Epistemology of Virtue

The Question of Virtue is one that was distorted by European religious imperialism into mere opposition to vice and subsequently reduced to banal Para-Christian carno-phallogocentrism.

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Virtue in Hellenistic society was conceived of as excellence in ethical pursuit. This tradition was almost forgotten as the notion of virtue beyond Princely, Royal and Imperial courts was reduced by European religious imperialism to a matter of coercive anti-vice.

Rather than vice being conceived of as the opposite of virtue is it rather incompetence that is the opposite of virtue. What then is incompetence? Incompetence is simply the right person at the wrong place, meaning that a person does something for which the person is distinctly unsuitable.

Positions in human hierarchies are typically assigned as according to shibboleths of discrimination such as age, ethnicity, gender etc. as systematic discrimination is intrinsic to most hierarchic systems of human stratification whereby members of structurally oppressed groups are systematically excluded from positions of authority, influence and power.

Human hierarchic systems are typically about systemic perpetuation of shibboleths of discrimination as enforcing hegemonic structural oppression.

Structural discrimination/oppression thus underpins practices of incompetence and so could it be argued that structural discrimination/oppression is the greatest impediment to virtue.

The Para-Christian conception of virtue as anti-vice is pervasive to democratic politics in Para-Christian culture whereby being in favor of something is typically a priori defined as opposition to something. Yet that is a simplistic misconception as Y being wrong does not necessarily make X right.

The fundamental problem with iconoclastic advocacy is not only its Para-Christian reduction of virtue to anti-vice but that it perpetuates structural oppression by means of binary logocentrism in that Para-Christian supersessionism of “the new which replaces the old” preserves structural discrimination/oppression by uncritically conserving those very structures despite the ostensibly “”revolutionary Para-Christian, actually superficial transition from “old” to “new”.

What is thus needed is intersectional reappropriation of the Hellenistic notion of virtue as liberated from systemic prejudice of subsequent religious imperialism. The pursuit of ethical excellence is in fact essential to economic advancement. First, do ethical businesses tend to be much less risky and more profitable than unethical ones and second is structural oppression/discrimination inimical to pursuit of success in business.

Business thus needs become recast as pursuit of virtue in a Maimonidean sense of turning profit into a means for pursuit of virtue. If profit is reconceptualized as simply a means towards attaining virtue rather than as of present both vice and virtue being instrumentalized and conceived of as mere means of attaining profit will this greatly diminish economic risks and enhance economic prospects and not merely for businesses but for society at large.

Working gainfully similarly needs be transformed from torment of pursuit of burden into love of pursuit of virtue. Of course different persons love different tasks just as different persons detest different tasks and so assigning a person a task which that person detests is double performance of incompetence, meaning that not only does a working person in the wrong position perform incompetence but has furthermore been assigned to perform incompetence which is incompetence on the part of the person who assigned the labor task to the wrong person, meaning the right person in the wrong place.

Most managers and leaders are extremely incompetent in the sense that they systematically practice structural discrimination in hiring, firing and assigning. Organizational hierarchies are systematically based upon privileges of structural oppression whether economic, social or statist. Most managers feel a need to act oppressively due to themselves having assigned the wrong persons to the wrong tasks.

Economics thus needs to transformed from rationalist numerology of carno-phallogocentrism into pursuit of philosophy of Love of Virtue in serving to help others help themselves by means of providing services and products that ethico-aesthetico-politically advance the state of the world.

Economic pursuit at its best is virtuous pursuit of provision of good and virtue as goods and services respectively. It is thus essential to outlaw unethical business/production practices of every kind without exception. When this becomes binding and enforceable international law will this provide an even and fair playing field in both national and international business competition.

Virtue needs be pursued under all circumstances of business/production even so in cases when not profitable. It is essential to institute global transparency with a single global purely electronic currency so that all economic transactions will be fully and immediately published online as public record.

The Eurolect – Politics of the Para-Christian documentation project

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