Indignation is corrosive.

Recognizing the capitivating condition brought through the accreditation of moral authority should not, itself, pivot the judgment such as to not perceive it from any single individual, as the bestowed impetus to choose such a pivot likewise grants an allure much the same.

So, how to proceed, as a human drawn to systemization, being and acting in a myriad of subsets of systems?

Systems may appear to behave in a manner which, to the extent of a pragmatist's perception, are fairly self-contained. The codifying of a given system, of unknown complexity, in a system of plausibly infinite systems, necessitates the implicit viewpoint that determination of each consecutively processed action within such a system is based absolutely on its internal mechanisms. This is not the consequence of the limits of human imagination so much as it is the increasing magnitude of complexity required in considering the first, second, third order effects, and so on, brought on by other related systems.

This view might seem akin to a young musician's early foray into recognizing and codifying sound. The most apparent pitch, at the fundamental base level, is the only tone admissible in the context of harmonic analysis, but the quality of its sonority surpasses the classification of its relevance upon a sheet of music, even within the performance of the music itself. Orders of overtones envelope the surroundings, surpassing not only the intrinsic faculties of one's sense of sound, but also the limits of one's intellectual capacity to decipher the modest volume of discoveries within our pitiful sound spectrum. The effect is not limited to the systems derived from extrapolated analyses of sound, but also those where it is pragmatically neglected as irrelevant. Doth music not calm the savage beast? Similar deductions can be ascertained from examining observations of other genres of systems, from modestly permeated interference to deprecation and re-assessment of previously held constants.

To the point, without absolute knowledge, the extent of hte effect of any one action can never be truly known.

So, how to proceed, as a human whose very experience might be construed as continuous, sequential action?

If I am not to deny moral authority to mankind as a whole, but am also liable to stumble by virtue of a belief that such authority can tantalize as it empowers, then perhaps the tool of such knowledge is better applied to myself.

Am I honest? Virtuous? Competent? Do I even have the feeble beginnings to understanding, or even being able to express my own beliefs?

Perhaps, or perhaps not.

All things withstanding, if I choose to produce any universally favourable order in the field of existence, I should begin where the resolution of my perception is at least going to give me the best chance fo NOT stubbing my toe.