Precession of a stable axis, this wobble of sociopolitical construction and distribution, reveals the distinction between “permanence” as dogmatic eternals, versus what accretive, decentralized adaptation attains irreducible differentiation through continuous shaping of an equilibrium identity. Continuous irreducibility appears stable to the pattern-designing mind, despite mutagenesis, oscillation, eccentricity, and errors. Precession allows an illusion of consistent identity, patterns so intricately interconnected to be irreducible as a system. Morality is not the realm of tolerated disagreement, it is the transformative shift, reparations of the revolutionary spin.
Regardless of the absurd acrobatics pursued by the tabula rasa empiricists or phenomenological existentialist Sartre, none of them denied that every human possesses in varying degrees of intensity and “stylistic arrangement” of psychosomatic drives. We use psychosomatic intentionally; it is an experience of physical discomfort that distorts mental signification. Like a cattle prod, the body reminds us that the mind is bodily in its operations, restricting our considerations, chasing us into the rancher’s chutes: fight, free, fuck, and food for oneself. The number of drives remain debated in psychology, business, and philosophy, primarily because too few drives begins offending the delicate masses, while too many drives lacks theoretical elegance. Every attempt to “think outside” empirical reality, when faced with human instincts and drives, finds itself in a circus of values, acrobatics of explanation. Just look, for example, of Sartre’s explanation of sex drive as an obsession with exploring holes (EHE).
Sufficient explanation in practice comes more easily to methodological naturalism: sexual dimorphism cannot self- perpetuate its gains in complexity without a sex drive, animals cannot self-perpetuate the body-system without a food and thirst drive, intelligent consciousness self-perpetuate its pattern recognition and design of tools and systems without a comprehension drive. Regardless of the path by which all these drives attained continuous irreducibility, all human history attests to what the “hullabaloo” is about: freedom, movement, sex, food, water, territory, security, and denial of death.
Kant attempted a logically necessary moral system because he hoped to supersede every variation of the precession of values modernity discovered. This was a reaction to the unravelling of simplicity underway. Colonialism and expansion of global trade gave rise to comparative culturalism. One consistency reveals itself. Rising population density requires to complex systems of domestication. That is, more bodies amassing their drives requires intricate methods of control over food, water, sex, resources, and territory. As Deleuze & Guattari describe the “Ideal State” springs into every text fully-established. Language that survives in written form never appears without massive efforts of domestication huddled around a source of abundance and power.
Relativism, a tolerance of immigrants, allowance of extreme ideals, many gods, several specializations; the average freedom decreases as more free wills amass together. The increasing complexity in their system of morals, aimed at minimization of “complaints” in its many forms. Monarchy and aristocracy were the major forms in which enough privilege amassed to accrue the power that stabilizes the lesser average freedom of the masses. For most of human history, this was gradation of rank relied on domination and enslavements, in which domestication was a single process applied by the few to the many. Restated – moral systems dictate the limits of domination in the realms of enslavement and domestication. When many internal limits compete, gradations of rank arise.
Even the axiom, “All men are created equal,” has produced multi-layered systems of inequalities, desperately to achieve sameness of treatment across all human adults, of sound mind, after age of consent, before age again removes this power. Animals, children, and other property have more rules of civilized conduct than ever, but it is premature to conclude that the intention of equality produce equality in consequence. The saying “freedom isn’t free” gains more cohesive meaning, as freedom not only requires great cost, in resources, time, and deaths, but becomes a system of restriction and incarceration.
This is not to justify any form of inequality that arises, but to add to our backlog that a system of inequalities is produced by every moral system, so our ethics must grapple which inequalities are engineered as its consequence. Thus far, we have only concluded that ethics must sustain the minimum viable resilience of systems that question morality.