A dialectical synthesis unifies facts into concepts, that unify into principles, that unify into ultimate principles. This unifying of knowledge follows the trinitized form of thesis-synthesis-antithesis to an ultimate synthesis, that is a balancing trinity of Spiritual-Rational-Sensual values. Beyond this is the Ultimate Unity that is the Ultimate Creator and premise for all knowledge. It is the ultimate premise, the final reason for justifying an ethical judgment.
Man, "in the image of" the Ultimate Trinity, is a balancing trinity of spiritual-rational-sensual beings; with a trinity of minds, wills, values, perceptions, and purposes. This trinity of beings is in balancing change, so that as one being or value becomes dominant, the others become subordinate. Another words, there can be no gain in values without a balancing loss in values.
There are three basic morality systems: spiritual morals, rational ethics, and sensual hedonism. These are relative to time, place, person, circumstance, and degree. As such, a person's morality system will change with the balancing change between his spiritual-rational-sensual minds and values.
As man is a balancing trinity of beings that change between generic negative-neutral-positive values, blocking conflicts will be an inherent part of his nature. Thus the spiritual mind and will (Conscience) says "No" to the sensual that says "Yes" to its own fulfillment. The rational mind and its free l will say "Maybe" to both before choosing to support one or the other. This trinity of choices is the basis for man's rational, free-willed self-control. It enables a rational judgment of morality conflicts, and self-determines whether his dominant morality will be moral, ethical, or hedonistic.
Man's self-determination (Free will) is relative to, and limited by, the predeterminations of his birth (Genes, Crippling), and the determinations of nature and society (Environment, Fate). Society, as the collective extension of the individual, is also a balancing trinity of spiritual-rational-sensual beings. Reactionary-Moderate-Radical minor groups within major groups exemplify this. Society conforms to the same basic principles as does the individual. So, in balancing change, the dominant morality system of a society will be relative to the dominant values of its trinity of beings. It will be dominantly moral, ethical, hedonistic, or none of these.
Man's rational, free willed, balancing self-control of his whole being is between his trinity of spiritual-rational-sensual beings and values. Beyond sensual or spiritual excess he loses his free-willed trinity of values to become dominantly emotive and "no-valued". He is emotive because he makes choices based on irrational, uncontrollable emotion, instinct, impulse, compulsion, and the whims of Fate. He is no-valued because he does not rely on the balancing trinity spiritual-rational-sensual values to make choices in life. With no rational, free-willed self-control of his choices, man is outside the realm of a morality system.
Consistent with the ultimate principles of the Ultimate Creation of the Ultimate Trinity, man is born to be a trinity of being who is dominant in one. His Purpose in Life, his reason for being, is to achieve his Primary Purpose in Life, relative to his dominant being. It is to find self and social perfection "in the image of" the ultimate perfection that is the Ultimate Trinity. One achieves perfection by fulfilling his spiritual-rational-sensual potential to the maximum, relative to his dominant being. One achieves his ideal fulfillment when he has a rational, rhythmic, stabilized, harmonious unity between his trinity of beings. This drive for self-perfection is moderated to have a rhythmic harmonious unity with the Primary Purposes of God-Man-Nature. This Primary Purpose, in principle, applies on all ranges of society, i.e., to the individual, family, group, city, nation, civilization, and humanity.
The spiritually moral person seeks his Ultimate Purpose in a life beyond earth. He seeks unity with the Ultimate Unity of God; whether this God is a spiritual, mental, physical, or a trinity of beings. The ethically rational person seeks his ultimate Purpose in life on earth, in achieving his ultimate ideal, or that of having an harmonious unity with the principles of God-Man-Nature. The sensually hedonistic person seeks his ultimate purpose in life on earth, in the immediate fulfillment of his sensual potential. After life he seeks unity with the void of nothingness. Their diverse morality values will be relative to their diverse purposes.
If one lacks a purpose in life, he wanders in aimless circles to nowhere, to no goals. With no purpose he will lack in goals, and have no reason for using his spiritual-rational-sensual potential. With no purpose he will have no direction, meaning, or reason for being in life. Having no reason for being he will have no hope or will to live. So he will seek to destroy his being. He may do this slowly by dissipation and degradation, recklessly by challenging death, or quickly by suicide. He may also escape into the emotive world of cults, or into the fantasy world of the insane. Or he may seek to destroy the society he blames for his condition. Such a purposeless condition is dominant in an emotive age of no morality values.
Within the limits of the predeterminations of his birth, and the determination of nature and society, man has self-determination. He can moderate his spiritual-rational-sensual potential to conform to the purposes of God-Man-Nature. Man is born with his dominant being, which is relative to his position on the Balanced Distribution Scale of Humanity. That is his basic nature. As the individual changes between his trinity of values, only one set of his values will be dominant. The same, applies, in principle, to social trinities. So a dominantly spiritual person, in a dominantly sensual society, may freely choose the degree to which he conforms to the values and morality of the sensual society. In balance, the more sensual he becomes, the less spiritual he becomes, to deny his innate, dominant spiritual being. If he freely chooses not to conform, then he isolates himself from the society, like a monk in a monastery. The role he plays, to conform to the dominant values and morality of society, contrary to his dominant being and values, is his "Manifest Being".
The unchanging nature of man is in his dominant being; but the changing nature of man is in his manifest being. This manifest being will change to conform to changes in God-Man-Nature. Man changes his nature relative to the religion of his God; to his natural environment; and to changes in his man made culture. This culture changes with its morality, legal laws, customs, traditions, protocols, etiquette, fads, and its rural-suburban-urban environments. These change with changes in the basic spiritual-rational-sensual-emotive values and moralities of man.
All men are the same as a trinity of being; but relatively the same as dominant beings, and uniquely different as free-willed manifest beings. All men are the same as humanity, but all are different as individuals. They are the same, yet different as superior/Inferior beings relative to others. This means that the dominantly spiritual person will be superior in his spiritual potential relative to the rational and sensual person. The same applies to the dominantly rational and sensual. All are superior to all in something; all are inferior to all in something. None is just superior or inferior. This denies moralities based on "Equality of persons in all things," but not for "equality in this specific thing."
Changes in the spiritual-rational-sensual, emotive morality values of man may be perceived, evaluated, predicted, and controlled on a "Calendar of human Change," that is a unitary Trinitarian structure. This Calendar is applicable on all of the Progressive Ranges of Society that is part of the structure. The "Seasons" of dominant values are keywords: Spiritual-Rational-Sensual...Emotive. The changing "Months" of dominant values are also keywords: Survival, Hardship, Self-discipline, Effort, Security, Leisure, Pleasure, Dissipation, Degradation, Ruin, and return to Survival.
In parallel with the Human Calendar, man changes his values relative to the Progressive Ranges of society. So the values of the individual will change when he becomes part of a family, then part of a group, then part of a city, nation, and civilization. The higher he rises on the Progressive Ranges of Society, the less free-willed self-control he has as he conforms to the rules and authority of society.
Man's values also change relative to his "Perversion Cycle", which is part of the Human Calendar. This cycle is a process of fulfilling one's potential to the maximum. As one changes his values from spiritual to rational to sensual values, he makes balancing changes. As he gains one value, in balance, he loses the others. In gaining dominance in the sensual, he loses in the spiritual and rational. Also, the more sensual values he gains, the more and greater intensity of the sensual will he need. Each time he gains a greater sensual happiness, he loses happiness for the lesser. Eventually he is "the man who has everything", the man who ends up with nothing. This is because his sensual values pervert and reverse, so that nothing else can make him happy.
Some of the different dominant values, that change with the changing "Seasons" on the Calendar of Human Change, are trinitized below. They may be paraphrased in terms of any of the Progressive Ranges of Society: The list could include most human values:
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SPIRITUAL ——> RATIONAL ——> SENSUAL — —> EMOTIVE
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Religious Political Social Individual Moral Ethical Hedonistic Amoral Character Personality Popularity Apathy Disciplined Self-disciplined Undisciplined No discipline Altruistic Idealistic Realistic Cynical Love Romance Sex Perversion Aristocratic Republican Democratic Egalitarian Reactionary Moderate Radical Resigned
There is conflict inherent in the trinitized nature of man. This basic conflict is between his spiritual-rational-sensual beings and values that say a conflicting "No-Maybe-Yes". The same principle applies between all of the Progressive Ranges of Society that have different dominant beings and values. In these conflicts, one extreme always seeks to destroy its opposite; and in doing this, it destroys the rational between, which is a synthesis of the spiritual-sensual. Not only are conflicts so destructive, but all conflicts are blocking of one's potential.
The bases of the fundamental morality system are those that will encompass all other morality systems, and will be common to all free-willed rational persons-societies-humanity. It is that which enables a rational, free-willed self-control of choices, while having self-responsibility for these choices, that are between a trinity of spiritual-rational-sensual beings, values, purposes and goals.
As all is in constant balancing cyclical change, then "Change" must be a basis of the fundamental morality system. Change, that is inherent in the balancing trinity of values, is evident in the changes of man's values that change on all ranges of society. Such changes are predetermined by one's birth, determined by nature and society, and self-determined by man's free will as a trinitized individual and society. Uncontrolled changes result in chaos. So "Harmony" between trinities of values is a need in the fundamental morality system.
A person may freely choose as he wills; but ethically he should choose that which will achieve his Primary Purpose in Life. This Purpose is to fulfill one's trinity of potentials to the maximum , in order to achieve a self -perfection. This self-perfection is moderated to enable an harmonious unity with the Primary Purposes of individuals-society-humanity, and those of God-Man-Nature.
That which enables these purposes to be achieved will be morally right; that which blocks their achievement will be morally wrong. So the essence of personal moral right is in the fulfillment of one's potential toward perfection. The essence of moral responsibility is in the self-denying moderation of these rights to enable mutual harmony. This is the ultimate premise that makes this ethical system to be universal in the realm of rational persons. The essence of both rights and responsibilities is in the achievement of one's Primary Purposes in Life.
These principles are practically applied by answering and acting on the Primary Questions of Living. If these questions are not answerable, then they may be answered by the Primary Purposes/Rights and the Primary Duty of Moderation. These Purpose/Rights are ultimate standards for ethical morality, for they are ultimate principles of the Ultimate Creation, as expressed by the Ultimate Purpose in Life.
Theological morality is based on the rigid, universal duality of divine spiritual morals. Scientific morality is based on the pragmatic, relative plurality of sensual hedonism. Philosophical morality is based on the moderated judgment of the relative, trinitized values of rational group ethics. This is evident by listing the values of these different morality systems as they changed in Western History:
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MEDIEVAL ——> RENAISSANCE ——> MODERN — —> NO VALUE
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Morals Ethics Hedonism Anarchism God's law Natural Law Man's law No law Spiritual Rational Sensual Emotive Conscience Judgment Experience Feeling Duties Responsibilities Rights License Unity Harmony Diversity Chaos Religious Political Social Individual
The basis for resolving ethical conflicts is in the Primary Purpose/Rights. These are, in sequential order of their ethical priority: Survival, Non-hardship (Non-pain), and Security. These enable Free Will and Self-realization of one's dominant being; to enable the Self-fulfillment of one's trinity of beings toward Self-perfection and Happiness. These Purposes are tempered by the Primary Duty of Moderation, to enable the Social Perfection of an harmonious unity with the diverse Primary Purposes of God-Man-Nature. Simply, in a conflict between Survival and Free Will, Survival has the prior ethical right. In a conflict between Free Will and Fulfillment, Free Will is prior. The Primary Purposes/Rights apply on all ranges of society, but in a conflict between ranges the higher range is prior. Thus the family is ethically prior to the individual, and the state is prior to the family.
These questions are in terms of any act, or any state of being or becoming. They may be paraphrased in terms of I, We, He/She, They, or It.
If the previous questions do not resolve the ethical conflict, do the following: Weight the negative-neutral-positive values of the Primary Purpose/Rights of all sides to the conflict, relative to its effect on each of the progressive ranges of society. Add these values up to find the greater good of the whole.