore accepting group authority necessarily reduces individual freedom and all groups must also then have some responsible limit for their authority, narratives, dogma, hierarchies, and unconscious archetypes. There is a further group responsibility to tolerate a certain amount of individual freedom even in the face of some kind of absolute moral archetype that can otherwise result in excessive tyranny and injustice.

Here is a chart that compares China, U.S., Russia, Namibia, and Norway across 14 different dimensions of inequality that include freedom, diversity, per capita gdp, life span, and education. These metrics come from a variety of sources and those of incarceration rate, education, life span, and per capita GDP are all normed to the U.S. to allow comparison on a single scale of percent relative to the U.S.

As is so often the case with inequalities, there seem to be a large number of tradeoffs among these five nations and these tradeoffs represent our global economic world order with the limited set of these five nations. It is immediately obvious that although the U.S. has both high freedom and income, Norway has even higher freedom and income. The U.S. has a high gini, but China and Namibia's ginis are even higher. The U.S. has a great deal of diversity, but Namibia has even more diversity. The U.S. has the highest incarceration and education rates but Namibia has the highest poverty rate by far.

Weighting these 14 dimensions with personal freedom gives an optimized global economic order with a population growth of 0.9%, a gdp growth rate of 2.5%, an inequality gini of 43%, education of 10.8 yrs, $37,700 per capita gdp, and an incarceration rate of 48% of U.S. What this means is anyone's guess...

The Polarization of Chaos and Order

There is much concern today over the polarization of civil discourse and yet ironically, it is the attraction of polar opposites that is what actually binds the universe together. Charge force, for example, is how matter bonds with the attraction of opposite charges limited by photon exchange. The conflict of quantum chaos is why opposite charges do not completely collapse into each other but rather only collapse until the conflicting force of their photon exchange equals the force of collapse. In other words, a perpetual civil discourse between an electron and proton is binds the opposite charges of all matter.

The polarization of civil discourse is also ironically what leads to a stronger civilization of increased meaning and purpose. The more people disagree, the more angry they become and that anger can result in an increase in misery and suffering of conflict for that person as well as for others. However, anger is a very important emotion that shows people the limits of acceptable selfishness and anger necessarily always complements serenity as part of our unconscious archetypes. Therefore, the polarization of discourse can actually lead to a stronger bonding of people in a civilization with the meaning and purpose of individual freedom limited by the anger of selfishness. This is what we call civil discourse, which of course does not mean that people change each other's minds and so people do get angry with each other. Civil discourse does mean, however, that people exchange ideas and reveal their emotions to each other with the desirable future of reducing misery and suffering even while tolerating certain inequality of outcomes.

There is a deep and fundamental mystery in why two political parties with two different narratives emerged almost immediately upon the founding of American Greatness. Actually, two party government has occurred in all other successful democracies as well. In contrast, authoritarian state rule believes and enforces only one virtuous state narrative and therefore the state only allows one party with only one virtuous narrative. The ultimate virtue signal is that there is only one virtuous narrative and all other narratives are inherently malevolent and therefore dangerous. The vice of the malevolent narrative of the other precursor must then be banished with violence, if necessary, and replaced by the virtue of a good narrative.

Gravity force bonds macroscopic bodies together and is also a result of that same matter exchange as charge force but gravity is biphoton and not a single photon exchange. Just like charges do not collapse into each other, gravity matter also does not collapse into other matter and become a black hole but rather gravity matter collapses until the compression of charge force of biphoton exchange equals the collapse of gravity force. Therefore gravity is not limited by the single photon exchange of opposite charge attraction but rather gravity is limited by the biphoton exchange of charge force compression. Once gravity force reaches the threshold of light capture, science calls this a black hole since space and time no longer have any meaning.

Thus, the universe is made up of the bonding of polar opposites stabilized by the exchange of light just as a civil discourse is what bonds people in an argument. We shine onto other people and they shine onto us and that exchange or discourse is what binds us to them and them to us. The fundamental composition of the universe is in the duality of the chaos of discrete matter and order of discrete action and the coexistence of the collective consciousness of civilization with individual consciousness of its many people. Consciousness depends on the existence of unconscious archetypes that bond the chaos of matter with the order of action by discourse and photon exchange.

The universe exists with both order and chaos and yet either chaos or order can lead to undesirable suffering, anxiety, anger, and misery as well as to desirable pleasure and joy and serenity. We must therefore learn a number of unconscious archetypes as we grow up to provide us with meaning and purpose in our lives and therefore bond chaos into some kind of order. These unconscious archetypes guide the chaos of our conscious choices with a desirable future of order, which is the order of the state that reduces suffering, anxiety, and misery, especially for other people. However, the chaos of the individual can also lead to pleasure and joy even though either the chaos of the individual or the order of the state can also each lead to many undesirable futures as well.

There is a great deal of ancient wisdom that teaches the archetype of the chaos of a sovereign individual freedom over the archetype of the order of a state tryanny. However, both the chaos of the individual and the order of the state are necessary parts of a dual universe that bonds the chaos of matter with with the order of action. A cosmic wave background (CMB) surrounds us in the cosmos with the order of a very cold 2.7 K at the limit of what we can know as illustrated by the Mollweide diagram below. The upper and lower center show up and down while the very center shows straight ahead and the left and right points both show what is directly behind. The simple ellipse of the Mollweide diagram represents the heavens that surround us in three dimensions and so the entire universe in one plot.

Since we move with respect to the fixed CMB, our motion results in a CMB dipole order because of our motion of 371 km/s relative to the CMB, which is just 0.1% of the speed of light. Our motion shows the ordered action of our common destiny against the chaotic CMB of our origin. The CMB represents an archetype of meaning and purpose not unlike the Yin (female, earth, chaos, discrete aether, darkness) and Yang (male, heaven, order, discrete action, light) of the Chinese Dao shown below.

What people do not yet understand is that it is exactly the polarization of political discourse and exchange of ideas that bonds people into the collective order of civilization. There must be an increase in chaos for an older order to evolve into a newer order and that chaos then is the mother of the new order that evolves from the father of the old order.

What is important for the evolution of a new order, though, is civil discourse that is the light exchange that bonds the chaos of aether with the order of action. The evolution of a new order can easily decay into the order of an overly tyrannical state that overly suppresses the chaos of individual freedom and there are certainly plenty of tyrannical state archetypes throughout history. The more desirable archetypes show the desirability of sovereign individual freedom and therefore the desirability to limit state tyranny to the bare minimum needed to sustain individual freedom.

Along with individual freedom comes individual responsibility as a contract to maintain an archetype of purpose and meaning in each life within the limits of constitution and laws that govern behavior. Likewise it is responsibility that limits state tyranny and state responsibility shows up in that constitution and laws that govern individual behavior and limit state tyranny.

Civilization is made up first of all of individuals and then second of all of a large number of group or tribe identities with more limited freedom and increased tyranny. Those groups each need to support individual freedom and so there is a group responsibility to limit group tyranny. Individual freedom is especially important when one tribe conflicts with another tribe since those conflicts can result in either civil discourse as well as the diatribes of demagoguery.

Since most tribal members are not competent to engage very effectively in one-on-one civil discourse with a person from a conflicting tribe, it is the hierarchies that engage in discourse. So most people must rely on a group diatribe and demagoguery to maintain a tribal conflict and it is therefore important for conflicting tribes to adequately indoctrinate their members with specific diatribes and demagoguery to sustain that tribal conflict. It is up to the competence hierarchies of the two conflicting tribes to lead a civil discourse to resolve that conflict since most tribal members do not have the competence for civil discourse.

When a group identity claims an absolute moral without any responsibility to any other group, there is then no place for civil discourse. Absolute moral claims often result in a state tyranny suppressing hate speech or apostasy but it can sometimes be impossible to draw a boundary between hate speech for one group and speech that is simply unpleasant to hear for another group in conflict. Suffering and misery often result from conflicts that arise from different absolute morals. This suffering and misery then evolves into a narrative of the tyranny of one group over another and so suffering and misery can sustain a conflict that actually bonds two tribes as opposites.