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Commenters have recently referred to the ideas of the pseudonymous Mencius Moldbug who blogs at Unqualified Reservations - http://unqualified-reservations.blogspot.com - and the great man himself once graced this blog with his comments!
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I regard Mencius Moldbug as one the the most important thinkers of our time (OK, there is not much competition - but still...), and I have learned a great deal from him.
He is extremely astute, extremely well-informed (and about relevant matters), honest, shows his working, and (most important) is a truth-seeker.
I think I have read everything on his blog, and have also spent a lot of time thinking about it.
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But (and you were waiting for that 'but', weren't you?) his system is based upon arbitrary axioms and is pragmatic and 'utilitarian' - in the sense that MM argues that his plans for government and society would in practice lead to the greatest happiness and/or the minimum misery for the greatest number of people.
(Or, at least, for the greatest number of people who deserve it, in the sense that those who 'deserve' to have their happiness enhanced and misery diminished are those whose net effect on the gratification of others is positive.)
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MM is perfectly aware and explicit that his axioms are un-founded, and to be judged therefore by their consequences; and he is explicitly utilitarian (with a typical 'liberal' emphasis that the diminution of misery is more important - and more objective - than the optimization of happiness: so that for MM reducing violence and the pain it brings is more important than expanding opportunities for pleasure.)
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But why is happiness good and pain bad? (This being the basis of utilitarian morality)
Of course we feel that way; but (to the secular materialist) these feelings, the specific pairings of stimulus and response, e.g. suffering violence paired with pain, engaging in sex paired with pleasure - are merely contingent facts of natural selection.
And such contingent facts can be, and are, manipulated by training, drugs, surgery and (in future, perhaps) genetic engineering.
Hence, that which previously caused pain can be made a pleasure and that which previously gratified can be made pain.
(Indeed, such inversions of traditional pairings are a major element in political correctness - albeit with inconsistent success, so far.)
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And, anyway, in the Big Picture (as perceived by secular materialism) - what do these momentary phenomena matter? Who (or what) cares about human happiness or suffering? Even a whole human life does not even amount to a micro-spark in eternity.
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In other words, Mencius Moldbug is an advocate of pure nihilism: a total denial of reality (since bottom line 'reality' - i.e. human emotions and what triggers them - is by this analysis wholly reversible, hence wholly relativistic).
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But MM is perfectly well aware of this fact.
And he is not, I am sure, happy with this state of affairs - he is not content to be a nihilist, not content to live in a state of nihilism (however free from pain and misery, however filled with pleasurable distractions).
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Mencius Moldbug is not, therefore, content to leave his ideology, his system, where it happens to be at the moment - but he will continue to seek something better.
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Assuming that Mencius Moldbug does not abandon his search for truth, he will become a Christian. Sooner or later, and possibly at the very last moment, but inevitably so.
He is on the path.
He has, indeed, already crossed the Pascalian+ threshold for salvation: the threshold which lies between being a contented atheist and a seeking atheist.
And therefore, whether he acknowledges it or not, MM is already destined to be saved (assuming, that is, he does not abandon his honest search).
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+Blaise Pascal - Pensees, http://www.gutenberg.org/ebooks/18269
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