The object of philosophy, which has been proved by the light of the sciences of psychology and logic, can be proved also by the scientific light of the science of ethics, as shown below.
The science of ethics has for its object a knowledge of the choice and operation and conduct of a free person in all things that he may plan, will, or do. The end it has in view is the acquisition of every moral virtue and the avoidance of every moral vice, so as to make a man good and kind and wholly blissful, and not let him become bad, wicked, and wholly miserable. With such an object of knowledge and such an aim, ethics first of all recognizes through right reason the absolute good, the exact and scientific definition of which may be formulated as follows:
The ever-existent Being and cause of the entity of all other beings, the ever-living Fountain of Life and cause of the life of all living things, the ever-thinking Intelligence and cause of the intelligence of all intelligent beings, the ever-operating Activity and cause of all power and motion and activity, the ever-free Free Agent and cause of all moral and free persons, the ever-beneficent Well-Doer and cause of all well-doing, the ever-joyful Rejoicer and cause of all joy and comfort and elation and exhilaration, the Complete and Self-sufficient One wanting nothing in order eternally to be, to live, to think, to will, to exercise power, to operate, to accomplish, to control, to rule, to do well, to rejoice, and to be cheerful – in sum, the co-ordinated and perfect assemblage of all good things, not subject to augmentation or diminution – this is the Absolute Good, the God who is good, beloved, and worshiped by everybody who yearns to become good and to participate in the unblemished goodness and blissfulness of God.
This idea of an Absolute Good having been logically assumed, the science of ethics deduces from it the idea of a moral good, which it defines as follows: Moral good is the design of God’s free will, taken from the nature of the Absolute Good, and a work created according to it. From this general idea of moral good it educes the idea of a perfect moral good, defined as follows: The perfect moral good is an expression and representation of the Absolute Good through a perfect design and a perfect work. What is the most perfect design of God, and what is the work that has been created in accordance with it and is the most perfect? This question has been solved by the science of ethics logically, by finding and proving that the most perfect design of God is that which has been written in the first chapter of Genesis, where God is represented as saying: “Let us make man in our image; after our likeness: and let him have dominion over the fish of the sea, and over the fowl of the heaven, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.” On the other hand, the most perfect work of God, created in accordance therewith, is the new man, our Lord Jesus Christ, the exact expression and representation of the Absolute Good, and the perfect moral good, for whose sake all good and admirable things have been made. This most perfect design of God and the man created in accordance therewith, our Lord Jesus Christ, is designated by the science of ethics as the supreme criterion of the moral acts of all free persons and of God Himself, whose every design, activity, and deed has as a law and rule this most perfect design, and the perfect man created in accordance therewith.
Therefore, the science of ethics, too, by means of the ideas of an Absolute Good, of moral good, and of a most perfect moral good discovers and proves the same object of our new philosophy, and designates it as a universal law of activity of every free will and a supreme criterion of every moral deed of angels and of men and of God Himself. Logic, indeed, cognizes this object and names it the Ontological Logos who combines in Himself all beings; while Ethics names it the Moral Law of all free persons, in accordance with which they are obliged to regulate their own volition, activity, and practice. By means of this moral criterion, moral virtue is distinguished from moral vice; the ideas of duty are explained, as well as those of rights and of moral obligation; the moral order in God is explained; and the moral order among men is conjoined with legal and physical order. In virtue of this moral criterion, ethics is a true science explaining all the moral phenomena and occurrences among men, and distinguishing between what is good and what is bad, and between the virtue and the vice of free wills.
Wonderfully enough, all three philosophical sciences, psychology, logic, and ethics, coincide upon the same object, each finding in it that which they want for their own existence and completion. Psychology finds in this object food for the yearnings of the soul; explains thereby the religious, the political, and the philosophical nature of man; and separates the true religion from the false ones, the true political organization from tyranny, and the true Philosophy from pseudo-philosophy and empty deception. Logic finds the criterion of truth and falsehood in it. Ethics finds in it the criterion of virtue and vice, and of good and bad deeds. Therefore, each science finds what it wants and by which it becomes a true science, knowing rightly all the truths of which it is composed. In finding and proving the object of philosophy, the three sciences also prove themselves true sciences based on the universal and absolute Truth, by getting light from which they solve truly and scientifically all questions within their own provinces. The sciences bearing the same names, on the other hand, but ignoring the pre-eminent object of philosophy, are ignorant of themselves and lie in their assertions, like pseudo-sciences and false sciences. False and unmethodical philosophy begets false sciences to mislead the sons of men: true Philosophy begets true sciences, like a good mother of good daughters, to enlighten and guide men fond of learning. Only our psychology is true, as the daughter of true philosophy, the psychologies of the other schools being false and erroneous. Only our logic is true, as possessing the infallible criterion of truth, the logics of the other schools being false and erroneous, because they are unacquainted with right reason and know not what is the criterion of truth. Only our ethics is true, because it possesses the criterion of the moral deeds of all free persons and of God Himself, the ethics of the other schools being false and misleading. Only our philosophy is true, because it methodically and scientifically finds its own object, by which the sciences that find it are also proved to be true.
How much these three anthropological sciences brighten philosophy, by finding and proving in unison with each other the brilliant and pre-eminent object of philosophy! But how much they, in turn, are brightened by philosophy, being proved true sciences by the validity of the Absolute Logos! For without the psychological knowledge of the object of philosophy, psychology could not explain the nature of the soul nor its three yearnings of infinite capacity. Without the logical knowledge of the object of philosophy, logic could not explain the validity of right reason and the legitimacy of knowledge gained by it; nor could it discriminate between truth and falsehood. Without the moral knowledge of the object of philosophy, ethics could not explain the nature of what is good and of what is bad, of virtue and vice, nor distinguish between the good and bad deeds of free persons. When the object of philosophy is unknown, psychology remains in ignorance of the soul of its own object, logic remains in ignorance of the supreme criterion of truth, and ethics remains in ignorance of what is good and of what is bad, in ignorance of the supreme criterion of the deeds and wishes of free persons. Chaos and darkness overwhelm them, and they understand nothing, nor can they learn anything soundly, being exposed as pseudo-sciences and not being true sciences. On the contrary, when the object of philosophy is known psychologically, psychology knows the soul and its nature scientifically and is proved to be a true science. When the object of philosophy is known logically, logic also is proved by means of such knowledge to be a true science. When the object of philosophy is known morally, ethics too is proved by such knowledge to be a true science. Therefore, much as the sciences that discover and prove the object of philosophy brighten philosophy, they are in turn brightened by philosophy and proved to be true sciences, exposing the false ones that co-exist together with pseudo-philosophy and empty deception.
The luster of true philosophy and of the true sciences is simply the luster of modern Greece, much greater than that of the philosophical and scientific glory of ancient Greece, which sought the Logos, or Reason, of the universe, but could not find it, and remained in skepticism and darkness until there dawned upon it from Jerusalem the Sun of Righteousness; when she was revived and sufficiently warmed by its religious rays. Now, however, we are enlightened and warmed, not only by its religious, but also by its political and philosophical, rays; and we are preparing a new Christocratic form of government, perfect and self-sufficient, as Christ is perfect, upon whom it is founded and through whom men become blissful add not unhappy, nor suicides and miserable wretches, such as men become as a result of the prevailing Satanocratic and man-slaying civilization. Brighten thyself, O Greece, with the luster of thy philosophy and thy sciences, and impart thy new light from the east to the west, that all nations may count thee blessed and all the peoples of the earth felicitate thee because they are getting the benefit of thy new lights of science and the advantage of thy new Christocratic civilization, which are greatly to be preferred to the benefit derived from nocturnal gleams of thy ancient inhabitants.
(continued in the next series of articles this week)
Apostolos Makrakis 