JA5.5. A way of converting totaliztic sins into totaliztic good deeds
@ Dr. Ing. Jan Pająk

JA5.5. A way of converting totaliztic sins into totaliztic good deeds

The concept of totaliztic good deeds and totaliztic sins explained in previous subsections, is very useful and practical, because it allows totalizts to qualify and to solve a lot of chores and situations from everyday life. All what it takes to solve any given chore or situation with the use of this concept, is to apply the simplified procedure of "obey to do everything morally" described in subsection JA2.1. As the very concept of totaliztic good deeds and sins, automatically qualifies a given situation into categories "moral" or "immoral", procedure from subsection JA2.1 can be largely simplified by stripping it out of all unnecessary steps. In so simplified procedure, we complete only the following three steps (see subsection JA2.1):
Step 3: Determine whether a given our intention is a totaliztic good deed. We use for this determining the categorizing or qualifying method described in subsection JA5.4. (If such determining is initially impossible, then before we determine what it is, we should firstly atomise, or converge, a given intention, and then consider separately each one of the resultant moral issues or entities.)
Step 4: If a given our intention is in fact a totaliztic good deed (i.e. if it is "moral") then we implement it immediately. Otherwise,
Step 6: If a given our intention represents a totaliztic sin (i.e. it is "immoral"), we need to firstly reverse it according to the rules of reversal described in the next part of this subsection, so that from a totaliztic sin it transforms into a totaliztic good deed, and then implement this totaliztic reversal of the initial sinful intention.
As the above procedure explains it, whenever we face in our life a situation that we are about to commit a totaliztic sin, then totalizm recommends to temporally suspend our action, convert this sin into a good deed, and then implement the resultant good deed (instead of the initially intended sin).
The method of conversion of totaliztic sins into totaliztic good deeds is simple. We actually utilise for such a conversion the finding of totalizm described in subsection JA4.1, that "everything that moral goes uphill in the moral field and therefore it requires putting intellectual effort into the completion". If we would like to clearly outline, step by step, how practically complete this method of conversion, it includes following steps:
A. (Optional step - completed only for more complex sins) Analyse a given totaliztic sin, in order to identify the individual moral issues, which cause that an intellect which enforced this sin, decided to choose this particular course of action. In other words, we atomise this sin, so that we know what are componential moral issues from which this particular sin is composed (in some cases we can also converge a given sin with other similar sins to create a larger entity, which we later could subject to a moral reversal). This atomising we carry out according to rules described in subsection JA4.5. As a separate moral issue we should consider each separate reason why a given totaliztic sin is intended to be carried out (e.g. each separate expectancy of benefit by someone, or each single fear of something by someone, etc.). A separate moral issue is also each separate way this sin is going to be carried out (e.g. by not paying, as it should be paid, or by restricting something). In more simple cases, we can consider the whole sin just as a single moral issue.
B. Find a reversal for each one of the individual moral issues from which a given sin is composed (in more simple cases - find a reversal of the entire sin). Note that in the initial sin each of these moral issues is going downhill in the moral field, thus promising benefits without putting effort into our action. Therefore, during working our reversals to these issues, we need to find solutions which are going upwards in the moral field, thus which are requiring our intellectual effort to be put into them. In this manner, each separate moral issue, which initially was combined into the totaliztic sin, now is converted into a totaliztic good deed.
C. Implement in our life the reversal of each of these moral issues, thus implementing a resultant totaliztic good deed, instead of the initial totaliztic sin.
It should be noted, that by using the above conversion rules, practically every totaliztic sin can be converted into a totaliztic good deed. Thus instead of damaging, it may start to work into the good of all people involved.
In order to explain on an example how the above method of conversion works, let us now consider how it was applied in one of my own cases. For this, let us consider how a totaliztic sin of slavery - that I was endangered to commit practically in every place that I worked, I kept converting into a good deed of progress. As this is explained in subsection A4 of this monograph, practically in the majority of places where I worked, I was subjected by my superiors to a very subtle oppression, regarding a topic of my research. This oppression manifested itself through disallowing me by my superiors, to officially carry out the research that I am devoted to. In this way, their subtle oppression depleted significantly both, my own moral energy (i.e. I could not complete freely the research that I wanted), as well as their moral energy (i.e. they were depriving themselves, institutions they represented, and countries they were citizens, all the benefits that potentially were to stem from the results of my research). From the point of view of totalizm, such a behaviour of my superiors, represents a very definite sin of oppression. In turn, if I would accept this totaliztic sin of oppression, then according to totalizm I would commit myself a sin of slavery. Fortunately, I have not accepted it, and have converted it into a good deed of progress (e.g. in the result of this good deed the totalizm was born, and also this monograph eventuated). So how I did it. Well, I applied the above method of conversion, although at that time I was not aware that I use it, simply because it was not articulated yet. So firstly I analysed the oppression that I was subjected to, and analysed what are the issues that limit my freedom of action (i.e. that try to force me to move downwards in moral field). As it turned out, there is several issues, which caused that this sin of oppression (and the danger of my slavery) was committed. To name some of them: a) my superiors always were afraid that the publicity that the research that I was doing could bring, may not be favourable to their institution, b) my superiors wanted me to complete research, which would directly support their personal life goals, and would release them from some obligations, which otherwise they would need to fulfil themselves (e.g. which would allow them to publish, to claim, or to get rewards actually without putting an effort into their actions), c) my employers were afraid that I may openly utilise a percent of my office time for doing my research. After identifying these issues, I found an uphill reversal for each one of them. In the final result, instead of doing an open research, I adopted a policy which in subsection A4 is called "total conspiracy", thus according to this policy: a) I stopped to disseminate my results in the place and country of my employment, so that there was no any publicity about what I was doing, but still I could do it; b) I started the completion in my office time, what I called a "mock research", i.e. additional stream of research which I was not interest in, but which always concerned topics that my superiors wanted me to carry out, because this research supported their personal goals; c) I was doing my own research exclusively in my private time and only with my private resources, so that my employers did not have any argument at hand to use it for starting hostilities. (Amongst my superiors there were several ones who practised parasitism. Thus, in spite of all these my prevention measures, still such parasitic superiors continually tried to induce various hostilities against me - as this is explained in chapter A of treatise [7/2], and in subsection A4 of this monograph. But they were not able to find anything against me. So in majority of cases, I was able to defend myself successfully.) Finally, after finding totaliztic reversals for all these main issues, I carried them out, thus refusing to commit the totaliztic sin of slavery, and converting it into a totaliztic good deed of progress. Due to this, totalizm could be crystallized as a mature philosophy, and also this monograph was allowed to be born. However, it should be noted, that by forcing me to work in conditions of the "total conspiracy", the society in which I am living, still continues to commit on me the totaliztic sin of oppression, thus I reversed only my side of this totaliztic sin.

=> JA5.6.
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