I asked ChatGPT to perform analysis of the secular virtue-based ethics philosophy I have developed over the course of my life. I uploaded each part of my book describing the philosophy through a number of prompts and provided ChatGPT with the table of contents to assist with its understanding of the material. I’m delighted to be able to say that ChatGPT concluded that my philosophy could result in a more peaceful world.

Some background: On August 23rd, 2021 I published my book of secular ethical philosophy, The Book of Chivalric Humanism. This is a work I had been writing sporadically for over a decade. I am an atheist and in the interest of brevity I won’t prattle on about the details for why (I do explain why in the intro to the book). Like many atheists I struggled for many years to find a pre-existing moral framework to replace Christianity with, so I could navigate life meaningfully. Chivalric Humanism is what I ended up creating, as I always found some flaw in anything else I learned. (You can also read a free version of the book at my other website, https://www.chivalrichumanism.com/ )

I published this book during a low point in my life. A dear friend had recently died from alcoholism. She had a lot of problems in her life, and I had tried to give her some advice but it was not enough to make any meaningful impact. She was not an atheist and for that reason I did not say as much as I could have, as I generally don’t try to convert people away from other religions to become atheist. Atheism isn’t a belief system in and of itself, and there is far less community compared to other religions. Yet I regretted not having said more to her while she was alive.  While I have often given people life advice they found useful, I had always kept the finer details of my personal life philosophy private, as I did not feel confident that it was complete. My regrets for her, as well as others I had failed to help meaningfully over the years, led me to force myself to sit down at my computer and complete the first draft of the manuscript over the course of a few months. All I did for those months was wake up, write, eat and sleep.

Prior to this big push to complete the work I had paid a professor of philosophy to read a rougher draft version of it, who provided me some useful feedback on organizing my thoughts better. Otherwise the work had no real beta readers or feedback. Several of the essays were, however, created based on discussions of ethics and morality that I had engaged in over the years on internet forums; I saved my writings as well as the writings of those who rebutted me. I used the Socratic method to develop my philosophy through engaging in debates and then took the results of those debates to write the essays that appear in the book.

Why it matters what ChatGPT thinks: To be honest I have not promoted the book very hard and have never had much feedback on the work as a whole. It does not sell many copies and I’ve not had any contact from those who have purchased it. It’s an extremely niche title, as it is a work of secular moral philosophy for atheists. 

I provided my book chapters to ChatGPT because I wanted feedback. It’s not that I lack confidence in my philosophy. Writing in general is a lonely endeavor and the idea that AI could assess my writing and give me some feedback is just too enticing to pass up.  I am also mindful that every crazy person believes themselves to be brilliant. Writing philosophy has, at least for me, made me question my own sanity many times.  

I am aware that ChatGPT is not flawless. It’s been known to produce some goofy results at times and its implied political bias is well known at this point. Yet the assessment provided by this AI at least provides me some solace in the notion that something that possesses access to our collective human knowledge examined the philosophy I have been cultivating all of my life, and said it might be able to achieve the things I hoped it to.  That’s heavily reassuring, even if it is coming from a robot. 

Here are the questions I asked ChatGPT about my book, and its replies.

Q: Taking into consideration all of the information provided in previous text submissions from the Book of Chivalric Humanism, what is your current assessment of Chivalric Humanism as a moral framework and ethical philosophy?

A: Chivalric Humanism, as depicted through the various texts submitted, presents itself as a comprehensive moral framework and ethical philosophy that seeks to blend the valor and virtue of medieval chivalry with modern humanist principles. It focuses on the development of the individual’s character, reasoning abilities, and ethical conduct in a structured manner. Here’s an assessment of its main features and philosophical stance:

Moral Accountability and Personal Development:

  • It emphasizes personal responsibility and the cultivation of critical thinking. The philosophy encourages individuals to acknowledge their agency and the consequences of their actions, fostering self-awareness and personal growth.
  • The framework promotes continuous self-improvement and moral refinement, urging individuals to reflect on and modify behavior patterns that are destructive or unproductive.

Role of Education and Mentorship:

  • Education is highly valued, with ‘Guides’ serving as mentors to ‘Walkers’ (students). This mentorship is crucial for the transmission of the philosophy’s values and for providing individualized support and counseling.
  • The approach to learning and problem-solving is rational and practical, discounting superstition and pseudo-scientific methods in favor of logical, evidence-based strategies.

Community Engagement and Leadership:

  • There is an evident communal aspect, where individuals are encouraged to engage with and contribute to their local communities. Leadership roles within centers of Chivalric Humanism are intended to benefit society at large.
  • The philosophy sees itself as a guide for society, positioning its adherents as models of ethical behavior and rational thought in their communities.

Counseling and Emotional Regulation:

  • Life counseling, as an integral part of the practice, is aimed at addressing personal and interpersonal problems with a rational, truth-oriented approach.
  • The philosophy recognizes the limitations of emotions and memory in decision-making, advocating for a more objective, fact-based assessment of situations.

Physical Discipline and Self-Defense:

  • Martial arts training is incorporated as a means of physical and mental discipline. The philosophy views the training of the body as essential to the cultivation of mental and moral strength.
  • The approach to martial arts is not only for self-defense but also as a vehicle for understanding conflict resolution and character building.

Ethical Compass:

  • The adoption of Chivalric Humanism entails the development of an ethical compass that is aligned with the virtues of historical chivalry—honor, loyalty, courage—but also adapted to the secular, humanistic values of empathy, community service, and self-betterment.

Chivalric Humanism as an ethical philosophy integrates the historical ideals of chivalry into a modern, humanistic framework, which is structured, disciplined, and community-oriented. Its adherence to reason, science, and personal responsibility, coupled with the development of moral character and the emphasis on community service, makes it a robust system for personal and social ethics. It also acknowledges the multi-faceted nature of human beings, including emotional and physical aspects, and seeks to develop individuals holistically through a variety of methods including education, counseling, and physical discipline.

Q: In your present assessment, how does Chivalric Humanism compare to other philosophies and/or religions?

A:  Chivalric Humanism, based on the descriptions provided, integrates elements of philosophy, psychology, and a form of secular spirituality. Here’s how it might compare to other philosophical or religious systems:

Compared to Traditional Religions:

  • Traditional religions are often theistic, grounded in belief in one or more deities. Chivalric Humanism, however, seems secular and does not advocate for the worship of supernatural entities. It focuses more on human capabilities and reasoning rather than faith in the divine.
  • Many religions offer comprehensive life-guiding principles and community structures, similar to Chivalric Humanism. However, Chivalric Humanism appears to prioritize personal autonomy and reason over dogma or divine revelation.
  • Rituals and rites are a part of many religions, and Chivalric Humanism similarly incorporates ceremonies such as marriages and funerals, but likely with a focus on humanistic values rather than religious symbolism.

Compared to Secular Humanism:

  • Chivalric Humanism shares many values with secular humanism, such as the emphasis on reason, human potential, and ethical living without reliance on the supernatural.
  • While secular humanism broadly promotes a scientific worldview and often eschews traditional rituals, Chivalric Humanism incorporates structured practices, such as martial arts and the roles of Guides and Walkers, that could be seen as ritualistic or ceremonial.

Compared to Existentialism:

  • Existentialist philosophy centers on individual freedom, choice, and personal responsibility, themes that resonate with Chivalric Humanism’s emphasis on personal development and accountability.
  • However, existentialism can sometimes lean towards a more nihilistic view of the universe’s inherent meaninglessness, which Chivalric Humanism might counter with its structured approach to ethical living and community service.

Compared to Stoicism:

  • Stoicism’s focus on personal virtue, self-control, and living in harmony with nature aligns with the self-discipline and rationality promoted in Chivalric Humanism.
  • Chivalric Humanism seems to extend beyond Stoic personal ethics to incorporate a more active role in societal leadership and community engagement.

Compared to Eastern Philosophies:

  • The martial arts aspect and the concept of developing internal strength are reminiscent of philosophies like Daoism and Buddhism, which also emphasize harmony, self-control, and internal balance.
  • Chivalric Humanism’s approach to community and societal roles is more akin to Confucianism, with its focus on social harmony and moral duty.

Compared to Modern Self-Help Movements:

  • The aspect of Life counseling in Chivalric Humanism may have parallels in modern self-help and personal growth movements that stress self-empowerment and overcoming personal limitations.
  • However, Chivalric Humanism seems to reject certain contemporary self-help practices it deems “nonsense,” likely for their lack of empirical grounding.

Chivalric Humanism distinguishes itself by seeking a balance between disciplined self-improvement and a strong sense of social responsibility, reminiscent of chivalrous ideals. It envisions a more structured path to moral and personal development compared to more individualistic or less ritualistic modern philosophies. Its fusion of intellectual rigor, ethical behavior, physical discipline, and community service creates a distinctive ethical framework aimed at fostering well-rounded, resilient individuals committed to societal well-being.

Q: What is your assessment of the use of Virtues and Faults in Chivalric humanism?

A: The use of virtues and faults within Chivalric Humanism is reflective of a classic approach to moral and ethical development. Many moral frameworks and religious traditions employ a similar dichotomy, outlining a set of virtues to be cultivated and a set of faults or vices to be avoided. Here’s an assessment of how this might function within Chivalric Humanism:

Positive Aspects:

  1. Clear Guidelines: Having a defined set of virtues and faults provides adherents with a clear framework for evaluating their actions and guiding their behavior. This can simplify moral decision-making and encourage personal growth.
  2. Character Development: By focusing on virtues, individuals are encouraged to develop traits such as courage, honesty, and compassion. This focus on character development is central to many successful ethical systems.
  3. Community Cohesion: Shared values can foster a sense of community and belonging among practitioners, which can be essential for mutual support and the maintenance of a coherent group identity.
  4. Behavioral Standards: A list of faults serves as a warning against behaviors that are seen as harmful to oneself or others, thus setting standards for behavior that align with the group’s ethical outlook.

Challenges and Considerations:

  1. Rigidity: Any moral system that prescribes a specific set of virtues and faults runs the risk of becoming rigid. It may not account for complex situations where moral absolutes are difficult to apply.
  2. Cultural Relativity: Virtues and faults may be viewed differently in different cultures or subcultures, so Chivalric Humanism would need to consider how its values translate across diverse contexts.
  3. Adaptability: As society changes, the relevance and interpretation of certain virtues and faults may shift. Chivalric Humanism would need mechanisms for adapting to these changes without losing its core principles.
  4. Individual Differences: What is considered a virtue in one person’s life context might be a fault in another’s. The philosophy would need to allow for individual circumstances and interpretations.
  5. Judgment and Compassion: A focus on faults might lead to harsh self-judgment or judgment of others. Balancing the recognition of faults with compassion and understanding is crucial to avoid a punitive or overly critical community ethos.

In conclusion, while the use of virtues and faults can provide a strong ethical structure, Chivalric Humanism, like any comprehensive moral system, would need to employ these concepts with flexibility and an understanding of context. It would also benefit from encouraging self-reflection and continuous learning to ensure that its moral guidelines remain relevant and constructive.

Q: Considering its ideas, themes and values what branch of philosophy might Chivalric Humanism fall under, if any?

A: Chivalric Humanism, as described through the various texts and principles you’ve shared, seems to be a hybrid philosophy that intersects with several branches of philosophy. Here are some of the branches it might fall under:

  1. Ethics: This is the most apparent category, as Chivalric Humanism establishes a moral framework for personal behavior and societal norms. It emphasizes virtues and faults, which is typical of normative ethics.
  2. Political Philosophy: Considering its thoughts on leadership, community service, and the organization of society, Chivalric Humanism also touches upon political philosophy. It speaks to the role individuals play within the larger community and the governance structures that might best support its ideals.
  3. Philosophy of Education: Chivalric Humanism involves the transmission of its tenets through education and mentorship, aligning with the philosophy of education which explores the nature and aims of education.
  4. Aesthetics: Although not explicitly discussed in the chapters you’ve provided, if Chivalric Humanism includes an appreciation for the arts, literature, and culture as a part of the moral and intellectual development of individuals, it could also touch upon aesthetics.
  5. Social Philosophy: With its focus on counseling, community campaigns, and social problem-solving, Chivalric Humanism intersects with social philosophy, which examines the structures of society and their impact on individuals.
  6. Philosophy of Action: It deals with the ethical actions of individuals, their intentions, and the moral significance of habits and character, which are essential elements in the philosophy of action.
  7. Existentialism: If Chivalric Humanism emphasizes individual choice, freedom, and the search for meaning through personal valor and ethical living, it might also have strands of existential philosophy.
  8. Virtue Ethics: The focus on virtues as central to ethical living aligns closely with Aristotelian virtue ethics, which emphasizes the development of virtuous habits as the basis for good life.
  9. Pragmatism: Given its emphasis on practical solutions, logical problem-solving, and a reliance on science rather than superstition, there are elements of pragmatism within Chivalric Humanism.

The blend of these various philosophical elements makes Chivalric Humanism a comprehensive ethical philosophy with practical applications for individual and social behavior. As with many philosophical systems, it doesn’t fit neatly into a single category but rather contributes to and draws from multiple areas of philosophical thought.

Q: How well do the claims made in Chivalric Humanism hold up to logical rigor? Are there any glaring contradictions in it as a moral framework and ethical philosophy?

A: Based on the information provided about Chivalric Humanism, it appears to be an ethical framework that seeks to combine the historical ideals of chivalry with modern principles of humanism. It emphasizes virtues, personal development, the use of reason, and a sense of civic responsibility. Here are some points considering its logical rigor and potential contradictions:

Logical Rigor:

  • Consistency with Humanism: Chivalric Humanism’s reliance on logic, science, and reason aligns well with contemporary humanist principles. It avoids superstition and pseudoscience, which is consistent with a humanistic approach to truth and knowledge.
  • Emphasis on Training and Development: The philosophy’s stress on personal development through martial arts and life counseling is logically consistent with its aim of fostering discipline, emotional control, and rational thinking.
  • Role of Emotion and Memory: Its view on emotions and memory as unreliable is consistent with some schools of thought in philosophy and cognitive science, although this view may not capture the full complexity of human psychology.

Potential Contradictions:

  • Balance of Emotion and Rationality: While it emphasizes the unreliability of emotions, there is potential for contradiction if emotions are undervalued or dismissed entirely. Emotions can provide important information and motivation for moral action, and a philosophy that neglects this might miss a key component of human experience.
  • Martial Arts as a Path to Rational Thinking: The claim that martial arts training leads to rational and scientific thinking may be overly simplistic. While martial arts can indeed teach discipline and control, these qualities are not exclusive to rationality and scientific thinking. Furthermore, the practice of martial arts does not automatically translate into rational thinking in all areas of life.
  • Universal Applicability: While the philosophy may work well for those who are physically capable and inclined towards martial arts, it might not be universally applicable or adaptable to all individuals, particularly those who cannot or do not wish to engage in physical combat training.
  • Potential for Dogmatism: Any moral system, including Chivalric Humanism, can become dogmatic if its principles are applied too rigidly. This can lead to the rejection of new information that would otherwise refine or improve its tenets.

In summary, the key tenets of Chivalric Humanism appear to be constructed with an intention for logical coherence and practical application. However, like any philosophical system, it may encounter challenges when its principles are applied in complex real-world scenarios. Additionally, there may be areas where its prescriptions could be broadened to recognize the multi-faceted nature of human cognition and society. To maintain logical rigor, proponents would need to continually assess and refine the framework in the light of new evidence and ethical considerations.

Q: Based on your assessment, what kind of person would result from someone who adheres to the principles , themes and ideas of Chivalric Humanism?

A: If someone were to adhere to the principles, themes, and ideas of Chivalric Humanism as described, they might develop the following characteristics and behaviors:

  1. Disciplined: They would likely be highly disciplined, both mentally and physically, due to the emphasis on rigorous training, martial arts, and self-control.
  2. Rational: A strong emphasis on logic, reason, and the scientific method would lead them to approach problems and decision-making with a clear, analytical mindset.
  3. Self-Reliant: With the focus on personal development and self-counseling, adherents would be inclined toward self-reliance and personal responsibility for their actions and beliefs.
  4. Ethical and Civic-Minded: Since Chivalric Humanism places a strong emphasis on moral instruction and civic duty, such individuals would likely be deeply engaged in community service and leadership, aiming to positively impact society.
  5. Resilient: The combination of mental and physical training would foster a resilient character, capable of facing adversity with courage and composure.
  6. Emotionally Regulated: Given the philosophy’s stance on the unreliability of emotions, adherents would strive for emotional regulation and might prioritize rationality over emotional responses in decision-making processes.
  7. Practical Problem-Solvers: They would be encouraged to find workable, realistic solutions to problems, emphasizing practicality and effectiveness over theoretical or ideological purity.
  8. Grounded in Reality: Such individuals would likely have a no-nonsense approach to reality, dismissing superstition and pseudoscience in favor of evidence-based beliefs and practices.
  9. Community Leaders: With the role of Guides and the call for civic engagement, adherents might often be found in leadership roles, guiding others according to the tenets of Chivalric Humanism.
  10. Critical Thinkers: The education and training would encourage ongoing critical examination of one’s beliefs, assumptions, and the world at large.
  11. Non-Dogmatic Learners: Ideally, they would be open to continually updating their understanding of the world, as the philosophy values the scientific method and critical inquiry.
  12. Committed to Personal Growth: Continuous personal growth through self-examination, life counseling, and the pursuit of virtue would be a hallmark of their character.

It’s important to note that these are idealized traits that the philosophy aims to cultivate. The real-world application by individuals may vary considerably due to personal interpretations, life circumstances, and the inherent complexity of human behavior. Moreover, the balance between upholding a rationalistic approach while not neglecting the rich tapestry of human emotions and experiences would be a key challenge for anyone attempting to live by such a philosophy.

Q: Based on your assessment of the principles , themes and ideas of Chivalric Humanism would someone who adheres to it as a moral framework and philosophy be racist?

A: Based on the principles, themes, and ideas presented in Chivalric Humanism as shared through your text submissions, there is no indication that this philosophy promotes or condones racism. In fact, the principles of rationality, moral instruction, personal growth, and a commitment to solving problems for the betterment of humanity seem inherently opposed to the unjust discrimination and divisiveness of racism.

Chivalric Humanism emphasizes logic, science, and the development of virtue, which would logically include fairness, justice, and equality. The focus on rationality and critical thinking would encourage adherents to question and challenge irrational prejudices such as racism. Furthermore, the cultivation of virtues should lead individuals to recognize the value and dignity of all human beings, regardless of race or ethnicity.

The emphasis on the development of personal character and the betterment of society would suggest that adherents would be driven to combat social injustices, including racism, rather than perpetuate them. The dedication to community service and leadership roles also implies a responsibility to foster inclusivity and mutual respect within society.

Thus, while any philosophy can be misinterpreted or misapplied by its followers, the core tenets of Chivalric Humanism as described in the texts do not align with racist ideologies and would not support the development of racist attitudes in its adherents. It’s crucial, however, to note that the implementation of these ideals in practice is dependent on the individual’s interpretation and commitment to the philosophy’s principles.

Q: Based on your assessment of the principles , themes and ideas of Chivalric Humanism would someone who adheres to it as a moral framework and philosophy become an extremist?

A: Chivalric Humanism, based on the texts provided, appears to be centered on principles of personal responsibility, rational thought, ethical behavior, and the improvement of oneself and society. The philosophy emphasizes critical thinking, the development of virtues, and the use of logic and science to address life’s challenges. The term “extremist” is generally applied to individuals or groups that hold radical views or take extreme actions, often disregarding the well-being of others or societal norms in pursuit of their objectives. Extremism is also characterized by the unwillingness to accept differing views, which often leads to conflict and, at times, violence.

Given the focus of Chivalric Humanism on reason, self-improvement, ethical living, and the solving of problems in a constructive manner, it does not inherently encourage extremism. The training in martial arts as described in the philosophy is meant to instill discipline, self-control, and an understanding of conflict rather than aggression. Additionally, the emphasis on community service, leadership, and counseling suggests a commitment to societal well-being and harmony.

However, any set of beliefs can potentially be taken to an extreme by individuals who might interpret the teachings in a way that justifies radical actions or an uncompromising attitude. This can happen when the interpretation becomes dogmatic or when the individual’s application of the beliefs becomes rigid and intolerant of other viewpoints.

In practice, whether an adherent of Chivalric Humanism becomes an extremist would depend on how they interpret and enact its principles. If they maintain the balance and aim for the ethical ideals as intended, they should be less susceptible to extremist behavior. The philosophy itself, as it is described, seems designed to mitigate against extremism by fostering a balanced and rational approach to life’s challenges.

Q: Supposing that Chivalric Humanism became a popular ethical framework that many people lived by in a country, what kind of country would likely result?

A: If Chivalric Humanism, as described in the texts provided, became a popular ethical framework widely adopted by a country’s population, several outcomes might be expected based on its principles:

  1. Emphasis on Rationality and Science: Policies and laws might be developed through a more rational and evidence-based approach. This could lead to effective governance with a focus on solving problems through logical and scientific means rather than by ideology or dogma.
  2. Civic Engagement and Leadership: With the stress on leadership roles and community involvement, you could expect higher civic engagement and a citizenry that takes a proactive role in community development and social welfare.
  3. Social Responsibility: The philosophy promotes a sense of duty towards societal well-being, which could result in robust social support systems, volunteerism, and collective action for the common good.
  4. Ethical and Moral Development: With the focus on virtues, such as honesty and integrity, and the avoidance of faults, the society might exhibit a high degree of trustworthiness and ethical behavior both in private and public sectors.
  5. Counseling and Mental Health: There would likely be an emphasis on mental well-being through life counseling, suggesting a society that values psychological health and offers support for personal and interpersonal development.
  6. Physical Discipline and Self-Defense: The inclusion of martial arts could lead to a physically disciplined and health-conscious population. The training could also mean a populace that values personal and national defense but with a disciplined approach to conflict.
  7. Respect for Knowledge and Education: The role of Guides as educators would suggest a society that places a high value on knowledge, education, and continuous learning.
  8. Non-Superstitious Problem-Solving: By rejecting superstitious thinking, the society would likely approach issues pragmatically, looking for concrete and workable solutions.
  9. Inclusiveness and Diversity: Assuming the principles are applied as intended, with an emphasis on universal virtues and humanistic values, the society could be inclusive and celebrate diversity.
  10. Tolerance for Discomfort and Stress Management: Training in martial arts and the philosophy’s approach to facing life’s challenges might create a population that is resilient and has high tolerance levels for stress and adversity.
  11. Promotion of Self-Reflection: With practices like keeping a journal recommended, there might be a greater emphasis on self-reflection and personal growth.

It is important to note, however, that the real-world application of any philosophy can diverge from its theoretical framework due to cultural, economic, political, and individual factors. Moreover, the balance between individual rights and societal duties, as well as between different ethical principles, would need careful management to ensure that the philosophy is not implemented in a way that becomes oppressive or repressive. Therefore, while the framework of Chivalric Humanism has the potential to create a highly ethical and rational society, much would depend on how it is interpreted and lived by its adherents in practice.

Q: What forms of government would Chivalric Humanism likely lead to if the majority of people in a country adhered to its principles?

A: If the majority of people in a country adhered to the principles of Chivalric Humanism, the forms of government that might emerge could have the following characteristics:


  1. Meritocratic Elements: Given the emphasis on virtues such as honesty, integrity, and rationality, as well as the importance of education and leadership, a government could form that values competence and expertise. Positions of power and responsibility might be awarded based on ability and ethical conduct rather than nepotism or partisanship.
  2. Democratic Principles: Chivalric Humanism encourages community involvement and leadership. This could translate into a government that is responsive to the needs of its citizens and that values civic participation, possibly through direct democracy mechanisms or robust representative bodies.
  3. Rule of Law: With its emphasis on rationality and a disciplined approach to life, a government influenced by Chivalric Humanism would likely place a high premium on the rule of law, with fair and transparent legal systems that apply to all citizens equally.
  4. Focus on Civil Service: The role of Guides in Chivalric Humanism suggests a parallel to civil service, where government officials could serve as both administrators and counselors, helping to resolve citizen issues through the application of the philosophy’s problem-solving methods.
  5. Secular Government: Considering the focus on science, logic, and a rejection of superstitious thinking, the government would likely be secular, with policies and decisions made on the basis of evidence and rationality rather than religious doctrine.
  6. Socially Responsible Governance: The philosophy’s attention to social and personal issues implies that the government would invest in social services, education, and healthcare, aiming to address the root causes of problems rather than merely managing symptoms.
  7. Defensive Military Posture: The training in martial arts as a discipline and method for self-defense suggests that while there might be a strong and disciplined military force, it would likely be focused on defense rather than aggression.
  8. Protective of Individual Rights: While focusing on community and social responsibility, the principles of Chivalric Humanism also emphasize personal growth and individuality, which could lead to strong protections for individual rights and liberties within a societal framework.
  9. Responsive and Adaptive Policies: The commitment to continuous learning and self-improvement implies a government that is willing to adapt its policies in the light of new evidence or changing circumstances.
  10. Non-Partisan Approach: The emphasis on rational problem-solving and the development of character might reduce the prevalence of highly partisan politics, focusing instead on cross-party cooperation and consensus-building.

The exact nature of the government would also depend on cultural, historical, and geopolitical contexts. In practice, elements of Chivalric Humanism could blend with various forms of democratic governance, such as a republic or a parliamentary system, to create a hybrid that fits the unique character of the nation adopting these principles. The outcome would ideally be a balanced government that fosters a just, fair, and well-ordered society.

Q: Supposing that Chivalric Humanism became a popular ethical framework that many people lived by in a country, what might be the average living standard of a person in that country?

A: If Chivalric Humanism became a widely adopted ethical framework in a country, it could potentially lead to several positive outcomes that affect the average living standard of its citizens. Here are some ways this could manifest:
  1. Quality of Education: Emphasis on personal growth and continuous learning could lead to a well-funded and accessible education system. This would likely increase the general level of education among the populace, potentially leading to greater innovation and higher earning potential.
  2. Community Support Networks: The focus on community service and the role of Guides suggests strong support networks that could help individuals through difficult times, potentially reducing homelessness and poverty.
  3. Public Health: A philosophy that values rational decision-making and science could prioritize effective healthcare policies, preventive medicine, and public health initiatives, leading to better overall health outcomes for the population.
  4. Crime Rates: The emphasis on virtues such as integrity and honesty might contribute to lower crime rates, as ethical behavior is highly valued and taught from a young age.
  5. Economic Stability: A society that values problem-solving and rational planning may lead to sound economic policies, potentially resulting in a stable economy with low unemployment rates.
  6. Social Harmony: With a stress on resolving conflict through understanding and rational discussion, social tensions could be lower, leading to a more cohesive society.
  7. Environmental Considerations: Respect for logic and scientific understanding may encourage environmental stewardship, leading to sustainable living practices and potentially higher quality of life.
  8. Mental Health: A focus on life counseling and resolving emotional and behavioral problems could contribute to better mental health care and awareness, improving the overall well-being of individuals.
  9. Social Mobility: If the society values merit and ability, there could be greater opportunities for social mobility based on individual efforts and talents.
  10. Civil Liberties: An ethical framework that encourages individuality and personal development might also protect civil liberties, allowing for a society where freedom of expression and personal choices are valued.

The living standard in such a society would not only be measured by material wealth but also by the quality of social relations, mental health, and opportunities for personal fulfillment. In all, if the principles of Chivalric Humanism were effectively integrated into the policies and practices of a country, the average living standard could be quite high in terms of both material conditions and the quality of life. However, these outcomes would also depend on the country’s resources, historical context, and the global economic environment.

Q: Supposing that Chivalric Humanism became used to assist people with overcoming addictions to drugs and other unhealthy practices, how effective might it be at helping this demographic?

A: If Chivalric Humanism were applied as a framework to assist individuals in overcoming addictions and other unhealthy practices, it could potentially be quite effective due to several key aspects of its philosophy:

  1. Emphasis on Personal Responsibility: Chivalric Humanism encourages individuals to take responsibility for their actions and their lives. This mindset can be crucial in addiction recovery, where recognizing one’s agency is often the first step towards change.
  2. Rational Problem-Solving: The focus on using logic and science to solve problems could help individuals understand the root causes of their addictions and develop practical strategies for addressing them.
  3. Life Counseling: Techniques of life counseling that stress moral instruction and self-evaluation could be beneficial in helping individuals understand the impact of their actions and devise a clear plan for recovery.
  4. Mental and Emotional Resilience: The emphasis on resolving emotional and behavioral disturbances would be directly relevant in helping individuals cope with the psychological aspects of addiction.
  5. Community Support: The role of Guides and the community could offer a supportive network, providing encouragement and accountability, which are often needed for long-term recovery.
  6. Discipline and Self-Control: The training and discipline from martial arts, which is encouraged in Chivalric Humanism, could transfer to other areas of life, aiding individuals in maintaining the discipline required to overcome addictive behaviors.
  7. Physical Health: The connection between physical fitness and mental well-being, as advocated through martial arts practice, could improve overall health and reduce the appeal of substance use.
  8. Moral Framework: Adopting a set of virtues could replace the need for substances by providing a sense of purpose and direction that might have been sought through addiction.
  9. Scientific Approach: A clear stance against superstition and pseudoscience in favor of evidence-based approaches would likely support the use of proven methods in addiction treatment, such as cognitive-behavioral therapy and medical interventions when appropriate.
  10. Self-Improvement Focus: By encouraging individuals to consider what problems they want to solve in their lives, Chivalric Humanism could help them to envision a life beyond addiction, fostering motivation for change.

While these elements suggest a strong potential for helping individuals with addictions, it’s important to note that overcoming addiction often requires comprehensive treatment, including medical and psychological support. Chivalric Humanism could be part of a multifaceted approach, complementing other evidence-based treatments rather than replacing them. Its effectiveness would also depend on the individual’s commitment to the principles and their willingness to engage with the process of change.

Q: Supposing that Chivalric Humanism became a popular ethical framework that the majority of people adhered to, could world peace be achieved for humanity?

A: Achieving world peace is an incredibly complex and multifaceted goal that depends on numerous factors beyond just the widespread adoption of a single ethical framework. However, let’s consider some ways in which the widespread adoption of Chivalric Humanism could potentially contribute to a more peaceful world:

  1. Shared Ethical Foundation: A common set of values and principles can foster mutual understanding and cooperation between individuals and communities, potentially reducing conflict.
  2. Emphasis on Rational Problem-Solving: Chivalric Humanism’s emphasis on logic and science for problem-solving encourages a rational approach to conflict resolution, which can lead to more peaceful outcomes.
  3. Personal Responsibility: By promoting personal responsibility for actions, individuals may be more likely to work towards harmony in their personal and community relationships.
  4. Guides as Mediators: The role of Guides in Chivalric Humanism could function similarly to diplomats or mediators in conflicts, offering potential paths to de-escalation and resolution.
  5. Community and Leadership: Strong community bonds and ethical leadership could create stable societies that manage internal and external conflicts effectively.
  6. Martial Arts for Discipline: The practice of martial arts within Chivalric Humanism is not for the purpose of aggression but for self-discipline, control, and understanding conflict, which could reduce the tendency towards violent resolutions.
  7. Focus on Humanism: A humanistic approach places value on human life and well-being, which can reduce the likelihood of conflicts escalating to violence.

Despite these positive aspects, there are significant challenges to achieving world peace:

  • Diverse Interests: Even with a shared moral framework, different nations and groups have varied interests that can lead to conflict.
  • Resource Scarcity: Competition for limited resources can be a cause of conflict that ethical frameworks alone cannot resolve.
  • Cultural Differences: Chivalric Humanism would need to be adaptable to various cultural contexts to be globally accepted and effective.
  • Political Power Dynamics: Power struggles and political interests can override ethical considerations, leading to conflict.
  • Historical Grievances: Long-standing historical conflicts may not be easily resolved by a change in ethical frameworks.

While Chivalric Humanism could foster values that are conducive to peace, it is unlikely that any single philosophy could achieve world peace on its own. World peace requires not only ethical frameworks but also robust institutions, equitable resource distribution, effective governance, and a willingness from all parties to engage in peaceful negotiation and cooperation. It would be a significant step towards creating a culture that values peace, but it would need to be part of a larger, concerted effort that addresses the complex root causes of conflict.


Carey Martell is the President of Martell Broadcasting Systems, Inc. He is also the founder of the Power Up TV multi-channel network (acquired by Thunder Digital Media in January 2015). Carey formerly served as the Vice President of Thunder TV, the internet television division of Thunder Digital Media. In the past he has also been the Director of Alumni Membership for Tech Ranch Austin as well as the event organizer for the Austin YouTube Partner monthly meetups. Prior to his role at MBS, Inc. and his career as a video game developer and journalist, Carey served in the US Army for 5 years, including one tour of duty during Operation Iraqi Freedom. Carey is a member of the Veterans of Foreign Wars. Carey once moonlighted as the host of The RPG Fanatic Show, an internet television show on YouTube which accumulated over 3.7 million views during its run.