Character Values: Promoting a Virtuous Lifestyle

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Glory/Prudence.. Providence/Faith.. Grace/Beauty.. Tranquility/Ecstasy
Honor/Justice.......... Liberty/Hope........... Free will/Truth........... Equality/Bliss
Dignity/Temperance.. Civility/Charity.. Magnanimity/Goodness.. Love/Joy
Integrity/Fortitude.. Austerity/Decency.. Equanim./Wisdom.. Peace/Harmony

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A new multi-level model of ethics and morality has recently been announced, as schematically depicted in the diagram immediately above. The distinctive listings of vitues and values defined within this system all appear linked on an intuitive level, suggesting a clear sense of underlying cohesiveness. The key factor behind this innovation arises as a direct consequence of the fledgling field of Communications Theory, borrowing the crucial concept of the metaperspective, a higher-order perspective upon the viewpoint held by another: schematically defined as "this is how I see you-seeing me." Indeed, there does not appear to be any conceptual barrier limiting the degree to which reflection can serve as a basis for itself, ultimately extending to a 10th-order level of meta-abstraction. The higher virtues, values, and ideals collectively build as subsets within this hierarchy of metaperspectives, each more abstract listing building upon that which it supersedes.

Take, for example, the cardinal virtues (prudence-justice-temperance-fortitude), the theological virtues (faith-hope-charity-decency), and the classical Greek values (beauty-truth-goodness-wisdom). Each of these traditional ethical groupings is further subdivided into a complex of four subordinate terms, allowing for precise point-for-point stacking within the hierarchy of metaperspectives. When additional groupings of ethical terms are further added to the mix: namely, the civil liberties (providence-liberty-civility-austerity), the humanistic values (peace-love-tranquility-equality), the mystical values (ecstasy-bliss-joy-harmony), amongst others; the complete ten level hierarchy of metaperspectives emerges in full detail, partially reproduced in the table immediately below:

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GLORY------PRUDENCE
PROVIDENCE--FAITH
GRACE--BEAUTY
TRANQUILITY--ECSTASY

HONOR-------JUSTICE
LIBERTY------HOPE
FREE WILL---TRUTH
EQUALITY----BLISS

DIGNITY--TEMPERANCE
CIVILITY---CHARITY
MAGNANIMITY-GOODNESS
LOVE--------JOY

INTEGRITY--FORTITUDE
AUSTERITY--DECENCY
EQUANIMITY---WISDOM
PEACE---HARMONY

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This cohesive hierarchy of virtues, values, and ideals proves exceedingly comprehensive in scope, accounting for virtually every major ethical term celebrated within the Western ethical tradition. Indeed, it proves easy to gain a sense of the trend towards increasing abstraction when scanning each of the individually depicted lines from top to bottom. These traditional, four-part groupings line up perfectly within this hierarchy of metaperspectives, making it exceedingly unlikely that such a hierarchy could have arisen solely by chance. Indeed, this ethical hierarchy mirrors the specialization of personal, group, spiritual, humanitarian, and transcendental realms within human society in general: which when further specialized into both authority and follower roles, accounts for the complete ten-level hierarchy of ethical terms.

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This system of the virtues, however, can scarcely claim to be the total picture; for it further proves possible to base this ethical hierarchy entirely within an instinctual foundation: where the higher virtues and values are alternately seen as more advanced metaperspectives on the more basic complement of instinctual states (namely, rewards, leniency, appetite, aversion). According to this basic format, rewards properly follow appetitive types of behaviors, whereas leniency is similarly associated with aversive behaviors. When further expanded within the meta-perspectival format, the remaining higher groupings of virtues and values jump neatly into focus. Indeed, the characteristic four-part pattern of ethical terms is fully explainable in terms of such a behavioral tie-in with conditioning theory: in addition to the dual specialization of authority and follower roles across the board.

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THE VICES OF DEFECT

Although this strict emphasis on the virtues is certainly one of its major selling points, these virtuous ideals can scarcely be considered solely in such a vacuum, for the truest potential of this ethical system derives precisely from such a moral contrast with the remaining realm of the vices. This latter innovation takes on the more realistic task of describing the virtuous ideals in a more real-life situation, where virtue and vice typically exist in concert with one another. Indeed, for every virtue there exists a corresponding antonym (or vice): e.g., love vs. hate, peace vs. war, etc. In keeping with this basic theme, each of the ten predicted classes of vice is further arrayed in a parallel ten-level hierarchy, identical in every respect to the arrangement previously described for the virtuous mode.

This hierarchy of the vices is similarly based in a behavioral foundation; namely, the instinctual dynamics of "punishment." According to this new insight, rewards or leniency are punitively withheld in response to procurement behaviors judged not to be suitably solicitous or submissive. This strict correspondence between virtue and vice effectively doubles the total number of ethical terms to a grand total of 80, allowing negative transactions to be analyzed according to their potential to be converted into positive ones, and vice versa. The parallel groupings relating to the vices: for example the ecumenical vices (wrath-tyranny-persecution-oppression), the moralistic vices (evil-cunning-ugliness-hypocrisy), and the humanistic vices (anger-hatred-prejudice-belligerence) etc. particularly characterize this darker hierarchy of the vices.

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Infamy/Insurgency............Dishonor/Vengeance
Prodigality/Betrayal...............Slavery/Despair
Wrath/Ugliness...............Tyranny/Hypocrisy
Anger/Abomination.............Prejudice/Perdition

Foolishness/Gluttony..........Caprice/Cowardice
Vulgarity/Avarice............Cruelty/Antagonism
Oppression/Evil..............Persecution/Cunning
Hatred/Iniquity.............Belligerence/Turpitude

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THE VICES OF EXCESS

The newly designated concept of the vices of defect, can scarcely claim to be all-inclusive by any measure. In particular, only half of the Seven Deadly Sins are directly accounted for; in that pride, envy, and covetousness defy incorporation into the vices of defect. Fortunately, this anomaly is further explained in terms of an entirely new category of vice, referred to since classical times as the vices of excess. In particular, Aristotle was the first to describe such a dual system of the vices; namely, the vices of defect (previously described), as well as the vices of excess (defined as the range of extremes with respect to the virtues). In this latter respect, Aristotle viewed the virtuous realm as a system of "mean" values (or norms) interposed between the vices of defect and the vices of excess.

For example, Aristotle cites the example of the virtue of courage, which represents the mean value between the quality of defect (cowardice) and its counterpart in excess (foolhardiness). Virtue in general, accordingly, represents the mean-value interposed between defect and excess: an aspect favoring moderation insofar as choosing the middle ground between these two major categories of vice. Indeed, it ultimately proves possible to devise an entire ten-level hierarchy of the vices of excess, mirroring point-for-point the hierarchy of the virtues: based upon themes such as vanity, jealousy, shame, contempt, flattery, etc.

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Pride//Flattery ........................... Shame//Criticism
Vanity//Adulation ............... Humiliation//Ridicule
Conceit//Patronization .......... Mortification//Scorn
Pretention//Indulgence ............. Anguish//Mockery
Sanctimony//Sycophancy... Tribulation//Cynicism

Impudence//Envy ..................... Insolence//Disdain
Arrogance//Jealousy ............. Audacity//Contempt
Impetuosity//Covetousness ... Rashness//Reproach
Presumption//Longing ............... Boldness//Chagrin
Smugness//Affectation ......... Harshness//Bitterness

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A REVISED "THEORY OF THE MEAN"

This three-way degree of specialization implied in the theory of the mean, however, fails to distinguish any parallel complement of extremes with respect to the vices of defect (as was previously specified for the virtuous realm). This glaring lack of an even sense of symmetry is formally remedied through the introduction of an entirely new class of ethical terms, a terminology provisionally termed the realm of "hyperviolence." This new paradigm is distinguished from the more ordinary realm of the vices of defect primarily with respect to the extremes in which it is carried out. Herein lies the formal prototype for the realm of hyperviolence; namely, that range of excess with respect to the vices of defect. The fact that Aristotle fails to distinguish this additional realm of hyperviolence within his Theory of the Mean further attests to the classical ideal of the warrior code, where victory is to be achieved at any cost. A terminology for specifying this extreme realm of hyperviolence scarcely enjoys the general purpose nature of the other listings of vices. Accordingly, a corresponding listing of terms will not be attempted at this juncture, although a provisional system of classification is respectively proposed in Chapter 23 of the current book.

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THE MASTER FOUR-PART SCHEMATIC LINKING VIRTUE AND VICE

In summary, through the formal addition of the remaining category of hyperviolence, the supreme symmetry of the power hierarchy finally becomes conceptually complete. These four basic categories: namely, the major virtues, vices of defect, vices of excess, and hyperviolence are collectively incorporated into a unified system: accounting for the complete cross section of emotionally charged language in general; as depicted in terms in the master diagram depicted immediately below:

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+ + VICES OF EXCESS
(Excessive Virtue)

+ MAJOR VIRTUES
(Virtuous Mode)

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O ...... NEUTRALITY STATUS

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VICES OF DEFECT
(Absence of virtue)

HYPERVIOLENCE
(Excessive Defect)

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This formal diagram is schematically organized around the novel concept of the neutrality status, representing a neutral point of entry within the ethical system: a default status from which all new relationships are initially established. This neutrality status is respectively defined as that benign sense of neglect we express towards strangers on the street, contacts that pose no meaningful sense of relationship, yet similarly fail to represent any impending sense of threat.

Every new relationship (by definition) stems directly from this zone of neutrality, an innovation proceeding either into the realm of the virtues, or alternately into the realm of the vices of defect. This ethical divergence is schematically depicted in left hand column of the diagram above as the dual arrangement of squares immediately flanking the zone of neutrality status. This pair of conflicting options directly represents an ethical "fork in the road," a decision focussing the relationship towards the virtuous realm, or contrarily, to the darker realm of the vices of defect. These two conflicting options represent the basic core nucleus for such a system, with most relationships resolved through recourse to one option or another: the basic thoroughfare of the system.

This dual interpretation, however, can scarcely claim to be the total picture, for the additional realm of excess lurks along the fringe boundaries of the core nucleus. For the virtuous realm, this corresponds to the affiliated realm of the vices of excess. Similarly, the parallel option with respect to the vices of defect is alternately identified as the newly introduced notion of hyperviolence. These additional two categories represent the figurative "fast lanes" of the relationship highway; namely, fringe areas exaggerated to the point of crossing over into the realm of excess. Fortunately, such forays into excess are typically somewhat limited, for the enduring sense of stability within the social dynamic serves to dampen the effects of such drastic mood swings.

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THE TRANSITIONAL POWER MANEUVERS

This basic four-part hierarchy of virtues and vices appears to suffer from one basic shortcoming; namely, the authority and follower roles are rigidly fixed into place, allowing for precious little flexibility to operate within the system. Versatility is certainly a key factor, with continually shifting social coalitions placing an ever-greater demand upon the individual. Each new adjustment within the social hierarchy calls for alternate mechanisms for integrating such a new relationships, an innovation that the established groupings of virtue and vice fail to fully take into account. In addition to the incremental pattern of maneuvering for power initially described, a more direct avenue must further exist for leapfrogging directly into the higher authority levels; namely, the group, spiritual, and humanitarian levels, respectively. This new class of options are alternately termed the transitional power maneuvers, in that they "transition" the individual directly into new such social contexts.

A number of key features distinguish this new class of transitional power maneuvers, allowing for a greater degree of versatility by way of discrete transitional points across the entire ten-level span of the power hierarchy. These transitional variations represent direct motivational analogs of the major power maneuvers they serve to imitate; often in an exaggerated fashion in order to make the point more clearly. This flair for the dramatic can be either humorous (as in the realm of comedy), or tragic (as in the genre of melodrama). This trend towards extremes is the stock-in-trade for the standard "situation comedy," where a guest star intrudes upon the graces of the standard ensemble cast, typically with hilarious consequences. A similar scenario also holds true with respect to the more serious genre of the melodrama, as evident in the daytime "soap opera." This transitional form of power maneuver (as its name implies) refers to a relationship initiated for the first time; namely, the new individual attempts to establish a new interaction within the pre-existing social order. The virtuous realm of humor and comedy is fully explainable in terms of the transitional interplay linking both the double-bind and counter double-bind maneuvers.

According to this stepwise modification, the classifications of the lesser virtues represent transitional variations with respect to the major virtuous realm. Indeed, the pervasive human fascination with humor and comedy is fully explainable in terms of such a versatile set of transitional maneuvers, accounting for many of the "lesser virtues" (such as loyalty, responsibility, humility, etc.) not accounted for in the major virtuous listings.

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LOYALTY//HUMILITY........RESPONSIBILITY//INNOCENCE
FIDELITY//MAJESTY...............DUTY//VINDICATION
PIETY//MAGNIFICENCE......ALLEGIANCE//EXONERATION
FELICITY//GRANDEUR.....RIGHTEOUSNESS//IMMACULATE.

DISCIPLINE//MODESTY......VIGILANCE//MEEKNESS
CHIVALRY//CHASTITY........COURAGE//OBEDIENCE
NOBILITY//PURITY..........VALOR//CONFORMITY
ZEAL//PERFECTION..........TRIUMPH//PACIFISM

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This comprehensive listing of lesser virtues actually represent only the most prominent component of a much broader transitional system directly expanding upon Aristotle's Theory of the Mean: extending to the vices of defect--criminality, the realm of hyperviolence--hypercriminality, and the vices of excess--mental illness: as schematically illustrated in the right hand column of themes (shown immediately adjacent the major categories) in the master eight-part diagram depicted immediately below.

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+ + VICES OF EXCESS ........ MENTAL ILLNESS
(Excessive Virtue) ............ (Transitional Excess)

+ MAJOR VIRTUES ........ LESSER VIRTUES
(Virtuous Mode) ............ (Transitional Virtue)

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O ...... NEUTRALITY STATUS

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VICES OF DEFECT ........ CRIMINALITY
(Absence of virtue) ............ (Transitional Defect)

HYPERVIOLENCE ..... HYPERCRIMINALITY
(Excessive Defect) ... (Transitional Hyperviolence)

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In direct analogy to the major categories, the transitional versions are similarly organized around the centralized zone of neutrality, serving as the direct transitional entry-points into the realm of the major categories. According to this transitional modification, the classifications of the lesser virtues are depicted immediately adjacent to the major virtuous realm. Similarly, the theme of criminality is designated alongside the respective vices of defect. Furthermore, with respect to the realm of excess, the related theme of hypercriminality is directly associated with hyperviolence, whereas the enigmatic sphere of mental illness alternately expands upon the vices of excess.

The dynamics of criminality and hypercriminality are fairly obvious in terms of function: representing new transitional maneuvers with respect to the darker realm of power maneuvers characterizing the overall domain of defect. Criminality, accordingly, represents the ingrained tendency to initiate new relationships in a selfish or violent fashion, a contention that many a criminologist will attest to. A more detailed discussion of terminology associated with criminality and hypercriminality clearly remains beyond the scope of this limited introduction, although a preliminary version is outlined in Chapter 27 of the current book.

For sake of completeness, however,further mention must necessarily be made for the remaining transitional category of mental illness. In a fitting analogy to the general transitional format, mental illness is formally defined as the basic sequence of double-bind and counter double-bind maneuvers targeting the realm of the vices of excess. Accordingly, each of the major classifications of mental illness; namely, personality disorders, neuroses, mood disorders, and schizophrenia are fully explainable in terms of such a transitional paradigm (in terms of the Communictions Theory terminology of the double bind and counter double bind maneuvers). In keeping with its transitional relationship to the vices of excess, mental illness remains fairly non-threatening in nature: as reflected in studies confirming the non-violent nature of the mentally ill relative to the general population. This interpretation proves particularly insightful in terms the bizarre symptomology associated with the psychoses, a category of mental illness similarly reminiscent of the extreme degree of disqualification characterizing the counter double-bind maneuvers

In a new development, these communicational factors underlying mental illness have fully been outlined in John LaMuth's newest release: Communication Breakdown: Decoding the Riddle of Mental Illness.

Click Here to be Redirected to the New Book Website on Mental Illness


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In final analysis, this grand-unified system of categories represents an unprecedented addition to the field of ethical inquiry, expanding Aristotle's enduring Theory of the Mean into an all-inclusive theory of "everything" of an emotional nature. At the risk of appearing overly simplistic, each of these eight basic master categories is further subdivided into additional groupings of individual terms. For instance, the major virtues are subdivided into 100 individual terms, whereas the lesser virtues are further specialized into 128 terms. When the six remaining ethical categories are further included into the mix, the grand total jumps to a staggering 1,040 individual terms. In particular, the reader is encouraged to refer to the four-page index of ethical terms at the end of this homepage in order to gain a preliminary indication of the dramatic scope involved.

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AN ETHICAL SIMULATION OF ARTIFICIAL INTELLIGENCE

This master eight-part ethical system, specifically composed of 1,040 individual terms, further serves as the basic conceptual platform for an ethical simulation of AI. Indeed, an earlier book by the author initially described how the motivational dynamics of the virtuous mode can be programmed directly into the computer, resulting in the first ethically based program for artificial intelligence. The further addition of the parallel hierarchies of the vices takes this task to its logical conclusion; serving as the foundation for an interactive operating system taking fully into account both virtue and vice. The systematic organization of the master hierarchy allows for extreme efficiency in programming, each more advanced level building in a direct fashion upon those it supercedes (eliminating much of the associated redundancy): allowing for a precise determination of the motivational parameters at issue during a given verbal interchange.

This (patent pending) AI procedure is organized as a tandem-nested expert system, composed of a primary affective language analyzer: overseen by a master control-unit expert system that coordinates the motivational interchanges over real time. Through an elaborate matching procedure, the precise motivational level of communication can accurately be determined (defined as the passive-monitoring mode). This basic determination, in turn, serves as the basis for a response repertoire tailored to the computer, simulating a sense of motivation within the verbal interaction (the true AI simulation mode).

In a related development, the referred to patent has been newly issued (July 1, 2003), entitled: Inductive Inference Affective Language Analyzer Simulating Artificial Intelligence - patent # 6,587,846. More details are posted at www.ethicalvalues.com (and also reached through the PATENT link below).

Click Here to be Redirected to the Official Patent Website


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In final analysis, these additional modifications represent a welcome addition to the field of ethical inquiry. Perhaps the greatest degree of potential for this new system resides in its all-inclusive nature, accounting for virtually every major class of affective language known to exist. Indeed, based upon a limited number of elementary assumptions; namely, the principles of conditioning theory, and the paradigm of the metaperspective, the resultant hierarchy of stepwise transformations ultimately accounts for the entire 1,040-part complement of ethical terms (please refer to the MASTER DIAGRAM link below).

Click Here to be Redirected to the Master-diagram


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This elementary theoretical foundation further satisfies one of the most crucial aspects for validating such a system; namely, the simplest explanation is typically the most correct one. This master system represents an unprecedented guide to issues of a moral nature, an undertaking certainly well worth the effort. All that find this subject intriguing are invited to join in this voyage of discovery into such cutting-edge realms of ethical inquiry.
For more details, Please refer to the EXCERPT link at the end of this homepage to view the free introductory chapter and AI excerpt.

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In This Book, You Will Learn To:

Diagnose when and how relationships go wrong.
Enhance personal, group, and spiritual interactions.
Promote Character Values to future generations.
Gain a clearer understanding of the darker forces
affecting Western Culture today.
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A Pulitzer Prize nominated author, John E. LaMuth has applied his Master's Degree in Counseling to the cause of Character Education, including a Private Practice in Mediation Counseling in Southern California specializing in the new mediation technique of Powerplay Politics - TM . In his newly expanded edition, John seeks to share his years of mediation experience with a broader public, in the hopes of similarly beneficial results.

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Please click the button below to connect to JLM Mediation Service

Finally, a book that brings the entire spectrum of human experience clearly into focus, a treatment far too intriguing to pass-up!

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Character Values:
Promoting a Virtuous Lifestyle
John E. LaMuth M.S.
Fairhaven Book Publishers, Lucerne Valley, CA, USA
values@charactervalues.com
Published 2005
ISBN# 1-929649-67-3
Trade softcover (7.44 x 9.69 inches), 380 pages
Extensively illustrated
(20 photographs, 48 figures/tables).
$28.95
This title is now available for order
credit card option available
Please refer to the CATALOG link
at the end of this homepage for more details.

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INDEX OF THE MAJOR VIRTUES AND
LESSER VIRTUES

Reproduced from:
Character Values: Promoting a Virtuous Lifestyle
Copyright 2005 by John LaMuth

Absolution 358-360, 363 Accommodation 358, 359, 365 Admiration 253, 254, 257, 258, 264 Adoration 253, 254, 256, 262 Affection 254, 257, 258, 264 Altruism 62, 63, 278, 280, 282 Amity 259, 265 Appeasement 358, 359, 365 Apology 358-360, 363 Apprehension 253, 254, 258, 265 Approval 24, 26, 27, 31, 212, 253 Austerity 62, 63, 70, 71, 213 Beauty 98-102, 210 Benediction 358-360, 362 Benevolence 254, 258, 264 Blame 24, 28-30, 211, 253 Blessings 254, 255, 262 Bliss 124-128, 198, 211 Bountifulness 254, 255, 262 Bravery 259, 265 Brotherhood 254, 257, 263 Caring 253, 254, 258, 264 Censure 253, 254, 256, 263 Charisma 278, 280, 282 Charity 74-76, 80-82, 212 Charm 254, 256, 262 Chastity 340, 341, 347, 352 Chivalry 340, 341, 346, 352 Circumspection 254, 256, 257 Civility 62, 63, 67-69, 212 Clemency 358-360, 363 Compassion 358, 359, 365 Concern 24, 27, 31, 213, 253 Conciliation 358, 359, 365 Concession 358, 359, 364 Conformity 340, 341, 348, 353 Congeniality 358, 359, 364 Conscience 254, 257, 263 Contentment 254, 263 Continence 254, 258, 264 Contrition 358-360, 363 Cordiality 358, 359, 364 Courage 340, 341, 348, 353 Courtesy 254, 257, 264 Credence 254, 257, 263 Culpability 253, 254, 256, 263 Decency 74-76, 83-84, 212 Deliverance 358-360, 363 Desire 24, 26, 27, 30, 212 Devotion 254, 256, 262 Dignity 37, 38, 41-42, 213 Discipline 340, 341, 346, 352 Dogmatism 278, 280, 282 Dominion 358-360, 362 Duty 340, 341, 339, 344 Ecclesiasticism 239-243, 282 Eclecticism 181, 182, 239-243 Ecstasy 124-126, 128, 198 Ecumenism 86, 173, 239-243, 282 Equality 111, 112, 118-120 Equanimity 87, 88, 93-95, 174 Equitableness 254, 256, 263 Evangelism 86-88, 173, 239-243 Exaltation 254, 255, 262 Exoneration 339-341, 345, 351 Expediency 278, 280, 282 Fairness 254, 256, 263 Faith 74-78, 210 Felicity 339-342, 350 Fidelity 339-342, 350 Forbearance 258, 265 Fortitude 46-49, 55-57, 213 Freedom 254, 256, 263 Free will 87, 88, 91-92, 174, 211 Gladness 254, 264 Glory 37-40, 210 Goodness 98, 99, 104-105, 212 Goodwill 358, 359, 364 Grace 87-91, 174, 210 Grandeur 339-344, 350 Guilt 24, 28, 30, 211, 253 Happiness 254, 262 Harmony 124-128, 198, 213 Hero Worship 24, 28-31, 210, 253 Homage 358-360, 362 Honor 37, 38, 40-41, 211 Hope 74, 76, 78-80, 211 Hospitality 358, 359, 364 Humanism 112, 191, 239-243, 282 Humility 339-341 342-344, 350 Immaculateness 339-341, 345, 351 Individualism 239-243, 282 Indulgence 358, 359, 364 Innocence 339-341, 345, 351, 355 Integrity 37, 38, 43-44, 213 Joy 124-128, 198, 212 Justice 46-49, 51-53, 209, 211 Kindness 254, 258, 264 Liberty 62, 63, 65-67, 211 Love 111, 112, 115-116, 189 Loyalty 339-341, 342, 350, 354 Magnanimity 87, 88, 92-93, 174, 212 Magnificence 339-341, 344, 350 Majesty 339-341, 344, 350 Meekness 340, 341, 348-349, 354 Mercy 358, 359, 365 Modesty 340, 341, 347, 352, 354 Morality 278-280, 282 Mysticism 121-130, 198-202, 239 Nobility 340, 341, 342, 346, 352 Nostalgia 24, 28, 30, 210, 253 Obedience 340, 341, 349, 353 Pacifism 340, 341, 349, 353 Pardon 358-360, 363 Passion 253, 254, 257, 264 Patience 258, 265 Peace 111-115, 191, 213 Penitence 358-360, 363 Perfection 340, 341, 347, 352 Piety 339-342, 350 Poignancy 253-255, 262 Pomp 358-360, 362 Practicality 280, 280, 282 Pragmatism 239-243, 282 Probity 258, 265 Providence 62-65, 210 Prudence 46-49, 50-51, 210 Purity 340, 341, 347, 352 Quintessentialism 278, 280, 282 Rectitude 358-360, 363 Redemption 358, 359, 365 Respectfulness 254, 257, 264 Responsibility 339-341, 344, 351 Reverence 358-360, 362 Righteousness 340, 341, 345, 351 Romanticism 239-243, 282 Sacrifice 358, 359, 365 Sanctity 358-360, 362 Scrupulousness 259, 265 Self-Esteem 358-360, 362 Serenity 254-256, 262 Shrewdness 259, 265 Spiritualism 278, 280, 282 Sympathy 254, 265 Temperance 46-49, 53-55, 212 Tranquility 111, 112, 116-118, 189 Triumph 340, 341, 348, 353 Truth 98, 99, 102-104, 211 Uprightness 254, 256, 263, 282 Utilitarianism 239-243, 282 Valor 340, 341, 348, 353 Veneration 358-360, 362 Vigilance 340, 341, 347-348, 353 Wisdom 98, 99, 105-107, 213 Worry 24, 27, 30, 213, 253 Zeal 340, 341, 346, 352

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INDEX OF THE VICES OF DEFECT AND
VICES OF EXCESS

Abhorrence 260, 261, 266 Abomination 198, 199, 204, 218 Affectation 286, 288, 291 Alienation 279, 281 Anarchism 182, 242, 244, 245 Anger 190-192, 218 Anguish 286, 288, 291, 295 Antagonism 167, 171, 172, 221 Apathy 135-138, 142, 159, 160 Apostasy 173-174, 242-245 Arrogance 286, 288, 291, 296 Atrocity 260, 269 Audacity 286, 288, 291, 297 Avarice 159, 165-166, 220 Belligerence 190, 195-196, 221 Betrayal 146, 149-152, 218 Bigotry 260, 261, 267 Bitterness 286, 288, 297 Boldness 286, 288, 297 Bondage 260, 261, 267 Brutality 260, 268 Callousness 260, 269 Capriciousness 167-168, 221 Carelessness 260, 261, 267 Conceit 286, 288, 291, 294 Contempt 286, 288, 291, 297 Contention 260, 269 Corruption 242, 244, 245 Covetousness 285, 286, 288, 296 Cowardice 167-169, 221 Crassness 260, 268 Criticism 286, 288, 290, 295 Cruelty 167, 169-170, 221 Cunning 182, 184-186, 221 Cynicism 286, 288, 291, 295 Deceptiveness 279, 281 Depravity 260, 269 Despair 153, 157-158, 219 Diabolism 198-202, 242-245 Disdain 286, 288-290, 297 Disgrace 260, 261, 264 Dishonor 153-154, 219 Dispassionateness 260, 268 Envy 285, 286, 289, 290 Evil 182-184, 220 Fanaticism 279, 281 Fickleness 260, 269 Flattery 286, 288, 290, 296 Foolishness 159-161, 220 Fraud 242, 244, 245 Fury 260, 261, 266 Gluttony 159, 161-163, 220 Greed 260, 268 Grudgingness 260, 268 Harshness 286, 288, 297 Hatred 190, 192-193, 196, 220 Heresy 242, 244, 245 Humiliation 286, 288, 291, 295 Hypocrisy 182, 187-189, 219 Ignominy 260, 261, 267 Impetuosity 286, 288, 296 Impudence 286, 288-290, 296 Indifference 135-138, 142, 166-167 Indulgence 286, 288, 296 Infamy 146-147, 218 Iniquity 197, 201, 220 Insolence 286, 288-289, 290 Insurgency 146-148, 218 Jealousy 286, 288, 291, 296 Knavery 242, 244, 245 Lawlessness 279, 281 Laziness 135-138, 142, 145-146 Lechery 260, 268 Malice 137, 138, 141, 142, 167 Meanness 260, 268 Mendacity 260, 261, 267 Mischievousness 279, 281 Mockery 286, 288, 291, 295 Mortification 286, 288, 291, 295 Mutiny 260, 261, 266 Negligence 135-138, 142, 145, 153 Nihilism 189, 242, 244, 245 Notoriety 260, 261, 266, 279, 281 Oppression 174, 178-180, 220 Perdition 199, 201, 219 Pernicity 260, 261, 267 Persecution 174, 177-178, 221 Prejudice 190, 193-194, 219 Presumption 286, 288, 296 Pretentiousness 286, 288, 291, 294 Pride 285, 286, 288-290, 294 Prodigality 146, 148-149, 218 Profanity 242, 244, 245 Pusillanimity 260, 269 Rashness 286-288, 297 Rebellion 260, 261, 266 Reproach 286, 288, 297 Retaliation 260, 261, 267 Retribution 260, 261, 267 Ridicule 286, 288-289, 291, 295 Rudeness 260, 268 Ruthlessness 260, 269 Sanctimony 279, 281, 291 Scandalousness 260, 261, 266 Scorn 286, 288, 291, 295 Shame 286, 288, 290, 295 Slavery 153, 155-157, 219 Sloth 260, 261, 266 Spite 137, 138, 141, 158 Subjugation 260, 261, 267 Sycophancy 286, 288, 291, 296 Torment 260, 269 Treachery 137, 138, 141, 145 Treason 260, 261, 266 Tribulation 286, 288, 291, 295 Turpitude 198, 199, 221 Tyranny 174, 176-177, 219 Ugliness 182, 186-187, 218 Vanity 286, 288-289, 291, 294 Venality 279, 281 Vengeance 153-155, 219 Vileness 260, 261, 266 Villainy 242, 244, 245 Vindictiveness 137, 138, 141, 153 Vulgarity 159, 163-165, 220 Wantonness 260, 269 Wickedness 260, 268 Wrathfulness 174-175, 218

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INDEX OF THE CLASSIFICATIONS OF
MENTAL ILLNESS

Terminology according to
DSM IV and Karl Leonhard

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Affect-Laden Paraphrenia 420, 425 Anxiety/Happiness Psychosis 421 Borderline Personality 401, 402, 407 Cataphasia (schizophasia) 420, 430 Catatonia (systematic) 398, 410-412 Confabulatory Euphoria 406, 416 Confusion Psychosis 420, 421, 424 Conversion Hysteria 421, 422, 428 Dependent/Avoidant Personality 401-402 Depersonalization Neurosis 422, 427 Enthusiastic Euphoria 398, 406, 416 Harried Depression 398, 409, 414 Hebrephrenia (systematic) 410-412 Histrionic Personality 420, 422, 426 Hypochondriacal Depression 407, 414 Manic/Depressive Disease 420, 424 Motility Psychosis 420, 421, 424 Narcissistic Personality 401, 402 Neuraesthenic Neurosis 423, 429 Non-Participatory Depression 415 Obsession/Compulsion Neurosis 401, 403 Paranoid Personality 420, 422, 427 Paraphrenia (systematic) 410-412 Passive-Aggressive Personality 422, 428 Periodic Catatonia 420, 421, 430 Phobia/Anxiety Neurosis 401, 403 Pure Mania/Melancholy 413-416 Schizoid Personality 420, 422, 429 Self-Torturing Depression 407, 415 Suspicious Depression 407, 415 Unproductive Euphoria 408

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A link to the author's new book on the mental disorders is offered at the end of this web-page.

Although only the most cursory of glimpses of the overall communicational dynamiccan be offered at this juncture, the actual degree of detail is truly staggering, necessitating the entire 380 page book. Even the most obscure aspects are addressed, an undertaking sure to meet the satisfaction of even the most discriminating of readers or researchers.

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