AST is not a philosophy of First Causes, or absolutes, its basic premise is a rather high-level observation that works, despite an entirely fuzzy world in which anything, any word can be twisted into various shapes or viewed from various angles.
To wit, it begins with the observation that punitive abuse of humans that is supposed to improve us has real world effects and an improvement in overall behaviour is not one of them, that bad behaviour and all of its associated pain and suffering abound in the human world, more so than in the worlds of other creatures, who do not practice this self abuse.
I mean, those philosopher folks are right, idealism and all, we really can’t know “things,” “in themselves,” and all that, only the echoes of our minds and senses and all, but I’m sure there’s a school that points out that when these things only exist in our minds, that in those cases that we can. I think everything in my statement of AST’s loose “basis,” are those sorts of things, our behaviour, abuse, pain, “the human world,” all constructs and as such, all proper fodder for thought. Idealism can make none of those things disappear, can it?
AST won’t be dragged down into the minutiae of either genetic chemistry or philosophical idealism. All these things exist.
Absolutes, First Causes, these are likely unknowable – after all, you and I are not God, are we? The limits of the universe are not our limits anyway, so AST dispenses with the idea, let God worry about absolutes – and as for the opposite, the supposed impossibility of relativism, AST thinks it has an answer for that too, my argument about direction. Again, from the premise, AST’s First Observation, we see a direction – which, in a limitless, relativistic universe is really all there is, since we are all moving in time, as evidenced by the sense of gravity, says Einstein – and we do, we have the data with which to fill the only data field, we see the direction, we see what our abusive control does. Well, I do, anyway.
OK, AST – Antisocialization Theory – has some definitions it prefers too, mostly it argues that “strength,” is not an unassailable boon. Strength as sacred, this is the top moral thought of a social group, of a village, or of a nation, and the Earth is all dying together, all at once, we need to crash through that glass ceiling to a morality that doesn’t make the Earth a toxic battlefield. We need to define a morality for all of us, for the world. Group preservation will be the end of everything.
But that’s what we call the direction, strength. That’s the goal, a goal is a direction, in the absence of absolutes. That is our data point. AST sees the direction you are going, I see what you are making of yourself, and I see you insisting nothing you do matters, that you were made this way by something else, but I can see your feet moving and the way you are heading.
In this sense, AST is probably disqualified as philosophy, that it computes using constructs as facts (as the social facts they are), and probably removes it from science proper for the same reasons – but science it is, because it deals with observable phenomena, and doesn’t need to overstep – I should point out that AST’s enemy, the equal and opposite meme, Human Nature, not only also has no good philosophical grounds, rather it’s the assumption underlying most schools, forever unanalyzed, but that Natures themselves have long been the object of ridicule, “essences,” indeed. Human Nature, like AST, is considered “observable,” but the first part, the essence, obviously can’t be. That is only an ancient and much loved circular bit of nonsense. AST, in the real, relativistic world, begins with no such embarrassing error, requires none. Inasmuch as directions exist in nature, “Natures,” cannot.
June 25th., 2022