Constraint and Determinism

Copyright

Copyright^© Mattanaw I., the author.

The Moral Rights of the Author are Hereby Asserted.

Abstract

This Book and Dissertation presents a new and compelling argument that one is better to assume physical determinism in the planning and execution of one’s conduct, or more generally, in one’s ethical life; and that, apart from that argument, one does and must assume it anyhow. A method of consilience is used to show too many diverse life domains and examples combine logically and coherently to explain life’s experience. In order to demonstrate this, arguments coming from many perspectives on different subject matters are discussed, and their relationships are made clear. Each of the argument domains is considered to be highly rich and compelling on their own, and arguably sufficient for persuasion regarding the rest of the system, nevertheless, each argument is made separately and their joining shows that even under the assumption that individually they are insufficient for persuasion, collectively the conclusion becomes irrefutable. The methods of argumentation are also of mixed format, some being more scientific, others more philosophical, and others more human in experience; and, having such a mixed approach of argument, shows that whichever method of inquiry used, there is a compellingness, showing agreement between highly personal ways of thinking and other more formal perspectives. These are the main perspectives that can be had, personal individual perspectives, and then philosophical-scientific perspectives. Occupational perspectives, thought still to fall under these three, indicate further consilience and agreement, and so we assume other perspectives of different areas of life that people find themselves working in, such as within the legal, law-enforcement, sales, marketing/advertising, consulting, software, technology, educational, and business professions. Examples provided, having different perspectives like these, are presented as independent essay chapters. Each essay shows how in one area of life or inquiry, determinism is assumed by the people involved who are successfully functioning because of the assumptions, and that additionally, arguments support theoretically that determinism really is applicable in the domain, but also applies more generally; it is shown how the theoretical matches the practical. Following these discussions, and interspersed throughout, the argument is presented that one must assume determinism not only for each of these domains of life, but for one’s life with one as the focus, and that one’s life brings these areas together. It is discussed what changes to morality are required by such a shift to a deterministic mentality, and it is shown how this work relates to upcoming additional works that will further explain a system of morality that takes this work to be factual. Finally a conclusion shows the linkages and relations of the different chapters to make clear after the reading has been completed, how each piece collectively explains the whole, and what the logic of that argument is.

Contents

• Academics and Peer Review
• Author
• Copyright
• Edit History
• Acknowledgements
• Preface
• Introduction
• The Hunting of Animals and The Meaning For Humans
• Close Relationships And Increasing Knowledge Of Another
• Predictability Of The Larger Quantity Of Reality
• Becoming Aware of One’s Own Pattern And Growth Potential
• The Acting Profession and Understanding Ethics Interpersonal Differences
• Expectations of Learning And The Direction of Education
• Mattanaw’s Law And Simple Nervous Systems
• Constraint As The Defining Metric Of Freedom, And Non-Use of The Word Freedom
• Education To Determine Thinking Pathways
• Sales Approach To Direct People Against Their Inclinations To Purchases
• Marketing And Propaganda To Continue Educational Messaging For Alternative Goals
• Reliability of Science Regarding Laws and Mathematical Representations
• Reliability of Machines, Electronics, and Technologies
• Genetics As Fixed Instructions of Development
• Usability And Benefits of Business, Organizational, Military and Moral Processes
• Desirability of Predeterminations
• Analyzing The Causality Of Your Own Behavior For Moral Purposes
• Can’t Find Or Confirm Randomness, And Non-Utilities
• Human, Animal, And Elemental Shortcomings
• List of Facts of Predetermination
• Understanding and Relacing The Concept Of Responsibility
• Avoiding Discussing Regret And Desired Alterations To History By Redirecting Imagination To Future
• The Universe And Human Life As Within A Preloaded Playing Video
• How The Deterministic Perspective Is Required For Moral Advancement And Societal Progress
• Conclusion

Edit History

• 541 Wanattomians, Epoch 1769220468, Friday, January 23, 2026 19:07:48, United States of America
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• 539 Wanattomians, Epoch 1769107275, Thursday, January 22, 2026 11:41:15, United States of America
  • First Preface
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• 539 Wanattomians, Epoch 1769105090, Thursday, January 22, 2026 11:04:50, United States of America
  • Initial content for introduction
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• 539 Wanattomians, Epoch 1769100956, Thursday, January 22, 2026 09:55:56, United States of America
  • Initial content for the chapter on hunting of animals
  • Expansion of relationships chapter
  • Content item and heading for section on acting
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• 538 Wanattomians, Epoch 1769011852, Wednesday, January 21, 2026 09:10:52, United States of America
  • Becoming Aware of One’s Own Pattern and Growth Potential
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• 538 Wanattomians, Epoch 1768991356, Wednesday, January 21, 2026 03:29:17, United States of America
  • Close Relationships and Increasing Knowledge of Another initial write
  • Abstract
  • Acknowledgements
  • After the last edit, adding the sections in the contents, and as headings, this is the first effort to fill sections in. This is the first day of actual content specific to this work.
  • Word Count, using the unix command ‘wc -w’: 4357, and chars ‘wc -c’: 32471.
• 527 Wanattomians, Epoch 1768022573, Friday, January 09, 2026 22:22:53, United States of America
• 521 Wanattomians, Epoch 1767501603, Saturday, January 03, 2026 21:40:03, United States of America
  • Expansion of the contents from the initial state, to include more than author, edit history, and introduction sections. Added 17 sections to write within.
• Created Monday, March 13^th, 2023, at 3:33 PM Alaska Time
• Conceived ~23-25 years ago, with earlier ideas being relevant. Earlier handwritten writings to be referenced.

Acknowledgements

In the present work, as compared with others, there is very little indebtedness to others for the advancement of my understanding, and the forms of argumentation presented. The reader will find, if a comparison is made between this text on determinism, and others, that there are very different methods of explanation, and the subjects thought to be of interest, and related, are missed. This book presents a very novel total argument on behalf of a deterministic ethical worldview.

More generally there are people to thank, and for that purpose, I do have universal acknowledgements, which show appreciation not for support for this work in particular, but some earlier happenings that support other books I’d write as well. For this universal acknowledgements and for my earlier book “The Velocity of Significance and Ideation” there is a much longer list of thanks, but for here, in relation to this particular text, there aren’t any more to add.

The reason for this is partly as follows: my discussions of this subject matter with people I’ve known over the years, has received really no support and even opposition on this subject. People have either failed to understand the conversation, and my perspective, or have hindered the development of talks, interrupting with simple-minded “free-willist” viewpoints that they were indoctrinated into, being members of democratic societies that have forced people into thinking they have special ultimate freedom of mind. Before conversations could advance, again and again, it was shown that indoctrination was an obstacle to any understanding, and instead, opposition was too quickly brought to mind.

This is due not to my manner of conversing, but to the nature of the subject matter and the nature of the upbringing of people in our culture, and my having a specially gifted mind, and ability to independently arrive at all this book comprises, without external support in book form or from other thinkers.

Since almost all discussion about this subject with others was unhelpful, and actually blocking of my ability to self express, the result was of not ever being able to discuss it! So this work is of a private effort, without the aid or assistance of anyone. On social media, I can only recall one person, after seeing my writing, come to an agreement with it, and this was someone I was briefly friends with in person; but this person, apart from this agreement, did not more than superficially provide anything meriting written acknowledgement here.

I do not recall all the very earliest thoughts that came to me on this subject, but there are a few experiences that can place it on the timeline. One experience was had, while I was driving my car on Norbeck Road, on more than one occasion, in the State of Maryland, where I realized that aggressive driving behavior seemed to have no way of alteration, except with education, specialized training, or long term self-retraining, indicating mental-physical determinism. Around that time, or just prior, I was taking initial courses on philosophy, and psychology, at Montgomery College, where I may have been exposed to the idea conceptually; this may have been through a book on Ethics that was used in a course at the time, and a work I purchased, finding myself more interested, by Clifford Williams, which provided a simple introduction to the subject. These experiences started my initial independent thinking on the subject from which this book eventually emerged.

There were additional experiences too, as an undergraduate of Philosophy and Psychology at The University Of Maryland, where the topics relating to determinism would come up sporadically. Typically these did not advance far beyond the normal discussion the subject, which is a characteristic complaint about Philosophy, that it keeps using the same questions, but often shows little improvement or purpose. While an undergrad student at this time, I was so interested in Ethics, Logic, and Determinism, that I spent a very large amount of my time writing independently ans simply reading other works of tangential but connected interest. Still during this time period, all actual advancement on this subject came from myself. At one time, I did procure a two volume series on determinism by the author Ted Honderich, and an examination of each of these volumes, without much reading, prompted further thought. Like others who procure books, we buy what we don’t read, but that doesn’t mean what we purchased did not stimulate. So it was nice to see a serious effort from someone else on the same subject. Later I contemplated reading this work entirely, but decided that it would be creatively stifling, and risky, since the thoughts I was having, seemed to have a different pathway that was better left for its own development. And so I simply continued working on it independently.

The present work is the result of thinking about this subject over a span of about 30 years, and the primary acknowledgement, goes to myself. Being honest however, I wanted to provide the above information, because it does supply at least some acknowledgement to those who were involved in the genesis of this work, even if there was not enough for me to really provide thanks. It provides causality. The unfolding of this work is due to deterministic causality, and this section provides some insight as to what the contributions were, and they happened to be very few or detracting, compared to what I have done for myself.

I think this may seem a surprising discussion to appear in an acknowledgements section in a book, but as I say in the Universal Acknowledgements, the application of merits and credits, do not seem to be well done in authoring, and should if accurate, include some idea as to the obstacles faced, and specific demerits and “uncredits”. Acknowledgements, partly, is for providing the reader an idea as to how the work arose between the author’s efforts and the efforts of those around the author. Sometimes the author had a lot of support, and other times less support. In the case of this work, very little support regarding the contents was provided.

Preface

This book is organized for reading as one prefers, and without any need to read one section before the next, although it is true, the conclusion is probably better left for later. Reading the conclusion first, and then reading nothing else, will not permit one to know the contents of the earlier sections of the book, and while that may help, along with the abstract, of getting much that is needed, the other sections of the book are so rich with interesting material that one will simply not get those benefits without reading those sections.

Chapters I think are enjoyable as explorations into the deterministic nature of various parts of natural experience that inform greatly about those experience, and other experiences we have. I have for a very long time, been influenced by the deterministic nature of animals and humans as revealed by the possibility of hunting. Somewhat strange conclusions emerge from subjects which would not necessarily be thought to reveal such interesting and useful pieces of information. For example, many might not realize that salesmanship, and their experiences with salespeople or as salespeople, involves trying to control human thinking pathways towards pre-decided endpoints, like purchases. These and other chapters in the book are highly interesting and jointly important for appreciating and understanding the importance of the subject of determinism. As was said, these can be read in any order the reader likes, and one can even put the book aside a long time, and resume again, with another section, just to enjoy what else the book might say.

In keeping with the format of texts in The Book and Journal, while this text is an assortment of interconnected essays, it still retains the formal presentation requirements, of academic dissertations. The structure of books in the Journal are simply superior in planning to academic texts and dissertations, while from the viewpoint of an academic prescriptivist, the presentation cannot be better, if it doesn’t exactly match a standard. This is not the case in reality though, and there are better formats that include the purposes and objectives of other academic formats, while opening types of freedom of expression, and this Journal happens to have the planned presentation making this possible. This book in particular, having an essay format, already departs from the norm in some ways, but does so in a way that increases and doesn’t diminish effectiveness. This text contains and abstract, references, glossary, and structuring akin to what is expected by some other academic journals, and incorporates those standards while including more. This book constitutes an academic dissertation comparable to other dissertations of other writers obtaining their doctorates, however, it also resembles the texts of postdoctoral authors.

As for how this reading fits into the rest of the Book and Journal’s contents, much will be said in the Introduction. This text is foundational for the entire system of ethics shared by all the works together, and the other works, excepting the preliminaries, which are better read first, or at another time, cannot be fully and entirely appreciated without first understanding this one. For example, the book Procrastination is so heavily dependent on the idea of determinism, that without it, I don’t think the message can be heard entirely. Procrastination as a subject matter really will never be improved or advanced very far, until determinism is accepted. There is a similar importance of this text to each of the other books as well, and while this book should serve to persuade some readers into more seriously considering the Deterministic viewpoint, I think the other books provide additional persuasion, and in some way, are also about the same subject matter, even though they are about entirely different subjects! That this would be the case is explained by this books logical methodology, that explains that high quality theories that are foundational and paradigm-defining will pervasively causally explain other life domains. This is not unlike the theory of relativity’s effect, that the key papers on relativity may be adequate standing-alone to persuade of its truth, but the extensive explanatory power of the causality in diverse and distant areas of investigation show they are about relativity too, and that they need relativity to be fully understood. The other books explain determinism in other areas of inquiry, while the work on determinism itself, this book, can stand alone arguing its truth.

Introduction

“The demonstration of determinism eventually becomes a showing of an analysis of anything.”

— Mattanaw

Determinism is a subject matter of profound importance for the future study of morality and planning of human behavior, to the extent that once it is adopted and understood, civilization will forever be altered and improved. Without an understanding of determinism, we will continue to live in a retributive system, one that doesn’t understand merits, allocation of praise and blame, or how to treat people with differences. Without a universal understanding of determinism across cultures, culture will still be eventually seen as primitive, perhaps even savage. Determinism provides the underlying expectation that science will be helpful, and that science really does provide an avenue for the continued progress of humanity, and without it, science remains at odds with morality, because current state morality still believes in a kind of freedom that is illusory, and moral ideas that are delusional given the assumption of excess freedom. This book is my attempt, after almost three decades of being a lone Determinist, of sharing my knowledge with hopes that this will stimulate or provide more substantiation for finally moving course to a rational and reasonable morality. This book is very important one for The Book and Journal Of Mattanaw, and the moral/ethical system espoused over many issues, because without a knowledge of determinism, many of the arguments found elsewhere will seem alien or too unusual to accept. After one has learned about determinism, much about life dramatically changes. One begins to see it differently, and if one takes one’s behavior and moral self seriously, one will act in new ways in accordance with a new vision. This vision makes the world appear so much more sensical and easy to understand, it is really amazing to think that one could have ever thought without knowing about it already.

This book issue comes after several others appearing in the Preliminaries of The Book and Journal. If one did not read the preliminaries, one may find some of what is written here perplexing. This is because much is at odds with social and societal norms, even while it improves upon moral thinking rather than taking away from it. The preliminaries section, I think may be too simplistic for some readers, who would already assume the contents. The Book and Journal is definitely more directed at the intelligent reader, but still has to address a variety of levels of preparation and personal background. Some readers may be younger, and some may come from cultures with greater degrees of difference. This text does not explain in detail that humans are animals, but young people coming from a religious background, or some from other cultural heritages, may find this idea offensive or at least somewhat new to take seriously. This issue exists even if these readers were exposed to public education where science was taught, because culture, parents and other institutions can teach contradictory information, which causes them to reject scientific teachings. If one questions the idea that one is an animal, this book could still be enjoyed, but it might make sense to read Humans Are Animals or consider that one is deterministically not going to understand or will just understand later. Some people really will be too prejudiced to understand this text. Other preliminaries cover the rejection of the notion of equality Abandoning Equality, which is obviously controversial, but supports finally seeing determinism too, Human Shortcomings, that provides a list of properties of human beings that constrains their behaviors, which also provides preparation for understanding determinism, and The Velocity of Significance and Ideation, which gives enough information about the author to understand his intellectual authority for discussing the subject matter. All of these could use some attention for having a better appreciation of this text, but one could read this text and omit those if one suspects it is easy enough to appreciate and understand.

Human freedom is something to be defined in terms of constraint, and not the other way around. If one thinks about what one is able to do, and not able to do, to think about or not, and so on, this always involves constraint. What blocks me from doing one thing or another, or what keeps me from being able to think in different ways. If everyone is honest about their lives, the freedoms they experienced were a matter of degree always, and related to the amount of constraint that was existing. If one was able to earn more money after some time, there were less financial constraints, and one experienced more spending freedom. If one eventually saved enough money, one could have time away from work, have freedom from feeling at risk of calamities, and this would be due to a decrease in constraints. Now if one has a health problem, one is better able to effort paying to resolve it. As one is educated, one eventually can think about more and imagine more than one was able to before. Everyone was highly constrained as children without realizing it. A small child, hardly knowing anything, can’t do much of anything! Imagine if a very small child, three years old, already knew what an adult did. This child would have the mental ability to think through a trip to another country and would be able to go, if not constrained by airlines, and expectations of others while trying to make the trip! The child would be able to drive a car, would be able to work at a job, and do anything that an adult could do very nearly. This is an absurd example, but it is an obvious one too. Later, as one is educated, one simply can think all these things adults think about which include abilities of decision, and one learns how to live life in a certain way, and include all sorts of activities one would like to be involved in, and one could not do these things, without having a sufficiently educated mind, to think about and imagine options. There are physical and mental constraints that determine what we are able to do, the extent that we can do these things, the extent that we are able to think about things, and this is what we call our level of freedom. This entirely covers our freedoms of thought and action.

To confirm this, one can simply try to measure the freedom one feels, using the concept of freedom itself. That is not an easy thing to do, is oddly ambiguous, and of course, is just incorrect. The correct approach is simply to think about what constraints exist that one would rather not have, and this level of unconstraint opens the amount of freedom that exists. It would be true that freedom is measurable too though, however, for the mind of the human living in the period of this writing, measuring freedom instead of thinking of levels of constraint is not something they are going to be able to do. I will later in this text, offer ways of doing it. One measure, for example, that is using freedom instead of constraint, is measuring intelligence, by seeing what the brain can do on tasks before arriving at what it cannot do. What it cannot do creates the boundary condition or constraint, and you could say, that intelligence is a measure of constraint, and what one can’t do. But most people conceive of this in terms of the level of what the brain is able to do. One can understand that I’d be especially expert in this domain by reading under Preliminaries, The Velocity of Significance and Ideation, which talks in depth about this subject matter. Intelligence involves ability and constraint that affect human freedom all of life, and unfortunately, democracies have marketed freedom as unlimited, as if the unintelligent all could think like the profoundly gifted. This of course is false. Education supports expansion of thinking considerably, but not the genetic brain hardware’s range of ability. The mind of the very smart is out of the freedom range of the mentally disabled, and again, while society fights this thinking, it’s obvious to everyone. The mind of a handicapped mentally retarded person is less free, and it simply scales by intelligence and other ability levels. Intelligence is still greatly aided by thinking about what the constraints are, and the constraints and areas outside of the constraints, demarcates the impossible for a person. Obviously, one cannot do the impossible, and is not free to do so. Freedom exists within the impossible. This is how helpful the focus on constraint is: it makes it very clear what freedoms exist, and their extent, by letting one find the boundaries that separate the impossible from the possible, and the improbable from the probable. Constraint is easy to work with, while level of freedom is more sophisticated.

Notice that humans at this time, have a hard time thinking that the subject of freedom can have anything to do with constraint, as if they are unrelated measures. This is how lost people are regarding human freedom.

Determinism impacts dramatically the view of what constraints exist, and this understanding of constraints provides a realistic and accurate picture, of what ones freedoms really are, their extent, and how they can be increased or reduced, causally in nature. It is not an exaggeration, to inform the reader of the unfortunate news, that because humans today do not accept determinism, and actively oppose it and combat it when they hear about it, they don’t even know what their freedom is. That is part of the importance of this book, but as shocking as that is, that is not the only area of incredible value offered by the deterministic viewpoint. Without determinism, there also cannot be knowledge in many ways! Without determinism, morality is forever incorrect and cannot be corrected!

This explains my initial and long term interest in this subject, and my long work to eventually explain it to other people, in this Book and Journal, that is intended to improve the morality of humankind. Without this view presented here on determinism, the rest of the books have less value and comprehensibility, and without the views in this book, humankind is simply amiss in its direction. I’m not stating that I’m required for the eventual understanding of determinism and moral ideas in this book, but that what it says is required for the right direction. There are others who have also worked on the subject of determinism although not in the way I’ve approached it and I strongly feel these people must feel at odds with the world, and strangely unable to influence it in the ways they deeply know it needs to be influenced. This book largely expects to be unpersuasive to audiences being to predisposed to contrary ways of thinking, that really are more primitive, but they can’t see it because they consider it modern, given indoctrinations of education, and it is the case, the other authors on determinism also have not been influential. Nevertheless, I persist in writing this work, because it is an important ingredient in my personal ethic, which relates directly to the total system presented in this Book and Journal.

The examination of the deterministic viewpoint, here is actually provided in very accessible ways in a set of individual essay-like chapters. Each is standalone, and touches on different parts of life and experience. As stated in the opening quote, a demonstration of determinism eventually can be seen as a plain but detailed analysis of anything existing, and these examples simply provide what I have found to be especially useful to explain it from a number of powerful angles. The angles converge into the same kind of deterministic analysis. There is a very large number of similar examples from life and the sciences that the reader could use to increase the number of examples here provided, and I’ll be providing more examples in the future myself. I think if one worked steadily on this, attempting to provide all examples that might indicate determinism, it simply becomes an explanation of everything that happens in reality. Each example is expected to provide insight into a universal explanation, and if indeed determinism is universal, then it really is exemplified by everything one can experience.

It is anticipated readers would enjoy like I do, finding additional determinisitic confirmations in everyday life, in new areas, making it very satisfying knowledge to have and build upon.

The Hunting of Animals and The Meaning For Humans

Animal behavior, while complex compared with other organisms, particularly those that have remained simple, or those that show less motion, like trees and plants, that do still show motion generally through growth, still have a simplicity that allows us to find really predictable patterns. When we look at plant life, there is already some agreement, and more agreement than there would be about animals, about our ability to know in advance, the course of their developments and movements. Plant “behavior” if it could be called that, would to the agriculturalist, be extremely highly deterministic process that can easily be predicted and controlled, such that large farms and plantations have plants that seem nearly copies of one another; and without this, the farmers would not be as able as they are, to harvest crops that are so incredibly close to each other as they are today. Historically, there was more variety, and there was less control of the agricultural process than today, but even then, much was well understood, and farmers could not be expected to not feel mastery over their work and work-products. Today, since there has been very great advancement, foods in grocery stores have become so consistent, that there has been political advocacy against the excess desire to make fruits and vegetables like factory created artificial objects. There is a feeling that they have become less natural with such a level of control. This level of control, that exists in the understanding of “plant behavior”, is less existing in the domain of animal behavior, but is very close in some ways, within the pharmaceutical industry. At present, however, we are not focused on animals in captivity, but animals as they live in nature, before we arrived at more total control of their behavior. In such a situation, the animal behavior, being free and unplanned from a human perspective, will seem initially, more uncertain to a person. Once a person learns more about an animal behaving in nature, they begin to see patterns, and with those patterns, the uncertainty decreases. As the uncertainty decreases, a human is enabled with a prediction power, that permits them the capacity to follow them, know where they will be and when, and to hunt them if they wanted to. Initially however, a child would not have hunting powers in relation to the animals. The child, to become a hunter, would have to learn from an adult hunter, or be interested enough in the animal, to gradually discover and learn its tendencies.

So plant behavior and the behavior of simple organisms, involves a simplicity that has allowed for an easy of predictability about their growth patterns and “behaviors”. Understanding how a palm tree or various grasses will grow, is not a difficult subject to superficially master, to have a very strong power of prediction regarding their outcomes. More complex plants, like olive trees, and others, are still easily mastered and eventually turn to near-mechanization. Animal behavior, while more complex, also really does trend towards control and mechanization too. What is of interest additionally, but will be covered later, and is why we are discussing it here, is if human animals, if understood and controlled extensively, would end up in, or could end up in, a state of near mechanization as well. Obviously all who are educated are aware that humans too are animals, and one can easily intuitively simply conclude without much need for reasoning, that humans really would be controllable in the same way animals would be in a laboratory, and that they could be hunted easily as well. While this may seem a dystopian consideration, because the control of humans could go very far, I don’t think the current state of the human situation is not already an exhibition of a very high level of self-domestication and self-mechanization. It’s just that within the human civilizations that exist today, there are resistances that still exist about admitting what levels of control and predictability really do exist, and that humans really are animals; and the inability to admit these things is a primary cause for my writing of this book. Even though it sounds like it may be disagreeable or disliked, that humans could be advancing on increases self-control, self-understanding, self-prediction, and so on, these are also things we consider to be important. Civilization, very largely is the improvement of these things so that we are not as uncontrolled as animals in nature, regarding their interanimal behaviors. Animals harm each other and do not like these harms. Civilization has helped humans emerge partially from the self harms that happen haphazardly as it still does in wild animal populations. Notice domesticated animals are often more moral in their behavior with each other.

Animals living in nature, do not show very great complexity, even though hunters do try to make it appear, that they have some skill that is especially laudable. A challenge with hunting animals, depends largely on how fast they are, how good they are at hiding, and how large their ranges are. If humans are fast enough, and can cover a wide enough territory, it is as if the large animal, has become more small. To simplify, we will focus on the small animal, but remember this detail, that what we learn about the small animal will apply to the larger animal too, if we can simply mentally reduce their speed and space. The smaller animal behaves in ways that are directly analagous to the larger animal, and we can include humans as larger animals, behaving still like both. It will be seen why shortly.

Consider a small rodent animal, like a rabbit. Rabbits, like other animals, have their ways of moving. The movement of the animal is primary for this conversation, because the movement of the animal is simply where they are at all points in their lives, and if we subtract their motion, they remain still. If we have reduced an animals behavior to stillness, we are very close in knowing that they are predetermined, and how. One may say it is nearly complete, just with that observation! Now I can envision too, that a human, with all its movements, is like a human staying in one place, simply operating as a biological entity, which medically, has inputs and outputs and homeostasis, totally predictable, like one is always laying in a hospital bed! Rabbits, if we take away all their movements, are like they are in cages. In a way, we can imagine, that rabbits and humans both, as they move around in the world, are in cages as they do so, and are stationary at all times, relative to their cages.

They are caged while they are maximally freely moving!

Let us continue to use this idea, but with more seriousness and kindness. Our rabbits, instead of being caged, will be instead well-treated, and will float around on little clouds in safety-bubbles. Rabbits, as they run around, or float round these clouds, really don’t have much complexity in where they go, the directions they take, and where they tend to remain. We chose to focus on them because they are smaller animals with smaller territories. Animals, as they move, even if they zig-zag erratically and wildly, would only be moving along linear paths. If they are out grazing and eating, or are playing with each other, may have movements that are more like small semicircles or circles, or other linear paths, that are in small spaces. When they traverse larger spaces, they take paths that are more direct and strait. The total collection of their paths, represents a linear map of where they have been their whole lives. Rabbit behavior shows the same kinds of patterns for every rabbit of a similar variety of Rabbit. These patterns are not hard to understand, and after a very short time studying their behaviors, one can easily hunt rabbits, only using this understanding.

After increased experience, however, the skilled tribal huntsman, would hardly do anything to hunt rabbits, and would have tricky approaches. They would leave traps where they know the rabbits will go, and routinely they get rabbits, without having to follow them. Also, they can do things like find their nests, and finding their nests, they can easily know where the mothers will appear, and can easily snatch and eat the young. Knowing that rabbits will centralize their behaviors around where they sleep, where they dwell, makes them incredibly easy to understand and after not too long, a scientist of rabbits would attain a very complete understanding of their behavior and movements. There isn’t anything a rabbit can do eventually, that could ever surprise a rabbit scientist in a highly significant way, regarding their macro behaviors and many of their micro behaviors. Since scientists still deny that rabbits have feelings worth caring about, one can expect they still have a lot to learn about rabbit mentality and experience, but for anything related to rabbit movement, for hunting rabbits, the scientist, the modern hunter, and the tribesman, will all have an extreme ability to predict rabbit behavior, such that the rabbit behavior, really appears simplistically predetermined. This is in the context also, of rabbits as being very complex organisms compared with other earthlings, and in comparison with inanimate life, one can see they are among the most complex existing things, with humans and other mammals too.

To add.

Close Relationships And Increasing Knowledge Of Another

Our experiences with close relationships gives us very clear information about the patterns and predictability of other people and much of the world around us. While many arguments in favor of a deterministic worldview may be more technical or scientific in nature, our personal relationships provide us with a simple and obvious location where we can see the actions of deterministic nature without special research or special examples. These examples are simply real-world examples all are familiar with. The conclusions we’ll have about relationships will still relate in clear ways to other examples that are more science oriented, and so we’ll see these regular experiences support science, but science also supports these experiences. The combination of these provides very strong substantiation for the view that determinism happens to be factual. In the course of this section it will be shown that people actually already do treat their social relationships as deterministic already, and so human life utilizes natural causality as an assumption that is required for normal interactions and more generally, to be able to exist and function in the world using social collaboration.

The main argument of this chapter, is that determinism is clarified by our increasing knowledge of other people, which is not possible without a great stability of causal forces leading towards people with identities, patterns of personality, and patterns of behavior. In fact, without causal determinism, it would not make sense that people would have identities at all, that they would be roughly unified “people”, who we can identify and learn increasingly more about. As with scientific investigation, we have endeavors to get to know each other, and start from only a limited amount of information and reasonable assumptions, to building knowledge, and arriving at a somewhat clear picture of who they are and how they typically and repetitively act and behave. Without a stability of behavioral, communicative, and thought pattern, we would not have someone we would repetitively witness “being the same person as they were”.

People, without knowing it, are conducting studies of other people in a way, and their minds, are system that use computational approaches that are statistical and science like. The regular learnings about other people using our minds creates a small example, or microcosm of experience, in which to understand larger science too; and of course we can use larger science as an example, to understand the experience of learnings of other people. Above it was said that another person cannot be really thought to have an identity, without having some stability, to act repeatedly in similar ways, that show a pattern. This pattern allows us to talk about who they are, and expect that later, the pattern will still exist for ourselves and others to observe again. Likewise, without a stability of many objects of the world around us, such that we can anticipate familiar patterned interactions with the objects, by seeing them, touching them, sensing them, or using them somehow, we would not have enough “object identity” to name things. Language then depends on having some deterministic expectation of stability of things around us. Likewise, if another person changed too often, or did not show a regular causal pattern in their life, that was highly predictable, naming them wouldn’t make as much sense. We relate the name of a person to their identity, and think their identity is about their pattern. If there were a “person” who we could imagine to be extremely changeable, and not existing similarly from day to day, in appearance, thought, or behavior, we would not even have an object that we could understand later, and naming this object would not be useful, and this would be a thing that we would not be able to build knowledge of easily. I don’t think this entity to be one that is actually possible, and instead suggest it as a convenient imaginative example for comparison, because the reality is nothing is like that! The world is really composed only of things that have stabilities, patterns, name-abilities, and so on, that indicate that not only are people things that would be predetermined, but that all things are predetermined. In any case, we will utilize this idea that people are predetermined, to further illuminate the idea that from this example, the example of such a complex object as a human, will give us a tremendous amount of information usable for much simpler objects.

So it is true apparently that a focus on people to reveal determinisms will be helpful for extending the argument about determinism perhaps to much else in nature if not all of it.

Close personal relationships as they progress from a state of relative ignorance to a state of high mutual understanding reveal to us just how predictable relationships can become. Some late-stage relationships can consist of very high levels of mutual frustration with inabilities to change, and can show patterns of boredom, decreased interest in communication because of excess repetition, and a strong ability for each to predict the behaviors of the other. Most relationships do follow this pattern even they do not culminate in maximum mutual knowledge–all relationships start with limited mutual knowledge and lead to an identification of patterns in the other that result in a degree of predictability. The most mature relationships show the greater levels of understanding and predictability. What this means is that across the human population, we can expect that, even though humans are complex animals, almost all relationships will proceed along the same direction. This assumption is not only tenable, but factual, because without assuming there is social learning in the process of relationship growth, the idea that relationship growth would exist becomes questionable; but it is not. The learning process, as we will also discuss in the chapter [Education To Determine Thinking Pathways], also includes a rich area of investigation for understanding determinism, and social learning is irrefutably part of getting to know one another.

Why does getting to know one another indicate that determinism may be true regarding human thinking and behavior? The reason relates to what knowledge is, why we want it, what it does for us, how we obtain it from other people, and what it means to us when we have it.

Becoming Aware of One’s Own Pattern And Growth Potential

What does it mean for a person to think they have an identity? A personality? To be someone who persists and not someone else?

As people grow up from early childhood into their teenage years, they may not be very good at articulating who it is they think they are. They wouldn’t be very good at telling you, using language, what their personality consists of, what it is that makes them “them”, and who they really are. If they were able to do this, it would mean at an age too young, they were able to state with accuracy the self-knowledge adults are still striving to have. Some would say that attaining full self-knowledge is not possible, and is something people are attempting to do for their entire lives, as they periodically or often think about it.

Early in life though, there are obvious things that seem to persist, and certain things can be expected with very good certainty from one day to the next. Also, some parts of identity are inferable from what is known about other people, and we do learn about ourselves, from study of other people and humankind. Even as children, we know we will look tomorrow like how we look today, and we don’t misidentify ourselves when we look in the mirror daily, and we learn from others that we will have changes as we grow. We also know that once we grow we will have a stability of appearance in our maturity. This is very consistent across humankind, and also, while we easily recognize ourselves from day to day, we see in others, that they do not seem to struggle to identify themselves either. There was a phrase in popularity for some time in the 90s and early 2000s called the “self-concept”, and one might say that people did have some mental equivalent of a self-conceptualization that allowed for comfort from day to day in expectation of self, and not have sudden surprises again and again, about who one was and what one looked like.

Children, I would surmise from my own experience, and infer from others, seem to have some comfort in their own mentality, that their mentality is still their mentality, and that they can recognize continuity in themselves, such that, like with their appearance, there are few major surprises, and many consistent expectations, about how they would think and feel, and recall, and mentally advance, from day to day. They can think the next day in a way that is resembling earlier days, and they are not suddenly someone else, with dramatically better or worse thinking, or thinking in another language, with education from other cultures, and so on. This shows the size of what remains from day to day is quite stable in individuals, in that they can expect, that very little at all will change, that it will have to be just like before in huge ways, and that they will definitely feel a familiarity from one day to the next, in mentality, just like they do with their appearance. So with their mind and their body, they have can rely on stabilities and stases, that permit them to be all they are for the most part from one day to the next.

Something to point out, is that this feeling of similarity, mostly has to exist on adjoining proximal days, but less as time goes backwards or forwards. This means that people, in the stability that exists surrounding their current state, have a feeling of identity of appearance and thinking, but that it does change in predictable ways (as I said, inferred from others and from the species, and from animals too), but these changes are more to be expected, more distally from a specific time. This means the continuity of identity is more felt between days and weeks that are close and not far away. Since a person is able to recall and think more into the future, and further into the past, when there are bigger differences, they can start to feel a little bit that their bodily and mental identities have shifted a bit, and that can cause some discomfort, but I would say nevertheless, internal states of feeling, bodily proportions, body composition from being a member of the species, genetic trait range potential or phenotype during changing conditions, brain storage state, including what languages can be thought and spoke, what is remembered, what cultural information is inside, what behavioral and motor skills are already existing, and so on, and much more, will amount to a very great similarity between time periods, such that still a person, unless there was severe brain damage or some other major change influencing many or all of these systems, will cause one to feel similar enough, to have an identity pattern over time. This would be supported by the fact that most people, think they are still them, in all states except pathological ones, and even during many pathological states too.

Returning back to the subject matter of children in particular, all of the above is still applicable and is still felt, although they would not be adept at saying what is the same exactly, or speak about themselves in a detail that would surface what their identity would be. Notice that what I’m saying above would be very unusual for almost anyone to say, and clearly such a framework approach to self understanding would not exist for other people, but notice also, that all the ingredients of the framework, still have a feel that goes with them, and if any change is made to any of the areas, the change would be perceptible. Also, it appears to be true that changes in these areas seldom occur unless there is pathology or injury. A child who was born speaking Chinese or Russian, does not suddenly lose their Chinese or Russian, and they may not really be aware of how important these languages are for their thinking and identity, even if we know that would be true (I find it unlikely they would think of it). Nevertheless, if one day they were unable to speak Chinese or Russian, and experienced dysfunction, or lost vocabulary, they would probably complain about it, and think there is something medically wrong, and this would be a kind of detection through feel that there is a change at an identity level that needs attention. Another way in which a child would quickly detect something identity related is different would be if they lost a limb, or if they very quickly grew in a really short time. Voice changes and so on in puberty would be felt to be big enough changes to be identity altering. These are rare, if one is observant about it. In adults some life events are enough to cause very big personal changes, but these are still usually slow enough, unless traumatic and injurious, to proximally to the day of the changes, emanate outwards with a stable identity nevertheless.

There is probably much the reader could find in disagreement with the prior paragraph, but want I am wanting to convey is a trend that exists, while admitting some details may be needed to be really precise to avoid any complaints, but I think it can be easily updated, to adapt to any ideas about specific life changes and consequences to identity. More importantly though, I am not spending too much time on this, because the objective is not really to have ultimate precision on these points, and instead move on to the main subject, to establish enough about personal self-growth to understand that we assume causal predetermination and that we also need to understand things in terms of causal predetermination, or Determinism in order to be more fully equipped to understand human life and human identity, and human self-growth.

A child as I said, and teenagers too, would not have the tools here discussed to understand their identities, and as ancients would say, life is full of learning about oneself, and one keeps learning as one experiences oneself in new ways, until death. There is a sense along the way, of self that is consistent, and predictable, or stable, using “plain feel”, which is like just knowing that all those framework ingredients of who one is, as a biological system, haven’t changed too much from present, looking backwards and forwards a somewhat short period of time. It also feels pretty similar if we look more distantly in either direction. Apart from this feel, there is the cognitive component of self-knowledge, which is built up of experience with oneself and one’s interactions with surroundings, and analyses of self internally, and learning to use what one can from culture to have even more detailed understanding about one’s identity. For example, if one as a teen started to learn about the nervous system, human behavior over the lifespan, and human anatomy and anatomical functions over the lifespan, one would incorporate this into observations about self, and would be able to think and explain more precisely, information about who they think they are and were, and will be.

Strangely, this kind of information, as we know, is not particularly satisfying. The reason I say this is because we don’t feel like any particular moment of learning of a subject matter, or learning for self application, or learning from a special moment, tells us all we need to know about ourselves, so that we can think it to ourselves and tell others, but instead, we know we need a lot more. So we seek more learning experiences, more education, and think further and further about situations we’re involved in, our reactions to them, how we problem solve about things, and about personal characteristics we’d like to have, noticing what we do and don’t have, and all of this doesn’t appear to have any end in sight. We have many good learnings we are happy with, and many insights and personal epiphanies, but we expect that we can enjoy learning more later.

Another way to make it clear that we do not have much even after learnings oftentimes is that if someone like myself was to put questions to someone about their identity and spent some time at it, say an hour or two, over a week, it might amount to a kind of torture session, in which one realizes, one has very little information in many ways. This is not entirely a terrible thing though, and the same can be done against me, by another similar questioner. What it means is that over time, self knowledge will improve, but very slowly and within a range of possibility, and much is impossible to attain.

So children will be seeking information about self and will do this even automatically and unreflectively not necessarily thinking that that is what they are doing, for most of their lives. Since this information is slow growing, it seems to follow that what they can think and say about their identities are slow growing. I think this is obvious if one looks at journal entries, and one can consider, that journal entries cannot show anything but slow growth.

What can we say that is positive about this growing self-knowledge. Firstly, it is helpful regarding what to expect from oneself, one starts to recognize what is slowly not changing, which I would say is a very big key in identifying who one is over time, and sees what is recurring in how one thinks. One improves how one thinks and recognizes how that development appears. Life takes a long time to show all the patterns that a person has in their own behaviors. One slowly starts to see how they really act in a variety of situations as they slowly recur in more punctuated fashion, and are able later, to piece together, the pattern of their cyclical recurring behaviors. The pattern that they see slowly, as they get older, becomes something they can increasingly talk about, and relent concerning. They know the extent of their ability to develop gradually, and see that there is a pattern that seems less changeable. The pattern of learning and development too becomes understood, so even where they can have differences is also in a stable pattern. So one slowly starts to see in more and more detail how they will be predictably in the future, and feel what can and cannot change about them and how.

This does result in an increasingly better picture of oneself as one ages from childhood into adulthood, and the quality of what is seen is ability related, but I do think that individuals for their various levels of mental abilities, unless they are too handicapped, do get some good self-knowledge about their patterns.

Here we have arrived at a second idea that we can add atop our first idea, that people have this complex of characteristics that have a sort of system framework in human biology that allows them to “feel who they are” as it exists in stability over time. This is that additionally they have learned to think more cognitively, and use better verbal, visual, and sensory reasoning, to think to themselves about what their stable patterns are, and tell others who they think they are in identity.

We can use this perspective to see how people sometimes fail to describe their identity, because sometimes instead of talking about their consistent stable patterns of their personality, behavior, thinking, biology, appearance, interactions with the world and so on, they’ll add ingredients that are superfluous, or seldom come to mind, like certain points of belief from various systems of thought.

Between the two parts of what I was discussing above, we blend ones more immediate feeling of one’s continuities and one’s knowledge about those continuities. Notice the knowledge becomes a continuity. Since the knowledge built up, can only be altered slowly too, that knowledge becomes, part of what seems to be a stasis in their life, something only slightly changed over time, and part of identity. This then becomes part of the first ingredient from the beginning: one from day to day, perceives that one’s knowledge or storage is roughly as it was yesterday and recently, and this is what allows one to not be too surprised as days progress, to feel like they are still the same, or similar enough, person they were just before.

Let us now change our manner of speaking and talking to think conventionally about what this would tell us usefully.

Firstly, as one gets older, notices more stabilities and patterns in behavior and thought, one comes to know more and be able to state more accurately what one’s personality is. Before, one could feel it a bit, and not be surprised day by day, but one couldn’t talk effectively about it. Later one can talk more effectively about it, and being able to talk more effectively about it, can categorize it better. This allows people to summarize their own personalities better, revealing what one might expect, that a personality is a pattern one has regarding one’s thought and behavior.

Secondly, one can tell a personal biography somewhat well, and could more clearly make out parallels with other similar life experiences. So if I were living in say, Vietnam, born in the 1960s, I could later, after a long period of self-learning, both tell a story about who I am and my personality, and relate it to similar personalities and life stories which would be, guess where? In Vietnam. So a life pattern became more known, which allows one to somewhat actively summarize, what one’s life biography consisted of, and this pattern would have pattern similarities, to others who are more nearby in time and place than those who are further away.

I do not think there is much in this writing that could be contentious beyond quibblings that would be easily overcome with explanations, question and answer, and further discussion to handle anticipated concerns. Even what might be unanticipated, I think is easily handled, and would not damage theses of this chapter. It appears we can easily transition from this portion of the conversation and take these points as assumptions entering into considerations about the theses.

For example, what does this pattern of learning about oneself, this idea that our identities relate to patterns that have stabilities over time, that there is greater similarity in our identities proximal in time than distally, and that comparisons between people show patterns of similarity increasing with closeness of time and space, say about determinism, and to what extent does it support the theory of determinism?

Expansion Upcoming.

The Acting Profession and Understanding Ethics Interpersonal Differences

Forthcoming.

Predictability Of The Larger Quantity Of Reality

Forthcoming.

Mattanaw’s Law And Simple Nervous Systems

Forthcoming.

Constraint As The Defining Metric Of Freedom, And Non-Use of The Word Freedom

Forthcoming.

Education To Determine Thinking Pathways

The role of education and learning in human development is an especially clear and lucid case of deterministic process which shows why it must exist and why it is beneficial. Since education is central to human cultural development and the rearing of children, if it is shown to be deterministic, will also be shown to be pervasively deterministic through all of human behavior, and all of human activity, wherever learning is involved. Fortunately it is easy to show why education and learning are good examples, which means we have yet another easy argument which confirms that determinism must be true, and must expand across all of human experience.

There are several main arguments relating to this subject matter. Firstly, the educational context involves the teaching of children who are receptive to any learning received, but the initial learning received is culture and location dependent, and this determines what adulthood will be like for people in different locations and different nations. Secondly, education sets clear pathways of development that cannot be changed once initiated and carried out for a long period of time–education creates inalterabilities. Thirdly, education is valued because it is perceived by those who speak about its value, that thinking opportunities, and societal opportunities, are expanded and come into existence only after the education is experienced–that is, without education, one cannot have a mind that could use the new information. Fourthly, as people age, they become aware, that education is needed to become the person they would like to be, and if there is not an opportunity for new learning, it is known that one simply will not be able to become that person envisioned, which is known to be a cause for some of regret.

The need of humans to learn certainly provides more arguments than these, but these arguments are powerful and comprehensive enough to be a satisfying set to demonstrate determinism. Consider that learning determines everything that one can ever think, which means anything that anyone can imagine, including possible decisions, has only been possible because of the learninge experienced. In these arguments we also can see, that information availability is regional, and one can only have information that one has been exposed to, so one will definitely be mentally predetermined by regional languages, schools, and information resources. Information exposure is largely permanent, meaning what is learned will simply remain in one’s mind for use later, is intermixed with new information, and therefore is involved for the remainder of life in one’s mentality; so what is learned before, is decisively influencing later thinking. Also, we will understand that people already know these things, which is why they value education as they do, and why they know the life prospects of someone with no education or education received in an undesirable region, is so much less valuable than a life with high quality learning.

This covers all information that will exist in the human mind, where it comes from, what we already believe its value is, and what its causal influences are already known to be. These each together provide a very strong and persuasive argument for the role of natural causal determinism in human existence.

This discussion is also not inapplicable to non-humans, and anything that learns at all, really is still influenced by these considerations. Animals in the wild that do not learn from their parents will very often die, and the quality of the parents will influence the strength of new offspring.

As was discussed in the introduction, individual examples such as this are alone very satisfying for explaining why determinism must be true without a reliance on all the others. One really could write a book or dissertation on subjects only on this particular subject matter, the predetermining characteristics of learning in zoology, for all learning animals, including humans. Since learning is so important, a really strong account of this subject would be extremely persuasive without a need to rely on other areas of experience to believe determinism has to be the explanation. So we have the fortune of having this particular example to rely on now to further understand determinism, for use to explain to others and use later, but also we still have all the other examples which serve to confirm again and again, in very different ways, that what we say here about education really is true, and that of course, determinism itself offers the best explanation of human causality.

Let us proceed to the first example, that of educational context.

Expansion Upcoming.

Marketing And Propaganda To Continue Educational Messaging For Alternative Goals

Forthcoming.

Reliability of Science Regarding Laws and Mathematical Representations

Forthcoming.

Reliability of Machines, Electronics, and Technologies

Forthcoming.

Genetics As Fixed Instructions of Development

Forthcoming.

Usability And Benefits of Business, Organizational, Military and Moral Processes

Forthcoming.

Desirability of Predeterminations

Forthcoming.

Can’t Find Or Confirm Randomness, And Non-Utilities

Forthcoming.

Human, Animal, And Elemental Shortcomings

Forthcoming.

List of Facts of Predetermination

Forthcoming.

Understanding and Relacing The Concept Of Responsibility

Forthcoming.

Avoiding Discussing Regret And Desired Alterations To History By Redirecting Imagination To Future

Forthcoming.

The Universe And Human Life As Within A Preloaded Playing Video

Forthcoming.

How The Deterministic Perspective Is Required For Moral Advancement And Societal Progress

Forthcoming.

Conclusion

Forthcoming.