Why a morality? (last part)

Finally without entering in some constitutional problems in case of doubt the moral advice should be able to be used as a choice, as it has been suggested before ; this with knowing that this is possible to interpret differently a same experience, what implies then that a solution methodically studied and considered in context be useful in order to conclude well ; solution which moreover should harmonize the ways of life and avoid some accidents of which it is better to not have the experience, solution which also should be able to help the ambition of some persons to go in the good direction and maintain the moral sense of each one. On the top of that the moral advice can protect a minimum innocents by stopping them to let some persons lead them in the bad direction, knowing that this protection could put them at the service of good. And at least for those who normally constituted find life unbearable, they have to understand that the experience of their woe will be able to help them afterward to appreciate existence in a better way if they manage to correct the bad habits which make them so much suffer, by having may be to weather a temporary schizophrenia ; as well they have to accept to live following their abilities, then without forcing too much and with the possibility to know as much as possible serenity ; it is true that some experiences help us to evaluate our limits, but it is not good also to underestimate them, while succeeding in lessen morally the biases which maintain us away from them in order to not become paranoid.

Second part

...And on their side the bests have to understand that it is not good to denigrate the least good ones by leaving them going to madness, what could justify the corruption coming from a too much strong rupture leading to some privileges being able to incite to rebel at least those who should want to go through this rupture ; to understand also that everybody cannot be like them, what the too much absolute popular democracy should want, because in this case in order to make well all the choices the majority of inhabitants should finally think like the minority that the “human-Gods” (those who are thinking better) are forming, but this being not possible a development toward the aristocratic republic is arising (just toward but not in) because of the advantage of the best choice (like with the formation of a house of representatives) ; as well it has to be noticed that on the top of a not sure choice, it stems from this type of initiative that to force some persons to change too much their level of morality and of knowledge in order to choose well ended by attacking them and can divert into an enlightened dictatorship ; to what could answer an absolute communism developing a too much basic culture, but giving satisfaction to the least learned ones that could think that this happiness could be good for everybody ; but this by creating too much promiscuity should attack the way of life of the most moral ones by risking at least to develop a kind of anarchy coming with hypocrisy and egoism, or risking to push the best to leave. But without falling in these excesses, in a State where the inhabitants share in an adequate way some choices by the vote in a spirit of liberty, there must be a not too much demanding minimum of lucidity required, hence of the common order, what the morality should assure for the good of everyone ; but those who prove to not be capable of assuring this minimum, should not have the possibility to participate in this choice...

About encephalon last part

Lastly we can remark that the abilities expressed in this general description of the encephalon allow some technical actions common to the vertebrate animals and their transmission from a generation to the other. Generally the learning of these techniques is done by a succession of some actions having led to a feeling of well-being and so well memorized; but the abilities to analyze its sensorial primitive analysis, to analyze its ability to analyze its primitive analysis, to deduce and induce a methodic analysis, and the one to have some inventive constructions and not imitative ones being able to be some methods of analysis requiring some technical inventions, are not considered because they are not some common animal abilities.

Definition of encephalon second part

Encephalon in its management of data has some defined functions as the memorization, which allows to store some logics, which can afterward be triggered automatically in a situation in part analogous with the one memorized; we can notice that it stems from the triggering an imagination so an internal action, which can be accompanied by a motion of the body on the external world. The imagination is then also an important function which allows to conduct some sensations stemming from the five senses after a time (relatively to the action of origin), forming thus some unconscious logical combinations, which can be the origin of the psychosomatic problems linked to some past physical troubles; in addition to this it manages the dreams out of its hazardous changes, about this topic it is good to know that only God knows the influence of the dream on the animal actions (the spirit of the existence of animals for example having a less complete understanding, see a definition to come may be), because the dream can only reveal a will-power or inclination which will not happen; or be the cause of a succession of some recent and independent ideas which will be able to be chimerical so false, or correct and which will happen; or stem from a learned succession where the ideas are then dependent; or even from the memory of a periodical thing, what is equivalent to the automatic triggering described here before. The origins of dream can then be various but a mark stays more or less in the memory and can then after during the awakening influenced the order of the ideas according to the one given by the memory. Otherwise from the activity of the encephalon accompanied by the remainder of the nervous system stem also the feelings at their first degree, which can be summarized by the combination of six primary feelings which are desire which is an inclination toward the obtaining of a thing felt as being missing or which will be missing, of which the variation can lead to be blasé or in an absence of desire by the excess of a thing, next to aversion which is the desire to not more or not possess a thing; as well there is admiration as an astonishment in front of a new thing which triggers a prolonged attention; afterward joy and sadness which express well-being and bad-being; finally confidence being able to lead to love and fear being able to lead to hatred, which stem firstly from the result of an admiration.