The Origins of Goodist Philosophy

The Origins of Goodist Philosophy
Written by Islauf the Good, year 450 of the Era of Rebuilding. Translation into Mercer by Scouvis Vermeen, year 2112

TRANSLATOR’S FOREWORD

In the fifth century of the fifth era, Doviraan was a small kingdom that had a cultural hegemony over the powers in western Whirn. Times were good, and trade with the other kingdoms left Doviraan in somewhat of a golden age, so artists, scholars, and philosophers became more plentiful than ever. Islauf grew up in a poor village in what is now central Doviraan, in a large family of shepherds. He was the only member of his family who refused to eat any meat, on account of the unnecessary suffering that killing would cause. His family hated him, and sent him to be a potter’s apprentice in the busy city of Dovar. In his time off he would visit the gardens where philosophers discussed the workings of the world. He soon became dissatisfied with the discussions of the philosophers at the time. He believed that they spent all their time arguing about whether the ethics of one cultic tradition was better than another, without considering what was Good in and of itself. Instead of making a case for his favorite god’s version of morality, he tried inquiring these philosophers what Good truly is. None of them had satisfactory answers, so he stopped visiting the garden and began writing his first thesis. It sold so many copies that Islauf was able to leave pottery forever to teach at his own school in the capital. With his early death at the age of 32, Islauf left the school to his best student Ertum Wodelrik, who eventually became the founder of the Goodist Church. If that name sounds familiar, his son Oomin Wodelrik became the first Good High Priest of the newly unified kingdoms of Doviraan.

AN INTRODUCTION

Having spent many hours in conversation with the fellows of the gardens of Dovar, and having been dissatisfied on all accounts with regards to the problem of How One Must Act (known to some as Ethics), I find myself strangely obligated, as a mere potter’s apprentice and former reluctant herder of sheep, to confront the matter by way of a written thesis.

AN ADEQUATE DEFINITION OF SEVERAL TERMS

Since the discussion of Ethics, at least among the thoughtfully inclined population of Doviraan, has ever been stuck along the same wagon track of cultic tradition, it seems necessary to start this thesis on completely unplowed earth. Therefore, if I wish to give a solid basis for How One Must Act, I must make clear the foundations. Simply put, all actions of living things derive from the desire to act. These desires, among animals, are completely determined by instinct. Man is set apart from the animal by the balance of instinct with conviction. Conviction could be called the desire to change one’s desires. This is the definition under which I have labored, so I implore you to accept it. Conviction, as I understand it, originates from a man’s core beliefs, and what he thinks is best for the things he holds dear (usually his own wellbeing). As far as I have heard from my fellow lovers of wisdom, the discussion of Ethics either ends at how to apply traditional convictions to master instinct, or which set of traditional convictions is more important. Most commonly, outside of philosophers who don’t truly believe in anything, the average person in our kingdom completely conflates Morality with the discrete set of rules given by the god Tiuvater. I propose that the discussion of Ethics should turn to the question: what is the best basis man should have for his convictions? Furthermore, I propose that to Act As One Ought, one must filter his every desire through the conviction to serve Good. Then, as follows, knowing the Nature of Good is necessary to discern How One Must Act.

SEVERAL REFUTATIONS OF CULTIC MORALS

Many reading this may take offense that I am not convinced by any long-held convictions of the various cults in Whirn. I respond to this by saying: if the morals of your cultic tradition are truly Good, then, in the reasonable pursuit of the Nature of Good, shall I not happen upon those very morals? If I must act always in the manner that serves Good, then isn’t it better for me to know  the Nature of Good myself than to accept that my chosen god knows best? If all things are equal, should I believe in my neighbor’s tradition merely because he was raised with it? I should think not. Then, if I cannot place value on a cultic tradition because my neighbor grew up with it, does he himself have any sensible reason to choose that system of morality over any other? I care not for the signs and portents which accompany the proselytizers of each tradition, for power over men does not equal power over How One Must Act. I do acknowledge that the god Tiuvater has given great prosperity to Doviraan in the recent decades, but do other nations prosper as we do? Clearly not, as anyone who hears news of the situation in Yaqel must know. This clearly suggests that either Tiuvater hasn’t the power to prevent suffering beyond our small kingdom, or that He doesn’t care for the suffering of other peoples. I am of the strong belief that suffering is never Good, so I do not think a god who has so little power or mercy to stop it can encompass the essence of Good. Therefore, on account of all these things, it should be clear that to do Good in our actions, we cannot rely on commands from one insufficient deity or another, but rather to act having come to know the true Nature of Good for ourselves.

THE NATURE OF GOOD

Now that you are surely convinced of the importance that the Nature of Good holds in How One Must Act, I turn the discussion to my reasonings on what this Nature entails. As I have already stated, I do not believe that Good can include suffering. Does that mean that Good is essentially and wholly the lack of suffering? I think that many would instinctively arrive at this definition, though their other intuitions might be contradictory. If a man commits heinous crimes against women and children, is it not Good to punish him? One might say that by punishing the criminal you are preventing him from causing further suffering, thereby reducing the total amount of suffering in the world. By this argument, though, the most Good thing would be to execute the criminal painlessly, so that he himself does not suffer as well. But no matter the death, with it comes suffering, either to the dying or to those who love him. So, can it be Good to cause suffering in the name of punishment? Does any man have the authority to punish? We are all creatures of imperfection, hurting others without ever knowing it. If actions which result in suffering must be punished, each of us wretched creatures deserves to be tarred and feathered before his mother. By no means should a horrid criminal be deciding the fate of his equally culpable peers. I hope it is clear that I do not see any way suffering can be caused through Good. So I come again to the question of whether or not Good is more than the lack of suffering. Some people might say that it is Good to cause pleasure. Because I have stated that it is never Good to bring about suffering, I must conclude that pleasure is only Good when it doesn’t come at the cost of suffering. Even then, I find it to be true that pleasure is less important than many other things which don’t cause suffering. It is Good to eat nutritious food because it nourishes the body, not because it is pleasurable. It is Good to give to the needy because it gives them opportunities to amend their poverty, not because it is pleasurable. It is Good to be at peace with your neighbor because peace allows for life to prosper, not because peace is more pleasurable than war. Good things may be pleasurable, but it is not pleasure which makes these things Good. What, then, is a better characteristic to define Good? It seems to me that when two actions are neutral with regards to the suffering they cause, the Good action is likely the one that builds instead of tears down. Good is that which creates and sustains; pleasure is merely what follows Good action. Despite my belief that Good cannot contain suffering, I find it much more convincing to define Good positively as the presence of action which builds and supports, rather than negatively as the lack of suffering.

GOOD IN SOCIETY

Good actions by every member of society are the essential foundation for a Good society, but a society in which every member acts in Good’s Nature is still without form or structure. Each man might have a different vision for a Good society, and I have no right to claim mine is the best. I do believe, however, that a society in which many different visions of perfection compete for primacy is doomed to fail. All members must agree to work towards the same vision, else the whole thing will fall apart like a wagon wheel with different sized spokes. Even though man has convictions to tame their instincts, by instinct he is still ruled. Therefore, the class of society which decides policies and laws must not have any single way of using their power solely for their own benefit. Politicians should never be paid more than the average man. In fact, it might be best for them to be paid less. They should never have ways of creating laws that only benefit only them or their loved ones. Rather, politicians should only be able to bring out Good change in their own circumstances by bringing out Good in the society as a whole. This is a great task, but men have managed greater in pursuit of their own wealth. Since one vision is needed for a unified people, one man must represent that vision. A king or emperor, without the power and prestige that comes with these titles. The layman must play his role, but one he chooses himself. No person should commit another to work which breaks his spirit. Craftsmen, farmers, architects, and those who create from nothing are the greatest asset to a higher purpose. Art, however, is only necessary for the chief purpose of healing and restoring the mind. Artists must put their creativity into productive forms, such as pottery and smithing. Slavery must be erased from the face of Whirn at all costs. As I have said, I am no expert in politics, but I hope those who are may use these postulations to the betterment of Doviraan.

ON THE MORALITY OF MEAT

Killing a living creature for the purpose of food is never Good, and rarely necessary. Those who tell me animals cannot suffer have never heard the screams of a horse in war, nor the roar of a mother bear who has lost her children. Especially outside of sustenance, there is never a need for killing a living being. Killing the wolf to save the sheep means causing the suffering of one to prevent the suffering of another. Let the wolf bear the burden of his own actions. At least the wolf is one who kills out of necessity.

VARIOUS OTHER MUSINGS

While I am strongly confident in my arguments against the current rhetoric on Ethics and How One Must Act, I must confess that opinions on the matter of Good are simply that: opinions which have spewed forth from my mind without much concern for logical coherence or systematicity. Take this as a beginning to the reasonable discussion of Ethics which must be had, rather than a contribution to the ever-present traditionalist moral squabblings which I cannot stand. I have been told that my thoughts on meat eating are irrelevant to the discussion of How One Must Act, but I find it essential to my service of Good. Whatever you think of me and my philosophy, do all you can to serve the Good to which you are devoted.

Letters to the Followers of Good
First Letter of Yohem the Messenger

Peace and Good with you, dear cousins. Most dear to me are cousins Skuurb and Thisbik in Wunmar, who are doing Good in all they do.

Though the Philosopher’s mind is clouded with the imminence of death, he also wishes you well. I have been in his counsel often lately, and have learned a great many things that I must share. Though Good has not blessed him with long life, he has blessed the Philosopher with wondrous visions of His glory. He has told me of spears of light piercing the hearts of those who defy him. Of a grand feast at the end of time with more roasted yams than there are stars in the sky. Good has promised, for those who serve him in their lives on Whirn, an end to all tears and sorrow.

For now, we are called to serve Doviraan and Good above all else, and to love one another as though our eternal lives depend on it. The Land of Good awaits for those who Act As One Must.

Second Letter of Yohem the Messenger

Good with you, cousins. I send regards to cousins Hodok, Broo, and Grun-Stibby, who have done a great deal to spread the message of Good to the terrible peoples of the south.

In spite of his tragic and early death, we celebrate that the Philosopher is now with Good until the end of time. Our dear cousin Ertum has begun teaching in the Philosopher’s stead, for there are more bright and eager students of Good than there ever have been, praise to His teachings.

Among the Philosopher’s last writings there are many important instructions that I pray you will all inscribe on your eternal souls, so as to be noticed by Good the moment you die. Be Good in all things. Never brush your teeth. Be wary of false philosophers, gypsies, peddlers of cultic values, and above all else, wizards and prestidigitators. Remember that signs and miracles performed without the praise of Good’s name can only bring about suffering and grief. It is often said that one who sells potions is never able to Act As One Must.

Good be with you all. This world is but a test, and there is no grading curve. Be Good to others, and Good shall remember you.

The Letter of Oomin I

Good people of Doviraan, may Good be with you. As the first Good High Priest of our Good Kingdom, I hope to be as Good to all of you as I command you to be to one another. The four wheels of our wagon, this Society that the Good Philosopher foresaw, are turning smoother than I could ever hope. Be a Good spoke, and the yams shall reach the port.

Regarding temples being built across the western lands, I do believe that all are acting in Good Convictions. However, remember the words of the Philosopher,

The children cannot eat bricks.

First and foremost we must all Act As One Must. Good would not see us build Him palaces while orphans survive on boiled yam hairs. Be Good to one another. If you are not, as Good has given me His authority, suffering will surely find you.

Give to others as they deserve. Never brush your teeth. Be wary of wizards. Peace and Good be with you all.