After reading some books and thinking about it, I choose the view that there is no distinction between good and evil in sex. This conclusion has two logical points: first, from the ontological point of view, human beings have no "nature"; Secondly, because there is no "sex" in ontology, and "sex" is not inherent in ontology, there are naturally no such things as "good nature", "evil nature", "no good and no evil" and "the same body of good and evil" based on the so-called "sex". They are only the embodiment of human value judgment at the moral level.
First, ontology has no essence.
The arguments about "the theory of good nature", "the theory of evil nature", "the theory of no good and no evil" and "the theory of the integration of good and evil" seem like the choice of whether to combine good and evil. However, after careful analysis, it is found that the theory of "no good and no evil" has completely broken away from the other three.
From the point of view of "no good and no evil", people are just a bunch of organic substances organized together with a special structure, and there is nothing called "nature" at all, only an accurate and mysterious order that emerges on this special structure (it is mysterious because human beings have not deciphered its operating mechanism and principle, rather than the unknowable and incomprehensible mystery like religion). It is particularly important to note that this order depends on the whole, which is a unique nature that emerges from the whole when the existence of sub-levels aggregates into an organic whole, but it does not show such order when the sub-levels exist. It lives and dies with the whole, and exists to maintain the continuity of the whole, which is manifested in the way human beings know the world. It is through this special structure that human beings understand, explain and change the world.
From this point of view, order precedes morality, and the morality to which good and evil belong is the next level of existence dominated by order, which is one of the reactions that order acts on itself and the outside world in the process of maintaining overall continuity. Therefore, the theory of "no good and evil" directly dispels the basis of other viewpoints-human existence nature, and then denies the theory of good and evil based on nature. Because even the so-called "sex" does not exist, the so-called "theory of good nature", "theory of evil nature" and "theory of the unity of good and evil" based on "sex" have lost the premise of existence and become false propositions. No skin, no hair!
As a result, morality is stripped from the essential attribute of human beings by the theory of "no good and no evil", which makes it depend on order and eliminates the debate about nature and how it is.
Second, good and evil are factual judgments and value judgments at the moral level.
As mentioned above, all human behavior is a process in which order acts on itself and the outside world, with the purpose of maintaining the existence and continuation of this organic whole; Therefore, what human beings have is only the unrestrained desire driven by this survival instinct-selfishness. All actions to achieve this goal are to seek advantages and avoid disadvantages. This is your own goodness and this is for yourself.
However, from each other's point of view, each other's honey is my arsenic. The goodness of others will change with the degree in my perspective. When your behavior of satisfying your own existence does not affect my existence (often when there is no intersection of living spaces), there is no good or evil for me; When this behavior continues to expand until it threatens my survival, the goodness of others becomes my evil. At this time, because my fickleness has become the evil of the other, it has threatened the survival of the other, and the other will respond to this evil for his own survival. This response is the kindness of the other party. However, the goodness of the other has been transformed into my evil through the same logic. Therefore, with the continuous expansion, my goodness is transformed into my evil through external effects, and there is a transformation process in the middle. Good and evil here are staged factual judgments of my behavior and the results it leads to, aiming at different subjects.
However, if everyone is selfish, no one can be selfish. Social morality comes from the game between good and evil of different subjects, and plays a role of restriction and balance by controlling individual desires. So for me, social morality is my little evil, but it is also my great good, which is from the point of view that it cuts off the transformation chain of my good and thus avoids my greater evil.
Specifically, individuals are in the background of population (society) (both existence and evolution are based on population, and individuals who are divorced from the whole population (society) are meaningless individuals). In the case of unrestrained, individual instinct will drive them to occupy more resources for their own existence, which will inevitably destroy other individuals until the most extreme situation-only themselves. Then, when there is only one individual, the extinction of this individual means the extinction of this population. However, the population (society) composed of individuals is also a kind of life with a strong sense of self-preservation. The self-protection behavior of individuals and groups (society) will naturally conflict. Therefore, in order to avoid the extinction of the population (society) caused by the complete extinction of individuals, they have achieved a balance in the game process that inevitably conflicts for their own existence and reached a * * * knowledge-law. Because in the process of the game, the individual has the initiative, so the law and morality are expressed in the form of limiting individual desires and regulating individual behavior. The behavior constrained by morality poses less threat to other individuals and is also a less important condition for the existence of individuals, so it is relatively loose and adopts a non-mandatory normative way of advocacy and condemnation. When an individual's behavior breaks through the moral norms and poses a great threat to other individuals, thus threatening the continuation of the population (society), that is, the self-preservation of the population (society), other individuals will take compulsory measures to stop this behavior for their own existence, so as to achieve * * * knowing the law. It is a restriction and sanction to individuals who have extreme behaviors in the population-regardless of other individuals for self-protection, and it is the embodiment of the self-protection consciousness of the population in the individual collective.
The infinite development of desire is like a chromatographic belt, with self-repression and social harmony at one end, self-release and social destruction at the other, and morality and law sandwiched between them. Law is close to the end of self-release and social destruction, and morality is close to the end of self-repression and social harmony.
Therefore, morality and law are vague behavior boundaries and rules that people have drawn for themselves after a long period of exploration, which can not only ensure self-preservation, but also not endanger other individuals.
Just like in the human body, cells are individuals, and each individual will constantly plunder other cells of the human body for his own existence to ensure his own existence and constantly copy himself. If this happens uncontrollably, the whole human body will eventually become a combination of specific cells, losing human attributes and life, so that this specific cell will follow the footsteps of previous cells-death.
Human beings have a spirit beyond the body, which is a higher level of consciousness, so people will have self-harm and suicide. At first glance, this is evil to oneself, but in fact it is good to oneself at a deeper level. Because when self-harm and suicide appear, spiritual needs rise to the first place, and physical existence retreats to the second place. Self-mutilation suicide is to satisfy higher spiritual goodness-venting and liberation through the low-level E of the body. In this process of positive and negative digestion, in general, it is one's own goodness. However, this kind of kindness to relatives is often evil. It is a person who unilaterally forcibly cuts off contact with his relatives and causes mental harm to them. Moral condemnation is a kind of check and balance to this kind of behavior. There is no distinction between good and evil for unrelated people. However, because anyone can be in this chain of events and be hurt by this evil, it forms the basis of this widespread moral condemnation.
People also have an indirect kindness to their own spirit, which has two forms of expression, one is to accumulate virtue and do good deeds, and the other is to spontaneously improve spiritual cultivation. In these two forms, the essence is that people internalize moral requirements into established goals that are as close to instinct as their desire for survival, such as sympathy and pity. Once the behavior serves to meet and achieve this goal, they will feel spiritual pleasure. However, this kind of behavior is often accompanied by different degrees of physical injury or even destruction, but just like self-harm, because spiritual needs are the first at this time, it is generally good for yourself. Therefore, it is often manifested as evil to one's own body and good in spirit, but it is the good of others. Such as idealism, heroism and dedication. But this spiritual demand is not formed spontaneously, but a response to external moral requirements, consciously or unconsciously. This is a more advanced morality, taking the good of others as your own.
People have no evil to themselves, only good. Even if some behaviors are bad for your body, the result is still your own goodness, because they are spiritual goodness. Anyone who is good at others changes with time, place and degree. There is no distinction between good and evil in human nature. Good and evil are factual judgments of human behavior driven by desire and value judgments based on such factual judgments.