The
early appearing ethical system may have primacy over later appearing
systems and thus the more recent system may be a modification of the
earlier until the earlier has run almost its entire course, and
until the earlier
becomes, eventually, functionally subordinated in the broader thema
of the
more recently appearing ethic. To clarify this, let us hypothesize
that the
first four them are the sacrificial thema, the might-is-right thema,
the togetherness
thema and the materialistic thema
The
thema of sacrifice will dominate the first three ethical levels. At the
first level it would be sacrifice of all for the good of all, at the
second level
it would be sacrifice of many for the good of the few and at the
third level
it would be sacrifice for the sake of one’s own group. But, by the
time man is
reaching for the fourth level ethic, this large, three sub-system sacrificial
or altruistic ethic would have had its day. The pleasure to be derived
from the expression of the individual self which emerged in the might-is-right
of the few would increase during the days on stage of the
second
and third level ethics. By the time of the emergence of fourth level
dynamics
it would become the dominating thema with the sacrificial thema functionally
subordinated to the self materialistic thema. This state of affairs
would continue for each subsequent emerging ethical thema.
The
last basic point of this theory pertains to a particular aspect of
General Systems Theory. Namely, the point that this theory allow one
to
think of systems which develop toward states of greater
heterogeneity and
complexity while at the same time one thinks of states which
maintain,
steady
conditions moving without reorganization to the ultimate of that particular
state. An ethical system in a man or group of men may not move
on to a higher state of organization. If man is living at a low
level of existence
and in the course of his life is unable to extricate himself from such
circumstances then his ethical system would not reorganize and move
on to another level. It would move to the ultimate of the ethical state
of affairs for that system or the particularization of that system.
Thus,
if the ethical system were the might-is-right system one might find
the ultimate in defective might-is-right ethics or the very best of might-is-right
ethics that man could create. With
this point we come to the end of this sketch, and it is but a sketch,
of a model and theory offered for investigating ethical behavior. It
will be followed by a paper sketching other reasons why we need
newer
models of ethical behavior and which also sketches out possible ethical
systems. But, before summarizing may I reinforce the opening sentence
of this paper. I do not propose that anything said herein is the truth
about ethical behavior. There may be something in what has been said,
on the other hand, there may be nothing of significance in these words,
but be that as it may what has been said is as follows:
It has
been said that we must question whether we know what ethical
behavior is like, and we must question whether we know what is the
ethically mature decision maker. Thus we asked: Can
decisions of an ethically sensitive nature be made when we do not
know or understand ethical behavior? If one is to be ethically sensitive,
it would seem he must first have a reasonable comprehension of
ethical behavior but it was said also, that we may not have the knowledge
necessary for such comprehension.
It may be that our failure to
solve man’s problem is not so much that it is hard to get man to
behave ethically or that he is not ethically sensitive and thus not
ethically mature.
It may
be that we lack the necessary knowledge and it may be that we lack
the knowledge because adequate research models do not exist.
It may
be that there is a large general system of behavior, which we can
point out as ethical behavior, within which are many relatively
independent and considerable unlike one another sub-systems of
ethical behavior. Possibly there are systems of ethical behavior
each with its own characteristic
values and each with its own characteristic dynamics and perhaps
these are organized ethical sub-systems within the dynamics of some
overall general system of behavior.
It is possible that we may find
that
certain periods of time, given a man or men in a certain stage of development
and living under certain circumstances that a particular ethical
system has to arise.
It may be that all ethical systems have some
dynamic
potential to move toward some final or maybe even infinite state of
affairs.
It may be that some are wrong today who believe that the
task of
producing ethically mature decisions is the task of learning how to direct
people toward some a priori ethical set of beliefs. Progress in ethical
development may be movement from systems less open, less dynamically
complex, to systems more open, more dynamically complex.
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