What are some of the principles of moral creativity?


I discussed the importance of moral creativity in my book Political Economy and the Unitive Principle. So it's nice to have the opportunity to promote the concept.

In a general sense, moral creativity indicates both the preconditions for moral development, and the ongoing synthesis of moral maturity; it describes an aspect of the human condition in which our collective beliefs, aspirations, values and strength of character shape the trajectory of our society over time. In a meta-ethical sense, it is akin to saying "we create our own moral realities," but this does not mean those realities are purely subjective, arbitrary or relativistic. As an example, I write in Political Economy and the Unitive Principle:

"If we accept the belief that a cohesive and compassionate society, a just and moral society, is desirable and worthwhile, we tend to assign moral weight to this belief. So it follows that the degree to which we are willing to invest in society - from the perspective of embracing collective responsibilities - may depend on our relationship with that basic assumption, the quality of our imagination, our capacity for love, and whatever innate proclivities we possess to make such an investment. In essence, it will depend not only on the quality and quantity of affection for our fellow human beings, but also on our creative capacities for expression."


Expanding on this basic idea, I would assert that mature moral creativity represents an intersect between functional intelligence and advanced moral development; in other words, it indicates a high level of self-actualization and integrity in our ability to operationalize our values hierarchy, while at the same time being primarily motivated and guided by inclusive and "wise" moral sensibilities. But there's the rub: this can't happen in a vacuum. The conditions that support the development and expression of all moral imagination are social, cultural and systemic in nature - in order for mature moral creativity to thrive, it must be intersubjectively and interobjectively excited and reinforced. So there is a synthesis of factors that depends on both nature and nurture.

Now this might still be considered a fairly abstruse explanation, and it is dependent on a lot of other concepts that I've developed over time they may not be familiar. So I'll offer yet another way to approach the importance of moral creativity....

Let's say moral function runs along a spectrum. At one end of the spectrum is emotionally repressive, antisocial and destructive conditioning that is rooted mainly in fear, and is centered around amplifying and justifying individual egoic impulses (I/Me/Mine). At the other end of the spectrum is a emotionally expressive, prosocial and constructive mutually affirming interplay that is rooted mainly in love (agape), and is centered around amplifying and enhancing collective well-being. In this context, moral creativity describes both the consequence and supportive conditions of this mutually affirming interplay; it is a semantic container for the generative and expressive social dynamics of a compassion-centered moral function, patterns of thought and behavior that invite ever-enlarging and more inclusive arenas of action and intention. So, instead of limiting moral judgments to black-and-white dualism, a vast array of subtle variables and perspectives can be included - ambiguity and uncertainty among them. As such, mature moral creativity can become a self-reinforcing upwards spiral toward the greatest good, for the greatest number, for the greatest duration...rather than a downward spiral into the freezing wasteland of an isolated, atomistic, self-serving ego that can't help but oversimplify and reduce moral judgments to vacuous polemic. At least...well...it is my contention that this is the fundamental belief that can (even if it is not self-evident to the skeptic) generate its own positive consequences. As is the case with most assertions regarding prosociality, the proof will be in the pudding.

Lastly, we might still ponder: why is moral creativity socially dependent - or in any way conditional? Shouldn't it flow naturally and effortlessly from an individual's state-of-being, regardless of conditions or precursors? In rare instances, and with sufficient strength of character, a person of high functional intelligence and advanced moral orientation could operate as a rebellious non-conformist in a less developed, unsupportive society - at least for a while. But the interpersonal tensions such a contrast will inevitably produce most often lead to mistrust, derision, ostracism and conflict - a consequence at the heart of the saying "a prophet is never welcome in their home town." In order for advanced moral function to bear fruit - that is, to instigate an advanced morally creative synthesis - there must at a minimum be sufficient social acceptance of a majority of goals and values represented by the proposed moral position, so that it can be collectively reified. This is, in fact, an extremely critical consideration, and it is why the fortified islands of I/Me/Mine that are supported by individualistic, economically materialistic cultures are so antagonistic to human development. It is also why - and this is a main thrust of my book - advanced political economies will ultimately fail without careful attention to the issue of moral creativity.

My 2 cents.

Comment from Jeff Wright: "This is a comprehensive and also very clearly stated answer / analysis. A lot of the explanatory effort hinges on deconstructing an individualist paradigm of intelligence and social action / agency (and consequently creativity and morality).

Regarding “a prophet is never welcome in their home town”, this brings to mind a Sufi story about another side of this phenomenon, a town where, it seems, everyone is a prophet. A town where, it seems, it’s more or less clear to all that morality is an emergent, collective property of the community....

From (Helminski, Living Presence, p.125)

A Sufi came to a remote village where he knew no one. After meeting some people he found that those of this village had an unusual hunger for spiritual knowledge. They invited him to share his knowledge at a gathering they would arrange. Although this Sufi was not yet fully confident that he could transmit spiritual knowledge, he accepted their invitation. Many people attended that gathering and the Sufi found his audience to be extremely receptive to what he had to say, and most significantly, he found that he was able to express the teachings he had received with an eloquence he had never before experienced. He went to sleep that night feeling very pleased.

The next day he met one of the elders of the village. They greeted each other as brothers, and the elder expressed his gratitude for the previous evening. The Sufi was beginning to feel very special. He even reasoned to himself that he had been guided to this village to impart the wisdom that he has accumulated through his long years of training and service. Perhaps, if these people were sincere, he could stay with them for a while and really offer them some extended instruction in the Way of Love and Remembrance. They were certainly a deserving and sincere community. Just then, the elder invited him to another gathering that evening.

The villagers assembled again that evening, but this time one of them was chosen at random to address the gathering. He, to, gave a most eloquent discourse, full of wisdom and love. After the meeting the Sufi again met with the elder. "As you can see," the elder began, "the Friend speaks to us in many forms. We are all special here and we are all receptive to the Truth and so the Truth can easily express Itself. Know that the "you" who felt special last night and the "you" who felt diminished tonight are neither real. Prostrate them before the inner Friend if you want to find wisdom and be free of judging yourself harshly."

I also think your line of analysis here is refreshingly beyond Wilber (known as an “integral” theorist and even biasing this field of concern) and his seeming fixation on individualism as the site of development of consciousness (moral intelligence, etc.).



A great story - thank you Jeff!

Yes, I think it is hard to break free of individualistic thinking when one’s surrounding relationships and culture are constantly reinforcing and elevating that perspective. In fact this phenomenon (with Wilber and other thinkers) would be an example of precisely what I’m alluding to in my answer. I think there is a tacit understanding of this when folks express sentiments about “operating within the Zeitgeist” or “navigating the contemporary noosphere,” but language itself can begin to exclude important possibilities due to such bias. And of course most of the time I think we are relatively unaware of this phenomenon and its impact on our own insights and development - fish in the sea and all that.

Comment from Jeff Wright: "All true. I think we have most to gain theoretically by regarding individualistic and collective thinking / intelligence as dual, complementary, and co-constituting. I’ve seen nothing in Wilber’s recent missives indicating an awareness of this issue. On the contrary, it has been centered around a kind of projection where individuals of a certain level of conscious development (according to his way of thinking) are (collectively) projecting an unhealthy influence on society as a whole. But in my view this gets pretty close to the sociological theory of “moral panic” and its “folk devils”, which mirrors the conservative right’s construct of immigrants as blameworthy problem-causers.

Meanwhile theories of collective moral intelligence seem undeveloped across the board .. moral panic theory is a gesture in that direction, but I’ve not found much in either sociology or social psychology that comes to grips with this. I believe it’s currently emergent knowledge, that’s still in the zone of not having a recognizable formulation. One of the difficult issues (and avenues of approach) to emergent knowledge is determining in what ways current conditions are unique and in what ways they recapitulate past historical situations (such as the “gilded age” and plutocracy of the industrial revolution of a century ago, followed by emergence of labor power and social welfare governance).

This potentially opens the way for an analysis of the current clash of value paradigms that can validate concerns while questioning specific interpretations, for groups and individuals in multiple political groupings. Meanwhile, the blind spots — the water surrounding the fish — need further articulation. You’re doing that with your analysis of the structural conditions surrounding consciousness, moral creativity, and other modes of understanding.

Do you know of any relevant work regarding this question of emergent social knowledge and its boundary phenomena?"


Jeff great observations and I think you might enjoy the European tradition of “social anthropology,” especially in its qualitative methods around precisely the area you seem to be narrowing in on here. Social anthropology operates entirely differently than the “cultural anthropology” studies we have in the States - or than the emphasis on quantitative analysis in sociology. Again, imagine intersubjective methods to evaluate anthropology of social knowledge (cultural constructions and narratives, etc). In any case I think this may be one place to look. If you find some interesting reading, please let me know - I think you’re onto something. :-)

What could enlightenment mean, for a collective?

I think “collective enlightenment” (or enlightenment across a collective) would involve the following elements or characteristics:

1. Compassion, mutual concern and agape (love-in-action) as the primary driver for all intra- and inter-collective action, with ego taking a distant backseat (where it is present at all).

2. A celebratory cooperation around sustaining the greatest good, for the greatest number for the greatest duration (i.e. the profoundly inclusive good of All).

3. A fairly thorough letting go of judgmental and/or hierarchical differentiation between members.

4. A pronounced attenuation of individual and collective emphasis on ownership, personal status, social capital, economic materialism, self-serving achievement and other I/Me/Mine-orientations.

5. A felt reality of internal and external unity of identity and purpose.

6. A fluid expounding and acceptance of iterative, multiperspectival truth - both in terms of cultural norms and personal beliefs.

7. A marked absence of tribalism, dualistic tension, and Us. vs. Them polemics.

8. A relaxation of acquisitiveness across all arenas (knowledge, wealth, political influence, beauty, abilities, experiences, accomplishments, accolades, etc.)

9. An explosion of individual and collective creative self-expression.

10. Improved skillfulness in actualizing/reifying all-of-the-above.

My 2 cents.

From Quora: https://www.quora.com/What-could-enlightenment-mean-for-a-collective

Comment from Jeff Wright: "Regarding (7), it’s worth thinking about what “consciousness raising” (i.e. a path towards enlightenment) would look like for a specific collective identity / tribe, such as working class conservatives. How could this be formulated as a Quora question?"

Jeff I’m a big proponent of “creating space” for growth — I think the impulse to evolve (individually and collectively) is present in all of us. In fits and starts and easily derailed, to be sure, but it’s there. What happens to undermine it’s natural unfolding is distraction, substitution nourishment, dependencies and addictions — I use an expanded description of The Spectacle to describe this. Once this interference is removed or attenuated, then the door can open to positive growth and change. But unless and until such barriers are removed, humanity will devolve rather than evolve (or at least be held back) in terms of mature moral orientation and unitive/collective thinking. Their moral creativity will be stunted. So disrupting the status quo and alleviating the collective self-medication and deliberate deceptions must — IMO —happen first, before there is any hope of remedy for the group you allude to. Why first (and not just concurrently)? Because higher-order evolutionary memes are too subtle, too gentle, too nuanced and ambiguous to compete with I/Me/Mine or tribalistic fear. They are just too easy to ignore, dismiss or trample as billions is being spent on creating loud, angry, insistent distractions. It’s like a child in a war zone quietly saying “we should just love each other” as bombs are going off all around her. We need to end the war that has been engineered to keep us from hearing that small, delicate voice of compassionate truth. When folks are relieved of fear, crisis and propaganda, they tend to open up to their own higher Selves. So the question then becomes: how can we end the plutocratic, mostly neoliberal choke-hold on media, the political narrative, religion, conceptions of freedom, economics and so on. I think that is the first step in the process.

End The Madness - How To Resist The Propaganda Machines

As an attempt to pry well-meaning folks free of the orchestrated spectacle that is keeping us all at odds with each other, I've created a meme to share:

End The Madness

As a liberal, what annoys you about some other liberals/progressives?

Well I’m definitely liberal. Here are some beefs I have with my left-leaning cohorts:

Hypocrisy. Say they love the planet but consume conspicuously and drive all over town to find just the right organic produce. Say they advocate worker’s rights but won’t boycott a company who uses slave labor but makes a product they want. Say they are anti-bankster but don’t use a credit union. Say they are tolerant but reflexively criticize or villainize certain groups (evangelical Christians, for example). Say they care about the poor but won’t open their homes or hearts to them. Say they despise the greed of Wall Street while working hard to increase their personal wealth and diversify their stock portfolios.

Blind - or numb - to the causal chain that underlies most issues liberals care about. At the root of nearly every problem that liberals want to solve are crony capitalism, individualism, materialism, coopting of democracy by corporations, and the worshipful enshrinement of private property. But instead of addressing these issues head-on, liberals tend to promote bandaids that may temporarily ease the pain of a fundamentally destructive system, but never really change it.

Confusing what sounds or feels like a caring action (but is actually codependent or enabling) with what is effectively compassionate and constructive. Usually this is expressed by abstracting personal and civic responsibility. For example, middle class whites giving money to civil rights organizations instead of making close friendships with people of color and actually sharing social capital. Or liberals only engaging politically by voting for a candidate or initiative every few years that is only superficially pandering to them, while ignoring day-to-day interaction with their community or local governments that could really make a difference. Or giving money to a homeless person instead of spending time with them, sharing a meal, and getting to know their situation.

Apathy, Ignorance, Smugness, or Childish Immaturity? In this last election 7 Million Dems who voted in 2008 didn’t vote. And according to a recent PEW study, nearly half of the folks who didn’t vote in 2016 are content with that fact. Even if they didn’t vote “on principle,” not finding Hillary Clinton “likable” or “trustworthy” is a pathetic excuse for allowing an insane, narcissistic, erratic, ignorant, foolish, intellectually crippled blowhard to become POTUS. It boggles the mind.

My 2 cents.

From Quora: https://www.quora.com/As-a-liberal-what-annoys-you-about-some-other-liberals-progressives/answer/T-Collins-Logan

The Problem of Feminine Power: Testosterone, Cultural Evolution & the 2016 U.S. Elections

Western culture has a problem with empowered women. From a historical perspective this is easy to observe – and we’ll cover some of that briefly – but the more interesting and relevant question is: why? Why have women been so persistently held back, oppressed, dismissed, denigrated, ridiculed, shamed and abused both institutionally and culturally in so many Western societies? Why, in a country like the U.S.A. where liberty and opportunity are so highly prized, have women been subject to these same prejudices? And lastly, it seems obvious that any cultural currents underlying the denigration of women are particularly relevant in the 2016 U.S. election – but what is really going on here?

About the history. Some potent reminders of the subjugation of the feminine:

• Around 85% of the witches executed in Europe and the American Colonies during the witch hunts of the 15th through 17th centuries were women.

• In medieval Europe, women who spoke their minds in public – or challenged their husband’s authority – could be subjected to public shaming via iron masks that they wore for a day or longer.

• It wasn’t until the mid-1800s that women began to receive substantive rights to their own property in the U.S., Britain and Europe; before that, husbands and fathers controlled their property.

• The post-enlightenment awakening to the importance of higher education for women resulted in the first all-women colleges in the mid-1800s and a growing concern for primary school education for girls all around the globe. Up until this time, however, it was mainly men who were encouraged to pursue education (other than in a religious context, such as Catholic convents). In many Muslim countries, however, female education has trended in the opposite direction in recent decades.

• Women’s suffrage around the globe is a particularly glaring indication of female disenfranchisement: it wasn’t until 1920 that women had the right to vote in the U.S.; 1928 in the United Kingdom; 1944 in France; 1946 in Italy; 1952 in Greece; 1954 in Columbia; 1955 in Cambodia; 1990 in Samoa; 2015 in Saudi Arabia.

• In terms of basic human rights, 189 members of the UN felt it imperative to ratify the Convention on the Elimination of All Forms of Discrimination Against Women in 1981. As of this writing, Somalia, Sudan, Tonga, Iran, the Holy See and the United States have refused to sign on.

• Considering that women in many parts of the United States – and many parts of the rest of the world – still have challenges asserting both their reproductive rights and their right to equal pay, we can see that the double-standards regarding female empowerment persist into modern times.


Shaming Masks - Photo Credit Craige Moore, Creative Commons License 2.0


Is this longstanding prejudice in the Western world a consequence of religion? No. The mistrust and disempowerment of the feminine has nothing at all to do with religion – though religious institutions have happily taken up female oppression and regressive conservatism in service to their parent cultures. As Christianity has been the dominant religious institution in the West, we can explore it as an example. In the New Testament, Jesus is a radical feminist for his time. He elevated women’s positions above cultural norms, honored female disciple’s behaviors and attitudes above his male disciples, responded to women’s requests and admonishments even as he chastised men's, ignored cultural prejudices around female sexuality and physiology, and forgave women of their most culturally despised sins. And, for a time, this liberation of the feminine endured; in the early Church, women held positions of authority, influence and honor. In fact, there are only two short Paulian verses in all of the New Testament that place women in subjection to men, and there is a high likelihood that those were introduced (“interpolated”) into the scriptural canon long after the earliest Christian texts were written. (For more on this topic, see this excerpt from A Progressive's Guide to the New Testament.)

So what happened? Pre-existing culture happened. Everywhere we look in those first few centuries of spreading Christianity, the surrounding cultures were astoundingly oppressive toward women: beginning with North African culture, Jewish culture, and Roman culture…and eventually arriving in Northern Europe. These were societies where women were treated as slaves, traded like chattel, and sometimes killed (“exposed”) at birth because they were less desirable than male offspring. And as Christianity gradually gained institutional authority in these regions of the world, it also gradually adopted the dominant memes of those cultures. Jesus’ example and the practices of the early Church regarding women were almost completely abandoned. So what began as a seemingly deliberate attempt to liberate women was often turned on its head in favor of existing cultural traditions.

Now Northern European cultures are an interesting, diverse and complex study in themselves – so can we really generalize about “anti-feminine” sentiments in this way? I think we can, mainly because of the historical evidence. We know of only one European culture that had hints of strong matriarchal traditions, and that was the Picts, whose culture and language had been diluted, assimilated or erased by the end of the first millennium. But, as alluded to, the West isn’t the only place where women are second class citizens. Many North African cultures have a problem with empowered women as well. And here again it has nothing to do with religion, colonization by Northern Europeans, or any of the other lazy explanations that are frequently invoked. Take for example female genital mutilation and child brides – these traditions predate the arrival of Islam, Christianity and the northern invaders by centuries, and persist equally across these cultures regardless of the dominant ethnic, religious, economic and political orientations. For example, Ethiopia is a predominantly Christian country with completely different geography, ethnic groups and politics than Mali, a predominantly Muslim country; but they both practice FGM to an astonishing degree (74% and 89% respectively), and child brides are bartered off at about the same rate in both places (41-60%). Here again, cultural traditions seem to be the dominating factor, far outweighing any other influences.

But we must return to the why. Why are women so habitually denigrated? One theory that has been advanced by anthropologists and other researchers is that the cultural value of women was higher in peaceful and resource-abundant regions of the world than where resources were scarce or there was more competition with other inhabitants (see Hayden, Deal, Cannon and Casey). As the theory goes, because men had the physical advantages to become successful hunters and warriors, men gained prestige and authority in environments where those traits were important, and women’s roles became more supportive or subservient. Another theory posits that the introduction of writing and literacy pushed institutions and cultural authority away from the holistic and concrete oral traditions perpetuated by women, and into a linear, abstract and reductionist realm dominated by men (see Shlain). Another theory promotes the idea that the advent of privately owned land, agriculture and animal husbandry introduced the idea of reproductive ownership and control of resources through inheritance, where provable lineage and female reproductive capacity became essential mechanisms of patriarchal power that men felt compelled to control (see Ryan and Jethá). Yet another theory is that male-centric, warlike tribes steeped in cultural habits of domination invaded more egalitarian, cooperative and peaceful regions where women participated as equal partners, and proceeded to subjugate those cultures to the warlike-masculine-dominating archetype (see Eisler).

Although all of these theories have interesting evidence and merit, I don’t think any of them adequately explain female oppression. There is simply something missing – something more fundamental, more persistent, more universal…and more inherent. What is it? Well I think the underlying issue centers around the relationship between testosterone and similar dietary, cultural and physical habits that have arisen independently around the globe. Yes…you heard me: testosterone and dietary, cultural and physical habits. Bear with me here, as I think this will all come together nicely. To appreciate how this synthesizes, we need to understand something about human physiology: specifically, we need to appreciate the effects of testosterone on human behavior and development. Here are some of those well-documented correlations. Testosterone:


1. Beginning in the eighth week after conception, testosterone stimulates fetal differentiation to become male.

2. Strongly influences development of muscle mass and strength (and retention of these over time).

3. Has tremendous impact on sexual desire and impulses.

4. Increases feelings and expression of vitality, aggression and confidence.

5. Strongly correlates (and changes) with position of social dominance (higher testosterone reflects a higher position of dominance) and a desire to compete.

6. Seems to correlate with increased objectification of sex partner as a means to gratification (higher testosterone = higher objectification; interestingly, there is evidence that estrogen has a similar effect).

7. Offers strong correlations with violent criminality (higher testosterone levels in the most violent criminals).

8. May contribute to impatient, impulsive, risk-taking personality traits.


We should note that there are genetic predispositions, socialization, learned behaviors and other factors in play as well in all of this – and that correlations between certain behaviors and testosterone may indicate more of cofactor relationship than direct causality – but for now the details of those discussions will remain outside of our scope. Also, we should appreciate that many of these correlations are equally true for both women and men. What, then, in the most simplified terms, stimulates or sustains testosterone production as people age? Here are some broadly held conclusions regarding that:



1. Intense exercise, especially in bursts of activity and using the largest muscle groups.

2. Intermittent periods of fasting.

3. Having lots of sex, and lots of thoughts about sex.

4. Low carb, low sugar, low grain, high protein diet that includes healthy fats.

5. Receiving regular doses of Zinc (oysters, crab, other shellfish, beef, chicken, pork, beans, garlic, mushrooms, spinach, whole grains).

6. Receiving regular doses of Vitamin D (seafood, egg yolks, beef liver, beans, mushrooms, cheese).

7. Maintaining low levels of body fat.

8. Consuming foods with BCAAs (like cheese and cottage cheese).

9. Engaging in aggressive, risk-taking or violent activities.

10. Maintaining a competitive, dominance-oriented worldview and behaviors.



Can you surmise which cultures – historically – have promoted nearly all of these testosterone-enhancing components of diet, cultural values and physical habit as part of their societal norms…? Quite interestingly, most of them happen to be the very same cultures that have dominated the globe for centuries. Speaking specifically to pre-industrial proclivities of British, European and (post-colonization) North American cultures: what were the dominant features of day-to-day living in terms of diet, social mores and activities? Consider the habits, attitudes and appetites of explorers, the colonizers and imperialists, warmongers and revolutionaries…all those dominators who reveled in engineering competition and subjugating others in every aspect of life? Certainly we could have a chicken-and-egg debate around which came first – high testosterone levels or the conditions that helped to maintain them – but the historically prevalent power brokers and change agents in these cultures seem to be poster children for testosterone-enhancing lifestyles.

We can then even piggyback onto Jared Diamond’s hypothesis in Guns, Germs and Steel, asserting that perhaps testosterone has been one more actor that helped facilitate the Eurasian hegemony. And inherent to that testosterone-reinforced dominance (or at least thematically and biologically consistent with it) is patriarchy, male chauvinism, and general devaluation of the feminine. Even when women are themselves “masculinized” by testosterone and testosterone-enhancing activities, they likewise become aggressive, competitive, dominating, risk-taking and violent – establishing their primacy over everyone else who is “weaker.” Thus a primary feature of testosterone-reinforcing diets, culture and physical habits could at once be both the subjugation of other cultures, and the principle of “masculine” dominance, objectification and commoditization of others – from slaves to sex workers to sheeple...and most certainly "the weaker sex."


Testosterone-Dependent Dominance Systems

Now when we take a moment to step back and think about this hypothesis, one thing that rapidly becomes clear is that much of modern Western society is no longer conforming to its historical testosterone-producing advantages – at least not in many substantive ways. Habit-wise we have become much more sedentary, are consuming a lot more sugar and carbs, are gaining a lot of weight, and are generally amplifying the preconditions for Type II Diabetes in several ways. We are also exposed to a host of industrially produced antiandrogens (pesticides, insecticides, phthalates in plastics, and parabens in soaps and pharmaceuticals) that disrupt testosterone expression. Which begs the question: is the same level of testosterone-induced behavior still in play? Well I think it is…but only for those who succeed within the vestigial socioeconomic systems, traditions and institutions preserved from earlier eras. Remember the correlation between social position and testosterone? Well when human beings deliberately operate within a system that encourages and rewards aggressive competition, dominating tactics, oppression of anyone perceived as “weaker,” physical and sexual prowess, and patriarchy, the primacy of testosterone and its ongoing production is also encouraged in those who dominate. And that symbiosis amplifies itself over time, as testosterone in turn reinforces the attitudes and behaviors that produce it. It is a classic “The Wolf You Feed” dynamic where the testosterone-rich dominate the testosterone-poor.

Which is certainly one reason why – in our competitively capitalistic, hierarchically corporatist, domineeringly commercialized culture – men receive more pay than women, owner-shareholders lord it over worker-consumers, law enforcement perpetrates violence against citizenry, girls are sexually objectified at a young age, nearly half of all women experience sexual assault, the Stanford Prison Experiment had such predictable results, and nearly half the electorate fears allowing an empowered and experienced woman to become POTUS. It all fits hand-in-glove. And it doesn’t seem to matter how cooperative, genteel, educated, mutually supportive, peaceful or egalitarian a society becomes – the tyranny of testosterone can still undermine all such progress and reverse cultural evolution toward fascist sentiments and masculine-authoritarian leadership styles. More than just promoting a “Strong Father-Ruler” archetype to quash any spark of matriarchy, the tyranny of testosterone becomes a biological imperative to perpetuate reproductive primacy and control. In a pervasive – perhaps even global – societal reflex to stave of cultural male menopause, the fear of feminine power has become a sort of mass hysteria; irrational to its core, but also grounded in the physiological realities of the developed world that explicitly or implicitly erode testosterone-dependent dominance systems. One has to wonder whether the rise of Islamist fundamentalism in the developing world isn’t at least in part another indicator of this same hysteria: men seeking to reassert masculine power as they see it being eroded around them.

Thus feminine power is not merely about a woman having positional influence, it’s about a woman exercising power dynamics that are alternative and contrasting to testosterone-related, "traditionally masculine" ones. It’s about a different mode of social organization, a different flavor of collaboration, a different pattern of interaction and communication, indeed a radically alternative political economy. Is it time to let go…? To elevate and embrace feminine power, and attenuate the masculine? I think it probably has been for some time, but even as the collective balls of society continue to shrink, the more conservative and fearful elements of our culture thrash against the inevitable, hoping through their frantic, last-ditch efforts to secure just a little more time for testosterone’s rein. And so we arrive at the 2016 election, where the archetype of feminine power has at least partially been embodied in Bernie Sanders and Hillary Clinton. Donald Trump, by contrast, has clearly expressed himself to be shaped by traditional masculine power, with no hint of the feminine and a clear discomfort with anything resembling feminine power. And now Hillary, as the Democratic nominee for U.S. President, has become the sole locus for cultural male menopause hysteria, with all its attendant fears and worries around demasculinization. But it is not because Hillary is a woman and Donald is a man that this archetypal tension runs so deep – it is because they each represent such different orientations to power…and to testosterone.

Before concluding, I think it responsible to at least give a nod to men’s movement. I actually think that issue of oppressive gender roles applies equally to men, in that men often feel trapped in the same cultural expectations that should concern all equal rights activism. In terms to causality or blame, it doesn’t really matter that the mechanisms that brought, for example, male dominance of civic institutions into being were “patriarchal” or “misogynistic” by nature, if the roles and responsibilities regarding men that are championed or imposed by those institutions are subjectively oppressive for men. For example, the gender inequality we find in military service, or high-risk jobs, or how custody and child support are awarded, or the imposition of a breadwinner role, or indeed differences in suicide rates and criminal sentencing. In these areas, the men are definitely at a disadvantage, and any remedies we seek to enable greater equality should take such disadvantages into account. In this context, I think we should be aiming for a clearer demarcation between what I have described as testosterone-driven attitudes, proclivities and behaviors, and what “should” define masculinity. In fact I think we can point to testosterone as a central actor in the systemic oppression of everyone - both women and men. That said, I realize that I have probably reinforced a dualistic gender bias by referring to masculine and feminine power…so perhaps we need to come up with a more gender-neutral, multidimensional language in such discussions. In this sense, it appears I still need to escape the cultural conditioning of my own language, as I have admittedly been immersed in some fairly radical feminism from a very young age.

To wrap things up, there are currently a few contrasting theories about the impact of testosterone on human cultural development. One indicates that lowering levels of testosterone in humans around 50,000 years ago facilitated more prosocial behaviors, and therefore stimulated the first art, technology and blossoming of culture (see Cieri). Another goes to the opposite extreme by asserting that testosterone is responsible for critical masculine functions and advances in human civilization (see Barzilai). Another hypothesis elevates the role of cultural conditioning in how much testosterone is generated in certain situations, indicating that biology itself is shaped by culture and reinforces that culture (see Nisbett & Cohen, and Richerson & Boyd). It is this last theory that I think is the most interesting, because it indicates a more nuanced relationship between the internalized beliefs that result from cultural conditioning, and how our bodies respond and adapt to culture according to those beliefs. The implication is that our choices and experiences over time will shape both our individual psychology and collective cultural evolution – not just in how we consciously shape our institutions, but in how our internal hormonal cocktail conforms to, and facilitates, those societal expectations.


For further reading:

https://en.wikipedia.org/wiki/Women%27s_rights

https://en.wikipedia.org/wiki/Women%27s_suffrage

https://en.wikipedia.org/wiki/Testosterone

https://en.wikipedia.org/wiki/Sexual_motivation_and_hormones

https://en.wikipedia.org/wiki/Antiandrogen

http://plato.stanford.edu/entries/feminism-objectification/

https://www.psychologytoday.com/blog/evolution-the-self/200905/the-testosterone-curse-part-2

https://www.psychologytoday.com/blog/evolution-the-self/201205/the-triggers-sexual-desire-men-vs-women

http://fitness.mercola.com/sites/fitness/archive/2012/07/27/increase-testosterone-levels.aspx

http://www.webmd.com/men/features/can-you-boost-testosterone-naturally#1

http://www.mayoclinic.org/healthy-lifestyle/sexual-health/in-depth/testosterone-therapy/art-20045728

http://www.medicaldaily.com/chopping-trees-increases-testosterone-levels-more-sports-plus-natural-ways-men-boost-hormone-253849

http://www.catie.ca/en/treatmentupdate/treatmentupdate-185/nutrition/can-vitamin-increase-testosterone-concentrations-men

https://www.researchgate.net/publication/260793461_Hormonal_contraceptive_use_and_the_objectification_of_women_and_men

https://today.duke.edu/2014/08/feminization

http://www.press.uchicago.edu/Misc/Chicago/712842.html



What overview books on theory and history of mass society would you recommend?

Thanks for the A2A Nelud. I think one could approach this concept from a number of different angles….

First here is an overview that leans toward discrediting the viability of mass society theory, but nevertheless offers good references for further research:

The Wiley-Blackwell Encyclopedia of Social and Political Movements

I would also recommend reading up on the concept of alienation; a decent overview with references is here:

Social alienation

You could then expand your appreciation of alienation (and its relationship to mass society) through reading up on existentialist philosophy, and Sartre in particular.

Taking a different approach, you could research some of the interconnections I reference here:

T Collins Logan's answer to Does the term "the evil elite" have any true grounds, or otherwise, we blame others for our misguided actions?

Lastly, here is some additional reading (again offering different perspectives on mass phenomena) I suspect might be helpful:

- Guy Debord’s The Society of the Spectacle

- Herman and Chomsky’s Manufacturing Consent: The Political Economy of the Mass Media

- E.O. Wilson’s The Social Conquest of Earth

- Stanisław Lem’s The Futurological Congress

My 2 cents.

(From Quora question: https://www.quora.com/What-overview-books-on-theory-and-history-of-mass-society-would-you-recommend)

Why are opinions from teenagers often not taken seriously on Quora?

Thanks Nguyen for the A2A.

This is a difficult question to answer, IMO, because people are so different from each other (at any age). But I will share a scatterplot of thoughts that may help….

1) Some teens seem to have astounding insight, emotional clarity, intuitive leaps that really “grok” a situation, who then can articulate their thoughts clearly. However, it takes an adult with similar facilities (clarity, intuitive depth, insight, etc.) to recognize what these teens are saying, and accredit it the value and profundity it deserves. In other words, the audience and author need to share roughly the same EQ, IQ, curiosity and what I call “functional intelligence” (effective operationalization of values) to comprehend and honer each others’ perspectives at a given level. And this is rare even for two people of similar age, educational background, cultural experiences, communication styles and so on; and it is that much rarer for two people from completely different backgrounds, of different ages, cultures, etc. So this “communication gap” can be a big part of the problem, regardless of age.

2) Many teens believe they are sharing a well-developed and multifaceted perspective that is uniquely their own - when actually none of this may be true. In fact, they may just be parroting what their parents have said, or their peers, or their favorite book, blog, TV program, etc. without having researched, tested or critically questioned their conclusions. This habit - which seems often to coincide with the Dunning-Kruger effect - can persist into later years, but is moderated in some percentage of the population by the following factors: a) individuation from parents; b) depth and breadth of formal and informal education over time; c) instructive life, relationship and work experiences; d) myelination and synaptic pruning in prefrontal cortex (usually up through age 25); e) humility and caution as a consequence of acute failures; f) and advancing stages of emotional and moral maturity. And although it is always unwise to dismiss someone’s perspective out-of-hand because of these factors, it is extremely common to take a teen’s perspective “with a grain of salt” because of such pervasive developmental characteristics.
Now here’s my personal experience with this issue: Throughout my life, I have had my opinions dismissed by older people on many occasions simply because I have looked younger than I actually was. Well into my thirties, I was asked for my ID to prove I was older than 18, and many people who didn’t know me treated me rather dismissively until they learned about my age, education, life experiences and so on. I am now 51, so that really isn’t as much an issue anymore, but I felt a lot of prejudice in the workplace, in interactions with strangers, while traveling abroad and so forth simply because people assumed I was still a teenager - for nearly 20 years! To say this was frustrating was an understatement, but I have heard women complain of a similar prejudice because of their gender, and people of color report the same thing…even folks with a southern U.S. accent encounter a condescending bigotry regarding the validity of their opinions or the efficacy of their intelligence and insight.

In other words…you are not alone. This is a very pervasive societal problem. It occurs, I think, because the animal part of human beings feels the need to jockey for social position and privilege in any group, and will identify and bond with others of a similar pedigree to defend an “in-group” vs. “out-group” dynamic. The homogenous characteristics that define a given “in-group” can of course be completely arbitrary - what kind of car you drive, how much money you make, skin color, hair color, gender, clothing, vocabulary, religion, politics, favorite sports team, military service, where you were born, where you went to school, etc. etc. - but they allow one person to automatically accept someone in their chosen group, and automatically dismiss someone who isn’t. Because, as the animalistic in-group logic goes, if that person isn’t EXACTLY like me, how can I trust them in any way…? I will maintain a negative prejudice of them because they are “Other!”

So these are some of the factors that may be contributing to the “why.”

Just my 2 cents.

(From Quora question: https://www.quora.com/Why-are-opinions-from-teenagers-often-not-taken-seriously-on-Quora)

What actually makes scores of people disapprove of kind/soft males?

Hello Chrysovalantis and thank you for the A2A.

In my experience this is purely a cultural phenomenon. I’ve known men all my life for whom “masculinity” was defined by toughness, harshness, and a certain degree of cruelty or indifference, and an aversion to emotional vulnerability. “To be male is to be mean,” seemed to be the standard. That’s how they were raised by their parents, how their peers also acted, how they saw men portrayed in movies, how their sports heroes behaved in public and so on. A sensitive, kind male growing up in such communities was almost always viewed as someone who (please excuse the coarse language): a) “Needs to go get laid,” b) “Should grow a thicker skin,” c) “Had better man up,” d) “Is a girly little bitch,” e) “Is a weakling and a cry baby,” f) “Should go join the military to toughen up,” g) “Is probably gay.” When reacting to a sensitive male, no compassion, patience, understanding or friendship would be offered.

Until those big strong men needed someone to understand their pain.

Then, suddenly, they would seek out the kind, soft-hearted friend who would listen to their suffering, offer insight and advice, not judge them when they became upset or (horror of horrors) actually allowed themselves to cry. But of course all of this would have to be in private, and when back out in public they would return to their old ways of a tough, implacable brashness.

So if this is the cultural standard that you have encountered…I would move somewhere where the culture is different. University towns tend to have a different standard for masculinity. Cities with lots of arts and progressive politics are often equally celebratory of a kind, soft-hearted male. Blue collar factory communities and rural farming towns tend to revert to the mean male meme - at least in the U.S. and in the parts of Europe I have lived. In any case, cultures differ from place to place, and the are many that embrace what other cultures criticize.

My 2 cents.

(see https://www.quora.com/What-actually-makes-scores-of-people-disapprove-of-kind-soft-males)

As a liberal, what annoys you about some other liberals/progressives?

Well I’m definitely liberal. Here are some beefs I have with my left-leaning cohorts:

Hypocrisy. Say they love the planet but consume conspicuously and drive all over town to find just the right organic produce. Say they advocate worker’s rights but won’t boycott a company who uses slave labor but makes a product they want. Say they are anti-bankster but don’t use a credit union. Say they are tolerant but reflexively criticize or villainize certain groups (evangelical Christians, for example). Say they care about the poor but won’t open their homes or hearts to them. Say they despise the greed of Wall Street while working hard to increase their personal wealth and diversify their stock portfolios.

Blind - or numb - to the causal chain that underlies most issues liberals care about. At the root of nearly every problem that liberals want to solve are crony capitalism, individualism, materialism, coopting of democracy by corporations, and the worshipful enshrinement of private property. But instead of addressing these issues head-on, liberals tend to promote bandaids that may temporarily ease the pain of a fundamentally destructive system, but never really change it.

Confusing what sounds or feels like a caring action (but is actually codependent or enabling) with what is effectively compassionate and constructive. Usually this is expressed by abstracting personal and civic responsibility. For example, middle class whites giving money to civil rights organizations instead of making close friendships with people of color and actually sharing social capital. Or liberals only engaging politically by voting for a candidate or initiative every few years that is only superficially pandering to them, while ignoring day-to-day interaction with their community or local governments that could really make a difference. Or giving money to a homeless person instead of spending time with them, sharing a meal, and getting to know their situation.

Apathy, Ignorance, Smugness, or Childish Immaturity? In this last election 7 Million Dems who voted in 2008 didn’t vote. And according to a recent PEW study, nearly half of the folks who didn’t vote in 2016 are content with that fact. Even if they didn’t vote “on principle,” not finding Hillary Clinton “likable” or “trustworthy” is a pathetic excuse for allowing an insane, narcissistic, erratic, ignorant, foolish, intellectually crippled blowhard to become POTUS. It boggles the mind.

My 2 cents.

From Quora: https://www.quora.com/As-a-liberal-what-annoys-you-about-some-other-liberals-progressives/answer/T-Collins-Logan