The basic groups

We can consider that man and woman are adapting to the different styles of life according to their body then to their primordial abilities. Otherwise the styles are deduced from the different ways of living that one can experiment or observe in our advanced civilization, from documentaries that media are producing about some small isolated peoples (groups), but as well can be confirmed with “The Spirit of Laws” by Montesquieu, and with “The Social Contract” by Rousseau.

The hunters / fishermen / pickers

The easiest group which can be considerable seems to be this one, though in this case at the beginning if the human homes are enough spaced it be not the need to consider a real group (grouping) and the rules seem to not have the need to be very developed in a home, although the apprenticeship to some techniques which could evolve for several generations be natural ; nonetheless a link should be very probably present according to some unavoidable kinship, even if by easiness each home takes a piece of land where it will normally not lack any resource ; moreover the hostility of the environment can already push to form a group in order to hunt, fish and pick, also some conflicts can divide some members of the same family. Thus a level of proximity is occurring quite rapidly what implies some rules in order to avoid the hostilities between human beings and facilitate the formation of couples ; but this kind of society being quite not much developed the considerations are linked at first with the capacity to find some foods easily, so often with the physical capacities ; though the one in order to do weapons and traps be already considerable, but at this level this can come only from the imitation of some encountered facts and not from reflections, intelligence is then not much in demand.
There is as well the option of the move in a group according to seasons and to the move of chase, in this case the group is important because one has to move all the time and one does not know then enough the environment in order to avoid the problems which are coming with ; but this possibility seems less convenient than the other, because more stressful and then normally less practiced.

About groups (last part)

(Updated on December 3, 2024)

Nonetheless we can remark that the human being takes the rules which seem to it the simplest and most adequate, but this manner for choosing them does not prevent that they can be in a stance of failure and thus ask for a reconsideration of the order ; following what the selection of the leaders can end up depending on the hereditary birthright(1) which can be accompanied by the justification by a divine right, even if God is not putting their actions in harmony with the problems and that they have to do more efforts than some others in order to resolve them (when there is competence of such a leader, respect should be normal), what leads easily to some privileges which shock the population ; but in order to select the leaders, there is as well if the need arises, the possibility fairer (although with some flaws) but more complicated in a first consideration which is to assess the abilities and virtues of each one and to place this one the most adequately possible in the society despite a possible need of reassessment (considering that if this cannot be at all the levels of studies, their should be a possibility of equivalence for those who acquired a good level without paying a teacher, and can prove it) ; noticing moreover relatively to heredity that the variety and complexity of the genetic arrangements let think that the result is not easily foreseeable (especially with the disorders of alcohol and other products of the same type), without forgetting relatively to the intellectual development the different experiences of life which are out of the human power and can influence the reflection ; thus the effects of these experiences and the manner of which some persons are not in divine harmony with the problems that they have to resolve make understand that some good will could help to reveal by a general education and assessment the real order so that things do happen without too much incoherence (considering also that to give a minimum of education to the maximum of persons should help to decrease criminality), and hence the most possible in peace for the good of the union ; because an harmonious group is a resistant one, and this for a team or for a State (think about a sport team in a bad order) ; what protects the part of sovereign Good of each one. However, we must consider the possibility that the heredity of healthy leaders, therefore without the disorders of alcohol, tobacco, cannabis and others, may be good enough for things to be sufficiently in order (an education seems necessary); so hereditary power would be the natural order that would have been disrupted for a long time (to the point of putting us in uncertainty) and therefore an objective to be preserved while seeking good health. In addition, primogeniture, although debatable in the atmosphere of the disorders of alcohol and other ones, is more justified in an atmosphere of good health, because the father and mother are often in better health (if we refer to the biological age) when the child is conceived, then the latter should also be in better health. On the subject of primogeniture, we can add that in the world of alcohol (and other) disorders, the possibility that the eldest son seems less intelligent than a younger sister for example can be found more easily (I am not concerned).

(1) : See “The Spirit of Laws”, book 31, chapter 33, by (De) Montesquieu.

The factors influencing the types of groups (first part)

Indeed the ways of living together can at the basis for the human being be relative to some different factors which affect the eases to provide for what it needs in order to live, thus the density of the human presence inside the group and around it, can affect because of competition which pushes to organize a minimum ; but in order that the human life be developing it has to be considered some factors as climate being able to be more or less in favor of illness and of the presence of foods, and as fertility and the fact to be practicable for soil and waters ; because these factors affect life expectancy, but as well births by the hope they procure and the variation of the infant mortality they provide. Afterward more the competition is high more it is important to think for living without having any problem and then to become industrious, in order to be able to exploit resources, as good as possible, and even those coming from areas where the relief and/or the climate is hard ; as well this competition reinforces groups because of the factor of protection considering some other groups which become violent by stupidity, or by necessity being confronted to the need of resources or because of disputes relatively to the behavior of some others against some arrangements ; thus the abilities of each group competing motivate the progression of the other groups. Indeed in a group or between groups there is generally some rules which settle in order that there is the least problems possible with the best conditions to survive for each one relatively to the considered priorities, knowing that more a group is powerful more it will have some possibilities of organizing in an advanced manner, considering as well its duration and its ability to keep and exploit the experiences of the past (the history of the town meetings in some townships and the creation of Pennsylvania in the USA are rich historically among some other important things).

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...

Why a morality? (first part)

In order to have a principle of stable and responsible life protecting us as much as possible from interior and exterior conflicts, and from corporal deterioration, this by accepting the limits of the human nature, what is supposed to help us to go at the most possible good. But it is true that the experiences of each one allow a different interpretation of a simple principle like usefulness and fairness, it has to be then that following the most common experiences of a civilization, even of humanity, we can pose some rules allowing us to live together a minimum, knowing that this will not avoid all the discords which can come from different experiences or interpretations between the persons of a same civilization or between different civilizations, but will be able all the same at least to minimize these if it is possible ; these common rules have to respect the good that each one can bring following one’s skills, thus the less intelligent ones, and/or cultivated, and/or positively experienced have to understand that the solution in order to be less vicious is not to generalize vice because this attacks too much the bests ; and that they cannot put the life of others in danger like tyrants, this because of the weakness of the human judgment and of the importance of this action, though life has not got the same value for everybody...

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.