László Harcz: The general theory of moral and values 2.0.

László Harcz

The general theory of moral and values 2.0.

The enjoyment-dependent, hedonistic humanity

  

This is a constantly updated version of this theory! 

Important note!

If you feel I have infringed your copyright, please indicate this as this is not intended in any way, and I will promptly correct the error and include the author (s) of the thought and text in question. Such things can only happen because of my inexperience, and I apologize if I have in the text of my letter unintentionally committed something like this!

Content

Abstract-1

Abstract-2

The "9 point"

The concept of morality

Introduction

Contents of the chapters

Dear Reader!

This writing is about the survival of life, human morals and human nature. The starting line of thought can be found in Abstract and in "9 points":

Abstract-1:

The essence of my system in the shortest wording:

In living nature, for the survival of animal-like life during evolution, for the successful advancement of evolution, that is, for the survival of life, our life-sustaining instincts impart rewarding feelings to the individual who is able and willing to obey our life-sustaining instincts. The use of rewarding feelings is thus the most important incentive for the survival of life.

In order for these rewarding feelings to have the strongest possible impact, our desires have been created that seek to acquire and experience rewarding feelings with almost irresistible force.

For animals, successful evolution requires obedience to the motives of their life-sustaining instincts, and evolutionarily correct, desirable action always wins out the rewarding feeling (pleasures on the physical plane, and joy, happiness, etc. on the spiritual-emotional plane) on the part of instincts.The mental-brain abilities of animals are not sufficient for self-deception, that is, to pretend to perform evolutionary, instinctive urges, but in fact disobey the urges of their life-sustaining instincts. So animals are incapable of obtaining rewarding feelings through deception.

However, the human individual is also able to obtain these rewarding feelings (pleasure, joy, happiness, etc.) through deception (self-deception and hypocrisy, i.e., inward and outward deception)! This occurs when the individual allows immoral, hedonistic aspirations to prevail, when the acquisition of pleasures is paramount for the human individual and ignores the moral aspects (aspects of the survival of life). By following this path (the "easier path"), the individual is relieved of having to accept the difficulties and sacrifices that come with moral action in all cases.

So man's brain, mental abilities already allow for deception (self-deception!), That is, for the human individual to just pretend to obey instinctive urges, to just pretend to take on the difficulties that always accompany these steps, the sacrifices to be made for the community making.

Thus, morality necessarily appears in human individuals! This is physiologically embodied by the conscience that advocates life-sustaining instincts. Conscience is able to penetrate consciousness and establish a connection between our evolutionary (i.e., life-sustaining) instincts and our consciousness. Conscience is treated by the vast majority of humanity as a “god” because it is present in all people, affects all people in the same way (supports the survival of life), and is present in every moment of our lives - as if our conscience is a god …

Morality (conscience) is absolutely necessary in man because man is able to obtain the reward feelings used in evolution as a rewarding and motivating feeling by deception.

This (deception, self-deception, hypocrisy) can only be repressed with the help of morality (conscience!) And resist the hedonistic, immoral aspirations that treat the acquisition of evolutionary rewarding feelings as their sole, ultimate goal, pushing aside all morals, and unleashing their individual selfishness and desire for enjoyment, endangering the survival of mankind and all living nature in unavoidable danger.

Abstract-2, in 7 points:

This is the shortest description of how morality works and of "The general theory of morality":

1.Evolutionary reward feelings (enjoyment, joy, happiness, pride, etc.) we get from the instincts if we fulfill the urges of our life-sustaining instincts (of our conscience), if we take on the difficulties that come with them, that is, if we make the sacrifices necessary for the survival of our own lives, for the survival of the community, for the survival of the race, and ultimately for the survival of all living nature, so we always do as the interests of survival require, that is, to obey the urges of our life-sustaining instincts.

These impulses fall into two main groups:

--- our victims, that bring about the viability of our community of life, and

--- our aspirations and behaviors, which improve our own vitality and thus maximize our position and influence within the community. I called them "our compulsion (constraint) of our instinctive self-esteem."

This is moral behavior.

2. But we sabotage the fulfillment of our life-sustained instincts because of our immoral, pleasure-seeking, opportunistic, lazy mentality that is always looking for pleasure and the easier way, because human nature only wants to obtain of the evolutionary, physical and mental  rewarding feelings, because we let go of the desires that work in us, i.e. we let go the power of the coercion (constraint, compulsion) from our "pleasure-seeking".

This is immoral behavior.

3.This is through self-deception and hypocrisy, which instinctively persuade ourselves and the outside world that we have done what our instincts, that is, our conscience (spokesperson for our life-sustaining instincts), want.

4. In this (fake, fraudulent, immoral) way we can gain the evolutionary reward feelings, fulfill our pleasure-seeking desires, but all of this is only possible through basic deceptions.

5. But with all these scams and swindles we endanger the efficiency of evolution and thus the survival of life because our decisions are not based on realistic reasons!

6. So moral behavior is the meaning of human life, because it ensures the survival of life!

7. In this letter I have described the core of the philosophy of evolution, the essence of which is that all things are significant and valuable to such an extent, to what extent these things are useful for the survival of life.

Formation and description of human morality, the "9 points":

The "9 points":

1. Life wants to continue, it wants to stay.

This is the most important attribute of the phenomenon of life.

2. The survival of life is ensured by cooperation between DNA (the genetic inheritance) and our brains.

It has evolved over the course of evolution for animal-like creatures - including physiologically, humans! - a system designed to maintain life. This works in such a way that individuals inherit from their predecessors genetic material, the inheritance material, in the form of the DNA of the cells, which contains the life experiences of all the generations of the ancestors, and thus our mind can deduce the recommended behaviors.

3. The system of desires

Because these instinctive behaviors are often more difficult to implement than simple responses to changes in the environment, human beings often do not follow the urges of the instincts and choose the "easier way". It is for this reason that the system of desires and conscience have been formed to utilize the power of desire to help us follow the instructions of our instincts.

4. Acquiring rewarding feelings the normal way

Our desires are satisfied by our instincts with rewarding feelings if we fulfill the requirements of our life-sustaining instincts.

The way things are done is simple in principle: the individual fulfills the instincts, takes on the inherent difficulties, and is rewarded with evolutionary reward feelings.

On the body level these are the pleasures and the natural well-being associated with physiological functions, while on the spiritual-emotional level they are good conscience, joy, happiness, all forms of pleasant state of mind etc.

The animals were still unconditionally obeying their instincts, the trouble began with the man who does not want to take on the difficulties that are inherently involved in meeting the instincts. 

The feelings we have when satisfying our desires are for the human being the most attractive, pleasant, and enjoyable feelings of his life.

Thus, obtaining these "rewarding feelings" is also an instinctive compulsion, since these urges are a fundamental component of the evolutionary incentive system.

5. Obtaining rewarding feelings through cheating, using the "easier way"

So there is a duality established with our desires because we also want to receive feelings of reward that will satisfy our desires, but we also want to save the difficulties of accessing them, ie the difficulty of going the right way.

Human beings generally do not want to give up on any of them. Thus, with the help of increased human abilities over animals, through the deception of ourselves (self-deception) and the outside world (hypocrisy), we can obtain the desired rewarding feelings by choosing the "easier way" with ignoring our instincts for good (our useful instincts).

Thus, with the help of increased human abilities over animals, through the deception of ourselves and the outside world (self-deception and hypocrisy), we can obtain the desired rewarding feelings by choosing the "easier way" with ignoring the instincts of good, but this way leads with a high probability, to losing the life of humanity and the whole nature! (Climate disaster, viral pandemic, large-scale destruction of species and biodiversity!) It is also very important to mention that the feelings of reward falsely obtained through self-deception-hypocrisy do not cause cloudless joy, because our conscience will sooner or later punish us for these sins, frauds through psychosomatic illnesses.

6. Thus, in the course of evolution, the conscience has appeared within us, which unmistakably senses that we have chosen to fulfill the urges of our instincts, or to let go of our desires, instead of fulfilling the requirements of our useful instinctive impulses for survival rather, we obeyed the self-serving, opportunist, pleasure-seeking seductions of our own desires, and chose the easier way.

So we have yielded to the temptation of our seductions for the bad way, for the selfish, opportunistic, hedonistic seductions of our desires.

 7. This is how the concept of morality came to be: Moral, in my view, is the endeavor (to struggle for a lifetime with our own moral weakness) to act on the urges of conscience and to accept the difficulties that are always associated with the right path, ie to bring sacrifices to the community and making sacrifices for our own development, rather than humiliating others and degrading their creditworthiness and destroying their human and moral values ​​in order to appear more valuable and better than we in reality are. Morality is the prime condition for the survival of life, and its degree is the degree to which conscience is preserved.

8. And morality is the degree to which one's the urge of conscience is kept.

My view is also supported by Plato's saying that "morality is of divine origin", and therefore not the result of the bargain of human beings or social groups; it does not depend on human intentions and compromises, but on an absolute set of requirements based on natural, physiological foundations, and there are countless philosophers who agree with Plato, but many also agree with Aristotle, who believes that morality is a system of norms that is always shaped by the agreement of the social environment concerned.

Based on the above, we can state that morality is essentially the same as trying to keep the word of conscience (the urges of our life-sustaining instincts), and thus the ultimate condition for the survival of life.

9. The meaning of human life

From the above also follows that

the purpose of human life is to achieve the highest degree of morality, that is, to fulfill the urges of our life-sustaining instincts as much as possible.

This line of thought forms the core of my paper, „The General Theory of Morals". 

All of this represents a fundamental change in the previous view of the whole philosophy and brings a fundamentally new paradigm.

And now I would like to recommend to the Dear Reader the concept of morality, which expresses the essence of my work better and more concisely than any other formulation:

The concept of moral

Moral, in my view, is the endeavor (to struggle for a lifetime with our own moral weakness) to act on the urges of conscience and to accept the difficulties that are always associated with the right path, ie to bring sacrifices to the community and making sacrifices for our own development. 

An immoral person travels down the immoral "easier way" and humiliates others, undermines their credit, and destroys their human and moral values in order to make himself or herself appear more and better than in reality.

So a moral man will take on the difficulties of the right way and make the sacrifices necessary for the good of the community and for our own development, and affirming his or her position within the community with real values and merit!

Morality is the prime condition for the survival of life, and its degree is the degree to which conscience is preserved.

A bit more elaborate:

---1. Moral is our vital struggle against our own degenerate, exaggerated desires, the self-serving temptation of evolutionary reward feelings, the temptation of the moral "easier way". These temptations cause human nature to be very easily seduced into the "easier way". These temptations are realized through the falsehoods and lies of self-deception, self-deceiving, self-incrimination (towards ourselves) and hypocrisy, self-glorification (towards the outside world).

---2. One does not accept the difficulties and sacrifices

which in any case bring about the fulfillment of the (useful) life-sustaining instinctual urges for the good, so most people give in to the (harmful) temptations of evil, and they only desire to obtain the physical and emotional evolutionary reward feelings. One many times resists the urges of his conscience (his life-sustaining instincts) and does not obey the (useful) urges to the good.

These conscientious urges mean that we have to make sacrifices and overcome difficulties, but they bring life forward, they ensure the maintenance of life.

How does this work?

---3. Human nature can easily be tempted to go the wrong way, through the selfish, pleasure-seeking seduction of desires. (Human nature can easily be seduced by the pleasure-seeking temptation of desires for its own sake.)

This means that we lose our fair, just, realistic judgment on ourselves and the outside world and our decisions are not on the firm ground of reality. So if you choose the "easier way", you make the wrong decisions! 

This destroys the efficiency of evolution and thus the chances of survival!

---4. Morality was created to counteract the harmful effects of human nature. These detrimental effects are caused by the hedonistic, opportunistic, self-seeking, pleasure-seeking, self-deceptive, hypocritikal charakteristic of human nature. As a result, we judge ourselves and the outside world incorrectly, biased, and thus the basis of our decisions lose their reality and credibility, and thus our decisions become erroneous. This ultimately leads to the fatal deterioration of the efficiency of evolution, which completely destroys the chances of survival.

---5. The definition of moral requirements is independent of human will, so morality is an absolute category. Morality is not the object of any action, it is not equal to immoral compromises, which is called "social morality" (or "any kind of morality", eg "Christian morality" or "common morality") or with by man constructed in a cunning way "moral standards" because they always contain more or less discount in moral requirements.

--- 6. Morality is the meaning of human life, because morality is the main condition for the maintenance of life; and if this is accomplished successfully, it is signaled to us by the sense of happiness.

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Introduction

Dear Reader!

In my opinion, the previous philosophy based on the results of older anthropological science and older natural sciences has of course summed up the questions of human existence well, but in recent years, decades, our knowledge of man in all branches of human sciences (life sciences) has grown so rapidly that the time has come for a new synthesis that can surely dig deeper into the mysteries of human life, the human soul and the human mind.

That's why this job was done ...

With the knowledge available to me, I try to re-describe morality (and of course people and the most important aspects of human life).

In the world we know, according to our current knowledge, there is only life on our planet, Earth, of which we are the most advanced version, the humanity.

- How was philosophy formed and what was its purpose?

I think philosophy was created by the guilt of humanity (bad conscience) because we have deviated from evolution based on following our life-instincts and following our conscience, thereby jeopardizing the efficiency of evolution and thus the survival of life.

This threat comes from the human mentality, the human nature, which is lecherous (pleasure-seeker), seeking the easier way to gain evolutionary reward feelings (pleasure, joy, happiness, pride, etc.) at all costs, even at the cost of immorality, not accepting the difficulties of the right way.

I think bad conscience - that is, remorse - comes from our instincts. The urges of our instincts are, I think, derived from the very close and deep interplay and collaboration of our genetic material with our minds, and our conscience transmits them to our consciousness.

- What kind of living being is man?

Man is an integral and crucial part of evolution, but he has endangered the function of evolution and thus the survival of life due to his extraordinary intellectual ability and his unlimited longing for pleasure.

Man's pleasure-craving  is satisfied by self-deception and hypocrisy, in case if we do not follow the right path but choose the easier path. While hypocrisy already exists in the most advanced vertebrates, only man is, to my knowledge, capable of self-deception (self-delusion).
So we can describe the human being as a grain of sand and even as a gravelly gravel that has stalled the previously efficient machine of LIFE (evolution), but the machine will eventually break down the gravel and continue to work ...
So we can describe the human being as a grain of sand and even as a gravelly gravel that has stalled the previously efficient machine of LIFE (evolution), but the machine will eventually break down the gravel and continue to work ... If necessary, even without humanity ...

- What is the purpose of human life?
In my view, the purpose of human life, as with all forms of life, is obviously the survival of human life, and thus of life and living nature.

- What is the meaning of human life for an individual?
Our self-deception, hypocrisy, and our hedonist, sybaritic (pleasure-seeker, enjoyment), incorrect human nature have caused great destruction in evolution and in the chances of survival.
The meaning of human life, in my opinion, is to reduce and offset the extent of this destruction.
The emergence of these dangerous human characteristics was made possible by the superior human abilities, which were increased compared to their animal predecessors.
With our moral endeavors, we may be able to restore the normal functioning of evolution and thus the chances of long-term survival.

- What is the significance of morality in human life?
The task of morality, I believe, is to assist human endeavors in counteracting the ill-tempted tendency of human nature, in order to increase again the efficiency of evolution, destroyed by the appearance of humanity through human deceit and hypocrisy. The realization of morality would thus increase the chances of survival.
Morality, then, means (among other things) performing the tasks assigned to us by our instincts, which are most clearly understood by our conscience.
(Based on the above, we can call conscience the speaker of our instincts, who communicates in human language and with human thoughts.)
So we oppose the perverse, tempting basic feature of human nature that it generally chooses the moral "easier way" to obtain pleasure and the other evolutionary reward feelings at all costs, and does not accept the difficulties of choosing the right path.

- How did the concept of morality evolve during evolution?
In evolution, I think was the first thing to develop is conscience (which is the essence, basis, and display of moral requirements for us, by directing us in the direction of the pursuit of our instincts, in the favorable direction for sustaining life). Moral is the name given to the struggle every fair person fights against our alluring desires for an easier way to obey the instructions of our life-sustaining instincts.
Previously, no one linked the concept of morality to the survival of life, and the moral requirements were reduced to the rules of human society alone. Like Kant's categorical imperative, which basically says that the evil that you do not want for yourself, do not do it against anyone else! (Of course, Kant still brilliantly articulated one of our two main instincts, the "herd instinct", in other words, community instinct, global solidarity ... But this has already been done in the name of Jesus by the New Testament authors, by the wise men of the Christian Church also.)
Of course, earlier philosophers and earlier philosophy cannot be criticized for this, as they have not yet had the rich results of anthropological-physiological (evolutionary, genetic, neurophysiological, etc.) research. These have only emerged in the last one or two centuries (mainly through Darwin's epoch-making work), but the truly shocking discoveries and insights and experiments that have fundamentally rearranged the whole of human science are the results of the last century.
So far, in my view, the moral interpretations so far have only partially reflected the overall significance of morality and the all-encompassing effect of its operation. The realization of morality is the most difficult task in the human world (because we must confront and control our strongest desires, pleasures, joys, happiness!)!
In this way, human society coined the concepts of "social standards" and "social morality" to hide the poor moral performance of humanity. Although they contain the concept of "morality", in fact, society (because of the imperfection of human nature) merely relativizes the description of moral activity and tries to give the impression that the low level of society in the field of morality is equal to morality.
In my view, "social norm" and "social morality" refer to the requirements accepted by the majority of society. Whoever fulfills these requirements is formally in line with the standards expected of "social morality" and is considered a moral man ...
In a war between two countries, the soldiers of both countries remain moral people in the eyes of their own society, and may even become heroes, even though they massacre masses of people… While obviously breaking even the most elementary command: don't kill a man !!!
In order to avoid such wars, countries' social morals would have to be adjusted to total morality, to total justice, because full morality and full justice protect not only the vital interests of all humanity but of whole living nature. And humanity cannot survive without the whole living nature!
That ... "morality" ... that ... "truth" ... that conflicts with the interests of the whole race, of humanity, and even of the whole of living nature, is just in the name of "morality" because in reality it is just a fraud in which the society of that country is trying to sanctify the existing level of immorality as morality!

Contents of the Chapters


- Chapter 1: The relationship between evolution and morality

1.1. Structure and operation of our evolutionary system

1.1.1. Our instincts
1.1.2. Our main impulses are:
- the instinctive constraint of seeking false joy,
- our constraints that are useful for sustaining life; these are our moral urges
- our impulses that are harmful for sustaining life; these are our immoral urges
1.1.2.1. The instinctive constraint of false pleasure-seeking, that is self-indulgence
1.1.2.2. Our moral impulses
1.1.2.3. Our immoral impulses
1.1.3. Morality
1.1.3.1. Why is it always more difficult for the moral way than the immoral "easier way?"
1.2. Human nature
1.3. Our desires, our life-sustaining instincts, the connection between seduction and conscience
1.3.1. About our desires, in generally
1.3.2. The role of our desires in the realization of instinct motives
1.3.3. About our instincts
1.3.4. About seduction
1.3.5. About conscience
1.4. Cosmic morality
1.5. The meaning of life
1.6. Cultural evolution
1.7. Peccadillo (fallibility), self-deception--hypocrisy, the false self-esteem and the false sense of community
1.7.1. The peccadillo (fallibility)
1.7.2. Self-deception--hypocrisy
1.7.3. False self-esteem and false sense of community
1.7.4. Parallels with the concepts of Carl R. Rogers, the need for self-acceptance (self-esteem) and the instinctive evaluation process (conscience)
1.8. About the values

- Chapter 2: The Origin, Concept, Functioning, and Needlessness of Transcendence and Self-Transcendence

- Chapter 3: What's New in General Philosophy of Morality?

3.1. Mostly in the interpretation of morality

3.2. A new interpretation of the operation of evolution 


3.4. In the system of desires to fulfill our instinctive urges

3.5. In the role of community instinct

3.6. In the creation of false community instincts

3.7. A New Understanding of Self-Esteem Compulsion (Instinct for Increasing Community Authority, Creating Ranking Instinct)

3.8. In the instinctive compulsion of false self-esteem

3.9. The (evolutionary) rewarding feelings

3:10. The (evolutionary) crime-deterrent feelings

3:11. Our motivations for good

3:12. Our inducements to wrong

3:13. The value, the values, the order of values

3:14. God is the personification of our instincts

03:15. Becoming of transcendence as unnecessary

3:16. The origin of self-transcendence; and self-transcendence as our conscience

3:17. Is morality an absolute category or a matter of social bargaining?

3:18. The spokesman of our instincts (our conscience) comes from the combined work of hereditary genetic information and the brain, and means constant moral scrutiny!



- Chapter 4: Concept Collection for "The General Theory of Morals"

4.1. Harcz, László: Concept Collection for "The General Theory of Morals, A-É"
https://thephilosophyoftheevolution.blogspot.com/2018/11/41-harcz-laszlo-az-evolucio-filozofiaja_4.html

4.2. Harcz László: Concept Collection for "The General Theory of Morals, F-K"
https://thephilosophyoftheevolution.blogspot.com/2018/11/42-harcz-laszlo-az-evolucio-filozofiaja.html

4.3. Harcz László: Concept Collection for "The General Theory of Morals, L-Z"
https://thephilosophyoftheevolution.blogspot.com/2018/11/41-harcz-laszlo-az-evolucio-filozofiaja.html



Chapter 1

The relationship between evolution and morality, in a bit more detail

Human life is advancing in the car of evolution on the highway of time,

the engine is the system of our desires aroused by our life-sustaining instincts,

the fuel is the satisfaction and fulfillment of our desires, and

morality guides, steers, and keeps the vehicle on the right path by satisfying our desires by fulfilling the commands of evolution and suppressing within ourselves our self-serving, unprincipled compulsion to enjoy, our compulsion to obtain pleasures and our compulsion to self-esteem, that is, resisting the temptation of the “easier way” so we behave more morally, thereby making evolution more efficient, thus helping life to survive…

As the Bible writers put it in Jesus' mouth:
"Whoever wants to follow me must deny himself!"
So you have to deny the desire to attain evolutionary reward feelings (pleasure, joy, happiness, etc.) through the "easier way"!

You have to deny the temptation, the temptation that leads to evil, you have to deny immorality!

And since the temptations to mislead, to lead to an easier path, affect all people, this trait of ours can be considered the basis of human nature. I think this is what Jesus (or the authors of the Bible) meant as our basic feature to be denied.

Which leads to very interesting conclusions: according to them, human nature is inherently evil, and this is openly declared and acknowledged by religious doctrines; involuntarily revealing that the devil, Satan, does not exist, but means the temptations, the temptations that lead us to evil, it consists of them ...

(Jumping a little forward to the subject of "self-transcendence," I add: so "man must transcend himself, (must transcend his own moral performance," Candice A. Vogler, Uni Chicago), that is, continuing my line of thought, it must overcome the temptations of evil, the temptations of the easier way, the distorted basic features of the human being driven by (evolutionary) desires, the uncritical, unconditional satisfaction of desires, by suppressing desires, keeping them under control)

MAN is one of the most advanced animals from a physiological point of view. Intellectually, man is the only living being who is able to think and has self-consciousness (self-consciousness); he is the only one on earth who is capable of self-reflection. By now, our species is capable of destroying itself and even all life on earth in minutes. So man is now a key figure in the survival of life. For this reason, it is essential to give a description of the formation and operation of morality, to define the most general and clearest possible concept of morality.

To do this, we must first describe the system that encourages the human being to carry out the impulses of evolutionary (life-sustaining) instincts, to take on the difficulties that come with carrying out the impulses.

1.1. The structure and operation of our evolutionary system Man is a living being; so no doubt the phenomenon of life works in him; life wants to live, it wants to survive, it is obvious, it is the main quality and essence of LIFE. The task of evolution is to help with this, by always using the most viable individuals and species to carry on life, adapting it most successfully to the conditions in a given place. In the process of evolution, the most adaptable, most viable individuals and species are selected.

Thus, it is obvious that human phenomena and manifestations that help evolution are the most important for our survival, for the continuation of life. The most important such phenomenon is morality. Man is thus guided by his evolutionary (life-sustaining) instincts and morals in the direction most favorable to the survival of life; instincts determine the direction of the right path, and morality is what keeps us on the right path.

1.1.1. About our instincts

Evolutionary life-sustaining instincts create desires in advanced living beings, including humans, in order to force living beings, including man, to perform things that are important for evolution, for the maintenance of life. These desires encompass the whole of human life, so they mean more than nutritional, gender, housing needs, and extend to the relationships between people, especially the needs and virtues supported by the herd instinct (community formation instinct) and the ranking instinct. 

The practical realization of the ranking instinct in my system has been called the “self-esteem compulsion” because it faithfully describes how this instinct works.

Ever since the advent of animal-type organisms, evolution has shifted to the mode of operation provided by the driving force of desires. The driving force generated by desires encourages the living entity to feel better as well as possible, so to satisfy these desires as soon as possible on a spiritual level with joy, happiness, pride, success, and so on, or on a bodily plane with enjoyment, bodily satisfaction, contentment. However, evolution, of course, connected the acquisition of pleasures and joys with conditions. The price of satisfying desires, gaining evolutionary reward feelings, is to do the things that are most important for the maintenance of life, determined by instincts. Then we get the evolutionary rewarding feelings, the pleasures, the joy, the happiness, etc., the physical and spiritual pleasures.

With the advent of the human mind, however, it has become possible to obtain evolutionary rewarding feelings (which bring about the greatest physical and mental joy in us), not just in a moral way, by accepting the difficulties that come with them, but to obtain in on immoral way, deceptively, by choosing the easier path.

The moral path (the right path) means carrying out the instructions of the life-sustaining instincts, performing the tasks determined by the needs of the survival of life, taking on the difficulties that come with them. While choosing the immoral, easier path, we want to obtain the desired rewarding feelings, the most attractive feelings of human life, physical and mental pleasures, pleasures, happiness, a multitude of pleasing feelings without taking on tasks and difficulties. Of course, we do not deserve these false, deceptively acquired pleasures, because these pleasures, these much-desired rewarding feelings are mostly obtained through falsehood, self-deception (self-deception, self-delusion), deception of others (lies, hypocrisy).

Closely included is the accumulation of bodily pleasures, the exaggerated self-serving bodily pleasure that is also done for pleasure only, and even the use of intoxicants when we stimulate the reward center directly in our brains with chemicals and with alcohol to achieve the highest degree of enjoyment.

Unfortunately, the remorse of conscience caused by our self-polishing and self-deception can be counterbalanced and reduced by the communal esteem or love we have acquired to such an extent that we can hardly feel and endure remorse in the long run. This makes it understandable how a dictator or war hero who kills an enemy can stay spiritually healthy, and it is a good illustration of the immense power of community instinct and the thin line that separates good-moving impulses from bad-carrying impulses.

The desire to enjoy pleasure, the temptation of the easy way, is therefore an instinctive compulsion similar to life-sustaining instincts, while our resistance to these bad desires and malevolent temptations already takes place mainly in the conscious sphere.

1.1.2. The instinctive compulsion to get false joy, our motives to do good and our motives to do bad 1.1.2.1. The instinctive compulsion to obtain false pleasure, the definition of pursuit of pleasure (hedonizmus).

Instinctive, self-serving, unprincipled compulsion to get pleasures and joys, or specifically, named, in summary form: the instinctive compulsion of false self-esteem and the instinctive compulsion of false sense of community — these false urges lead to the choice of the immoral "easier path," these are the main causes of the wrong branches of evolution, these are the causes of human falsehood, of all human immorality, of incorrect human manifestations.

This is how human nature works, which longs for physical and spiritual pleasures, but obtains these pleasures by deception from our instincts. Originally, the main physiological helper in the survival of life was the establishment of our system of desires.

The condition for satisfying our desires was to carry out the motives of our life-sustaining instincts, and this is still the case with pre-human beings. However, as our desires - necessarily! - they represent the most pleasant feelings of our lives, which unfortunately tempts people to strive to acquire these feelings at all costs, so that they can experience these feelings in any case, even without fulfilling the conditions set by our instincts. Desire seizes every opportunity if we do not set limits for it ...

And this is already fundamentally different from the original scope of desires! So the hedonistic, unprincipled, selfish temptation of our desires became the cause of all our sins, all our temptations to evil.

1.1.2.2. Our instinctive urges to the right way The instinctive urges that serve to sustain life are called "our instinctive urges to good" by my smallness.

He who obeys these instinctive Urges to the right way and takes on the difficulties of carrying them out will remain on the right, moral path.

1.1.2.3. Our Urges to tempting to the bad 

  I call the unprincipled, hedonistic, opportunistic Urges that lead to the “easier way” "our Urges to tempting to the bad".

If the Urges (impulses) to tempting to the bad prevail and we come under the unprincipled rule of our desires, we will realize human immorality.

1.1.2.4. The human unmorality

We speak of human immorality when we chase evolutionary reward feelings merely for the attainment of pleasures, joys, without fulfilling the evolutionary conditions for obtaining reward feelings; thus, we do not undertake the implementation of the motivations of life-sustaining instincts and the difficulties and sacrifices involved in the implementation.

So human immorality (in other words, moral weakness, moral fall) is when we let our desires (which want to obtain pleasures and pleasures at all costs) take control of our souls, and so the satisfaction of our desires becomes self-serving!

Thus, we only chase pleasures, joy, but we do not fulfill our moral duties, and we do not take on the tasks, difficulties and sacrifices that are always associated with these duties. That is, instead of going the right way, we are obviously going the “easier way,” morally “getting lost”.

In a secular concept, immorality is called fallibility, moral weakness.

Meanwhile, our conscience is getting worse because we are not fulfilling our main duty: to sustain life.

1.1.3. The human Moral


Moral has evolved during evolution to eliminate the harmful effects of evil-inducing human nature that endanger evolution, the survival of life. Morality, then, counteracts the destruction caused by man's hedonistic, opportunistic, self-deceptive, self-serving pursuit of pleasure in the efficiency of evolution, and thus in the chances of life surviving.
Moral requirements are independent of human will, so morality is an absolute category. Morality is not a matter of bargaining, it is not the same as immoral compromises, norms called "social morality" (or "morality of any kind," such as "social morality" or "public morality").
Morality is the meaning of human life because morality is the most important condition for sustaining life; it is our vital struggle against the selfish temptation of our own degenerate, empowered desires, the temptation of the "easier way."
Morality is our struggle against the instinctive compulsion of our false pleasure-seeking, the instinctive impulses that lead to evil, and the choice of the immoral "easier path," it is our striving to oppose our desires to become independent, to take power over us.
Morality is our vital struggle against our own degenerate desires. Morality counteracts the destruction caused by man's hedonistic, opportunistic, lying, self-deceptive--self-hypocritical nature in the effectiveness of evolution, and thus in the chances of life surviving.
We can also satisfy our desires in a fair, moral way, by realizing the impulses of our life-sustaining instincts, by taking on the difficulties that come with them; but we can also allow ourselves to be seduced by the seduction of the "easier way."
In such cases, we deceive ourselves and the outside world into believing that we have fulfilled our evolutionary obligations and (supposedly) are on the right track, but in reality we are doing nothing for the success of evolution, the survival of life.
If we do not obey the motives of our life-sustaining instincts because we do not take on the difficulties that come with them, we will not follow the "right path" and our behavior and thinking will become immoral.

1.1.3.1. So why is the moral path always harder?

The more difficult but moral path is always more difficult than the easier (but immoral) path because the moral path always requires sacrifice and self-restraint.
On the one hand (in order to satisfy the community instinct) we must give up much of our selfish individual interests in favor of the community.
On the other hand (in order to satisfy the ranking instinct, i.e. the compulsion to self-esteem) we achieve our rank within the community by actually increasing our own value and not by reducing the appearance of competitors ’value (i.e., slander, discredit, intentional destruction of authority)!
Actually increasing our own value (work, self-education, fighting against our own laziness, against our moral depravity, etc.) is a million times harder than vilely crediting our competitors.
Because of this, morality does not spread.

1.1.3.2. What is self-deception and hypocrisy?

Where does our almost insurmountable urge to false self-esteem, more precisely to the instinctive compulsion of false self-esteem, and to the false sense of community (false herd instinct), more precisely to the instinctive compulsion of false community feeling, come from?
The survival of life is aided by the impulses of life-sustaining instincts. These urges can be divided into two basic groups:
- the so-called instinctive compulsion to belong to a community (herd compulsion)
- and the so-called instinctive compulsion of self-esteem (ranking compulsion).
If we are lazy to satisfy these compulsions in the ordinary, fair, and therefore moral way, then we choose the so-called moral easier path. This happens, in all cases, by cheating, lying; inward we deceive ourselves with self-deception, self-delusion; and outwardly, towards the community with hypocrisy.
- The false sense of community (false sacrifice for the community) is created by trying to prove our loyalty to the community not by real victims, but by fraud, by showing false allegiance. So e.g. we exclude certain people, communities from our own community, or call them dangerous, and arouse anger, hatred in other members of our community against the unfortunate excluded.
But since these excluded people are usually made scapegoats, false self-esteem is also realized, because one way to satisfy the urge for false self-esteem is scapegoating, in which we call others scapegoats, severely diminishing the social status of these people and thus seeing ourselves as more valuable, we look more prestigious.
Self-deception and hypocrisy happen completely automatically, involuntarily, when we lack the will, the effort to adhere to morality. The phenomenon of self-deception hypocrisy is generally not recognized as a general, racial, all-human trait, although Konrad Lorenz’s description is true here that “traits that appear in all cultures are inherited, racial traits, and apply to all people, characterize all people! "
And to place self-deception hypocrisy even more in the system of evolution: we can temporarily obtain with these scams the feelings we want to experience at all costs, the evolutionary reward feelings that satisfy our desires (pleasures, joys, etc.), but this deception always comes at a price, our conscience punishes us with remorse, and most often with illnesses of spiritual origin, for unjustly acquired pleasures.
So it is a concept pair that belongs to the innermost concepts of human evolution, the basic phenomena of human survival.
In essence, this is a false, deceptive procedure, the existence of which is denied by almost all people for inciting their own false self-esteem.
However, the way to true morality leads through the recognition of this phenomenon!
Blaise Pascal, a famous physicist and versatile genius, who lived in the 17th century called this "self-glorification";
Jean-Paul Sartres "Is there self-deception?" mentions it as "self-deception";
American researcher Emily Pronin conducted a survey of nearly 1,000 college students, and almost everyone was a little self-deceiving because of their answers.
In connection with this concept-double and the false self-esteem associated with them, the writers of the Bible put into the mouth of Jesus: "He who desires to follow me must deny himself!" That is, he must deny himself the falsehood, the tendency to deceive, which is caused by false self-esteem and a false sense of community, and which self-deception hypocrisy satisfies with the deception and lie he has committed.


1.1.4. About the values

The concept of values from my glossary:

"The values are:


Everything that is useful for sustaining life is a value. The value of something is determined by how useful it is for the survival of life. The greatest values are: morality, justice, solidarity, sacrifice for the community, loyalty, love, modesty, fairness, mercy, compassion, happiness, beauty, health, reason, courage, etc.
The overriding importance of evolution, its determinant of everything, is therefore universal: things that are important and useful for the evolution of life can only be valuable. Morality and values are about the same thing. Values are the guidelines, while morality is how, in what way, in practice, we are able, how willing we are to live morally along the values.
Values, viewed from elsewhere, are equal to the ideas, the intuitions, which are the purified urges created in our instincts to sustain life. So Plato's idealism is essentially the value theory of humanity at that time, ideas are elements of the value system necessary for the survival of human life, ideas can even be called pure instinctive impulses!

The concepts listed as the greatest values also show how well our most important concepts are grouped around our two main life-sustaining instinctive urges, and this also proves that the survival of life, so life itself is the supreme value, and all those phenomena and human qualities are most valuable, through which the requirements of community instinct and ranking instinct are realized!

Concepts of community instinct (instinctive compulsion to belong to a community) without claiming to be exhaustive:

--- the compulsion to belong to a community
--- justice
--- solidarity
--- a sacrifice for the community
--- loyalty
--- love (solidarity)
--- fairness
--- mercy,
--- compassion
--- forgiveness
Concepts related to ranking instinct (instinctive compulsion of self-esteem):
--- ranking constraint (self-esteem constraint)
--- fairness (morality)
--- modesty
--- courage
--- beauty
--- force
--- health
--- consistency


1.2. About human nature

The human race is unified and indivisible. All individuals of the human race have the same life-sustaining instincts because this is always the case within the same species. These instincts define "human nature."
So human nature is the result, the ultimate ringing, of the combined effect of our instincts, and this means the same (instinctive) impulses to every individual in the human race.
Human character, on the other hand, differs from individual to individual, depending on how much we can resist our more or less important temptations, our immorally pleasure-seeking desires, leading to the wrong path; our temptations, which ultimately lead to falsehood and deception. This is completely individual and, in addition, has different requirements for each situation, so no two people are the same, at most they are similar.
So what is human nature like?
It's tempting to go the wrong way at all, and it can be tempting to go the wrong way, but it's not bad at all!
Seduction, temptation, the possibility of making the wrong decision, choosing the easier, deceptive solution to gain reward feelings does not in itself mean that human nature is basically bad!
There is nothing wrong with desires, they are the means of the normal, efficient operation of evolution, the trouble lies in the way of satisfying desires.
Evil, immorality, it becomes "if we don't pay" the price of reward feelings and we choose the "moral easier way", that is, falsehood, lies, self-deception-hypocrisy, slander, false self-esteem, scapegoating, false community sacrifice, racism, exclusion, etc.!
Man is inherently good because everyone has a desire to be “good”, to be moral, who is willing to face these temptations of evil because everyone instinctively helps the survive of life!
I would otherwise call this desire the “desire for a clear conscience,” which is essentially the same as the desire for happiness, the need for happiness described by Kant. Man cannot be anything other than inherently good, for if pure conscience were not the most coveted state for all man, there would be no functioning system of evolutionary desires that moves people in the direction of evolution, the survival of life; with the proper dosage of rewarding and punishing feelings (and that would lead to the cessation of human life!).
However, if we do not fight against these temptations to evil, we are already committing sin and acting immorally, shamefully.
The fact that we want to satisfy our desires with pleasures, joys, successes; is therefore not a problem, not a sin, because it belongs to the natural system of evolution for all people.
Sin and trouble is if we do not satisfy our desires in an honest, deserved way, but rather choose the "easier way"; and without performing our evolutionary tasks, without fulfilling the conditions set by our life-sustaining instincts, we want to gain pleasure, joy, happiness, success. The trouble is, if we want to satisfy our desires with feelings of reward (pleasures, joys) that we didn’t actually serve; moreover, we have committed even serious meanings to obtain the desired rewarding feelings.

Man, then, is a being driven by pleasure, happiness, joy.
It is therefore very important to emphasize that human nature is not bad in the first place, but only tempting to the bad in the first place!
An individual acts badly when he allows these pleasure-seeking temptations to prevail, unselfishly, unprincipled, and his actions are not driven by morality but by a bare desire for pleasure, what is also called hedonism.
And one who usually successfully resists against these seductions to the bad, can be said to be a characteristic man.

Unfortunately, the vast majority of people are very far from this moral standard. This is a structural defect of human nature, a major defect, and it is because of this that humanity is there that it is now in danger of extinction!


1.3. About our desires, life-sustaining instincts, seduction, and conscience


1.3.1. About our desires in general:


Regulation of bodily desires: I think the importance of the suppression of bodily desires is to regulate the proper management of resources. Based on the motivations of our life-sustaining instincts, this regulation should in principle be kept at optimum. The significance of this is that a fair order of access to resources, based on the order of power established within the community, must be respected, but in such a way as to ensure that basic needs are met even for the weakest individuals. So the waste, the immoderation, the over-consumption that anyone would pursue for the sake of pleasure-pursuit which is done for pleasure itself must be prevented. 

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