By Arnold P. Goldstein (Eds.)
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Extra info for A New Morality from Science. Beyondism
A n d what could be more different than the Buddhist's world-weary desire to get out of the cycle of life; the ancient Greek's dauntless intention (with Zeus's aid) to snatch what he can from the w e b of Fate, and the Viking's boisterous confidence that he will drink with Thor and Odin in Valhalla?  S o m e of the clearest evidence that certain religions are adopted more readily by certain temperaments —especially when such temperaments are homogenously massed together where there can be cumulative effects —is to be found in the n e w conceptual developments from cross-cultural psychological measures (McDougall, 1921: Cattell, Breul and Hartmann, 1952; Darlington, 1969).
They both alike (a) began by failing to make any statement on, and therefore to draw any clear line between their scientific and their moral value premises; (b) assumed such Christian values as that town planning would not include a brothel, and (c) assumed predominantly democratic rather than, say, Communist or Fascist ethical and political values, though without being able to define what they understood by these. This last became evident in the Americans' avoiding of segregation H o w Rational are Rationalist Values?
Our argument will be, however, that in the end the latter draws its correctness from cognitive truth. Claims for a direct emotional knowing or testing of truth go back into the mists of antiquity. But the sense in which it is claimed in early times is different from the technical sense to be studied here —and far more easily dismissed. The central feature of this early "emotional knowing" is a purely subjective conviction of truth—from music, intoxication, art, or religious mysticism—which fails, by any realistic test one can apply.