A More Detailed Explanation
July 3rd, 2008This post was copied from the discussion forum. The most notable posts, such as this, will be posted here in this archive blog.
We all know that pride is the opposite of shame. If you look at the diagram, you will see pride opposing shame. Jealousy is an emotion that never applies to oneself. One can’t be jealous of oneself. Jealousy is therefore an antipathetic emotion. It can be defined as antipathetic pride. Likewise, one can’t be dignified of someone else. Dignity is an empathetic emotion. It can be defined as empathetic pride. Pride, jealousy and dignity are positive static emotions. They are above contentment.
Contentment is a relative position. What maybe contentment for one person maybe pride to another. The point is that some emotions are relative to the contentment position.
Below contentment is shame. Shame is an emotion that means “is not enough.” The antipathetic version of shame is pity. Pity is a little confusing because many times when we pity someone we have empathy for that person. If one thinks about this though, this isn’t actually true. One could never pity themselves; otherwise, there would be no such term as self-pity. Self-pity is having pity for oneself by looking at yourself from outside of oneself. Therefore, pity is actually antipathetic shame. Similarly, modesty is empathetic shame. Modesty never occurs in the antipathetic form. One could never have modesty for someone else. Shame, pity and modesty are negative static emotions. They are below contentment.
Envy is the action toward jealosy because envy is an action emotion. Such terms as envious and envying exist, but jealousious and jealousying do not. Also, one cannot be envious of oneself.
Similarly, honor is the action toward dignity. The term honoring exists, but dignitying does not. Again, one cannot have honor for someone else.
The same reasoning applies to disgust being the action toward pity and humility being the action toward modesty. The term disgusting exists and one cannot have disgust for oneself, the term humiliating exists and one cannot have humility for someone else.
The emotions concerning expectation and standard are performance assessors. They apply to a subject’s performance. The level of contentment that has existed in the past is known as standard and what should exist in the future is expectation. The performance of a subject above standard or expectation is surprise. The performance of a subject below standard or expectation is disappointment when applied to someone else antipathetically. The performance of a subject is embarrassment when applied to oneself. After all one cannot have embarrassment for someone else. One could have disappointment for oneself but that is looking at yourself from outside of oneself. It is a mystery why embarrassment and disappointment are distinguished as empathetic and antipathetic yet surprise is not.
Sadness is excessive disappointment or embarrassment. It is also a performance assessor. To suffer great loss can be a sad event but only if the event wasn’t expected or at standard. This is how sadness differs from unhappiness. Unhappiness is not a performance assessor. Alternative to sadness is elation or ecstatic. Elation or ecstatic is excessive surprise. These excessive performance assessors: sadness, elation and ecstatic can cause us to tear up.
Much has been written about empathy and antipathy already. Empathy and antipathy have their excessive versions themselves. These are love and hate respectively. Love is excessive empathy and hate is excessive antipathy. It should be noted that with hate, as with the other antipathetic emotions, it is still within a relation. An antipathetic relation is still a relation. To miss someone as in, “I miss you,” is absent empathy.
All of the emotions stated so far are relative emotions. They are relative to contentment. Contentment, however, is only one type of happiness. To form a relation, to create it, is 1stC. The letter C signifies combination. The letter H could work here just as well, but C is used for reasons we won’t get into here.
To create a relation, 1stC, is the first type of happiness. The anticipation of 1stC is nervousness. One gets nervous when a relation is anticipated to occur. It is interesting to note that to occur and to happen are two verbs that can be used interchangibly. Occur comes from occurance and happen comes from happiness. Getting back to nervousness though, excessive nervousness is shyness. To be shy is to be so excessively nervous that the combination doesn’t occur.
Alternatively, to separate a relation, 1stS, is the first type of unhappiness. The anticipation of 1stS is worry. One gets worried when a separation is anticipated to occur. When worry gets to be extreme we call this emotion fear. Fear is excessive worry. To be excessively worried is to be afraid. To be mildly worried is to be concerned. To be excessively afraid is to be terrified. Concern, worry, fear and terror are all interchangible. They only differ in intensity. As one goes through life, one understands this.
Taken as a group: nervous, shy, concern, worry, fear and terror are the anxiety emotions. The emotion of anxiety can be interchanged with any of these emotions in this group.
It is important to note that nervous sometimes gets applied to fate. For example, someone might say they are nervous when getting on an airplane. They could just as easily say they are worried about getting on airplanes. Worry is of course not the same as nervous. In the first case, they were using the emotion of nervous when applied to fate.
The second type of happiness, 2ndC, occurs if a subject is combined with an existing relation. With this type of happiness more and less applies. Examples of 2ndC are growth and bragging. Technically, the anxiety emotions apply with 2ndC as well as 1stC but when the anxiety emotions are applied to 2ndC they are more subtle.
Once 2ndC is established, leverage happiness becomes applicable. Leverage happiness occurs when a relative subject in a relation is decreased. Even though a subject does nothing to be increased, if a relative subject decreases then all the other subjects are relatively increased. The other subjects are antipathetic subjects. This is why leverage happiness may be called antipathetic happiness. Examples of this are kidding or teasing. It is proper etiquette when employing leverage happiness for the sole purpose of happiness to say, “I am only kidding.”
3rdC is also an important type of happiness. It is the back and forth vibration between two relations. It is very common. Examples of 3rdC are breathing, hearbeat, sleeping, sound, waves, heat and even conversation.
Once subjects combine and form a relation, 1stC, an extrinsic subject is formed. Extrinsic subjects are subjects given to a relation. Intrinsic subjects are subjects within a relation. Examples of extrinsic subjects are topics, nature and the last name of a family. The intrinsic subjects are related, relevant and relative to each other.
Right is if a subject is within an extrinsic subject and possession is if a subject is intrinsic to an extrinsic subject. Right is the inverse of possession. Wrong, being the opposite of right, is if a subject is not within an extrinsic subject. Morally, an example of this is infidelity.
Good is to increase a relation and bad is to decrease or hinder a relation. Because extrinsic subjects are, of course, subjects, good and bad are subjective.
Last but certainly not least are the two axioms. The first axiom, “the league rule” or “the authority rule,” states, “Extrinsic subjects can never be related to intrinsic subjects.” Such an event would instantly cause a new extrinisic subject to exist. This axiom has much to do with politics and explains why communism and fascism are not natural. Government and business are composed of people, people cannot be separated from people.
The second axiom, “the base rule,” states that, “Related subjects cannot combine.” This is true for the same reason that unrelated subjects cannot separate. Once subjects are combined, they cannot combine again. This is the basis for much of physical morality.