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The most commendable of all competencies is that life which reflects ethical wisdom. In the life devoted to achieving ethical wisdom, all things of universal virtue are unselfishly fostered.

The intelligent man does not misuse his own neural resources. The ethical man does not abuse the neural resources of others. The wise man, through his understanding, is both intelligent and ethical. He knows the futility of endeavoring to break the law of the Absolute. Such a breach is absolutely impossible. The only thing being broken is the man who assays it or those permissive persons who encourage it through inaction.

The rule of ethics is the most cherished shiboleth of Pleneurethics. With this eternal rule, all people are truly equal in humanism.

In Pleneurethics, ethics are not limited by being provincially based on a regionally recognized deity. Rather, ethics are based on a more universal and perpetual principle: conservative and constructive use of civilization’s neural energy resources.

The concept of neural capability in Pleneurethics translates into all affairs of man. It even provides an eternally irrefrangible basis for ethical life. This base is firm and measurable—something that concepts such as love or divine spirit or holy ghosts do not provide.

The rule of ethics yields a comprehensible standard which cannot be legitimately brushed aside by willful persons seeking their own selfish ends. When these ends are wrapped up in achieving competency and skill in selfishly manipulating other people to their detriment, the rule of ethics is disserved and the Absolute ethic of Pleneurethics will impose its penalty automatically.
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Strict Construction
Pleneurethics is the strictest of all philosophies and religions. It makes each person responsible for successful completion of his ultimate destiny. Each person alone is responsible for locating and discovering, developing and manifesting his own ethical wisdom.

The penalties in Pleneurethics are great, but so also are the rewards. When ethical maturity is achieved, there are no penalties and no rewards.

People of Pleneurethics shoulder full responsibility for their thoughts and behaviors. They do not allow themselves the luxury of excusing ethical failure by transferring responsibility for errant conduct to any other person or figure or factor.

People of Pleneurethics are not saved by God nor excused by priests. They are not offered pink and frilly refuge because they were allegedly discriminated against in youth by some vague caprice of society. Nor may any man, woman, or child plead extenuating circumstance if he or she commits felonious acts while ill or intoxicated. Illness does not permit any person to act outrageously and unethically.

If a person be truly ethical, he will be so—sick or well. Even if a person is abused by others, this does not grant license for unethical conduct.

Each man must make his way, abiding by all ethical rules, and molesting no one intentionally. If he cannot reach his mark, then he must revise it or take himself in hand the better to reform his being.

The greatest cleverness is the decision to abide by truth in ethics because ethical truth is both a shield against which all else crumbles and a lance which pierces all spurious things.

Second only to this truth is the decision to abide in an aura of fair play in which people are willing to give more than they take.
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Pleneurethics advocates a standard of belief with which all people of every land may profitably identify. They may embrace it without reservation, for naught but good will devolve from it.

This standard provides optimum levels of neurological capability for world civilization. This is so because the collective mentality will be untroubled by ethical problems. In this glorious era to come, conduct and belief will be identical. This is in contradistinction to the modern era, where covert belief and overt talk or behavior are often dissimilar. This dissimilarity stifles true communication between people. It inspires hateful distrust and promotes fearful concern. Such dissimilarity also frustrates civilization when certain persons give lip service to the law but live capriciously outside its edicts—the better to capitalize on the predictable and orderly citizenry.

Law and Justice

Pleneurethics provides a balancing pivot of ethics around which law and justice may move into ultimate merger. The rule of ethics transcends the rule of law and the imposition of justice, but it includes them both within the folds of its benign mantle.

The rule of justice versus rule of law! This has been the basis of a schism in civilization since men grouped themselves in societies and organized according to rule of law.

Chaotic disorder threatens man in his uneasy balance for survival. Hence, man endeavors to stabilize, or control within acceptable limits, the play of potentially inimical forces. There must be order or provision for orderly change to create an environment fit for man’s survival.

Men collectively created governing institutions and agreed individually to submit to the rule by these institutions. Generations later the same institutions prevail, but in the meantime the times of men have changed. They may or may not feel obliged to abide by the rule of these institutions erected by their forefathers. The institutions
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may have passed into archaic senility or remained vigorous but distorted from constant hammering by special interest groups.

Generations later there is plenty of law but little justice. Here is the modern cry by some minority groups, by a cross section of youth in general, and even by a long suffering majority of sober citizens.

What is justice and what is its relationship to law? If the law is properly formed and correctly applied, justice for all will prevail. There will be justice for the accused, and equally important—for the other people composing civilization. If the law is improper because it is archaic, bad ab initio, or unreasonably favoring some special interest group, there can be no justice. Even if the law is proper but is incorrectly applied by unethical men, there will be a breach of justice.

The law, through its application, may conflict with justice because the law tends to become rigid, barren, and remote from the realities of life. It becomes alternately excessively strict or uselessly permissive.

Justice, on the other hand, tends to become a flighty thing blown willy-nilly on the winds of individual interpretation of what is right or wrong for themselves personally or their minority group. Even the courts may violate justice for the body politic, while they foster increasing irresponsibility for minority wrongdoers by issuing only token sentences. There should be a common ground where the law and justice meet. There should be a central standard which the law and justice can jointly embrace. Throughout the history of civilization, there have been many efforts to achieve such balance.

Christianity, for example, has for the last 2,000 years claimed to provide both a basis for law and a refuge for those seeking justice. This basis is provided by Christianity’s religious canon: faith in God and obedience of His commandments as interpreted by theologians, ministers of the Gospel, and all others wishing to quote their favorite biblical section among a host of contradictory sections.
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Pleneurethics forms a stable base of universal application to all people throughout the world who seek justice. Through Pleneurethics the world will achieve a new level of civilization. The application of its principles will release a potential for creativity never before enjoyed by this world. The resurgence of eternal ethics powered by increased mental competency will surely uplift civilization.

Pleneurethics includes both a thrust for quality of life through its advocacy of ethics and a bulwark for quantity of life by virtue of its method of restoring total brain capability. Then, Pleneurethics achieves the full life for those who believe in it and abide by its precepts.

Pleneurethics brings a reign of reason to a troubled, confused, and struggling world. A world whose civilization is splintered along religious lines, fractured by nationalism, and consumed by disintegration of thought when it should be coalesced on basic issues and problems.

The sole reason for creating Pleneurethics is to help people. Not a few people, or a chosen people, but all people of this world and the world to come.

It was felt that one could not change old institutions quickly or sufficiently or cleanly enough to allow permanent relief for the people. So a new institution was created dedicated to the people of the world. To people who are not seeking special advantages, but are simply seeking out a chance to search for an unselfish destiny in the land of purity and cooperative sincerity and genuine good will.

The reconstruction of world civilization, in a manner more in harmony with reality of life, is the aim of Pleneurethics. There exists a universal factor in life which, when applied to a restructuring of world civilization, will improve it.

Pleneurethics recognizes a universal factor in life common throughout the people of the several nations of the world.
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Pleneurethics integrates thought. It allows civilization to proceed freely along a reasonable and effective and efficient course.

Pleneurethics believes in eternal ethics as opposed to the ethics of expediency. It also supports civil government. It will not hamstring government by working outside the system. Pleneurethics will never lead a rebellious march or demonstrate against governmental policy as the church has repeatedly done.