All is an effect of the cosmic force. The cosmic force has no beginning or end; it is everywhere; it is infinite; it is mindless; it is random.

Evolution and entropy are components of the cosmic force. Entropy destroys all that does not play the Game of Life. Entropy causes the avoidance of the Game. Entropy feeds upon itself. Evolution creates ever greater awareness throughout the universe. Through the evolutionary force, matter is created from chaotic energy; life from matter; mind from life; and pure thought from mind. Pure thought is mind as an effect of itself. Pure thought is the destiny of the Moral Society. The Moral Society is the destiny of all moral beings.

The transition from mind as an effect of life, to mind as an effect of itself begins with the Moral Society, but it never ends. The Moral Society evolves toward ever greater awareness. It becomes pure thought only when it is infinitely aware. Therefore, the Moral Society can only become pure thought asymptotically by evolving toward total awareness.

Evolution is a clumsy, groping force because it coexists with entropy. The cosmic force is random because it is infinite while awareness is finite. No one ever knows enough to predict and control the cosmic force deterministically. The randomness results from our lack of awareness.

Evolution has specific properties and a direction — ever-greater awareness. Entropy also has specific properties and a direction — ever-lesser awareness. The evolution of awareness is the evolution toward zero entropy. Zero entropy implies infinite awareness. As mind decreases its entropy, its evolution becomes irreversible because mind becomes increasingly de-randomized. Asymptotically, mind becomes pure thought, free from the entropic perturbations of energy, matter, and life. That mind can direct energy, organize matter, and engender life is already self-evident. It is postulated that as mind becomes pure thought, it becomes one with the evolutionary force and it can create the entire cycle of evolution from itself, thereby creating energy from pure thought, matter from energy, life from matter, mind from life and pure thought from mind. This is the upward-moving, infinite spiral of evolution that has no beginning or end.

All evolution mirrors its former patterns. In order to perceive the evolutionary patterns of the Moral Society, it is first necessary to perceive the evolutionary patterns of mankind.

 

MANKIND

Evolution has a pattern that repeats itself every time a new phylum is created. Teilhard de Chardin called the process "fanning out." A phylum starts with a highly generalized species which has some specific advantage over other life forms. At first it can fit more or less into many ecological niches. The generalized species then begins to specialize until some of its members can fit perfectly into one and only one ecological niche. In the process, they test the less aware competitors from other phyla which are currently occupying the niches. When a species fails the test, it becomes extinct. In this way a phylum "speciates" so that the species with one specialty remain forever separated and fan out from those which have other specialties. Each species tries to minimize its testing by specializing. Once a species is specialized, it is doomed to become extinct whenever significant changes in the environment occur. Specialization causes irreversible entropy.

Man is still a highly generalized species that can fit into many niches. In the dim past, subspecies of near-men began to specialize by adapting physically to a specialized environment. They tried to avoid testing. Paranthropus developed a large, powerful body to ward off predators and the massive jaw and teeth of a vegetarian. He tried to fill the ecological niche of the less intelligent apes and herbivores. Paranthropus became extinct. Australopithecus who co-existed with Paranthropus was smaller and weaker, but also much less specialized. He became the direct ancestor of man. Neanderthal man represents a much more recent case of specialization. He began to specialize only a little over 100,000 years ago. As time went on, he became more brutish in appearance. The European variety of Neanderthal, which seems to have been separated by glaciation from the main stream of human evolution occurring in the warmer climates, became a heavily-muscled, squat brute with massive jaws and eye ridges. He physically adapted to the cold and developed body armor for defending himself. The motor centers of his brain became much more developed than in modern man. He was probably a superb athlete. He was completely exterminated in just a few thousand years by the testing of modern man who, being less specialized and athletic had been forced to develop better weapons, clothing, and social organization.

Modern man continued to evolve psychosocially toward the Moral Society by testing himself and by refusing to specialize and adapt physically to the environment. With science and technology he forced the environment to adapt to him. Even in recent times, those races of man who began to make a physical adaptation to their environment were in danger of being exterminated by the more aware races who used machines to control their environment.

The Europeans were the least specialized human group. They used machines to dominate all other groups of men. It was only by adopting the culture of the Europeans and copying their machines that the Asiatics and to a lesser extent the Africans were able to avoid domination. The Tasmanians were so specialized that they became extinct after their encounter with the Europeans. The less scientific nations exist only at the sufferance of the nations with a more scientific culture.

Man avoids testing by specializing psychosocially. He specializes his behavior and then insulates himself from testing through bureaucracy. He increases his entropy. The lesson is clear — just as man must not specialize physically if he is to survive, neither must he specialize psychosocially if he is to evolve toward the Moral Society.

The evolution of science is part of the pattern as well as a mirror of the evolution of all life. Systematic science is a new phylum of the human mind fanning out and filling the niches of knowledge that had been previously filled with the phylum of ideology. Bureaucratization mirrors the pattern in evolution which causes a species to avoid testing by specializing and then fanning out from its brothers in a search for security. Throughout evolution speciation has been a means for expanding awareness by creating ever-more aware species which would replace the lesser aware wherever there was competition. This pattern was repeated in psychosocial evolution when the more aware societies would replace the lesser aware societies. The surviving society would grow larger than the previous two combined and unite more men in one more step toward the Moral Society. The "natural" antagonism that exists between radically different cultures and races is evolution's way of testing, then selecting for the more aware group.

Man is today fanning out from himself by deliberately avoiding his testing of himself. However, testing is an inexorable part of the evolutionary pattern. It cannot be avoided indefinitely. The longer man avoids testing by specialization and bureaucratic insulation, the greater becomes his entropy. If he does not deliberately and consciously test himself for no other purpose than to increase his awareness, his entropy will become irreversible and he will destroy himself by becoming immoral.

Fanning out and testing are frequent features of evolution, but there is another much less common phenomenon — "joining." Joining occurs when there is a giant leap in evolution. The last joining occurred when individual cells (protozoa) became multicellular beings (metazoa). The previous joining occurred when exceedingly complex molecules joined to become cells. The next joining might be when man joins to become the Moral Society.

Each time there is a joining, the different parts of the new being are homologous. They have evolved from simplicity to such a uniformly high level of complexity that new complexity can only result from joining. They do not begin to specialize until after the joining. So it must be with man; except that he will never have to specialize because he uses machines to control his environment. In order for it to be possible for a new joining to engender the Moral Society, all men who are to be of the Moral Society must become moral. Scientists must know all of science and all men who would create the Moral Society must be scientists. Only highly aware scientific generalists can create and use the highly complex machines that will form the body of the Moral Society. Only moral generalists who possess all human knowledge can become the mind of the Moral Society.

 

MACHINES

Recall that a machine is any manufactured device that transforms one form of energy into another. The machine has been the basis for man's evolution. The machine allowed man to remain generalized and still fill the biosphere. Once the pattern was set, probably millions of years ago, the evolution of man was essentially the evolution of the ability to build and use better machines (i.e., better means of predicting and controlling the total environment). The cultures which were most aware were always those capable of designing and building the best machines. Those races that adapted physically to their changing environment instead of inventing a new machine for dealing with it were already on their way to extinction.

The evolution of man and the evolution of the machine are part of a single pattern of ever-expanding awareness. Man uses his machines to amplify his awareness. He does this by using machines to simulate and amplify each of the individual components of his intelligence.

A simple model of human intelligence would, as a minimum, contain the following discrete components — Sensors, Information, Memory, Logic, Imagination, Effectors, Will and Connectors.

Sensors report some, but not all, effects of the environment in an ordered fashion as events in a particular time and space.

Information is the symbolic representation of events and their relationships.

Memory stores Information in addressable units. The address is determined by the nature of the event and its relationship to other events.

Logic tests the internal consistency of all the Information, i.e., it sifts the Information to avoid simultaneously storing contradictory events and relationships.

Imagination generates sets of events independent of the Sensors. The Information resulting from these events is stored in Memory just as is the censorial information.

Effectors generate events whose effects are, in part at least, reported by the Sensors.

Will causes the Imagination and the Effectors to generate subsets of events until all event subsets are consistent and complete, i.e., contain all possible sensed effects of the environment and their relationships — total awareness.

NOTE: All event subsets are never complete, i.e., no one is ever totally aware in an infinite universe.

Connectors propagate Information between Sensors, Memory, Imagination, Logic, and Will as shown in Figure 4 below.

In terms of the simple model of intelligence described above (each "component" is a subject for entire libraries) we see immediately that existing machines can amplify and extend human abilities in every component except Imagination and Will.

In an individual person the Effectors are represented by the muscles, bones, and the connective tissues of the body in general. Sensors are eyes, ears, thermoceptors, propioceptors, etc. Memory, Logic, Imagination and Will are effects of various parts of the brain. The nerves are the Connectors. Information is whatever is reamed from the environment (internal and external) or by hereditary instinct. Man in his social evolution has been unconsciously laying the scientific foundations for the Moral Society by developing social analogues of his own body and intellect.

The history of science and technology is primarily one of social amplification of Effecters.. This probably started millions of years ago with hand tools and is represented today by rockets, airplanes, and nuclear -power. Within the last few hundred years science has begun to concern itself with Sensors and has developed telescopes, microscopes, TV and radio transmitters and receivers, spectrographs, thermographs, electronic balances, audiometers, inertial navigators, etc.

The science and technology of Information, Memory and Logic developed together under the general heading of language. Language, as we know it (i.e., other than hunting, mating, and distress signals) it probably a relatively recent development, at most 100,000 years old and possibly as recent as 2,000 years. Language led to writing (5,500 years ago) and writing led to formal logic which includes mathematics (2,500 years ago). Language, writing and formal logic have continued to develop. Today we have an ever-accelerating pace of development particularly in formal logic. Here we have the expanding fields of symbolic logic, information theory and mathematics in general. Most recently we have developed mechanical and electronic printing, electronic recording, radio, television, and finally the computer, all serving directly to amplify Information, Memory, and Logic. The computer directly simulates the memory and logic functions of the human brain.

The initial social Connectors were the "natural" media represented by visible light and sound waves modulated by signs, sounds, and eventually language. This led to private and public "postal" service, distribution systems for printed matter, and finally to direct analogues of the human nervous system in the telegraph, telephone, and radio-television communication networks.

The selective processing of Information is a consequence of the total educational system. The determination of what Information is relevant and important is primarily a function of the Will and the Imagination. Society represents the collective Will of mankind.

The only social instrument for amplifying Will appears to be a progressive society constantly expanding its total awareness. Because of bureaucratization, ideology, and other entropic forces, societies rarely remain progressive for more than a few hundred years. Once entropic decline sets in, most societies impede the expansion of total awareness rather than enhance it. The Ethical State will be the first social amplifier deliberately structured to amplify the Will and avoid entropic decline.

Imagination is still a mystery. We can define its effects but not the mechanisms which cause it. Imagination appears to be amplified by free, close, personal interaction with rapid, accurate feedback between imaginative persons. Imagination may be a field effect that is in part produced by the collective morality of the universe. When a person is ethical, he becomes more receptive to the field and his imagination is amplified. Specialization seems to destroy imagination by making a person unethical.

It may be that Will and Imagination cannot be significantly amplified until after the Moral Society is created. In order to see how this might happen, it is first necessary to examine the structure of mind in its evolutionary context.

 

MIND

The mind has never been precisely defined. A working definition would be the following: the mind is that part of a person that is aware in general and aware of self in particular. It is clear that in man the mind is not a discrete entity, but is an effect of a system of living entities, cells, which interact synergistically to create awareness. The mind is intimately associated with the brain because we can destroy any part of the body except the brain and still maintain self-awareness. Furthermore, we can destroy very large parts of the brain itself and still maintain a concept of a continuous self. However, when certain parts of the brain are altered mechanically, chemically or electronically, then our perceptions of self, our intelligence, our will and our memories begin to change. It is at this point that we have begun to affect the mind. The mind, therefore, is not a "supernatural" entity but an effect of a small part of our brain. The mind is synonymous with the religious concept of "soul." The "soul" concept differs from "mind" mainly by being assumed immortal. The bulk of the body, including the brain, is a device for amplifying the Will and for providing feedback to the mind, i.e., the soul. The body is a non-manufactured machine.

This notion of mind certainly extends to all living creatures, the only differences being in the degree of awareness. Teilhard de Chardin thought that the notion of mind extended back into matter — molecules, atoms, and elementary particles — the only difference being one of degree of awareness with the Moral Society having the same awareness relationship to man as man has to the cell, the cell to the complex molecule, the complex molecule to the atom and the atom to an elementary particle. Leibniz in his Monadology expressed a similar theory.

Clearly all forms of mind are collective in the sense that many discrete entities interact synergistically to create awareness. Man's individual awareness is a collective awareness produced by the billions of cells which make up his body.

Mind is an effect of life and consequently of matter; however, it is an effect that has no substance. It is analogous to a gravitational field. That which causes gravity has substance but the gravity itself does not. (If gravitons exist, then gravity may have substance and another analogy is in order.) Gravity is caused by matter and affects matter. Mind, on the other hand, is caused by life and matter and can have obvious effects on life and matter. The greater the mind, i.e., the awareness and intelligence of the mind, the greater the effects it can have on life and matter. As mind evolves, it becomes increasingly less dependent on substance and more purely an effect of itself. A natural extrapolation of the trend is that when mind becomes totally an effect of itself, pure thought, it will have total awareness of life and matter that will manifest itself by the mind's ability to create substance from non-substance, i.e., itself. Similarly, matter can be created from energy. The mind and the entire universe may be an effect of pure thought.

The ultimate structure of mind and its effects are conjecture. As we understand mind more thoroughly, we should be able to make better estimates of its future forms. In order to understand the structure of mind, we must first understand the structure of life.

The structure of the human mind is intimately involved with the basic structure of life. By understanding life we begin to understand mind. Similarly, only by first understanding matter did we begin to understand life. There is a unity of structure in nature through which patterns repeat themselves at different stages of evolution. Such is the case with fanning out, testing and joining.

Each phylum that has dominated the biosphere has fanned out and filled the ecological niches until it was replaced by a more aware phylum. This has been the case with the arthropods and the chordates. The same pattern repeats itself in each animal class.

When the reptiles dominated the earth, there were flying, swimming, herbivorous, carnivorous, rhino-like, giraffe-like, kangaroo-like, and every other type of adaptation that a reptile could make. The mammals fanned out into the biosphere and imitated the same life forms as the reptiles; but being more aware, they replaced the reptiles wherever there was competition. Today man has himself fanned out into the biosphere. Whatever adaptation a mammal may have made flying, swimming, grazing, hunting, etc., man can or will do better because he is more aware and uses science and technology instead of physical specialization.

Similarly, patterns repeat themselves in the evolution of mind that had previously manifested themselves in the evolution of life. Mind, being an effect of life, reflects the structure of life just as life reflects the structure of matter. This may be true of every one of the components of intelligence. A speculative case in point is Memory.

Memory stores Information in addressable units. Life also stores information in addressable units called genes. The latter is done within the DNA molecule. To preserve the unity of structure, Memory must also store Information within DNA-like molecules. The information of the DNA molecule is replicated in every cell of the body. Therefore, the Information in Memory should be replicated in every cell in the brain and possibly other parts of the nervous system. Since a few thousand genes (DNA molecules) contain all the information necessary to structure an entire human being, all the Information in our Memory could be contained in at most a few thousand DNA-like molecules. Because the Information in our Memory is much less than the information in our genes, it may even be possible that a very few molecules—perhaps only one—may contain all the Information of our Memory. Again, mirroring the information of life, the Information of Memory might be stored as follows.

The DNA molecule is highly stable and does not change readily, although mutability is inherent in its structure. Memory implies a relatively easy change in molecular structure. DNA is built on templates of much less stable molecules, RNA. (Ribonucleic acid (RNA) is a complex, polymeric, organic molecule although it is much simpler in its structure than DNA. DNA can be synthesized from RNA.) Memory, therefore, should start by having information concerning sensed or imagined events recorded within an unstable, easily altered RNA-like molecule. The RNA-like molecule then serves as a template by which the DNA-like molecule alters its structure over a relatively long period of time until the information in the original memorial-RNA is completely transferred onto the memorial-DNA. Most likely there is a series of molecular changes in memory transfer. Information is first stored in very unstable, localized molecules and then transferred to successively more stable molecules until it is "permanently" stored in the DNA-like molecules in every part of the brain. This explains why we have many different types of memory, i.e., 1) very short memory, such as a telephone number that is forgotten after dialing, 2) intermediate memory such as the name of a casual acquaintance which we forget after not seeing him for a long period of time, and 3) long-term memory such as certain childhood events that are remembered all our lives even after we have forgotten nearly everything else.

The transfer of Information to increasingly more permanent molecular Memory is performed under direction of the Will (conscious or unconscious). The brain, therefore, functions somewhat like a selective tape recorder. The RNA-like molecules are a buffer where all sensed and imagined information is constantly being recorded and erased. The DNA-like molecules are the "permanent" tape, where only selected information is stored. The information in the DNA and RNA molecules serves to modulate the transmission at each synapse.

Some aspects of "racial memory," i.e., instincts and Jungian archetypes, may represent a "contamination" of genetic DNA with memorial DNA. This would give some scientific theoretical basis to the ideologies of the Michurin school of evolution that assumes the transfer of acquired characteristics. However, the evidence for this occurring is meager; there is little doubt that the major mechanism of evolution is based on natural selection and has little or nothing to do with the genetic transfer of acquired characteristics. Instincts probably represent merely the synthesis of the original memorial-RNA-DNA by the genes. The more intelligent the animal, the more likely that experience will alter the original memorial molecules.

The foregoing model of Memory would explain why large portions of the cortex can be removed while still allowing the person to maintain his personality and his memories. The multiple addressing and rapid retrieval in human Memory is also explicable by this model, i.e., by having all our Information in each brain cell. The fact that the cortex is one of the most outstanding characteristics of the human brain relative to the brains of other animals implies that the cortex is the mechanism by which sensed and imaginary events are reduced to molecular information. The more developed the cortex, the more information is integrated and stored at the molecular level and the more instincts are modified by experience. Learning is, therefore, strongly dependent on the cortex, but not recall.

A possible function of the glial cells, whose neurological role is still not well understood, might be as the "recording head" in the brain tape recorder model, i.e., they synthesize and modify the memorial-RNA-DNA to reflect new information.

A similar discussion of the other components of intelligence in terms of analogies with life processes is possible. However, a full speculative discussion of any of the components of Intelligence in this context is a subject for an entire book and need not be pursued at this time. The point to be made is that the understanding of mind is intimately associated with the understanding of life. We can understand mind only by first understanding life. Man has evolved to the point where he is on the brink of total awareness of the biological environment. When he has comparable awareness of the psychosocial environment, he will have the knowledge to create the Moral Society. However, only moral men can acquire creative knowledge of the psychosocial environment.

 

MORALITY

The evolution of mind is the evolution of awareness. The evolution of awareness goes from 1) protoawareness (chaotic energy) to 2) awareness of self (matter) to 3) awareness of non-self (life) to 4) awareness of awareness (ethical behavior) to 5) awareness of ethics (morality). There may be higher levels of awareness than morality in the evolution of mind, however, they need not concern us at this time. Morality is the highest form of awareness known to man. Morality is a relatively recent development in the evolution of mind.

Throughout almost all of his evolutionary history man has probably been amoral. Homo sapiens is probably the first moral, although not the first ethical, species on Earth. (As is indicated in the next two sections, there is some evidence that Neanderthal man was also moral. However, he probably became unethical by specializing until he was destroyed. The less specialized Neanderthalers were probably reabsorbed into the mainstream of human evolution.) Our pre-sapiens man-like ancestors were probably all children. When species of pre-sapiens beings began to specialize, they became unethical and entropy destroyed them.

Morality is absolute, but not all Homo sapiens are moral — most are children all their lives. Human progress is due entirely to ethical persons. Humanity can only remain ethical if the leaders are moral adults. When the leaders are immoral men, any society becomes unethical.

Human morality increases by the increase in the absolute number of moral adults. They are the major but not the sole contributors to human progress. During the last one hundred years all men have begun to develop the capacity to become moral. Men cannot be moral unless they perceive either at the conscious or unconscious level their own evolution. In the past this perception was probably always unconscious. Today man, in becoming evolution conscious of itself, has been forced either to deliberately accept or decline the challenge of the Game of Life. This is producing unbearable tension for many persons because most persons would like to remain children. Man can no longer remain a child. The effect of this tension is to produce a much larger number of immoral adults than of moral men. This occurs because it is always easier to play the Game of Pleasure than to play the Game of Life. It is easier to sink into matter than to rise to greater mind. The net effect is that the multimillion year trend of human evolution has begun to be reversed; mankind is becoming immoral. When the immorality in the world reaches a critical point, entropy will destroy the human race — just as entropy has destroyed thousands of unethical and specialized species before. Immorality is the evolutionary analogue of specialization. This destruction can only be stopped if a critical mass of moral men and ethical children join in determined opposition to the immorality that is destroying mankind. The appropriate strategy for accomplishing the reversal in moral decline is reflected in the patterns of moral evolution.

 

Morality and Religion

Morality has evolved, in part, as a consequence of religion. Religion is an ideology concerned with synthesizing a model which explains everything in the universe. Religion, therefore, usually starts as a variation on the Game of Life. Religion always becomes a variation on the Game of Pleasure because it does not correct its mistakes. Religions have no doubts about cause and effect relationships explained by their ideology. Religions, once established, become dogmatic and will go to any extremes to destroy negative feedback. Therefore, religions become totally evil and increase entropy without limit. The evolution of religion is analogous to the evolution of sub-human life. Religions cannot increase man's capacity for becoming moral without mutating into new religions. Once a religion starts, its moral contribution is made and it begins to decline just as an unethical species declines by specialization. Religions are all unethical (i.e., they propound certainty) although they serve to catalyze morality in some men in the beginning. The essential contribution of religion is to make men believe that life has some meaning and purpose and that man can be a player and not just a piece in the Game of Life. This spurs man to become moral. Religions then destroy morality by destroying feedback.

In order to have the moral catalysis of religion without the entropy of religion, it is essential to have a philosophical system that gives purpose and meaning to life without destroying feedback. One such system is the Game of Life combined with scientific method and personal freedom. The combination is embodied in the Ethical State.

Religion is the evolutionary analogue of pre-human awareness, i.e., amorality. The Ethical State is the evolutionary analogue of primitive human awareness, i.e., unconscious ethical behavior. The Moral Society will be the evolutionary analogue of individual morality. Religion allegedly enables man to reach a supernatural goal. The Ethical State enables man to reach a natural goal — the Moral Society. The Moral Society enables man to reach toward the infinite goal of total awareness. Total awareness is the only ultimate goal; the constant increase in awareness is a means and an intermediate end. The Ethical State and the Moral Society are methods consistent with the goal. The means can change but not the ultimate goal. The act of pursuing the goal of total awareness will produce the optimal means for achieving it.

Means are only optimal if they result from ethical behavior. Unethical means can never produce ethical results. The end does not justify the means. All of evolution shows that the end reflects the means. Means must be consistent with the evolutionary patterns or they will destroy the human race. In the Game of Life, the ends and the means are one. Means which are not ends cannot be ethical.

 

Genesis of Morality

The evolution of morality within Homo sapiens appears to be primarily a psychosocial phenomenon. The physiological threshold of morality seems to have been passed about fifty to one hundred thousand years ago (The Neanderthal men seem to have had religious beliefs) just as the physiological threshold of ethics, awareness of awareness, was passed several million years ago (first evidence of machines).

There may be an increasing number of atavisms among the human race who are physiologically incapable of becoming moral beings. These latter persons may be a result of genetic decay brought about by physical or psychosocial specialization. The majority of the human race, however, clearly has the innate capacity if not equal innate propensity for becoming moral. This is the basis of human dignity; the only characteristic in which men seem to approach equality. The development of morality in individuals should mirror the evolutionary patterns of the development of morality in the species.

The basic mechanism for making children moral and keeping them ethical is the family. The family accomplishes this feat in two ways: (1) it directly helps the child correct his ethical mistakes; and (2) it communicates the awareness and, therefore, the morality of the parents indirectly to the child at the unconscious level. The former is accomplished by the educational process, the latter by love. Education is any process that directly increases the total awareness of those who are exposed to it. Love is a state of mind in which the welfare of another person is sufficiently important to us that we are willing to sacrifice some of our welfare for his. Love has a counter-entropic effect only insofar as it is natural, i.e., insofar as "welfare" is synonymous with "total awareness." When "welfare" is synonymous with "happiness," then love is perverse and it can only increase entropy. "Love" as used in this book refers only to natural love. Love is the engenderer of moral decency.

That love is essential to the expansion of awareness is demonstrated by the many cases of children who become warped and stunted in their development when they are denied love. The necessity of love even extends to subhuman beings. Monkeys, for example, have been scientifically shown to be dependent on love for normal development. Monkeys who are denied love are much less capable of predicting and controlling their environment than are normal monkeys. The higher on the evolutionary scale an entity is, the more essential love will be to its psychosocial development.

Love is, therefore, the binding force that holds the family together. Love enables man to survive as a group and transmit his awareness, including his morality, at the unconscious level. Love may even be essential to the educational process; it catalyzes the transfer of information between student and teacher. Teachers who do not have love for their students seem to be ineffectual. Students who do not feel love for their teachers seem to learn even less effectively than if they studied alone. Love is the unconscious precursor of social morality.

Social morality in the family is concentrated in the female. Women deliberately sacrifice the maximum increase in their personal awareness in order to engender awareness in their children and their husbands. A man and a woman together produce a synergistic effect such that the totality of awareness that results is greater than the sum of its parts. This is not possible in homosexual unions. Women by themselves do not seem to have an adequate amount of personal morality. Men by themselves do not seem to have an adequate amount of social morality. Women without men apparently cannot create significantly new awareness. They only seem capable of transferring the old. Men by themselves can create new awareness but they cannot transfer it as well as women. Awareness seems to grow best when it is a joint effort by both men and women. Awareness grows only when both social and personal morality are joined. Without social morality, our awareness dies with our life. With social morality, our awareness lives on in others. But if there is no personal morality, there will be no awareness for anyone.

Social morality is essential for personal morality and personal morality is essential for social morality. One cannot long exist without the other. Love is essential to the genesis of morality. A person is immoral if and only if he is devoid of love. An immoral person may, of course, have perverse love which manifests itself by a well-intentioned increase in total entropy.

Persons who have perverse love destroy children, including their own, by attempting to maximize their happiness instead of their awareness. To see that this is the case, we need only consider the effects on children whose parents sought only to make them happy even at the cost of the children's and the parents' awareness. These are the children who are undergoing hedonistic decline in all parts of the world. These are the children who are destroying themselves in the entropic hedonism of the Game of Pleasure. Children become immoral adults by becoming increasingly unethical until all their actions are strategies in the Game of Pleasure.

Man's progress has been due entirely to the evolution of the ethical family. Children become moral men by becoming increasingly ethical until all their actions are strategies in the Game of Life. Traditionally the family did the best it could to increase the awareness of the child even at the cost of the child's happiness. The current destruction of the ethical family is a consequence of the evolution of the extended family.

 

The Extended Family

The extended family evolved as an extension of love to include persons outside our immediate family, i.e., persons who are not our mother, father, siblings, spouse or children. The extended family evolved from the immediate family, to the clan, to the tribe, to the nation, to the empire. The next two steps in the evolutionary patterns are the Ethical State and the Moral Society. The evolution of the extended family was basically good, as is all evolution, because it enabled man to increase his awareness on an unprecedented scale by concentrating his collective intelligence. The problem arose from the fact that the extended family was more vulnerable to the machinations of immoral men.

The extended family became vulnerable because the leadership represented an essentially homosexual society of men devoid of female representation. Decisions made by men without the participation of women tend to become devoid of social morality. They serve mainly to increase the personal awareness of the men in power. Without women the desire for personal awareness eventually becomes perverted into a desire solely for personal power. That this has not been even more the case is due to the fact that most of the leaders in the extended family have been married men whose wives probably have had a peripheral association with the decisions that were made.

Women are essential catalysts for the expansion of mankind's total awareness. The differences in moral structure between men and women are almost certainly a reflection of the differences in their genetic structure. The survival value of a closely-bonded marriage where 1) the male took the risks to expand his and consequently his family's total awareness while 2) the female constrained her personal awareness in order to protect and educate the children, is obvious. Men and women are essential to each other and to the love that binds the family into a synergistic unit.

The bonds of familial love probably have a sexual origin; however, love and sex in an ethical family are inextricably interwoven with the ethical desire to expand awareness. The sexual act is a means of communicating love; love is a means of indirectly communicating awareness. Sex without love is perversion. It is a strategy in the Game of Pleasure. Sex with love expands awareness directly by producing ethical children and binding a man and a woman in a synergistic ethical union.

As the extended family grew, the bounds of love on which all families depend became increasingly tenuous until they were virtually non-existent. Without love there can be no feedback. This enabled clever, immoral men motivated solely by a desire for personal power — a strategy in the Game of Pleasure — completely to control the machinery of the state so that they could control the structure of the immediate family. These immoral men are the ones who are making the immediate family unethical and turning children into immoral adults. The immoral leaders are themselves weak as a consequence of being unethical. They can only exercise their power by controlling ethical children. Ethical children, no matter how brilliant they may appear, are always vulnerable to the machinations of immoral adults. This somewhat paradoxical situation can only be understood in its historical context.

 

Children

Children are always ethical. This means that they are usually increasing their awareness in some way by playing the Game of Life more often than they play the Game of Pleasure. However, they do this unconsciously as a means of either being happy or adjusting to some outside pressure. If immoral adults put pressure on children, the children can just as easily use their awareness to further the entropic purposes of the immoral men as to increase awareness. Children can only do well. Moral men always do the best they can.

Moral men being deliberate in playing the Game of Life cannot be made to decrease the awareness of any person, including their own, even at the price of their own lives. Immoral adults can never control moral men; they can only outnumber them, kill them, and/or control the resources for expanding awareness. Of these resources, the most important are children.

All ethical persons continuously expand their awareness. Moral men will seek to understand everything and to develop a coherent model of the universe. Children will not have so specific a pattern in their development. They are likely to be specialists. Moral men are always generalists. A specialist is a person who has reamed a subject to the exclusion of most other subjects. A generalist is a person who has done his best to learn all the current knowledge necessary to form a coherent model of the universe. Both the specialist and the generalist may have considerable "in depth" knowledge in a particular area. What distinguishes the specialist from the generalist is the former's almost total ignorance of some important contemporary knowledge. Moral men will never have these blind spots if it is physically possible to acquire the knowledge.

When a child is exceptionally brilliant, he may also become a generalist by mastering successive subjects until he is an outstanding expert in each field. A moral man may not have as much depth in any field as a brilliant child. Even the total sum of knowledge and the proficiency for applying the knowledge may be greater in a brilliant child than in a moral man. Still the moral man will be more aware than the child. A case in point is shown in the lives of Leibniz and Spinoza who were contemporaries.

 

Spinoza and Leibniz

Both Spinoza and Leibniz were generalists. Each possessed all the fundamental knowledge of his day. Each essentially knew all of science, all of mathematics, all of history, all of philosophy, all of theology, and all of anything else that was considered important knowledge in the late seventeenth century.

Leibniz was one of the greatest geniuses of all time. He 1) invented calculus; 2) designed the first computer; 3) laid the foundations for the theory of relativity; 4) developed the basis for modem logic; 5) founded the Prussian and Russian Academies of Science; 6) developed the first industry based on chemical engineering; 7) made fundamental contributions to biology; 8) developed a plan for the invasion of Egypt that was later followed by Napoleon; 9) diverted the attention of the Jesuit order away from Germany toward China; 10) engineered the election of George of Hanover to the throne of England; and among other things 1l) developed an evolutionary theory, The Monadology, which implies the continuous evolution of mind from matter toward total awareness.

From what is known of Leibniz' life, it appears that he was a child. He seems to have played the Game of Life because it was fun and easy. Leibniz allowed his brilliant mind to be wasted in the service of the kings, bishops, and other petty tyrants of Europe. He was deliberately deceitful in many of his writings. He was just as much a pawn of the immoral adults of his day as he was their manipulator. He had little or no social morality.

It seems that Spinoza was a moral man. He seems to have played the Game of Life deliberately. He had none of the acclaim or impact of Leibniz during his life. The impact of Leibniz still persists in the scientific revolution, but his work has been superseded. The writings of Spinoza only began to be appreciated about one hundred years after his death. The appreciation of them is still growing today, three hundred years after his death. Spinoza was a philosopher of great depth but poor logic. In ethics, the most important field of philosophy, he still reigns supreme even though his logical methods were crude and mistaken. Today most rational men can accept his ethical conclusions, if not his method of deducing them. However, his methods were ethical even though mistaken. His ethical theories have a basis that is compatible with evolution and the laws of nature. He used no ideology in any of his work, but did the best he could to reason logically and scientifically. Spinoza made many errors in all his work but these errors had a logical, not an ideological basis. It is difficult to read Spinoza without being moved by the spirit of integrity that pervades his work. Such diverse intellects as Goethe, Bertrand Russell and Einstein were admirers of Spinoza.

Leibniz made almost no logical errors in his writings. His analyses were much more sophisticated than those of Spinoza but somehow less profound.

Leibniz spent his lifetime in the royal courts of Europe. He deliberately courted the favor of the powerful. Spinoza deliberately sought anonymity. Three years before his death, Spinoza was dying of silicosis brought about by his work as a lens grinder. At the time he was offered a chance to save his life by accepting the chair of philosophy at the University of Heidelberg. He declined the appointment because he would have had to compromise his ethical principles. Spinoza preferred to die grinding lenses which helped men to see than to live by helping to blind the minds of children. The life and death of Spinoza revealed his ethics more clearly than any of his writings. Spinoza's work is an example of ethical behavior leading to ethical ends even when it is plagued with mistakes.

Spinoza was less intelligent than Leibniz but he was more totally aware. The lives of these two men illustrate the fundamental difference between intelligence and awareness. Intelligence depends solely on the structure and nature of the components of intelligence. Total awareness depends on intelligence plus morality. Morality is a field effect which has no substance. Morality can only exist when there is intelligence. But intelligence can exist without morality. When it does, it becomes the tool of immoral adults.

Leibniz was raised in the tradition of a Protestant aristocrat. Spinoza was wised as an orthodox Jew. Both men were life-long bachelors. Spinoza was officially excommunicated by the Jewish community when he became a moral man. He was regarded as an extremely wicked man by both the Christian and the Jewish authorities. He was ridiculed by his peers. Yet there was an ingredient in his make-up that enabled Spinoza to become moral. Leibniz, with his greater intelligence and wealth, lacked that ingredient. He remained a child. This ingredient that Spinoza had and Leibniz lacked is essential to the creation of the Moral Society.

This ingredient of Spinoza is difficult to define, yet it can be perceived in such diverse persons as Albert Schweitzer, Mahatma Gandhi, Leon Trotsky, Thomas Jefferson, and others. These men, although of great intellect, were far from being the most brilliant men of their age. They each had a Leibniz to whom they could be compared. It takes more than intellect and general knowledge to make a man moral. It takes courage and ethics. The problem before us is how can courage and ethics be concentrated so that man can create the Moral Society.