L!FE:

If a Human Life is an inalienable value, and if this value is the basis for an ethic that preserves a Human Life, and if this ethic is to have any practical application whatsoever, resulting in the preservation of a Human Life, then all agents of action must be held to this standard. It becomes fruitless to speak of the “integrity of the individual will” once one begins to conceive of a situation wherein an Individual becomes aware of the danger posed to that Life but willfully abstains from its salvation. The same principle that is binding upon the man who discovers the danger and feels compelled by the entire force of dignity to redress it is therefore binding upon all other men, including those that left to their own devices would be unwilling, because to refuse such a service is to disadvantage not only the life in danger but all so the well-being of the conscientious actor who aspires to save such a Life. Because both Life and the means for preserving Life are inalienable values, these two individuals, as representatives of these two values, the respective ends and means, are of a superior value to any man’s will that is deviant from this binding ethic. It follows that ethics of any import must be Universal rather than relative to the actor. This is most noteworthy in situations wherein a Life is put in danger or remains in danger because it is taken out of the supervision of a conscientious man and put into the hands of an unconscientious agent with ulterior motives. Because it is human to demand justice in this situation, and because it is practical to do so, because all ethics strive towards a teleological goal, such as the preservation of Human Life, and because only the lesser part of human nature which does not serve this teleological goal can stand in opposition to it, the transgressor is all ways bound, whether by force of his own conscience or by force of external will, to act as a redresser for the grievances of all afflicted parties. Hence the critique that “being forced to do the right thing” is perverse becomes absolutely and unequivocally null and void, and upon recognition of this fact force is permissible, by extension, in silencing the question entirely, for it is of a lesser value than Human Life and all so stands in direct and parasitic opposition to it. Most human beings, furthermore, would gladly submit to Authority if they are convinced that the Authority is working towards the Common Good, whereas they grow dismissive of all pretenders to authority when those same agents falsely accuse them of seeking the depravity of self-interest. Exploitation can only be felt when one is falsely accused of working for one’s self rather than for the Greater Good, for only then is one forced into isolation and marginalized. Most people would sooner elect to be threatened by force to do the Right Thing than threatened by force to do the Wrong Thing, simply because the possibility of defying authority is only tempting if the “authority” in question is corrupt. It makes sense to defy a tyrant that tells you to kill your best friend, but it makes no sense to defy an authority that forces you to feed and house him, only because you would do so anyway and, in the authority’s position, you would do the same thing as the authority has done to you. There is nothing in the Human Soul that would die just to kill someone else; survival itself becomes absurd under such circumstances, and Human Life would have no meaning because it would itself have no value. Only SOME human beings would survive, left to fabricate artificial meanings instead of performing the only Intrinsic Human Duty: to preserve the lives of One Another, for by so doing the Individual transcends the illusion of his own isolation and vindicates his own existence by extension. There is no self-interest in this vindication, because it is simply consistent with the Absolute principle that that Individual upholds. This principle cannot be called arbitrary, simply because it is literally given by Nature and precedes all rational thought. Not only is it true that I think, therefore I am. It is all so true that I AM, therefore I think. Hence all values stem from Life Itself, and as such the negation of all values do so as well. Even if Death is regarded as a part of Life, to that same extent its contemplation must serve the will of the Whole of Life; hence Death cannot be cited as the source of Life’s negation, and professors of Death are still bound by Life to be agents of Life. Only the Death of the Ego can be conceived by the Rational Mind, because beyond the threshold of Death the Rational Mind cannot reach. And it is only the half-life of the ego that pretends that these facts are not so and that keeps the will in a state of perversion, to the detriment of All Beings.

[({Dm.A.A.)}]