Thus
emergent ethical theory hypothesizes that ethical behavior develops
with time and conditions through a definable series of stages. The
stages are seen as pre-programmed in a somewhat MacDougalian instinctive
sense. Each stage is dependent for its emergence, upon certain
Dynamical states in the brain which are released by certain life
circumstances. It represents that when certain phenomenological conditions
arise in the life of a person, a clan, a society or possibly a nation
that a certain form of ethical behavior will be associated with these
phenomenological conditions.
The
theory suggests that under life circumstances A{c}, when dynamical
system A{d} is met with releasor conditions A{r} that the ethical
state of affairs A will arise. Stage A would be one or no morality.
When phenomenological conditions change and factors B{lc}, B{d} and
B{r}
are present the M thema of ethical behavior will arise. Then as
factors C{lc}, C{d} and C{r} come to exist ethical behavior based on the N thema
will
emerge, etc., possibly ad infinitum, possibly to some final end. It
hypothesizes that each emerging ethical system after the first amoral
stage, has a basic thema with specific values as to what is right and
wrong in behavior stemming from this thema. In particular circumstances
each ethical system may emphasize some values of
the
thema and may minimize other values. Each ethical system may, if
conditions are right, develop its normally preprogrammed form or it may,
depending on conditions, become a monstrum in excessu or a monstrum
in defectu.
The
theory proposes, also, that the N system of ethics always follows
the M system with the O system to follow the N and the P system to
follow O, etc. But the theory allows for variation from the M to N
thema.
It
does propose that in the beginning of man’s emergence from animal like
to human-like behavior the first ethical thema by which we will live
will
be M. But, it proposes also, that in another set of life
circumstances, at the
same level of emergence that M thema will be particularized as M-1, a
variant on the thema M. These thematic variations must be hypothesized
to be consistent with the concept of dynamic brain systems because
dynamic systems consist of sub-family dynamic systems wherein each
is in contact with all other dynamics systems. Thus, the
intellectual system,
the motivation system, the feeling system, the perceptual system and
the ethical system are all in contact. Therefore, if changes in one
are not
sufficient to restructuralize thoroughly the others the resultant is
a variation
on the thema of the moment rather than the emergence of a new thema.
And, new thema emerge only if the change in one system is so great
as to restructuralize all others.
An example of the latter would be the
arisal of new intellectual insights enable certain humans to make
the problem
of survival relatively assured. Such a change, in a dynamic family, would
be sufficient to spontaneously reorganize all other sub-families and
would
be sufficient to move those humans to the next ethical developmental
stage.
All of the previous ideas as to what is right in behavior and what
is wrong
in behavior do not necessarily change as man’s ethical concepts
evolve
from the M thema and later in time to the O thema. Not all values change.
Some of the specific values of the B-M system of ethics will remain as
part of the C-N system. Also, when the D-O system of ethics arises
there will
be carry over of B-M values but the amount of carry over of B-M
values will
be less in the D-O system than in the C-N system. Thus it is
hypothesized that
there are values good for man when he is operating at a particular dynamic
level, values which are good for man at any time, in any place, in any
circumstance. But, there are two further aspects of this theory, the
most complicated
aspects of all which are yet to be covered. They derive from
the
principles of primary and recency in human behavior and from the conception
of monstrum in excessu, monstrum in defectu, and the possibility of
perfection of a system.
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