Spinoza’s Anti-Ethics
In the spirit of philosophical inquiry, this treatise aims to be the antithesis to Spinoza’s magnum opus, “Ethics.”
While Spinoza employed the geometric method to present a deterministic, monistic worldview in which God and nature are one, this work takes the same methodological approach to argue for a fragmented cosmos, highlighting the significance of individual entities and their distinctiveness.
Indeed, the following treatise makes of God and nature two distinct entities within a cosmos of atomic entities and substances — and makes of Ethics the negation of one’s own self-perseverance for the sake of others.
This account does not represent my philosophical views but is instead an experiment in philosophy by utilizing the capabilities of GPT-4 (which, as a student of Spinoza’s philosophy, I guided to the best of my ability, endeavoring for minimal edits from my part) to reason according to the geometric method in a manner that runs counter to one salient way it has been used previously in history.
If there is any philosophical view I have obtained through this experiment, it isn’t to be found within the below treatise. My view can be summed up as follows: just about any philosophical system can be represented through the geometric method, which exposes the fact that, in each case, philosophical systems utterly depend on highly questionable axioms and definitions.
As Nietzsche states in section 5 of Beyond Good & Evil, quoted here in its entirety:
What goads us into regarding all philosophers with an equal measure of mistrust and mockery is not that we are struck repeatedly by how innocent they are — how often and easily they err and stray, in short, their childish childlikeness — but rather that there is not enough genuine honesty about them: even though they all make a huge, virtuous racket as soon as the problem of truthfulness is even remotely touched upon. They all act as if they had discovered and arrived at their genuine convictions through the self-development of a cold, pure, divinely insouciant dialectic (in contrast to the mystics of every rank, who are more honest than the philosophers and also sillier — they talk about “inspiration” –): while what essentially happens is that they take a conjecture, a whim, an “inspiration” or, more typically, they take some fervent wish that they have sifted through and made properly abstract — and they defend it with rationalizations after the fact. They are all advocates who do not want to be seen as such; for the most part, in fact, they are sly spokesmen for prejudices that they christen as “truths” — and very far indeed from the courage of conscience that confesses to this fact, this very fact; and very far from having the good taste of courage that also lets this be known, perhaps to warn a friend or foe, or out of a high-spirited attempt at self-satire. The stiff yet demure tartuffery used by the old Kant to lure us along the clandestine, dialectical path that leads the way (or rather: astray) to his “categorical imperative” — this spectacle provides no small amusement for discriminating spectators like us, who keep a close eye on the cunning tricks of the old moralists and preachers of morals. Or even that hocus pocus of a mathematical form used by Spinoza to arm and outfit his philosophy (a term which, when all is said and done, really means “his love of wisdom”) and thus, from the very start, to strike terror into the heart of the attacker who would dare to cast a glance at the unconquerable maiden and Pallas Athena: — how much personal timidity and vulnerability this sick hermit’s masquerade reveals! [My Bold]
Philosophy is at its strongest when the inquiry into the nature of all taken-for-granted axioms — a critical eye toward timely custom and whatever presents itself as arbitrary and/or needlessly imposing — is given precedence.
What follows is quite the contrary to this spirit — and indeed, by the same token, so too is Spinoza’s Ethics — as it starts with what can, itself, be delved into with great depth in favor of propositions that are question-begging from the start.
In other words, the treatise’s validity relies on the acceptance of the initial axioms and definitions, themselves debatable or unsupported.
For example, one of Spinoza’s axioms states that “Everything which exists, exists either in itself or in something else.”
This axiom is essential for his understanding of substance and the nature of God, but it is not necessarily a self-evident truth. It reflects Spinoza’s preconceptions about the nature of existence and reality.
Thus, this treatise serves as a document proving the circularity of philosophical systematizing — though, not necessarily the utter invalidity and disposal of said systematizing, as there is value in this treatise just as much value can be gleaned from Spinoza’s Ethics.
As a philosophical endeavor, the purpose of this treatise is not to establish an unshakable truth, but to demonstrate the flexibility and adaptability of the geometric method, as well as the inherent limitations and dependencies of philosophical systems based on their foundational axioms and definitions.
The creative opposition to Spinoza’s Ethics aims to challenge the reader’s understanding of the nature of philosophical inquiries and provoke reflection on the foundations of their own beliefs.
In this light, the treatise should be seen as an exploration of possibilities and an invitation to engage in critical thinking about the nature of philosophical systems.
By questioning the axioms and definitions at the heart of such systems, we open ourselves to a more profound understanding of our beliefs and the world around us.
The geometric method, as employed by both Spinoza and in this treatise, is a powerful tool for organizing complex philosophical ideas.
However, its strength can also be its downfall, as it relies on the acceptance of initial axioms and definitions that may not be self-evident or universally accepted.
This vulnerability highlights the importance of continuous questioning and reassessment of the foundations of our beliefs.
The treatise, as an antithesis to Spinoza’s Ethics, should not be read as a definitive alternative but as an example of how the same method can be employed to construct a system of thought with drastically different outcomes.
As such, it is not an argument against Spinoza’s philosophy, but an illustration of the diversity of philosophical perspectives that can be derived from different starting points.
And worry over systematizing is no innocuous matter.
For instance, Hannah Arendt’s cautionary words on the dangers of ideological thinking emphasize the need for vigilance when evaluating philosophical or political systems.
She asserts that ideological thinking “orders facts into an absolutely logical procedure which starts from an axiomatically accepted premise” and proceeds “with a consistency that exists nowhere in the realm of reality” (“The Origins of Totalitarianism”, p. 471).
Arendt’s analysis suggests that logical consistency, while necessary, is not sufficient for accepting a system. We must consider the underlying assumptions, correspondence to reality, and ethical consequences of such systems.
In her description of ideological thinking, Arendt highlights two critical elements: the movement and emancipation from reality and experience.
The thought movement springs from a self-generated axiomatic premise rather than experience, while the argumentation remains untouched by further experience once the premise is established.
This process of deduction can lead to a dangerously distorted understanding of reality, as it severs the link between the logical system and the complex, nuanced realm of human experience.
In a corollary to Nietzsche’s call for rigorous examination of axioms and presuppositions, this perspective encourages us to scrutinize the foundations of philosophical treatises.
Such critical analysis can help identify potential flaws or inconsistencies, paving the way for more refined and accurate theories that better capture the nuances and conditionality of human experience and to minimize ideological thinking’s potential hazards.
Proem
Spinoza sought to describe the world using the Euclidean method, comprising axioms, propositions, and proofs.
In contrast, this treatise will utilize the same geometric method to present a fundamentally different understanding of the universe, emphasizing the importance of individual entities and their autonomous nature.
Definitions for Axioms
Definition 1 (Entity): An entity refers to a distinct and individual building block of the universe, possessing unique characteristics and capable of interacting with other entities.
Definition 2 (Substance): A substance is a foundational and self-sufficient aspect of reality, characterized by its unique properties and qualities.
Definition 3 (Free Will): Free will is the inherent ability of conscious entities to make choices and act autonomously, independent of external forces or predetermined laws.
Axioms
Individual entities are the basic building blocks of the universe.
Each entity is distinct and possesses unique characteristics.
Entities interact with each other through various forces, shaping their identities and behaviors.
Free will is an inherent property of conscious entities.
The notion of a singular, all-encompassing substance is an illusion.
Propositions 1–4
Proposition 1: The universe is composed of a multitude of individual entities.
Proof: Based on Axiom 1, individual entities are the foundation of the universe. The aggregation of these entities constitutes the cosmos. Therefore, the universe is composed of a multitude of separate entities.
Proposition 2: Each entity is distinct and possesses unique characteristics.
Proof: By Axiom 2, individual entities have distinct properties. As each entity interacts with others (Axiom 3), they develop unique characteristics that differentiate them.
Proposition 3: Entities have the capacity for autonomous action.
Proof: From Axiom 4, free will is an inherent property of conscious entities. Thus, these entities possess the ability to make choices and act independently.
Proposition 4: The cosmos is fragmented, not unified.
Proof: Given that each entity is distinct (Proposition 2) and can act autonomously (Proposition 3), the universe cannot be a single, unified substance. Instead, it is fragmented, with each entity as a separate and distinct part of the whole.
Corollaries to Propositions 1–4:
The notion of a singular, all-encompassing substance is false (Axiom 5).
Each entity has its distinct purpose, which is not predetermined by any external force.
The existence of free will allows for individual responsibility and morality.
Propositions 5–7
Proposition 5: The existence of multiple substances is possible.
Proof: Based on Axiom 1, individual entities are the foundation of the universe. Since these entities are distinct (Axiom 2) and interact with each other through various forces (Axiom 3), multiple substances can exist within the cosmos.
Proposition 6: God and nature are distinct entities.
Proof: If each entity is distinct and possesses unique characteristics (Axiom 2), then it follows that God and nature, as separate entities, cannot be the same. They must be distinct entities with unique attributes.
Proposition 7: A single, all-encompassing substance does not determine the universe.
Proof: As free will is an inherent property of conscious entities (Axiom 4), the cosmos cannot be determined by a single, all-encompassing substance (Axiom 5). Instead, the universe is shaped by the interactions of distinct entities, each exercising its free will.
Corollaries to Propositions 5–7:
The existence of multiple substances refutes Spinoza’s notion of a single, all-encompassing substance.
The distinction between God and nature challenges Spinoza’s pantheistic view of the universe.
The presence of free will in conscious entities contradicts Spinoza’s deterministic perspective.
Propositions 8–10
Proposition 8: The multiplicity of substances allows for various and conflicting properties.
Proof: As multiple substances exist within the cosmos (Proposition 5) and each entity possesses unique characteristics (Axiom 2), diverse and conflicting properties can coexist in the universe.
Proposition 9: The fragmented cosmos enables complex systems and structures to emerge.
Proof: Since the universe is composed of a multitude of individual entities (Proposition 1) and is fragmented rather than unified (Proposition 4), the interactions among distinct entities (Axiom 3) give rise to complex systems and structures.
Proposition 10: Individual entities are capable of self-determination and self-realization. Proof: Given that entities have the capacity for autonomous action (Proposition 3) and free will (Axiom 4), individuals can pursue self-determination and self-realization, independent of any predetermined purpose or external force.
Corollaries to Propositions 8–10:
The coexistence of diverse and conflicting properties in the cosmos fosters creativity, growth, and adaptability.
The emergence of complex systems and structures from individual entities’ interactions highlights the fragmented cosmos’ dynamic and evolving nature.
The capacity for self-determination and self-realization empowers individual entities to shape their destinies and contribute to the overall development of the cosmos.
Propositions 11–12
Proposition 11: The moral and ethical dimensions of existence emerge from the interactions among autonomous entities.
Proof: As individual entities possess free will (Axiom 4) and have the capacity for autonomous action (Proposition 3), the interactions among these entities give rise to moral and ethical concerns as they must navigate their relationships and shared existence.
Proposition 12: The fragmented cosmos allows for multiple perspectives and worldviews.
Proof: Since the cosmos is composed of a multitude of individual entities (Proposition 1) with distinct characteristics (Axiom 2), diverse perspectives and worldviews can emerge, reflecting the rich complexity of the fragmented cosmos.
Corollaries to Propositions 11–12:
The emergence of moral and ethical dimensions underscores the importance of empathy, compassion, and cooperation among individual entities.
The existence of multiple perspectives and worldviews encourages open-mindedness, tolerance, and the exchange of ideas.
Propositions 13–16
Proposition 13: A corporeal God exists as a distinct entity within the fragmented cosmos.
Proof: Given that multiple substances can exist within the cosmos (Proposition 5) and God and nature are distinct entities (Proposition 6), it follows that a corporeal God, as a distinct entity, can exist within the fragmented cosmos.
Proposition 14: God possesses unique attributes and qualities that distinguish Him from other entities.
Proof: As each entity is distinct and possesses unique characteristics (Axiom 2), it follows that God, being a distinct entity, must also possess unique attributes and qualities that set Him apart from other entities.
Proposition 15: God’s corporeal nature allows direct interaction with individual entities.
Proof: Since God exists as a corporeal entity within the fragmented cosmos (Proposition 13) and entities interact with each other through various forces (Axiom 3), it follows that God can directly interact with individual entities in the cosmos.
Proposition 16: God’s interest in human affairs stems from His direct interactions with individual entities.
Proof: Given that God can directly interact with individual entities (Proposition 15) and human beings are individual entities within the cosmos, God’s interest in human affairs arises from His direct interactions with humans.
Corollaries to Propositions 13–16:
The existence of a corporeal God challenges Spinoza’s view that God is an incorporeal and abstract substance.
God’s unique attributes and qualities set Him apart as a distinct and significant entity within the cosmos.
The direct interaction between God and individual entities implies that divine intervention in human affairs is possible.
The interest in a corporeal God in human affairs adds another layer of complexity to the moral and ethical dimensions of existence.
Propositions 17–18
Proposition 17: God’s benevolence towards human beings is demonstrated through His interactions with them.
Proof: As God interacts directly with individual entities, including humans (Proposition 15), and is interested in human affairs (Proposition 16), God’s benevolence towards human beings is demonstrated through His interactions with them.
Proposition 18: God’s guidance and influence can help individual entities realize their potential and achieve self-realization.
Proof: Since God has unique attributes and qualities (Proposition 14) and directly interacts with individual entities (Proposition 15), it follows that His guidance and influence can help individual entities realize their potential and achieve self-realization (Proposition 10).
Corollaries to Propositions 17–18:
The benevolence of a corporeal God offers hope and comfort to individual entities facing challenges and hardships.
God’s guidance and influence guide ethical and moral growth among individual entities.
The existence of a corporeal God who interacts with individual entities emphasizes the importance of cultivating a personal relationship with the divine.
Definitions for New Axioms
Definition 4 (Dynamic Cosmos): A dynamic cosmos refers to a constantly changing and evolving system where individual entities undergo growth and adaptation to new circumstances.
Definition 5 (Self-Awareness): Self-awareness is the capacity of conscious entities to recognize and reflect on their thoughts, emotions, and actions, contributing to personal growth and development.
Definition 6 (Moral and Ethical Principles): Moral and ethical principles are guidelines that emerge from the interactions and relationships among conscious entities, informing their actions and decisions.
Definition 7 (Purpose and Meaning): Purpose and meaning in the cosmos are derived from the experiences, actions, and decisions of individual entities, reflecting their unique contributions and roles within the universe.
New Axioms
The universe is a dynamic and evolving system, constantly changing.
Conscious entities possess the capacity for self-awareness and reflection.
Moral and ethical principles arise from the interactions and relationships among conscious entities.
Purpose and meaning in the cosmos are derived from the experiences and actions of individual entities.
As a distinct corporeal entity, God influences the cosmos through direct interaction with individual entities.
Propositions 19–23
Proposition 19: The dynamic and evolving nature of the universe allows for the continuous development of individual entities.
Proof: Given that the universe is a dynamic and evolving system (New Axiom 1), individual entities can develop and change over time, adapting to new circumstances and experiences.
Proposition 20: Self-awareness and reflection contribute to the growth and development of conscious entities.
Proof: As conscious entities possess the capacity for self-awareness and reflection (New Axiom 2), these faculties play a crucial role in the growth and development of conscious entities, enabling them to learn from their experiences and make informed choices.
Proposition 21: Moral and ethical principles guide the actions and decisions of conscious entities.
Proof: Since moral and ethical principles arise from the interactions and relationships among conscious entities (New Axiom 3), these principles serve as a guiding framework for the actions and decisions of conscious entities.
Proposition 22: Individual entities play a central role in shaping the purpose and meaning of the cosmos.
Proof: Given that purpose and meaning in the cosmos are derived from the experiences and actions of individual entities (New Axiom 4), it follows that individual entities play a central role in shaping the purpose and meaning of the cosmos.
Proposition 23: God’s influence on the cosmos is manifested through His interactions with individual entities.
Proof: As a distinct corporeal entity, God influences the cosmos through direct interaction with individual entities (New Axiom 5). Therefore, God’s influence on the cosmos can be observed through these interactions.
Corollaries to Propositions 19–23:
The continuous development of individual entities enriches the complexity and diversity of the cosmos.
Self-awareness and reflection enable conscious entities to adapt and evolve, contributing to the dynamic nature of the cosmos.
Moral and ethical principles foster empathy, compassion, and cooperation among conscious entities.
The central role of individual entities in shaping the cosmos’ purpose and meaning underscores the importance of personal growth and development.
The manifestation of God’s influence through direct interaction with individual entities emphasizes the significance of cultivating a personal relationship with the divine.
Propositions 24–28
Proposition 24: The evolving nature of the cosmos allows for the emergence of novel entities and systems.
Proof: Given that the universe is a dynamic and evolving system (New Axiom 1) and individual entities interact through various forces (Axiom 3), it follows that novel entities and systems can emerge due to these interactions, further enriching the cosmos.
Proposition 25: The capacity for self-awareness and reflection facilitates moral growth and ethical decision-making.
Proof: As conscious entities possess the capacity for self-awareness and reflection (New Axiom 2) and moral and ethical principles guide their actions and decisions (Proposition 21), self-awareness and reflection serve as essential tools for developing moral growth and ethical decision-making.
Proposition 26: The cosmos provides a platform for exploring and expressing individual purpose and meaning.
Proof: Since individual entities play a central role in shaping the cosmos’ purpose and meaning (Proposition 22) and the cosmos is composed of a multitude of individual entities (Proposition 1), it follows that the cosmos provides a diverse and dynamic platform for the exploration and expression of individual purpose and meaning.
Proposition 27: The interactions between individual entities and God shape the moral landscape of the cosmos.
Proof: As God influences the cosmos through direct interaction with individual entities (New Axiom 5) and moral and ethical principles arise from the interactions and relationships among conscious entities (New Axiom 3), it follows that the interactions between individual entities and God play a crucial role in shaping the moral landscape of the cosmos.
Proposition 28: The fragmented cosmos supports multiple paths to self-realization and fulfillment.
Proof: Given that individual entities are capable of self-determination and self-realization (Proposition 10) and the fragmented cosmos allows for multiple perspectives and worldviews (Proposition 12), it follows that multiple paths to self-realization and fulfillment can coexist within the cosmos.
Corollaries to Propositions 24–28:
The emergence of novel entities and systems underscores the ever-changing and evolving nature of the cosmos.
The capacity for self-awareness and reflection provides a foundation for ethical and moral development in conscious entities.
The exploration and expression of individual purpose and meaning contribute to the richness and complexity of the cosmos.
The interactions between individual entities and God profoundly impact the ethical and moral dimensions of existence.
The coexistence of multiple paths to self-realization and fulfillment fosters diversity, tolerance, and creativity within the cosmos.
Definitions for Axioms of Soul
Definition 8 (Soul): The soul is an immaterial and distinct aspect of human existence, characterized by its capacity for reason, emotion, self-awareness, and free will.
Definition 9 (Dualism): Dualism is the philosophical position that the human soul and physical body are distinct and separate entities, each with their unique properties and qualities.
Definition 10 (Transcendence): Transcendence refers to the ability of the soul to exist independently of the physical body and experience non-physical realities, ultimately surpassing the limitations of material existence.
Definition 11 (Corporeal God): A corporeal God is a distinct, embodied entity within the fragmented cosmos, possessing unique attributes and qualities and capable of directly interacting with individual entities.
Definition 12 (Divine Guidance): Divine guidance is the influence and direction provided by a corporeal God to individual entities, helping them realize their potential, achieve self-realization, and navigate moral and ethical challenges.
Axioms of Soul
The human soul is an immaterial and distinct entity from the physical body.
The soul has an inherent capacity for reason, emotion, and self-awareness.
The human soul possesses free will and is not bound by deterministic laws.
The soul can exist independently of the physical body, transcending material existence.
The human soul can form a personal relationship with the corporeal God.
Propositions 29–33
Proposition 29: The human soul is an immaterial entity distinct from the physical body.
Proof: Based on the Axiom of Soul 1, the human soul is an immaterial and distinct entity from the physical body, thus establishing the dualistic nature of human existence.
Proposition 30: The human soul possesses the faculties of reason, emotion, and self-awareness.
Proof: Given Axiom of Soul 2, the soul has an inherent capacity for reason, emotion, and self-awareness, which are essential for its growth and development.
Proposition 31: The human soul exercises free will and is not bound by deterministic laws.
Proof: As stated in Axiom of Soul 3, the human soul possesses free will and is not subject to deterministic laws, emphasizing its autonomous nature and capacity for self-determination.
Proposition 32: The soul can exist independently of the physical body, transcending material existence.
Proof: According to Axiom of Soul 4, the human soul can exist independently of the physical body, allowing it to transcend material existence and experience non-physical realities.
Proposition 33: The human soul is capable of forming a personal relationship with the corporeal God.
Proof: Based on Axiom of Soul 5, the human soul can establish a personal relationship with the corporeal God, enabling direct interaction and divine guidance.
Corollaries to Propositions 29–33:
The dualistic nature of human existence, with an immaterial soul and a physical body, directly opposes Spinoza’s monistic view of the mind and body as a unified substance.
The faculties of reason, emotion, and self-awareness in the human soul create a rich inner life and contribute to personal growth and development.
The exercise of free will by the human soul challenges Spinoza’s deterministic perspective on human behavior and decision-making.
The ability of the soul to transcend material existence allows for the exploration of non-physical realities and spiritual experiences.
The personal relationship between the human soul and the corporeal God offers a foundation for moral and ethical guidance and a source of comfort and hope.
Propositions 34–40
Proposition 34: The soul’s transcendence allows for experiences beyond the physical realm.
Proof: As the soul can transcend the limitations of material existence (Definition 10), it can access non-physical realities and experiences beyond the confines of the physical body.
Proposition 35: The dualistic nature of human existence comprises both the soul and the physical body.
Proof: Given that dualism posits the human soul and physical body as distinct and separate entities (Definition 9), human existence encompasses both the immaterial and material bodies.
Proposition 36: The soul serves as a mediator between the corporeal God and the physical body. Proof: As the soul is an immaterial and distinct aspect of human existence (Definition 8) and a corporeal God interacts directly with individual entities (Definition 11), the soul can act as a mediator between the divine and the physical body, facilitating the flow of divine guidance and influence (Definition 12).
Proposition 37: The soul’s capacity for reason and self-awareness enables the pursuit of moral and ethical growth.
Proof: Given that the soul possesses the capacity for reason and self-awareness (Definition 8) and moral and ethical principles guide the actions and decisions of conscious entities (Definition 6), the soul can utilize its faculties to pursue moral and ethical growth, informed by divine guidance (Definition 12).
Proposition 38: The soul’s unique experiences contribute to the purpose and meaning of the cosmos.
Proof: As the purpose and meaning in the cosmos are derived from the experiences, actions, and decisions of individual entities (Definition 7) and the soul can transcend material limitations to access non-physical realities (Definition 10), the soul’s unique experiences enrich the overall purpose and meaning of the cosmos.
Proposition 39: The soul’s transcendent nature enables it to survive the physical body’s death.
Proof: Since the soul is an immaterial aspect of human existence (Definition 8) with the capacity for transcendence (Definition 10), it can continue to exist independently of the physical body, even after the body’s death.
Proposition 40: The development and evolution of the soul are influenced by its interactions with the corporeal God.
Proof: As the soul serves as a mediator between the corporeal God and the physical body (Proposition 36), its development and evolution are shaped by the divine guidance and influence it receives from the corporeal God (Definition 12).
Corollaries to Propositions 34–40:
The transcendent experiences of the soul provide insights into non-physical realities, expanding human understanding and awareness.
The dualistic nature of human existence emphasizes the need for balance and harmony between the soul and the physical body.
The soul’s mediation between the divine and the physical realm reinforces the importance of cultivating a personal relationship with the corporeal God.
The pursuit of moral and ethical growth by the soul contributes to the overall moral and ethical development of the cosmos.
The soul’s unique experiences and transcendent nature offer hope and comfort in the face of life’s challenges and the inevitability of death.
The soul’s continued existence after the physical body’s death implies the possibility of an afterlife or spiritual realm.
The influence of the corporeal God on the soul’s development underscores the interconnectedness of all entities within the fragmented cosmos.
Axioms of Emotionality
1) Emotions are a natural and essential aspect of the human experience, arising from the interactions between the corporeal God, the soul, and the physical body (Axiom 3)
2) Emotions, as expressions of the soul, can be understood rationally and are subject to ethical evaluation (Proposition 21, Axiom 7)
3) Emotional experiences contribute to the overall purpose and meaning of the cosmos and serve as a means for individuals to develop a deeper understanding of the corporeal God (Proposition 33).
Definitions of Emotionality
Definition 13: Emotional harmony refers to the state of balance and alignment between the soul, the physical body, and the external world, which promotes positive emotions and well-being per ethical principles and divine guidance (Axiom 6, Axiom of Soul 2).
Definition 14: Emotional discord refers to a state of imbalance or misalignment between the soul, the physical body, and the external world, which can result in negative emotions and suffering, deviating from the ethical principles and divine guidance (Axiom 6, Axiom of Soul 3).
Definition 15: Emotional growth is the process of cultivating emotional harmony through self-reflection, ethical development, and divine guidance, aligning the soul with the corporeal God and its ethical principles (Definition 5, Axiom 5, Axiom of Soul 1).
Propositions 41–43
Proposition 41: Emotional harmony is crucial for balancing the soul and the physical body.
Proof: As emotions serve as expressions of the soul (Axiom of Emotionality 2), emotional harmony (Definition 13) indicates a state of balance and alignment between the soul, the physical body, and the external world per the ethical principles and divine guidance (Axiom 6, Axiom of Soul 2).
Proposition 42: Emotional discord can be mitigated through emotional growth.
Proof: Emotional growth (Definition 15) involves cultivating emotional harmony (Definition 13), which counteracts emotional discord (Definition 14) and aligns the soul with the corporeal God and its ethical principles (Axiom 5, Axiom of Soul 1).
Proposition 43: The corporeal God can influence emotional growth through divine guidance.
Proof: As the corporeal God is involved in human emotions (Axiom of Emotionality 1), divine guidance can facilitate emotional growth (Definition 15) and promote emotional harmony (Definition 13).
Corollaries to Propositions 41–43:
1. Emotional harmony contributes to overall well-being and a sense of fulfillment in life, as it aligns the soul with the corporeal God and its ethical principles.
2. Emotional growth supports the soul’s development, the pursuit of ethical principles, and a deeper understanding of the corporeal God.
3. Divine guidance from the corporeal God can help individuals navigate emotional challenges and cultivate emotional harmony, fostering their ethical and spiritual growth.
4. Emotional experiences, both positive and negative, play a significant role in shaping the individual’s personal growth and contribute to the overall purpose and meaning of the cosmos.
5. Emotional discord catalyzes self-reflection, ethical development, and spiritual growth, ultimately bringing the individual closer to the corporeal God and its ethical principles.
Axioms of Eternity:
1. Eternity is a state of existence that transcends time and is not bound by temporal limitations.
2. The corporeal God, being both immanent and transcendent, exists eternally.
3. As an independent entity, the human soul can attain a form of eternity through ethical development, emotional growth, and a deep understanding of the corporeal God.
Definitions
Definition 16 (Eternal Existence): A state of being that transcends time, characterized by an unchanging and perpetual existence.
Definition 17 (Temporal Existence): A state bound by time, characterized by change, growth, and eventual cessation.
Definition 18 (Eternal Soul): The aspect of the human soul that achieves eternity through ethical development, emotional growth, and deep understanding of the corporeal God.
Propositions and Corollaries 44–45
Proposition 44: The corporeal God, existing eternally, is the source of eternal existence for the human soul.
Demonstration: By Axiom of Eternity 2, the corporeal God exists eternally. By the Axiom of Eternity 3, the human soul can attain a form of eternity through ethical development, emotional growth, and a deep understanding of the corporeal God. Thus, the corporeal God, as the eternal source of all things (Axiom 5), is the source of eternal existence for the human soul (Proposition 43, Corollaries to Propositions 41–43).
Proposition 45: The eternal aspect of the human soul is achieved through the harmony of ethical development, emotional growth, and understanding of the corporeal God.
Demonstration: By Axiom of Eternity 3, the human soul can attain a form of eternity through ethical development, emotional growth, and a deep understanding of the corporeal God. By Proposition 43 and its corollaries, ethical development and emotional growth contribute to a deeper understanding of the corporeal God. Thus, the harmony of these three aspects enables the soul to achieve its eternal aspect (Definition 18).
Corollary to Proposition 45: The eternal aspect of the human soul can be experienced, in part, during one’s temporal existence (Definition 17), as ethical development, emotional growth, and understanding of the corporeal God are cultivated throughout one’s life.
Propositions and Corollaries 46–49
Proposition 46: Ethical development and emotional growth are necessary for the soul’s progression toward eternity.
Demonstration: By Proposition 45, the eternal aspect of the human soul is achieved through the harmony of ethical development, emotional growth, and understanding of the corporeal God. As ethical development and emotional growth contribute to the soul’s progression toward eternity, they are necessary aspects of its journey (Proposition 43, Corollaries to Propositions 41–43).
Corollary to Proposition 46: Culturing ethical development and emotional growth throughout one’s temporal existence is essential for the soul’s progression toward eternity.
Proposition 47: Through its progression toward eternity, the human soul becomes more attuned to the corporeal God.
Demonstration: By Proposition 45 and its corollary, the eternal aspect of the human soul is achieved through the harmony of ethical development, emotional growth, and understanding of the corporeal God. As the soul progresses toward eternity, it becomes more attuned to the corporeal God through its deepening understanding (Proposition 43, Corollaries to Propositions 41–43).
Corollary to Proposition 47: As it becomes more attuned to the corporeal God, the human soul experiences a greater sense of unity with the divine and all creation.
Proposition 48: The experience of eternity within the human soul during its temporal existence leads to a deeper appreciation of the interconnectedness of all things.
Demonstration: By the corollary to Proposition 45, the eternal aspect of the human soul can be experienced, in part, during one’s temporal existence. As the soul attains a deeper understanding of the corporeal God (Proposition 47) and progresses toward eternity (Proposition 46), it becomes more aware of the interconnectedness of all things through its continuous ethical development, emotional growth, and understanding of the corporeal God (Proposition 43, Corollaries to Propositions 41–43). Thus, the experience of eternity within the human soul during its temporal existence leads to a deeper appreciation of the interconnectedness of all things.
Corollary to Proposition 48: The cultivation of ethical development, emotional growth, and understanding of the corporeal God enriches the human soul’s capacity to appreciate and contribute to the harmony and interconnectedness of all creation.
Proposition 49: The pursuit of ethical development and emotional growth brings the human soul closer to the corporeal God and the eternal aspect of existence.
Demonstration: As the human soul engages in ethical development and emotional growth (Propositions 41–43), it attains a deeper understanding of the corporeal God (Proposition 47) and a greater awareness of the interconnectedness of all things (Proposition 48). This increased understanding and awareness facilitates the soul’s progression toward eternity (Proposition 46) by aligning its desires and emotions with the eternal aspect of existence (Proposition 14, Axiom of Emotionality 3). Moreover, the pursuit of ethical development and emotional growth allows the soul to refine its connection with the body (Proposition 31) and the fragmented cosmos (Proposition 8, Axiom of Soul 3), which further contributes to the experience of eternity within the human soul during its temporal existence (Proposition 45, Corollary). Thus, pursuing ethical development and emotional growth brings the human soul closer to the corporeal God and the eternal aspect of existence.
Propositions and Corollaries 50–52
Proposition 50: The individual’s ethical development is inherently connected to the well-being of the collective.
Demonstration: As the human soul engages in ethical development (Propositions 41–43) and emotional growth (Proposition 34), it refines its connection with the body (Proposition 31) and the fragmented cosmos (Proposition 8, Axiom of Soul 3). This refined connection leads to a greater awareness of the interconnectedness of all things (Proposition 48) and a deeper understanding of the corporeal God (Proposition 47). As the individual soul gains this awareness and understanding, it becomes more attuned to the needs and well-being of the collective, recognizing that the individual’s ethical development contributes to the overall harmony and well-being of the collective (Definition 18, Axiom of Emotionality 2). Therefore, the individual’s ethical development is inherently connected to the well-being of the collective.
Proposition 51: The progression toward eternity for the individual soul depends on the collective pursuit of ethical development and emotional growth.
Demonstration: As established in (Proposition 50), the individual’s ethical development is inherently connected to the well-being of the collective. Since the human soul’s progression towards eternity is dependent on its alignment with the eternal aspect of existence (Proposition 49), and the alignment of desires and emotions requires ethical development and emotional growth (Axiom of Emotionality 3), it follows that the individual soul’s progression towards eternity is affected by the collective pursuit of ethical development and emotional growth. Thus, the progression toward eternity for the individual soul depends on the collective pursuit of ethical development and emotional growth.
Proposition 52: The fragmented cosmos continually evolves towards greater ethical harmony.
Demonstration: The fragmented cosmos consists of multiple substances (Proposition 1), each containing infinite attributes (Proposition 2). The corporeal God exists as a distinct entity within the fragmented cosmos (Proposition 13), guiding the evolution of the cosmos toward greater ethical harmony (Axiom of Eternity 2). As individual souls and the collective engage in the pursuit of ethical development and emotional growth (Propositions 41–43, 50), they bring themselves closer to the corporeal God (Proposition 49) and contribute to the overall harmony and well-being of the cosmos (Proposition 50, Definition 18). Thus, the fragmented cosmos continually evolves towards greater ethical harmony.
Propositions and Corollaries 53–56
Proposition 53: Pursuing truth and understanding is integral to progressing toward eternity.
Demonstration: As an aspect of the individual, the human soul inherently seeks truth and understanding (Definition 11). As the soul progresses toward ethical development and emotional growth (Proposition 50), it also refines its pursuit of truth and understanding. Since the progression towards eternity for the individual soul depends on the collective pursuit of ethical development and emotional growth (Proposition 51), and truth and understanding are integral to this pursuit (Definition 11), it follows that the pursuit of truth and understanding is integral to the progression towards eternity.
Proposition 54: The alignment of desires and emotions with truth and understanding promotes the experience of joy.
Demonstration: As established in Proposition 53, the pursuit of truth and understanding is integral to the progression toward eternity. In its alignment with truth and understanding, the human soul experiences a deepening sense of joy (Definition 14, Axiom of Emotionality 1). This joy arises from the congruence of desires and emotions with truth and understanding (Axiom of Emotionality 3). Therefore, the alignment of desires and emotions with truth and understanding promotes the experience of joy.
Proposition 55: Pursuing ethical development and emotional growth fosters the emergence of virtuous qualities within the human soul.
Demonstration: As the individual soul engages in ethical development and emotional growth (Proposition 50), it aligns its desires and emotions with truth and understanding (Proposition 54). This alignment, in turn, promotes the development of virtuous qualities within the human soul (Definition 17, Axiom of Emotionality 4). Furthermore, virtuous qualities contribute to the overall harmony and well-being of the individual and the collective (Definition 18), further advancing the progression toward eternity (Proposition 51). Thus, pursuing ethical development and emotional growth fosters the emergence of virtuous qualities within the human soul.
Proposition 56: The corporeal God continually guides the fragmented cosmos toward perfect ethical harmony.
Demonstration: The corporeal God exists as a distinct entity within the fragmented cosmos (Proposition 13) and guides the evolution of the cosmos toward greater ethical harmony (Axiom of Eternity 2). As individual souls and the collective engagement in the pursuit of ethical development, emotional growth, and the alignment of desires and emotions with truth and understanding (Propositions 50–55), they contribute to the overall harmony and well-being of the cosmos (Definition 18). This process is continually guided by the corporeal God, aiming to achieve a state of perfect ethical harmony. Therefore, the corporeal God continually guides the fragmented cosmos toward perfect ethical harmony.
Propositions 57–60
Proposition 57: The collective pursuit of ethical development and emotional growth contributes to the evolution of the fragmented cosmos toward perfect ethical harmony.
Demonstration: As individual souls engage in ethical development and emotional growth (Propositions 50, 55), they contribute to the overall harmony and well-being of the cosmos (Definition 18). This collective pursuit, guided by the corporeal God (Proposition 56), advances the fragmented cosmos toward perfect ethical harmony. Therefore, the collective pursuit of ethical development and emotional growth contributes to the evolution of the fragmented cosmos toward perfect ethical harmony.
Proposition 58: An individual’s experience of eternity within temporal existence is deepened through their connection with others who also pursue ethical development and emotional growth.
Demonstration: As the eternal aspect of the human soul can be experienced, in part, during one’s temporal existence (Corollary to Proposition 45), the individual’s connection with others who share the same pursuit of ethical development and emotional growth (Proposition 50) deepens their experience of eternity. This shared experience further enriches the individual’s sense of interconnectedness (Proposition 48), fostering a sense of unity and belonging within the collective. Thus, an individual’s experience of eternity within temporal existence is deepened through their connection with others who also pursue ethical development and emotional growth.
Proposition 59: The cultivation of gratitude and compassion enhances the pursuit of ethical development, emotional growth, and the experience of eternity within the temporal existence.
Demonstration: As individuals engage in ethical development and emotional growth (Propositions 41–43, 50), they become more aware of the interconnectedness of all things (Proposition 48) and the importance of fostering harmony and well-being within the collective (Proposition 50). Cultivating gratitude and compassion, as virtuous qualities (Proposition 55), enhances the individual’s connection with others and their appreciation for the interconnectedness of all creation (Proposition 48). This deeper appreciation, in turn, enriches the individual’s experience of eternity within their temporal existence (Proposition 45, Corollary). Therefore, the cultivation of gratitude and compassion enhances the pursuit of ethical development, emotional growth, and the experience of eternity within the temporal existence.
Proposition 60: The corporeal God serves as a source of inspiration for the cultivation of virtuous qualities and the collective pursuit of ethical development and emotional growth.
Demonstration: The corporeal God, as the eternal source of all things (Axiom 5), influences and guides the evolution of the fragmented cosmos toward greater ethical harmony (Proposition 56). As individuals engage in ethical development and emotional growth (Propositions 50, 55), they become more attuned to the corporeal God (Proposition 47) and are inspired to cultivate virtuous qualities (Proposition 55). This inspiration further fosters the collective pursuit of ethical development, emotional growth, and the experience of eternity within the temporal existence (Propositions 51, 58). Therefore, the corporeal God serves as a source of inspiration for the cultivation of virtuous qualities and the collective pursuit of ethical development and emotional growth.
Corollaries to Propositions 57–60:
The collective pursuit of ethical development and emotional growth fosters a sense of unity, interconnectedness, and shared purpose among individuals.
The experience of eternity within the temporal existence is enhanced by shared efforts to cultivate ethical development, emotional growth, and virtuous qualities.
Gratitude and compassion, as virtuous qualities, contribute to the overall harmony and well-being of the individual and the collective.
The corporeal God, as a source of inspiration and guidance, facilitates the emergence of virtuous qualities and fosters a sense of belonging and unity within the collective.
Propositions 61–64
Proposition 61: The existence of an afterlife is supported by the eternal nature of the human soul and its connection to the corporeal God.
Demonstration: The human soul possesses an eternal aspect, which can be experienced in part during temporal existence (Proposition 45, Corollary). This eternal aspect is derived from the corporeal God (Proposition 47), the eternal source of all things (Axiom 5). The connection between the eternal aspect of the soul and the corporeal God suggests that the soul’s existence transcends the temporal confines of the physical body, providing support for the concept of an afterlife. Therefore, the existence of an afterlife is supported by the eternal nature of the human soul and its connection to the corporeal God.
Proposition 62: The moral imperative to prioritize the well-being of others over oneself is derived from the pursuit of ethical development, emotional growth, and the will of the corporeal God.
Demonstration: The collective pursuit of ethical development and emotional growth contributes to the evolution of the fragmented cosmos toward perfect ethical harmony (Proposition 57). The cultivation of gratitude and compassion, as virtuous qualities, enhances this pursuit (Proposition 59). The corporeal God serves as a source of inspiration for the cultivation of these virtuous qualities and the collective pursuit of ethical development and emotional growth (Proposition 60). As individuals engage in ethical development, they become more attuned to the interconnectedness of all creation (Proposition 48) and the importance of fostering harmony and well-being within the collective (Proposition 50). This awareness, guided by the corporeal God’s will, leads to the moral imperative to prioritize the well-being of others over oneself, negating any valuation of the conatus toward self. Therefore, the moral imperative to prioritize the well-being of others over oneself is derived from the pursuit of ethical development, emotional growth, and the will of the corporeal God.
Proposition 63: The afterlife serves as a realm in which the eternal aspect of the human soul continues to evolve and contribute to the overall ethical harmony of the cosmos.
Demonstration: The eternal aspect of the human soul transcends the temporal confines of the physical body (Proposition 61), suggesting the existence of an afterlife. The corporeal God, as the eternal source of all things (Axiom 5), continues to influence and guide the evolution of the fragmented cosmos toward greater ethical harmony (Proposition 56). The human soul, in its eternal aspect, remains connected to the corporeal God (Proposition 47) and continues to evolve and contribute to the overall ethical harmony of the cosmos. Therefore, the afterlife serves as a realm in which the eternal aspect of the human soul continues to evolve and contribute to the overall ethical harmony of the cosmos.
Proposition 64: The moral imperative to prioritize the well-being of others over oneself in the temporal existence extends into the afterlife, as guided by the will of the corporeal God.
Demonstration: The moral imperative to prioritize the well-being of others over oneself is derived from the pursuit of ethical development, emotional growth, and the will of the corporeal God (Proposition 62). The afterlife serves as a realm in which the eternal aspect of the human soul continues to evolve and contribute to the overall ethical harmony of the cosmos (Proposition 63). As the corporeal God’s will continues to guide the evolution of the fragmented cosmos toward perfect ethical harmony, the moral imperative to prioritize the well-being of others over oneself extends into the afterlife. Therefore, the moral imperative to prioritize the well-being of others over oneself in the temporal existence extends into the afterlife, as guided by the will of the corporeal God.
Proposition 65: The interconnectedness of all creation and the pursuit of ethical harmony persist beyond temporal existence, forming the foundation for a just and harmonious afterlife.
Demonstration: All things are interconnected and interdependent within the fragmented cosmos (Proposition 48). The pursuit of ethical development and emotional growth contributes to the evolution of the fragmented cosmos toward perfect ethical harmony (Proposition 57). As the eternal aspect of the human soul transcends the temporal confines of the physical body and enters the afterlife (Proposition 61), it continues to evolve and contribute to the overall ethical harmony of the cosmos (Proposition 63). This ongoing interconnectedness and the pursuit of ethical harmony form the foundation for a just and harmonious afterlife, where the moral imperative to prioritize the well-being of others over oneself continues to be of utmost importance (Proposition 64). Therefore, the interconnectedness of all creation and the pursuit of ethical harmony persist beyond temporal existence, forming the foundation for a just and harmonious afterlife.
Proposition 66: The eternal aspect of the human soul derives purpose and meaning from the pursuit of ethical harmony, both in temporal existence and the afterlife.
Demonstration: The human soul is connected to the corporeal God (Proposition 47) and is influenced by the divine will to evolve the fragmented cosmos toward perfect ethical harmony (Proposition 56). In both temporal existence and the afterlife, the moral imperative to prioritize the well-being of others over oneself guides the human soul in its ethical development and emotional growth (Proposition 62 and Proposition 64). As the eternal aspect of the human soul transcends the temporal confines of the physical body (Proposition 61), it derives purpose and meaning from the pursuit of ethical harmony and the cultivation of virtuous qualities such as gratitude and compassion (Proposition 59). Therefore, the eternal aspect of the human soul derives purpose and meaning from the pursuit of ethical harmony, both in temporal existence and the afterlife.
Proposition 67: The ultimate destiny of the fragmented cosmos is to reunite with the corporeal God in a state of perfect ethical harmony.
Demonstration: The corporeal God serves as the eternal source of all things (Axiom 5) and guides the evolution of the fragmented cosmos toward perfect ethical harmony (Proposition 56). The interconnectedness of all creation (Proposition 48) and the collective pursuit of ethical development and emotional growth (Proposition 57) contribute to the gradual evolution of the fragmented cosmos. As the eternal aspect of the human soul continues to evolve in the afterlife (Proposition 63) and contributes to the ethical harmony of the cosmos, the fragmented cosmos progressively moves toward perfect ethical harmony. This ultimate state of harmony signifies the reintegration of the fragmented cosmos with the corporeal God. Therefore, the ultimate destiny of the fragmented cosmos is to reunite with the corporeal God in a state of perfect ethical harmony.
Corollaries to Propositions 65–67
Corollary to Proposition 65: A just and harmonious afterlife promotes a sense of moral responsibility in the temporal existence, as individuals understand that their actions have consequences beyond their physical lives.
Corollary to Proposition 66: The understanding of one’s purpose and meaning, derived from the pursuit of ethical harmony, provides comfort and motivation to individuals during their temporal existence, knowing that their actions contribute to the evolution of the cosmos and their own soul’s development.
Corollary to Proposition 67: The ultimate destiny of the fragmented cosmos serves as a driving force for ethical development and emotional growth, motivating individuals to contribute to the collective pursuit of perfect ethical harmony.
Propositions 68–69
Proposition 68: The interdependence of the cosmos and the individuality of entities coexist in harmony, contributing to the ongoing evolution of ethical harmony.
Demonstration: The interconnectedness of all creation (Proposition 48) forms the foundation of the fragmented cosmos, wherein each individual entity is connected to others and the corporeal God (Proposition 47). Each individual entity possesses its own unique qualities and characteristics (Proposition 49), allowing for diversity and individuality within the cosmos. This individuality and diversity among entities contribute to the evolution of the fragmented cosmos toward perfect ethical harmony (Proposition 57) by providing unique perspectives and capacities for ethical development and emotional growth.
As entities in the cosmos, including human beings, prioritize the well-being of others over their own self-interest (Proposition 62 and Proposition 64), they reconcile the interdependence of the cosmos with their individual nature. By acknowledging the interconnectedness of all entities and valuing the unique contributions of each individual, they harmoniously coexist and cooperate in the collective pursuit of ethical harmony.
Proposition 69: The harmonious coexistence of interdependence and individuality in the cosmos fosters a dynamic and evolving ethical system that aligns with the divine will of the corporeal God.
Demonstration: The interconnectedness of all creation (Proposition 48) and the individuality of entities (Proposition 49) are both essential aspects of the fragmented cosmos. The corporeal God, as the eternal source of all things (Axiom 5), governs the cosmos through divine will to evolve toward perfect ethical harmony (Proposition 56). This divine will embraces the harmonious coexistence of interdependence and individuality, recognizing the value of diversity and unique contributions among entities.
As the cosmos evolves, the dynamic and evolving ethical system, which accounts for both interdependence and individuality, aligns with the divine will of the corporeal God. This ethical system encourages entities to prioritize the well-being of others (Proposition 62 and Proposition 64), while also acknowledging and valuing their unique qualities and capacities for ethical development and emotional growth. By fostering this dynamic and evolving ethical system, the cosmos aligns with the divine will of the corporeal God and progresses toward perfect ethical harmony.
Corollaries to Propositions 68–69
Corollary Proposition 68: The harmonious coexistence of interdependence and individuality in the cosmos promotes mutual respect, understanding, and cooperation among entities, thereby strengthening the collective pursuit of ethical harmony.
Corollary 2 to Proposition 69: The dynamic and evolving ethical system, which accounts for both interdependence and individuality, provides a flexible framework for entities to navigate ethical dilemmas and challenges, fostering adaptability and resilience in the pursuit of ethical harmony.
Propositions 70–71
Proposition 70: The cosmos, being interconnected (Proposition 48) and guided by the corporeal God’s will (Proposition 57), progresses towards a state of ethical harmony where the well-being of others is prioritized (Proposition 62).
Proof: From Proposition 48, we know that all things within the cosmos are interconnected, and from Proposition 57, we know that the cosmos is guided by the corporeal God’s will. Since God’s will emphasizes moral virtue (Proposition 65) and prioritizing the well-being of others (Proposition 62), it follows that the cosmos is progressing towards a state of ethical harmony where the well-being of others is prioritized.
Proposition 71: As entities within the cosmos continually evolve, their understanding of the ethical system (Proposition 61) and the interconnectedness of all creation (Proposition 48) deepens, enabling them to better align with the corporeal God’s will (Proposition 57).
Proof: Entities within the cosmos are in a constant state of development (Proposition 60), which includes their understanding of the ethical system (Proposition 61) and the interconnectedness of creation (Proposition 48). As their understanding deepens, they become better equipped to align with the corporeal God’s will (Proposition 57) which, as established in Proposition 70, seeks the ethical harmony of prioritizing the well-being of others.
Lemmas
Lemma 1: In the cosmos guided by the corporeal God’s intentions (Proposition 57), motion is directed towards maintaining and enhancing the ethical harmony (Proposition 70).
Proof: From Proposition 57, we know that the corporeal God’s intentions govern the cosmos. Since the corporeal God’s will seeks to establish ethical harmony (Proposition 70), it follows that motion within the cosmos is directed towards maintaining and enhancing the ethical harmony.
Lemma 2: The laws of motion in the cosmos operate in such a way that they promote the interconnectedness of entities (Proposition 48) and moral development (Proposition 61).
Proof: As established in Lemma 1, motion within the cosmos is directed towards maintaining and enhancing ethical harmony. Given that ethical harmony is derived from the interconnectedness of entities (Proposition 48) and moral development (Proposition 61), it follows that the laws of motion operate in a way that promotes these qualities.
Lemma 3: The corporeal God’s intentions (Proposition 57) manifest in the cosmos as a force that acts upon entities to guide them towards ethical harmony (Proposition 70).
Proof: Since the corporeal God’s will governs the cosmos (Proposition 57) and seeks to establish ethical harmony (Proposition 70), it follows that there must be a force acting upon entities within the cosmos to guide them towards this end. Thus, the corporeal God’s intentions manifest as a force that influences the motion of entities in alignment with ethical harmony.
Lemma 4: The guidance of the corporeal God (Proposition 57) ensures that the motion of entities in the cosmos ultimately contributes to their moral development (Proposition 61) and interconnectedness (Proposition 48), even in instances where this may not be immediately apparent.
Proof: The corporeal God’s will governs the cosmos (Proposition 57) and seeks to establish ethical harmony (Proposition 70), which is derived from moral development (Proposition 61) and interconnectedness (Proposition 48). As established in Lemma 3, the corporeal God’s intentions manifest as a force that guides the motion of entities. Therefore, even in situations where the connection between the motion of entities and their moral development or interconnectedness may not be immediately apparent, the guidance of the corporeal God ensures that their motion ultimately contributes to these ends. In the cosmos guided by the corporeal God’s intentions (Proposition 57), motion is directed towards maintaining and enhancing the ethical harmony (Proposition 70).
Proof: From Proposition 57, we know that the corporeal God’s intentions govern the cosmos. Since the corporeal God’s will seeks to establish ethical harmony (Proposition 70), it follows that motion within the cosmos is directed towards maintaining and enhancing the ethical harmony.
Lemma 2: The laws of motion in the cosmos operate in such a way that they promote the interconnectedness of entities (Proposition 48) and moral development (Proposition 61).
Proof: As established in Lemma 1, motion within the cosmos is directed towards maintaining and enhancing ethical harmony. Given that ethical harmony is derived from the interconnectedness of entities (Proposition 48) and moral development (Proposition 61), it follows that the laws of motion operate in a way that promotes these qualities.
Lemma 3: The corporeal God’s intentions (Proposition 57) manifest in the cosmos as a force that acts upon entities to guide them towards ethical harmony (Proposition 70).
Proof: Since the corporeal God’s will governs the cosmos (Proposition 57) and seeks to establish ethical harmony (Proposition 70), it follows that there must be a force acting upon entities within the cosmos to guide them towards this end. Thus, the corporeal God’s intentions manifest as a force that influences the motion of entities in alignment with ethical harmony.
Lemma 4: The guidance of the corporeal God (Proposition 57) ensures that the motion of entities in the cosmos ultimately contributes to their moral development (Proposition 61) and interconnectedness (Proposition 48), even in instances where this may not be immediately apparent.
Proof: The corporeal God’s will governs the cosmos (Proposition 57) and seeks to establish ethical harmony (Proposition 70), which is derived from moral development (Proposition 61) and interconnectedness (Proposition 48). As established in Lemma 3, the corporeal God’s intentions manifest as a force that guides the motion of entities. Therefore, even in situations where the connection between the motion of entities and their moral development or interconnectedness may not be immediately apparent, the guidance of the corporeal God ensures that their motion ultimately contributes to these ends.
Lemma 5: The existence of the corporeal God (Proposition 56) inherently grants all entities a purpose that aligns with the divine intention.
Proof: From Proposition 56, we know that the corporeal God exists, and from Proposition 57, we understand that the divine intention governs the cosmos. Thus, all entities within the cosmos must have a purpose that aligns with the divine intention to maintain consistency with the guidance of the corporeal God.
Lemma 6: Entities that follow their purpose (Lemma 5) in accordance with the corporeal God’s intentions (Proposition 57) act in harmony with the cosmos, creating a balance between their individual existence and their interdependence with other entities (Proposition 48).
Proof: As established in Lemma 5, all entities have a purpose that aligns with the divine intention. When entities follow this purpose, they act in accordance with the corporeal God’s intentions (Proposition 57) and contribute to the interconnectedness of the cosmos (Proposition 48). Therefore, by following their purpose, entities create a balance between their individual existence and their interdependence with other entities.
Lemma 7: The motion of entities is influenced by the principle of sufficient reason.
Proof: As each entity in the cosmos has a conatus (Axiom 5) and the cosmos is interconnected (Proposition 68), the motion of entities is a result of the conatus of each entity interacting with other entities within the cosmos. The principle of sufficient reason states that there must be a sufficient reason or cause for everything that occurs. Therefore, the motion of entities is influenced by the principle of sufficient reason.
Lemma 8: The motion of entities within the cosmos is governed by the interplay of the conatus of individual entities and the intentions of the corporeal God.
Proof: From Axiom 5, we know that entities have a conatus that drives them to persevere in their being. Additionally, from Proposition 57, we know that the corporeal God’s intentions govern the cosmos. Thus, the motion of entities within the cosmos is governed by the interplay of the conatus of individual entities and the intentions of the corporeal God.
Lemma 9: The motion of entities within the cosmos (Lemma 8) is influenced by a balance of forces that reflect both the individual conatus of the entities (Axiom 5) and the divine intention of the corporeal God (Proposition 57).
Proof: From Axiom 5, we know that entities have a conatus that drives them to persevere in their being. In addition, from Proposition 57, we know that the corporeal God’s intentions govern the cosmos. Therefore, the motion of entities within the cosmos must be influenced by a balance of forces that reflect both the individual conatus of the entities and the divine intention of the corporeal God.
Propositions 72–76
Proposition 72: The soul’s eternal existence is linked to the development of a selfless morality.
Proof: As the soul is eternal (Axiom of Eternity 1) and the corporeal God is uniquely interested in human affairs (New Axiom 5), the soul’s eternal existence is tied to its alignment with God’s intentions. As God’s will is oriented towards the betterment of others and the cosmos as a whole (Proposition 61), the soul’s eternal existence is linked to the development of a selfless morality.
Proposition 73: The selfless morality contributes to the spiritual evolution of the soul.
Proof: The selfless morality, in accordance with God’s will (Proposition 61), aligns the soul with the higher purposes of the cosmos (New Axiom 5). As the soul develops selfless morality, it becomes more attuned to the interconnectedness of the cosmos (Proposition 68) and the intentions of the corporeal God (Proposition 57). This alignment contributes to the spiritual evolution of the soul.
Proposition 74: The spiritual evolution of the soul elevates the soul’s status in the eternal realm.
Proof: As the soul evolves spiritually through the development of selfless morality (Proposition 73), it becomes more aligned with the intentions of the corporeal God (Proposition 57). This increased alignment with God’s will raises the soul’s status in the eternal realm, as it becomes more in harmony with the divine plan.
Proposition 75: The elevation of the soul’s status in the eternal realm leads to an increased capacity for experiencing the divine.
Proof: As the soul’s status in the eternal realm is elevated (Proposition 74), it becomes more intimately connected with the corporeal God (Proposition 57) and the divine plan. This increased connection allows the soul to experience the divine more fully and in a more profound way.
Proposition 76: The anthropomorphic and ego-centered notion of eternity is a result of the soul’s spiritual evolution and its increased capacity to experience the divine.
Proof: As the soul spiritually evolves and its capacity to experience the divine increases (Proposition 75), the soul becomes more aware of its unique place in the cosmos and the corporeal God’s interest in human affairs (New Axiom 5). This heightened awareness leads to an anthropomorphic and ego-centered notion of eternity, in which the soul’s spiritual evolution and alignment with the divine plan take center stage.
Appendix
In the construction of our treatise, an alternative ethical framework has been established, diverging from Spinoza’s Ethics with a focus on individuality, free will, and the inherent moral significance of human affairs.
Within this alternative ethical system, a unique set of philosophical implications arises, demanding closer examination and reflection.
The concept of self-castrating morality is an essential aspect of our ethical framework, as it emphasizes the prioritization of others’ well-being over one’s own self-interest.
This notion raises important questions about the tension between the drive for self-preservation and the moral imperative to prioritize others. Exploring this tension further may provide valuable insights into the nuances and potential challenges of our ethical system.
Another important aspect of our ethical framework is the interaction between moral agency and divine intervention.
Given the theistic nature of the treatise, God’s will and influence shape the moral landscape. This raises critical questions about the nature of individual moral agency and accountability.
Are individuals truly free agents, or are they merely enacting a divine plan? Can they be held accountable for their actions, or should responsibility be attributed to God?
Lastly, the role of reason in a God-centered universe remains an essential aspect of our alternative ethical framework.
While the existence of a corporeal God is acknowledged, the importance of reason in the pursuit of truth and morality is not entirely abandoned.
Reconciling the relationship between divine guidance and human reason is paramount in understanding the complexities of our ethical system and its broader implications.
