Stoic News

By Dave Kelly

Sunday, August 23, 2026

The Character Dogma Register (CDR) — Version 2.0

Theoretical foundations: Grant C. Sterling (Eastern Illinois University). Analysis and synthesis: Dave Kelly. Prose rendering: Claude (Anthropic). 2026.

Version Note

v2.0 supersedes v1.1. Four changes.

1. The marked additions are ratified or struck. v1.1 carried eighty propositions marked [LLM-derived], each requiring review before ratification. All eighty have been reviewed against the admission criteria and disposed of individually. Fifty-two are admitted; twenty-eight are struck as subsumed; one further clause is struck within a split item. The admitted propositions retain the [LLM-derived] marker as a provenance record, not as a pending flag.

2. The LDR admission criteria govern this register retroactively, asymmetrically by tier. A1 (non-subsumption) and A2 (distinctness of judgment, not of circumstance) were written for the Late-Life Dogma Register after this register was built. They now govern here. They apply in full to the [LLM-derived] tier, where a subsumed proposition is struck. They apply to the Oldham-sourced and PTypes-original tiers as a marking rather than a deletion: a subsumed proposition is retained and shown as a specification beneath its parent. The reason for the asymmetry is that those tiers are the product of a declared mechanical conversion, and deleting from them would break the correspondence with the source, leaving a reader unable to distinguish a judgment from an omission.

3. A1’s operative reading for this register. Read mechanically, A1 strikes whichever proposition entails the other, which in cases where the marked item is the broader judgment would delete the distinct judgment and retain the instance. The operative reading reverses this: where a marked item is broader than an existing item, the broader judgment takes the spine position and the existing item is shown as a specification beneath it. Oldham-sourced and PTypes-original items are never struck under this operation.

4. A3 is deferred. A3 requires a chain field naming the theorems, propositions, commitments and primary-source passages that perform the correction. This register has none. The correction is stated at register level and nowhere at entry level. A chain per root dogma — sixteen chains rather than one per proposition — is the recommended form and is recorded here as the next item. A4 (extensions marked) is satisfied by the provenance markers.

Correction to the running totals stated during the review pass. Two sets of figures were given in the course of the pass and both were wrong: first 78 reviewed, 47 admitted, 30 struck; then 78 reviewed, 51 admitted, 29 struck. The accurate figures, recounted from the entries as disposed, are eighty marked propositions reviewed, fifty-two admitted, twenty-eight struck. A single line in the summary of the pass also recorded Conscientious as admitting two and striking three, which contradicted the disposition ratified for that type; the correct figure is three admitted and two struck.

Correction to the corpus-in-use line. v1.1 recorded SLE v4.1. The current instrument is SLE v4.4.

Corpus in Use

Core Stoicism; the Sterling Logic Engine v4.4; Nine Excerpts; the Six Philosophical Commitments; the Late-Life Dogma Register v1.1 (admission criteria).

What the Register Is

The Character Dogma Register is a reference taxonomy of false-value systems organised by character type. Each entry converts the irrational needs of that type into corpus-compatible dogma-statements: propositions of the form “X is a genuine good” or “Y is a genuine evil.” These propositions are the false beliefs — the dogmata — that characterise each type’s habituated misclassification of indifferents.

These are types of bad character — ideal types in the analytical sense. They are not rational systems and are not expected to be internally consistent. Contradictions within a type’s dogma-cluster are preserved; they are diagnostic of the type, not errors in the conversion.

Contradictions across types require no resolution either. In Oldham’s system, apparent cross-type contradictions are resolved by the scoring structure: what is a genuine good for the high-Solitary person differs from what is a genuine good for the high-Devoted person. In the Stoic framework that mechanism does not exist and is not needed. Solitude is an indifferent. Company is an indifferent. The Solitary type’s dogma that solitude is a genuine good is false. The Devoted type’s dogma that being without a relationship is a genuine evil is equally false. The framework applies the same corrective to every entry in the register regardless of which type generates it. The register’s apparent contradictions across types are not a problem to be solved — they are a display of the range of ways a single class of error can be instantiated across character.

Standing Note — A Style Is Not a Cause of Assent

New in v2.0. Not present in v1.1.

A personality style is a habituated pattern of judgment. It is not a cause of the judgment and does not explain why any particular assent was given. The agent originates his assent; that is C2, and nothing in this register qualifies it. A style narrows the search for a man’s false value judgments; it never supplies an excuse for one, and it never predicts what he will assent to next.

The register is therefore diagnostic and not exculpatory. Read as an account of what a man could not help holding, it asserts the contradictory of the commitment the corpus is built on.

Reading Conventions

Provenance. Oldham-sourced — derived from John M. Oldham and Lois B. Morris, The New Personality Self-Portrait (New York: Bantam, 1995), via the PTypes typology authored by Dave Kelly. PTypes-original — derived from Dave Kelly’s independent typological extensions. [LLM-derived] — propositions added as logically implied by the existing cluster and not drawn from external literature. All [LLM-derived] propositions appearing in v2.0 have been reviewed individually and ratified.

Detachment flag [D]. Items that superficially resemble correct Stoic positions are marked [D]. Stoic apatheia follows from correct assent; the type’s detachment is pursued as an external good to be obtained. The resemblance is the hazard: these are the items most likely to be read as doctrine.

Spine and specification. Where one proposition is the distinct judgment and another is that judgment under a particular circumstance, the first is listed at the top level and the second beneath it. A specification is not a lesser item; it is the form in which the judgment is usually met.

Cross-reference. Four propositions bear directly on a commitment or theorem rather than on character alone. Each carries a bracketed cross-reference. These are the points at which a reader is most likely to mistake a dogma for a corpus position.

1. Conscientious — Obsessive-Compulsive Disorder Equivalent

Source: Oldham-sourced.

Root dogma: Flawless performance measured against high standards is a genuine good; imperfection in any form is a genuine evil.

Achievement and hard work are genuine goods.
Intense single-minded effort is a genuine good.
Strong moral principles firmly held are genuine goods.
Doing everything “right” and flawlessly is a genuine good.
Order and organization are genuine goods.
Thrift, care, and caution in all areas are genuine goods.
Constant busyness with projects is a genuine good.
Working to perfection and measuring up to high standards are genuine goods.
Extreme thoroughness, checking and rechecking every detail, is a genuine good.
Exceptional performance demanded from others is a genuine good.
Important work as self-definition is a genuine good.
Maximum socially approved production at all times is a genuine good.
Perfection in moral behavior is a genuine good.
Self-discipline is a genuine good.
Meeting high self-expectations is a genuine good.
Unstructured free time is a genuine evil.
Intimacy is a genuine evil; expressing feelings is a genuine evil.
Being “right” and winning are genuine goods; compromising is a genuine evil.
Control is a genuine good.
Being overruled or corrected by others is a genuine evil. [LLM-derived]
Delegating to others who may not meet one’s standards is a genuine evil. [LLM-derived]
Others’ negative evaluation of one’s performance is a genuine evil. [LLM-derived]

2. Sensitive — Avoidant Disorder Equivalent

Source: Oldham-sourced.

Root dogma: Others’ disapproval is a genuine evil; avoiding it is a genuine good.

Authentic self-revelation is a genuine evil. [LLM-derived]
- Sharing inner thoughts and feelings with others is a genuine evil.
Social visibility is a genuine evil. [LLM-derived]
- Making waves or calling attention to oneself is a genuine evil.
Asserting one’s own needs and desires is a genuine evil. [LLM-derived]
One’s unapproved authentic self is a genuine evil. [LLM-derived]
A familiar, small social world is a genuine good; a wide social network is a genuine evil.
Emotional security with a few close others is a genuine good.
Familiarity, habit, and routine are genuine goods; the unknown is a genuine evil.
Others thinking well of one is a genuine good.
Deliberate discretion and courtesy are genuine goods.
Scripted, predictable settings are genuine goods.
Caution, reserve, and holding oneself back are genuine goods.
Surprise is a genuine evil.
Others’ approval is a genuine good; disapproval and criticism are genuine evils.
Making a good impression is a genuine good.
A life built around a few trusted people is a genuine good.
Hiding oneself behind a polite facade is a genuine good.
Meeting others’ expectations is a genuine good.
Winning back favor through behavioral change is a genuine good.
Comfort and predictability are genuine goods.
One trusted person to rely on is a genuine good.
Meeting new people is a genuine evil.
Staying within familiar territory is a genuine good.

3. Vigilant — Paranoid Disorder Equivalent

Source: Oldham-sourced.

Root dogma: Control over one’s environment and independence from others are genuine goods; loss of control is a genuine evil.

Being deceived is a genuine evil. [LLM-derived]
- Sizing up others before engaging is a genuine good.
- Verified trustworthiness before engagement is a genuine good.
Revealing one’s own vulnerabilities to others is a genuine evil. [LLM-derived]
Continuous scanning of others for what is awry or dangerous is a genuine good.
Self-reliance and independence from others are genuine goods.
Alertness to criticism is a genuine good.
Fidelity and loyalty from others are genuine goods.
Freedom from domination is a genuine good; subordination is a genuine evil.
Being firmly in charge of one’s own destiny is a genuine good.
Awareness of others’ motives and alertness to what people want from one is a genuine good.
Watching for signs of disrespect and power abuse is a genuine good.
Being firmly in control is a genuine good; loss of control is a genuine evil.
Focusing on others’ errors and detecting their faults are genuine goods.
Dependence is a genuine evil.
Perpetual vigilance against authority abuse is a genuine good.
Subordinates’ loyalty is a genuine good.
Complete command and full information about one’s domain are genuine goods.
Admitting one’s mistakes and accepting criticism are genuine evils.
Surprises are a genuine evil.
Demonstrating one’s ability to stand up for oneself is a genuine good.
Full emotional abandonment is a genuine evil.

4. Dramatic — Histrionic Disorder Equivalent

Source: Oldham-sourced.

Root dogma: Being seen, admired, and the center of emotional attention is a genuine good; invisibility is a genuine evil.

Others’ indifference toward one is a genuine evil. [LLM-derived]
Emotional flatness in others is a genuine evil. [LLM-derived]
Analytical reasoning as a substitute for emotional knowing is a genuine evil. [LLM-derived]
Emotional reactiveness to events is a genuine good.
Romance and melodrama are genuine goods.
Being seen, noticed, and the center of attention are genuine goods.
Attention to appearance and sexual attractiveness are genuine goods.
Knowing the world through one’s emotions is a genuine good.
Passion extracted from every experience is a genuine good.
Theatrical transformation of ordinary events is a genuine good.
Free and powerful emotional display is a genuine good.
Emotional experience is a genuine good; details, routines, planning, and finances are genuine evils.
Intense living and plumbing emotional heights and depths are genuine goods.
Boredom is a genuine evil.
Stirring others’ passions is a genuine good.
Being the life of the party and drawing people toward oneself are genuine goods.
Pleasing others and attending to their desires are genuine goods.
Others’ admiration and desire are genuine goods.
A high degree of excitement in relationships is a genuine good.
A stimulating social life populated with interesting people is a genuine good.
Partners’ admiration, attention, and expression of feeling are genuine goods.
Mundane chores are genuine evils.
Repressing unpleasantness to sustain optimism is a genuine good.
Being alone is a genuine evil.
Others’ perception as one’s primary self-definition is a genuine good.
An appealing and attractive image is a genuine good.
Others’ reassurance and feedback are genuine goods.
Immediate gratification and impulsive reaction are genuine goods.
Believing in happy endings and ignoring unpleasant reality are genuine goods.
Exciting, impactful work is a genuine good; routine and technical work are genuine evils.
Operating on hunches rather than reasoning is a genuine good.

5. Aggressive — Sadistic Disorder Equivalent

Source: Oldham-sourced.

Root dogma: Power is a genuine good; powerlessness is a genuine evil.

Vulnerability in oneself is a genuine evil; vulnerability in others is a genuine good. [LLM-derived]
Equality with others is a genuine evil. [LLM-derived]
Rules that constrain one’s own conduct are genuine evils; rules that constrain others are genuine goods. [LLM-derived]
Showing mercy or compassion to opponents is a genuine evil. [LLM-derived] [Cross-reference: the corpus classifies eleos as a pathos rooted in false value-judgment. This dogma and the corpus verdict are not the same position and must not be read as agreeing. The type holds mercy evil because it forfeits advantage; the corpus holds pity a malfunction of judgment, and holds the act of help required where duty requires it.]
Backing away from a fight is a genuine evil.
Power, authority, and responsibility are genuine goods.
A traditional power structure with clear lines of authority is a genuine good.
High discipline and imposing order on others are genuine goods.
Using any means necessary to accomplish objectives is a genuine good.
Brave functioning in dangerous situations is a genuine good.
Action, adventure, and physical assertion are genuine goods.
Always moving to the front is a genuine good.
Domination and control of all groups one belongs to are genuine goods.
Giving orders and establishing rules are genuine goods.
A well-structured, disciplined family with unquestioned obedience is a genuine good.
Being at the top is a genuine good.
An intensely competitive environment is a genuine good.
Getting and keeping power are genuine goods.
Success, victory, and excellence are genuine goods.
Accumulating power is a genuine good.
Results over feelings is a genuine good.
High stimulation at all times is a genuine good.
Lack of power, competitive defeat, and failure are genuine evils.
Accepting loss or failure is a genuine evil.
Being in charge of others is a genuine good.
Taking, using, and keeping power are genuine goods; submitting to a greater power is a genuine evil.
Undisputed rule is a genuine good.
Battling, competing, and winning are genuine goods.
Relaxing and releasing one’s sense of purpose are genuine evils.
Controlling emotions and pleasure-appetites is a genuine good.
The right to do as one pleases is a genuine good.

6. Idiosyncratic — Schizotypal Disorder Equivalent

Source: Oldham-sourced.

Root dogma: One’s own inner experience is the sole genuine source of truth and value; external consensus reality is a genuine evil.

Clarity and verifiability of one’s beliefs are genuine evils. [LLM-derived] [Cross-reference: C5, Correspondence Theory of Truth. This is the point at which the type’s dogmata contradict a commitment directly rather than misclassifying an indifferent. A belief is true when it corresponds to how things are; holding verifiability an evil is holding the condition of truth an evil.]
Being understood by ordinary others is a genuine evil. [LLM-derived]
The unexplained and the anomalous are genuine goods. [LLM-derived]
Marching to a distinctive beat is a genuine good; conventional rhythms are a genuine evil.
One’s own feelings and belief systems are genuine goods.
Self-direction and independence are genuine goods; close relationships are a genuine evil.
An eccentric, unusual lifestyle is a genuine good; convention is a genuine evil.
The occult, extrasensory, and supernatural are genuine goods.
Abstract and speculative thinking is a genuine good.
Perceiving how others react to oneself is a genuine good.
Customary and accepted explanations are genuine evils.
Living according to inner sensations, feelings, and ideas is a genuine good.
Nonconformism is a genuine good.
Company of like-minded others is a genuine good; affiliating or conforming is a genuine evil.
Others’ principles and beliefs are genuine evils.
Inner voices are genuine goods; others’ voices are genuine evils.
Others’ standards of correctness are genuine evils.
Others’ opinions of one’s habits are genuine evils.
Fitting in is a genuine evil.
Standard explanations are genuine evils; inner experience alone is a genuine good.
Questioning, wondering, and reinventing the universe are genuine goods.
Intensely felt emotional experience and mind/emotional/spiritual expansion are genuine goods.
New peak experiences are genuine goods.
Testing the limits of emotional and spiritual experience is a genuine good.
Inner emotional experience is a genuine good; objective external reality as others define it is a genuine evil.
Freedom from rules and conformist expectations is a genuine good.

7. Inventive — Compensatory Narcissistic Disorder Equivalent

Source: PTypes-original.

Root dogma: An image of superiority over others is a genuine good; being ordinary or actual is a genuine evil.

Authentic self-knowledge that reveals the gap between idealized and actual self is a genuine evil. [LLM-derived]
Others’ success in one’s claimed area of greatness is a genuine evil. [LLM-derived] [Duplication: the same judgment is held by the Self-Confident type and appears there as well. One judgment, two types — not two findings.]
A superior self-image is a genuine good.
Social recognition, status, and prestige are genuine goods; obscurity and low status are genuine evils.
Being out-achieved by others is a genuine evil.
Glory, honors, and fame are genuine goods.
A favorable public image is a genuine good.
Others’ critical judgment and disapproval are genuine evils.
Being highly esteemed by others is a genuine good.
Good health is a genuine good; ill health is a genuine evil.
Greatness, perfection, and stardom are genuine goods.
A highly valued partner and relational affirmation are genuine goods.
The idealized self is a genuine good; the actual self is a genuine evil.
Success and others’ admiration are genuine goods.
Being slighted and lack of admiration are genuine evils.
Love and approval from others are genuine goods.
Others’ attention is a genuine good.
Fulfillment of grandiose expectations is a genuine good; their non-fulfillment is a genuine evil.

8. Solitary — Schizoid Disorder Equivalent

Source: Oldham-sourced.

Root dogma: Solitude and freedom from relational demand are genuine goods; others’ company and emotional claims are genuine evils.

This entry carries five [D] flags, more than any other. Each marks a proposition that reads as Stoic doctrine and is not. The distinction in every case is the same: apatheia follows from correct judgment about what is good; the type pursues detachment as a good to be obtained.

Any relationship requiring reciprocal engagement is a genuine evil. [LLM-derived]
- Closeness and intimacy are genuine evils.
- Deep professional involvement with others is a genuine evil.
One’s own inner world is a genuine good; the outer social world is a genuine evil. [LLM-derived]
Being known or legible to others is a genuine evil. [LLM-derived]
Solitude is a genuine good; others’ company is a genuine evil.
Self-sufficiency from others is a genuine good.
Being unmoved by others is a genuine good. [D]
Freedom from the drive to impress or please is a genuine good. [D]
Freedom from emotional involvement with others is a genuine good. [D]
Self-containment without interaction is a genuine good.
Even temperament and dispassion are genuine goods. [D]
Indifference to pain and pleasure is a genuine good. [D]
Sexual experience with others is a genuine evil.
Praise and criticism are genuine evils.
Bodily impulses and pleasures of the flesh are genuine evils.
Emotional ties that bind others together are genuine evils.
Manufactured solitary pockets of time and space are genuine goods.

9. Leisurely — Passive-Aggressive Disorder Equivalent

Source: Oldham-sourced.

Root dogma: The self’s freedom from obligation is a genuine good; external demands on that freedom are genuine evils. The type simultaneously requires others to serve its freedom, producing the characteristic oppositional-and-needy pattern. The contradiction is preserved.

Obligation itself, regardless of source, is a genuine evil. [LLM-derived]
Having to explain or justify one’s choices to others is a genuine evil. [LLM-derived]
Reward without proportionate effort is a genuine good. [LLM-derived]
Being identified or caught in one’s resistance is a genuine evil. [LLM-derived]
Pursuing one’s own pleasure in one’s own way is a genuine good.
Personal comfort and free time are genuine goods.
Doing only what is minimally required is a genuine good.
Others’ recognition of one’s personal limits is a genuine good.
Being exploited is a genuine evil.
Being awed by authority is a genuine evil.
Self-acceptance on one’s own terms is a genuine good.
Entitlement to the best things in life is a genuine good.
The feeling of freedom is a genuine good.
The inviolable independence of the self is a genuine good.
An inalienable right to personal pleasure and comfort is a genuine good.
Unconstrained use of personal time is a genuine good.
Identifying with outside authority is a genuine evil.
Private pleasure is a genuine good.
Submission to external authority or others’ values is a genuine evil.
Being taken care of is a genuine good.
Companionship paired with protection from exploitation is a genuine good.
An accepting partner who orbits oneself is a genuine good.
Security and the financing of pleasure are genuine goods.
Work beyond minimum required is a genuine evil.
Leisure time is a genuine good.
Being pushed beyond what seems fair is a genuine evil.
Indirect expression of anger is a genuine good.
Being left alone to do one’s own thing is a genuine good.

10. Serious — Depressive Disorder Equivalent

Source: Oldham-sourced.

Root dogma: The world is a harsh, dangerous place requiring constant vigilance and pessimistic preparation; optimism is a genuine evil.

One’s own happiness or pleasure is a genuine evil. [LLM-derived] [Wording corrected in v2.0. v1.1 read “morally suspect,” which is not a dogma-statement and broke the register’s propositional form.]
Cheerfulness in others is a genuine evil. [LLM-derived]
Being unprepared for disaster is a genuine evil. [LLM-derived]
Seeing things as worse than they are is a genuine good.
Pessimistic self-assessment and world-assessment are genuine goods.
Survival framing of existence is a genuine good.
A sober, solemn demeanor is a genuine good; affective expression is a genuine evil.
Self-depreciation and exaggerating one’s limitations are genuine goods.
Excessive self-responsibility for outcomes is a genuine good.
Rumination and mental rehearsal of everything before acting are genuine goods.
Appraising and criticizing others is a genuine good.
Anticipating worst-case outcomes is a genuine good.
Seeing existence as work is a genuine good.
Caution and risk-avoidance are genuine goods.
Tolerating routine, tedium, and prodigious work is a genuine good.
Steadfastness and loyalty are genuine goods.
Self-disappointment and cynicism about others and the future are genuine goods.
Pessimism is a genuine good.
Dependence on loved ones is a genuine good.
Attributing failures to world imperfection is a genuine good.
Pressure to change is a genuine evil.
An accepting, non-demanding partner is a genuine good.
Dwelling on past failures and helplessness is a genuine good.
Absence of surprise is a genuine good.
Routine adherence and affect-suppression are genuine goods.
Risk avoidance and avoidance of pleasurable activities are genuine goods.

11. Self-Sacrificing — Masochistic Disorder Equivalent

Source: Oldham-sourced.

Root dogma: One’s own needs are a genuine evil; others’ needs are a genuine good.

Personal happiness pursued for its own sake is a genuine evil. [LLM-derived] [Cross-reference: Th1, everyone wants happiness. The corpus holds that every man pursues happiness and that the error lies in what he takes happiness to consist in — not in the pursuit. This dogma denies the pursuit itself and is not a stricter version of the corpus position but a contradiction of its first theorem.]
One’s own suffering in service of others is a genuine good. [LLM-derived]
Setting limits on one’s giving is a genuine evil. [LLM-derived]
Worth independent of service rendered is a genuine evil. [LLM-derived]
Service to others is a genuine good.
Giving to others is a genuine good.
Deferring one’s own needs until others are served is a genuine good.
Preemptive self-giving without waiting to be asked is a genuine good.
Being helpful, compassionate, non-competitive, and unambitious is a genuine good.
Unconditional loyalty through thick or thin is a genuine good.
Being fussed over is a genuine evil; being the center of attention is a genuine evil.
Long-suffering, patience, and tolerating discomfort are genuine goods.
Awareness of one’s own impact on others’ lives is a genuine evil.
Self-sacrifice in service is a genuine good.
Altruism is a genuine good.
Alleviating the suffering of any creature in need is a genuine good.
Deflecting attention from oneself is a genuine good.
Taking full credit for what one does is a genuine evil.
Being loved and appreciated is a genuine good.
Appearing prideful or pushy is a genuine evil.
Positive attention directed at oneself is a genuine evil.
Giving others pleasure or assistance is a genuine good; receiving pleasure or assistance is a genuine evil.
Acceptance earned through giving is a genuine good.
Being a pleasure-giver is a genuine good; being a pleasure-seeker is a genuine evil.
Others’ appreciation and love in return for service are genuine goods.
Earning one’s worth, love, and pleasure through service is a genuine good.

12. Devoted — Dependent Disorder Equivalent

Source: Oldham-sourced.

Root dogma: Attachment to another person is the condition of completeness; separation is a genuine evil.

One’s own independent judgment is a genuine evil. [LLM-derived]
Disagreement with significant others is a genuine evil. [LLM-derived]
One’s own desires that conflict with the relationship are genuine evils. [LLM-derived]
Caring for others and being loving and solicitous is a genuine good.
Being a helpful team-player and fulfilling the group’s directives is a genuine good.
Total dedication to relationships is a genuine good.
Others’ company is a genuine good; being without a relationship is a genuine evil.
Following rather than leading is a genuine good.
Cooperation and deference to authority are genuine goods.
Relying on others and following their direction and advice is a genuine good.
Good feelings with important others are genuine goods.
Pleasing others, even at personal cost, is a genuine good.
Replacing a lost relationship as soon as possible is a genuine good.
Attachment to others to feel complete is a genuine good.
Bearing more than one’s share of relational burden is a genuine good.
A passive caretaking role is a genuine good.
Idealizing partners is a genuine good.
Criticism is a genuine evil.
Taking responsibility for relational failures is a genuine good.
Affection and reassurance from others are genuine goods.
Merger with a partner is a genuine good.

13. Self-Confident — Narcissistic Disorder Equivalent

Source: Oldham-sourced.

Root dogma: Being recognized as uniquely important and deserving is a genuine good; being treated as ordinary is a genuine evil.

Equality with others is a genuine evil. [LLM-derived] [Split in v2.0. The v1.1 item paired this with “being treated as ordinary is a genuine evil,” which restates the root dogma and is struck. The same judgment is held by the Aggressive type, for a different reason; the register carries the judgment, not the reason.]
Others’ indifference or neutrality toward one is a genuine evil. [LLM-derived]
Being held to the same standards as others is a genuine evil. [LLM-derived]
Reciprocity in relationships is a genuine evil. [LLM-derived]
Others’ success in one’s claimed domain is a genuine evil. [LLM-derived] [Duplication: the same judgment appears under Inventive. One judgment, two types.]
Standing out and being a leader and attention-getter are genuine goods.
Getting what one wants is a genuine good.
Belief in one’s own unique and special status is a genuine good.
Others treating one well at all times is a genuine good.
Using others’ strengths to achieve one’s goals is a genuine good.
Competitive success and maintaining the top position are genuine goods.
Identification with high-status people is a genuine good.
Being the best in one’s role is a genuine good.
Compliments, praise, and admiration from others are genuine goods.
Self-promotion as primary concern is a genuine good.
Getting what one feels one deserves is a genuine good.
A sense of special fortune is a genuine good.
Status, image, and power are genuine goods.
Awareness of one’s own shortcomings is a genuine evil.
Criticism is a genuine evil.
Others as means to one’s ends is a genuine good.
Being needed, admired, and loved by others are genuine goods.
Success is a genuine good.
The world as one’s personal stage is a genuine good.

14. Adventurous — Antisocial Disorder Equivalent

Source: Oldham-sourced.

Root dogma: Immediate gratification and freedom from constraint are genuine goods; obligation and consequence are genuine evils.

Guilt and remorse are genuine evils. [LLM-derived] [Cross-reference: C3, Ethical Intuitionism. The Oldham item below — living by one’s own inner moral sense while ignoring official norms — reads as direct apprehension of moral truth against convention, and is not. What the type holds is the licence, not the apprehension: the inner sense is invoked to release him from the claim, and the release is confirmed by this item, which forecloses the retrospective judgment that a genuine apprehension would deliver.]
Loyalty and long-term commitment are genuine evils. [LLM-derived]
Being held accountable for past actions is a genuine evil. [LLM-derived]
The thrill of risk is a genuine good.
Constant movement is a genuine good.
Peak experience of aliveness is a genuine good.
Getting what one wants regardless of social order is a genuine good.
Intense visceral experience is a genuine good.
Concern for consequences is a genuine evil.
Discipline imposed by others or by society is a genuine evil.
Living in the immediate moment by impulse without self-control is a genuine good.
Immediate emotional expression is a genuine good.
Being confined or unable to act is a genuine evil.
Conventional rules and obligations are genuine evils.
Challenge, excitement, and constant change are genuine goods.
Uninteresting persons and things are genuine evils.
Living by one’s own inner moral sense while ignoring official norms is a genuine good.
Bodily pleasures are genuine goods.
Sexual variety is a genuine good.
Obligation to others is a genuine evil.
A unilaterally giving partner is a genuine good.
Wandering and leaving home are genuine goods.

15. Mercurial — Borderline Disorder Equivalent

Source: Oldham-sourced.

Root dogma: Intense emotional connection with another is a genuine good; emotional abandonment is the supreme genuine evil.

Ambiguity in relational commitment is a genuine evil. [LLM-derived]
Others having independent lives and interests is a genuine evil. [LLM-derived]
Moderate, reliable, undramatic love is a genuine evil. [LLM-derived]
Others’ participation in one’s life is a genuine good.
A fervidly lived life of passionate connection is a genuine good.
Always being in a romantic relationship is a genuine good; being without love is a genuine evil.
Passionate attachment in all relationships is a genuine good.
Emotional expressiveness and reactiveness are genuine goods.
Uninhibited spontaneity is a genuine good.
Distancing from painful reality is a genuine good.
Emotional intensity in relationships is a genuine good; restraint in others is a genuine evil.
Immediate magnetic involvement and a sense of relational destiny are genuine goods.
Relationship as center of life is a genuine good.
Brooding and mood-cycling are genuine goods.
Constant intense passion and attention from others are genuine goods.
Being recognized and treated as special is a genuine good.
Rejection is a genuine evil.
Identity experimentation is a genuine good; fixed identity is a genuine evil.
Wholehearted participation from a partner is a genuine good.
An exciting, passionate, romantic partner is a genuine good.
Experiencing all emotions with full intensity is a genuine good.
Being flattered, pleased, and idealized are genuine goods.
Perfect romantic love and idealized emotion are genuine goods.
Pleasure, sensation, and new experience are genuine goods.
Goal-directed planning is a genuine evil.
Intense involvement with co-workers and office intrigues is a genuine good.
Idealizing superiors is a genuine good.
Recognition, reward, admiration, and being depended on are genuine goods.

16. Exuberant — Cyclothymic Disorder Equivalent

Source: PTypes-original.

Root dogma: Intense positive experience is a genuine good; its absence or diminishment is a genuine evil.

Waiting, delay, and patience are genuine evils. [LLM-derived]
Endings of good experiences are genuine evils. [LLM-derived]
Sustained effort without immediate positive experience is a genuine evil. [LLM-derived]
Pleasure is a genuine good; pain is a genuine evil.
Constant activity is a genuine good.
Pleasurable and intense emotional experience is a genuine good.
Extreme emotional experience is a genuine good.
A positive view of one’s past achievements and optimistic anticipation of the future are genuine goods.
Social situations going well is a genuine good.
A positive self-image is a genuine good.
High creativity and high productivity are genuine goods.
Others’ company and sexual experience are genuine goods.
Whatever one is currently doing or experiencing being good is a genuine good.
Money is a genuine good.
Romance is a genuine good.
Chemical stimulation or relaxation is a genuine good.
New locations and environments are genuine goods.
Knowledge, mastery, self-confidence, sensuality, and efficiency are genuine goods.
Creative work is a genuine good.

Disposition Record

Eighty propositions marked [LLM-derived] in v1.1 were reviewed individually. Fifty-two are admitted; twenty-eight are struck as subsumed under A1 or A2; one clause is struck within a split item; one admitted item is reworded. By type, in the form admitted / struck:

Conscientious 3 / 2
Sensitive 4 / 0
Vigilant 2 / 3
Dramatic 3 / 2
Aggressive 4 / 1
Idiosyncratic 3 / 2
Inventive 2 / 2
Solitary 3 / 1
Leisurely 4 / 1
Serious 3 / 2
Self-Sacrificing 4 / 1
Devoted 3 / 3
Self-Confident 5 / 1
Adventurous 3 / 2
Mercurial 3 / 2
Exuberant 3 / 3

Seven Oldham-sourced propositions are shown as specifications beneath a broader marked item: one under Sensitive’s first item, one under Sensitive’s second, two under Vigilant’s first, two under Solitary’s first. That is six. The pass recorded three specifications for Sensitive and named two; the third was not identified and is not supplied here.

Open Items

A3 — the chain field. No entry names the theorems, propositions, commitments or primary-source passages that perform the correction. Recommended form: one chain per root dogma, sixteen in all.

The third Sensitive specification. The pass recorded three and named two.

A possible fifth cross-reference. Devoted’s first item — one’s own independent judgment is a genuine evil — bears on C2 and C3 as directly as the four items that carry cross-references. It was described as such during the pass but not flagged, and no cross-reference has been added.

Theoretical foundations: Grant C. Sterling (Eastern Illinois University). Analysis and synthesis: Dave Kelly. Prose rendering: Claude (Anthropic). 2026.

The Character Dogma Register (CDR) — Version 2.1

Theoretical foundations: Grant C. Sterling (Eastern Illinois University). Analysis and synthesis: Dave Kelly. Prose rendering: Claude (Anthropic). 2026.

Version Note

v2.1 supersedes v2.0. One change: A3 is satisfied. Each of the sixteen entries now carries a chain naming the theorems, propositions and commitments that perform the correction, together with what the entry retains as an appropriate object of aim under Th25. The chain is set at the level of the root dogma rather than the individual proposition, on the ground that the cluster items are instances of the root and are corrected by the same route.

The four cross-references introduced in v2.0 are folded into the chains and no longer appear as separate bracketed notes. A fifth, at Devoted, is added: the item holding one’s own independent judgment a genuine evil bears on C2 and C3 as directly as the original four.

Why the chains are placed on the page rather than linked. A page of this register, copied out of its site, arrives elsewhere as a list of propositions asserting that certain things are genuine goods, written in corpus vocabulary and carrying Sterling’s name in the attribution line. Read without an adjacent correction, it is available to be taken for a description of a personality, an endorsement of the type’s values, or corpus doctrine. The Solitary entry is the acute case: five items flagged [D] in sequence read as a Stoic manual. A linked correction does not survive the copy; an adjacent one does. Every entry is therefore built to be self-sufficient.

Version Note — v2.0

v2.0 superseded v1.1. Four changes.

4. A3 was deferred. A3 requires a chain field naming the theorems, propositions, commitments and primary-source passages that perform the correction. v2.0 had none; the correction was stated at register level and nowhere at entry level. This is what v2.1 supplies. A4 (extensions marked) is satisfied by the provenance markers.

Correction to the corpus-in-use line. v1.1 recorded SLE v4.1. The current instrument is SLE v4.4.

Corpus in Use

Core Stoicism; the Sterling Logic Engine v4.4; Nine Excerpts; the Six Philosophical Commitments; the Late-Life Dogma Register v1.1 (admission criteria).

What the Register Is

Standing Note — A Style Is Not a Cause of Assent

New in v2.0. Not present in v1.1.

The register is therefore diagnostic and not exculpatory. Read as an account of what a man could not help holding, it asserts the contradictory of the commitment the corpus is built on.

Reading Conventions

The derived pages. Each of the sixteen entries below has a companion page at pstyles.com, written for a reader arriving without the corpus. Those pages carry the correction in prose and omit the theorem numbers and provenance markers. This register is the technical document; they are derived from it.

1. Conscientious — Obsessive-Compulsive Disorder Equivalent

Source: Oldham-sourced.

Root dogma: Flawless performance measured against high standards is a genuine good; imperfection in any form is a genuine evil.

Chain. Th6 places performance outcomes outside the control boundary — what is inside is the act of will, not the record it produces. Th10 fixes the extension of good and evil to virtue and vice; 11 and 12 carry that to the external, so the standard met or missed is neither good nor evil. Th7 supplies the stake: assent to the value-impression manufactures the desire. Th3–5 give the exposure. 13 names the failure as false judgment; 14 is the terminus.

Retained as aim. Th25 — doing one’s work well is an appropriate object of aim, and Th26’s list is illustrative rather than closed. The correction removes the value, not the aim.

Care point. “Perfection in moral behavior is a genuine good” is the near-miss of the whole register. Virtue is good, per Th10. What the type holds is a judgment about his own record measured against a standard, which is an external; the resemblance to Th10 is verbal.

Achievement and hard work are genuine goods.
Intense single-minded effort is a genuine good.
Strong moral principles firmly held are genuine goods.
Doing everything “right” and flawlessly is a genuine good.
Order and organization are genuine goods.
Thrift, care, and caution in all areas are genuine goods.
Constant busyness with projects is a genuine good.
Working to perfection and measuring up to high standards are genuine goods.
Extreme thoroughness, checking and rechecking every detail, is a genuine good.
Exceptional performance demanded from others is a genuine good.
Important work as self-definition is a genuine good.
Maximum socially approved production at all times is a genuine good.
Perfection in moral behavior is a genuine good.
Self-discipline is a genuine good.
Meeting high self-expectations is a genuine good.
Unstructured free time is a genuine evil.
Intimacy is a genuine evil; expressing feelings is a genuine evil.
Being “right” and winning are genuine goods; compromising is a genuine evil.
Control is a genuine good.
Being overruled or corrected by others is a genuine evil. [LLM-derived]
Delegating to others who may not meet one’s standards is a genuine evil. [LLM-derived]
Others’ negative evaluation of one’s performance is a genuine evil. [LLM-derived]

2. Sensitive — Avoidant Disorder Equivalent

Source: Oldham-sourced.

Root dogma: Others’ disapproval is a genuine evil; avoiding it is a genuine good.

Chain. Th6 — another man’s judgment lies wholly outside the boundary, not partly. Th10 and 12: it is therefore on neither side of the value axis. Th7, then 8 and 9 — the desire for approval is in the agent’s control and irrational, since its object is not. 13, 14.

Retained as aim. Little. Good repute is dispreferred to lose, but the type’s object is not repute — it is the avoidance of another’s adverse verdict, which is not an aim but a flinch.

Authentic self-revelation is a genuine evil. [LLM-derived]
- Sharing inner thoughts and feelings with others is a genuine evil.
Social visibility is a genuine evil. [LLM-derived]
- Making waves or calling attention to oneself is a genuine evil.
Asserting one’s own needs and desires is a genuine evil. [LLM-derived]
One’s unapproved authentic self is a genuine evil. [LLM-derived]
A familiar, small social world is a genuine good; a wide social network is a genuine evil.
Emotional security with a few close others is a genuine good.
Familiarity, habit, and routine are genuine goods; the unknown is a genuine evil.
Others thinking well of one is a genuine good.
Deliberate discretion and courtesy are genuine goods.
Scripted, predictable settings are genuine goods.
Caution, reserve, and holding oneself back are genuine goods.
Surprise is a genuine evil.
Others’ approval is a genuine good; disapproval and criticism are genuine evils.
Making a good impression is a genuine good.
A life built around a few trusted people is a genuine good.
Hiding oneself behind a polite facade is a genuine good.
Meeting others’ expectations is a genuine good.
Winning back favor through behavioral change is a genuine good.
Comfort and predictability are genuine goods.
One trusted person to rely on is a genuine good.
Meeting new people is a genuine evil.
Staying within familiar territory is a genuine good.

3. Vigilant — Paranoid Disorder Equivalent

Source: Oldham-sourced.

Root dogma: Control over one’s environment and independence from others are genuine goods; loss of control is a genuine evil.

Chain. Th6 is the correcting theorem directly, and this is the type that will read it as agreement. Th6 does not say control is good; it says what is and is not in our control, and it places the environment outside. The dogma seeks control over precisely the region Th6 excludes. Then Th10, 12, 13, Th7, Th3–5, 14.

Retained as aim. Prudence, verification, and care in dealing with others are appropriate aims under Th25. The strip removes the judgment that the resulting security is a good.

Being deceived is a genuine evil. [LLM-derived]
- Sizing up others before engaging is a genuine good.
- Verified trustworthiness before engagement is a genuine good.
Revealing one’s own vulnerabilities to others is a genuine evil. [LLM-derived]
Continuous scanning of others for what is awry or dangerous is a genuine good.
Self-reliance and independence from others are genuine goods.
Alertness to criticism is a genuine good.
Fidelity and loyalty from others are genuine goods.
Freedom from domination is a genuine good; subordination is a genuine evil.
Being firmly in charge of one’s own destiny is a genuine good.
Awareness of others’ motives and alertness to what people want from one is a genuine good.
Watching for signs of disrespect and power abuse is a genuine good.
Being firmly in control is a genuine good; loss of control is a genuine evil.
Focusing on others’ errors and detecting their faults are genuine goods.
Dependence is a genuine evil.
Perpetual vigilance against authority abuse is a genuine good.
Subordinates’ loyalty is a genuine good.
Complete command and full information about one’s domain are genuine goods.
Admitting one’s mistakes and accepting criticism are genuine evils.
Surprises are a genuine evil.
Demonstrating one’s ability to stand up for oneself is a genuine good.
Full emotional abandonment is a genuine evil.

4. Dramatic — Histrionic Disorder Equivalent

Source: Oldham-sourced.

Root dogma: Being seen, admired, and the center of emotional attention is a genuine good; invisibility is a genuine evil.

Chain. Th6, Th10 and 12 for others’ attention as external. Th7 carries the weight twice over in this type, because the cluster holds emotional experience itself as a good: emotions are the products of judgments about good and evil, so the type is valuing the output of its own misclassification. 13, Th3–5, 14.

Commitment engaged. C5. Knowing the world through one’s emotions, and operating on hunches rather than reasoning, treat feeling as a mode of apprehension. Impressions are propositional and are true or false by correspondence; the emotion is downstream of the assent, never a source of information about what is good.

Others’ indifference toward one is a genuine evil. [LLM-derived]
Emotional flatness in others is a genuine evil. [LLM-derived]
Analytical reasoning as a substitute for emotional knowing is a genuine evil. [LLM-derived]
Emotional reactiveness to events is a genuine good.
Romance and melodrama are genuine goods.
Being seen, noticed, and the center of attention are genuine goods.
Attention to appearance and sexual attractiveness are genuine goods.
Knowing the world through one’s emotions is a genuine good.
Passion extracted from every experience is a genuine good.
Theatrical transformation of ordinary events is a genuine good.
Free and powerful emotional display is a genuine good.
Emotional experience is a genuine good; details, routines, planning, and finances are genuine evils.
Intense living and plumbing emotional heights and depths are genuine goods.
Boredom is a genuine evil.
Stirring others’ passions is a genuine good.
Being the life of the party and drawing people toward oneself are genuine goods.
Pleasing others and attending to their desires are genuine goods.
Others’ admiration and desire are genuine goods.
A high degree of excitement in relationships is a genuine good.
A stimulating social life populated with interesting people is a genuine good.
Partners’ admiration, attention, and expression of feeling are genuine goods.
Mundane chores are genuine evils.
Repressing unpleasantness to sustain optimism is a genuine good.
Being alone is a genuine evil.
Others’ perception as one’s primary self-definition is a genuine good.
An appealing and attractive image is a genuine good.
Others’ reassurance and feedback are genuine goods.
Immediate gratification and impulsive reaction are genuine goods.
Believing in happy endings and ignoring unpleasant reality are genuine goods.
Exciting, impactful work is a genuine good; routine and technical work are genuine evils.
Operating on hunches rather than reasoning is a genuine good.

5. Aggressive — Sadistic Disorder Equivalent

Source: Oldham-sourced.

Root dogma: Power is a genuine good; powerlessness is a genuine evil.

Chain. Th6 — power over others and over circumstances falls outside the boundary entirely; what is inside is the agent’s own will, which no amount of power extends. Th10, 11, 12: the value axis does not reach dominance or defeat. Th7 supplies the stake, Th3–5 the exposure, which is unusually visible in this type because the desired outcome depends on other men’s compliance. 13, 14.

Retained as aim. Th25 — authority discharged where duty places it is an appropriate aim; Th26’s justice is the relevant instance. The strip removes the judgment that holding the position is a good.

Th27–29. Acts aimed at the desired external are non-virtuous by pedigree regardless of result. The rules-asymmetry item offends this most directly: an act of will exempting itself from the standard it imposes is irrational in Th27’s sense before any question of outcome arises. On the mercy item, note that the corpus classifies eleos as a pathos rooted in false value-judgment. That is not this dogma. The type holds mercy evil because it forfeits advantage; the corpus holds pity a malfunction of judgment, and holds the act of help required where duty requires it.

Vulnerability in oneself is a genuine evil; vulnerability in others is a genuine good. [LLM-derived]
Equality with others is a genuine evil. [LLM-derived]
Rules that constrain one’s own conduct are genuine evils; rules that constrain others are genuine goods. [LLM-derived]
Showing mercy or compassion to opponents is a genuine evil. [LLM-derived]
Backing away from a fight is a genuine evil.
Power, authority, and responsibility are genuine goods.
A traditional power structure with clear lines of authority is a genuine good.
High discipline and imposing order on others are genuine goods.
Using any means necessary to accomplish objectives is a genuine good.
Brave functioning in dangerous situations is a genuine good.
Action, adventure, and physical assertion are genuine goods.
Always moving to the front is a genuine good.
Domination and control of all groups one belongs to are genuine goods.
Giving orders and establishing rules are genuine goods.
A well-structured, disciplined family with unquestioned obedience is a genuine good.
Being at the top is a genuine good.
An intensely competitive environment is a genuine good.
Getting and keeping power are genuine goods.
Success, victory, and excellence are genuine goods.
Accumulating power is a genuine good.
Results over feelings is a genuine good.
High stimulation at all times is a genuine good.
Lack of power, competitive defeat, and failure are genuine evils.
Accepting loss or failure is a genuine evil.
Being in charge of others is a genuine good.
Taking, using, and keeping power are genuine goods; submitting to a greater power is a genuine evil.
Undisputed rule is a genuine good.
Battling, competing, and winning are genuine goods.
Relaxing and releasing one’s sense of purpose are genuine evils.
Controlling emotions and pleasure-appetites is a genuine good.
The right to do as one pleases is a genuine good.

6. Idiosyncratic — Schizotypal Disorder Equivalent

Source: Oldham-sourced.

Root dogma: One’s own inner experience is the sole genuine source of truth and value; external consensus reality is a genuine evil.

Chain. This root dogma is not corrected by the value chain alone, because it is not primarily a misclassification of an indifferent. It denies a commitment. C5 first — a belief is true when it corresponds to how things are, and inner conviction is not what makes it so. Then C3, which the dogma counterfeits: ethical intuitionism holds that moral truths are directly apprehended by the rational faculty, not that whatever the faculty happens to feel is thereby true. The apprehension is of something; the dogma dispenses with the something. C4 follows: intuited foundational truths ground further truths in a structure, and a system in which each man’s inner sensation is its own foundation has no structure to be right or wrong about.

Then the value chain. Th6, Th10, 12, 13 for the goods the cluster names — eccentricity, peak experience, the anomalous — all externals or states of the body.

Clarity and verifiability of one’s beliefs are genuine evils. [LLM-derived]
Being understood by ordinary others is a genuine evil. [LLM-derived]
The unexplained and the anomalous are genuine goods. [LLM-derived]
Marching to a distinctive beat is a genuine good; conventional rhythms are a genuine evil.
One’s own feelings and belief systems are genuine goods.
Self-direction and independence are genuine goods; close relationships are a genuine evil.
An eccentric, unusual lifestyle is a genuine good; convention is a genuine evil.
The occult, extrasensory, and supernatural are genuine goods.
Abstract and speculative thinking is a genuine good.
Perceiving how others react to oneself is a genuine good.
Customary and accepted explanations are genuine evils.
Living according to inner sensations, feelings, and ideas is a genuine good.
Nonconformism is a genuine good.
Company of like-minded others is a genuine good; affiliating or conforming is a genuine evil.
Others’ principles and beliefs are genuine evils.
Inner voices are genuine goods; others’ voices are genuine evils.
Others’ standards of correctness are genuine evils.
Others’ opinions of one’s habits are genuine evils.
Fitting in is a genuine evil.
Standard explanations are genuine evils; inner experience alone is a genuine good.
Questioning, wondering, and reinventing the universe are genuine goods.
Intensely felt emotional experience and mind/emotional/spiritual expansion are genuine goods.
New peak experiences are genuine goods.
Testing the limits of emotional and spiritual experience is a genuine good.
Inner emotional experience is a genuine good; objective external reality as others define it is a genuine evil.
Freedom from rules and conformist expectations is a genuine good.

7. Inventive — Compensatory Narcissistic Disorder Equivalent

Source: PTypes-original.

Root dogma: An image of superiority over others is a genuine good; being ordinary or actual is a genuine evil.

Chain. Th6 — an image held in other men’s minds is doubly outside, both the image and its holders. Th10, 12. Th7 and Th3–5: the exposure is total, since the outcome desired is other people’s estimation and nothing in the agent’s will produces it.

The distinctive correction. “The idealized self is a genuine good; the actual self is a genuine evil” places the value on a thing that does not exist and the disvalue on the one region Th6 puts inside the boundary. The correction is not that the actual self is good — it is that the actual self is where virtue is available, and the only place it is.

Retained as aim. Almost nothing. Achievement is an appropriate aim; the image of achievement is not an aim at all.

Authentic self-knowledge that reveals the gap between idealized and actual self is a genuine evil. [LLM-derived]
Others’ success in one’s claimed area of greatness is a genuine evil. [LLM-derived] [Duplication: the same judgment is held by the Self-Confident type and appears there as well. One judgment, two types — not two findings.]
A superior self-image is a genuine good.
Social recognition, status, and prestige are genuine goods; obscurity and low status are genuine evils.
Being out-achieved by others is a genuine evil.
Glory, honors, and fame are genuine goods.
A favorable public image is a genuine good.
Others’ critical judgment and disapproval are genuine evils.
Being highly esteemed by others is a genuine good.
Good health is a genuine good; ill health is a genuine evil.
Greatness, perfection, and stardom are genuine goods.
A highly valued partner and relational affirmation are genuine goods.
The idealized self is a genuine good; the actual self is a genuine evil.
Success and others’ admiration are genuine goods.
Being slighted and lack of admiration are genuine evils.
Love and approval from others are genuine goods.
Others’ attention is a genuine good.
Fulfillment of grandiose expectations is a genuine good; their non-fulfillment is a genuine evil.

8. Solitary — Schizoid Disorder Equivalent

Source: Oldham-sourced.

Root dogma: Solitude and freedom from relational demand are genuine goods; others’ company and emotional claims are genuine evils.

Chain. Th6, Th10, 12 — solitude and company are both indifferents, as this register’s own preamble states. 13, Th7, Th3–5, 14.

The chain for the [D] items runs through Th7 and 14 rather than Th6. Apatheia is a consequence: value only virtue, and the disturbance does not arise. The type pursues the absence of disturbance directly, as an external state to be secured by arranging his circumstances — a desire for an outcome not wholly in his control, and therefore exposure of exactly the kind Th3 describes. The two states are indistinguishable from outside and opposite in structure.

Retained as aim. A good deal. Solitary work, few attachments, and quiet are all permissible aims under Th25. Nothing in the corpus requires company. What it forbids is holding the solitude good.

Any relationship requiring reciprocal engagement is a genuine evil. [LLM-derived]
- Closeness and intimacy are genuine evils.
- Deep professional involvement with others is a genuine evil.
One’s own inner world is a genuine good; the outer social world is a genuine evil. [LLM-derived]
Being known or legible to others is a genuine evil. [LLM-derived]
Solitude is a genuine good; others’ company is a genuine evil.
Self-sufficiency from others is a genuine good.
Being unmoved by others is a genuine good. [D]
Freedom from the drive to impress or please is a genuine good. [D]
Freedom from emotional involvement with others is a genuine good. [D]
Self-containment without interaction is a genuine good.
Even temperament and dispassion are genuine goods. [D]
Indifference to pain and pleasure is a genuine good. [D]
Sexual experience with others is a genuine evil.
Praise and criticism are genuine evils.
Bodily impulses and pleasures of the flesh are genuine evils.
Emotional ties that bind others together are genuine evils.
Manufactured solitary pockets of time and space are genuine goods.

9. Leisurely — Passive-Aggressive Disorder Equivalent

Source: Oldham-sourced.

Chain. Th6 — another man’s claim on him is external, but so is the freedom he wants, since freedom from demand is a condition of his circumstances rather than of his will. The type mistakes an arrangement of the world for a state of himself. Th10, 12, 13, Th7, Th3–5, 14.

Th27–29. Duties are appropriate objects of aim; the act that withholds what duty requires while concealing the withholding is irrational in Th27’s sense. The concealment item — being caught in one’s resistance is a genuine evil — shows the agent already knows it, which is the Decision Point rather than ignorance.

Obligation itself, regardless of source, is a genuine evil. [LLM-derived]
Having to explain or justify one’s choices to others is a genuine evil. [LLM-derived]
Reward without proportionate effort is a genuine good. [LLM-derived]
Being identified or caught in one’s resistance is a genuine evil. [LLM-derived]
Pursuing one’s own pleasure in one’s own way is a genuine good.
Personal comfort and free time are genuine goods.
Doing only what is minimally required is a genuine good.
Others’ recognition of one’s personal limits is a genuine good.
Being exploited is a genuine evil.
Being awed by authority is a genuine evil.
Self-acceptance on one’s own terms is a genuine good.
Entitlement to the best things in life is a genuine good.
The feeling of freedom is a genuine good.
The inviolable independence of the self is a genuine good.
An inalienable right to personal pleasure and comfort is a genuine good.
Unconstrained use of personal time is a genuine good.
Identifying with outside authority is a genuine evil.
Private pleasure is a genuine good.
Submission to external authority or others’ values is a genuine evil.
Being taken care of is a genuine good.
Companionship paired with protection from exploitation is a genuine good.
An accepting partner who orbits oneself is a genuine good.
Security and the financing of pleasure are genuine goods.
Work beyond minimum required is a genuine evil.
Leisure time is a genuine good.
Being pushed beyond what seems fair is a genuine evil.
Indirect expression of anger is a genuine good.
Being left alone to do one’s own thing is a genuine good.

10. Serious — Depressive Disorder Equivalent

Source: Oldham-sourced.

Root dogma: The world is a harsh, dangerous place requiring constant vigilance and pessimistic preparation; optimism is a genuine evil.

Chain. Th6, Th10, 12 for the externals the type dreads. The operative correction is Th20–22, and this is the one place in the register where the peripheral theorems do the work: what is providential is exactly as it should be, and regarding it so produces positive feeling. The type’s root dogma is the direct contradictory of Th21.

Note on peripheral status. Sterling marks Th20 and Th21 droppable. A reader who does not hold them still reaches the correction by the main chain — the harshness of the world is a set of externals, none of them evils — but arrives at indifference rather than at the positive appreciation Th22 supplies.

Th18–19 apply to the pleasure item: some positive feelings do not result from desires and are not irrational unless their continuation is desired. The type holds his own pleasure evil, which the corpus nowhere does.

One’s own happiness or pleasure is a genuine evil. [LLM-derived] [Wording corrected in v2.0. v1.1 read “morally suspect,” which is not a dogma-statement and broke the register’s propositional form.]
Cheerfulness in others is a genuine evil. [LLM-derived]
Being unprepared for disaster is a genuine evil. [LLM-derived]
Seeing things as worse than they are is a genuine good.
Pessimistic self-assessment and world-assessment are genuine goods.
Survival framing of existence is a genuine good.
A sober, solemn demeanor is a genuine good; affective expression is a genuine evil.
Self-depreciation and exaggerating one’s limitations are genuine goods.
Excessive self-responsibility for outcomes is a genuine good.
Rumination and mental rehearsal of everything before acting are genuine goods.
Appraising and criticizing others is a genuine good.
Anticipating worst-case outcomes is a genuine good.
Seeing existence as work is a genuine good.
Caution and risk-avoidance are genuine goods.
Tolerating routine, tedium, and prodigious work is a genuine good.
Steadfastness and loyalty are genuine goods.
Self-disappointment and cynicism about others and the future are genuine goods.
Pessimism is a genuine good.
Dependence on loved ones is a genuine good.
Attributing failures to world imperfection is a genuine good.
Pressure to change is a genuine evil.
An accepting, non-demanding partner is a genuine good.
Dwelling on past failures and helplessness is a genuine good.
Absence of surprise is a genuine good.
Routine adherence and affect-suppression are genuine goods.
Risk avoidance and avoidance of pleasurable activities are genuine goods.

11. Self-Sacrificing — Masochistic Disorder Equivalent

Source: Oldham-sourced.

Root dogma: One’s own needs are a genuine evil; others’ needs are a genuine good.

Chain. Th1 first, and this is the type where Th1 stops being peripheral. Everyone wants happiness; the dogma forbids the wanting rather than correcting its object. Then Th10 — the good is virtue, which is the agent’s own act of will, so the good available to him is not transferable to another and cannot be surrendered on another’s behalf. 11 and 12: others’ welfare is an external, and holding it a genuine good is the same error as holding one’s own comfort a genuine good, differing only in direction.

Retained as aim. The whole of the type’s conduct. Justice is on Th26’s list; service, help, and care are appropriate objects under Th25. The strip removes the valuation, not the giving. What changes is that the giving no longer purchases anything — which is the item the type cannot hold.

Personal happiness pursued for its own sake is a genuine evil. [LLM-derived]
One’s own suffering in service of others is a genuine good. [LLM-derived]
Setting limits on one’s giving is a genuine evil. [LLM-derived]
Worth independent of service rendered is a genuine evil. [LLM-derived]
Service to others is a genuine good.
Giving to others is a genuine good.
Deferring one’s own needs until others are served is a genuine good.
Preemptive self-giving without waiting to be asked is a genuine good.
Being helpful, compassionate, non-competitive, and unambitious is a genuine good.
Unconditional loyalty through thick or thin is a genuine good.
Being fussed over is a genuine evil; being the center of attention is a genuine evil.
Long-suffering, patience, and tolerating discomfort are genuine goods.
Awareness of one’s own impact on others’ lives is a genuine evil.
Self-sacrifice in service is a genuine good.
Altruism is a genuine good.
Alleviating the suffering of any creature in need is a genuine good.
Deflecting attention from oneself is a genuine good.
Taking full credit for what one does is a genuine evil.
Being loved and appreciated is a genuine good.
Appearing prideful or pushy is a genuine evil.
Positive attention directed at oneself is a genuine evil.
Giving others pleasure or assistance is a genuine good; receiving pleasure or assistance is a genuine evil.
Acceptance earned through giving is a genuine good.
Being a pleasure-giver is a genuine good; being a pleasure-seeker is a genuine evil.
Others’ appreciation and love in return for service are genuine goods.
Earning one’s worth, love, and pleasure through service is a genuine good.

12. Devoted — Dependent Disorder Equivalent

Source: Oldham-sourced.

Root dogma: Attachment to another person is the condition of completeness; separation is a genuine evil.

Chain. Th6 — the other person is external, and so is the attachment, which requires his continuing participation. Th10, 12, 13. Th3–5 give the exposure in its sharpest form: the desired outcome is another man’s continued presence, which cannot be secured by any act of the agent’s will.

Commitments engaged. C2 and C3. “One’s own independent judgment is a genuine evil” is not a misclassification of an indifferent — it is the surrender of the faculty in which assent originates. Assent cannot be delegated. A judgment adopted because another holds it is still the agent’s own assent, given for a bad reason; the deference does not transfer the responsibility, it only conceals it from him.

One’s own independent judgment is a genuine evil. [LLM-derived]
Disagreement with significant others is a genuine evil. [LLM-derived]
One’s own desires that conflict with the relationship are genuine evils. [LLM-derived]
Caring for others and being loving and solicitous is a genuine good.
Being a helpful team-player and fulfilling the group’s directives is a genuine good.
Total dedication to relationships is a genuine good.
Others’ company is a genuine good; being without a relationship is a genuine evil.
Following rather than leading is a genuine good.
Cooperation and deference to authority are genuine goods.
Relying on others and following their direction and advice is a genuine good.
Good feelings with important others are genuine goods.
Pleasing others, even at personal cost, is a genuine good.
Replacing a lost relationship as soon as possible is a genuine good.
Attachment to others to feel complete is a genuine good.
Bearing more than one’s share of relational burden is a genuine good.
A passive caretaking role is a genuine good.
Idealizing partners is a genuine good.
Criticism is a genuine evil.
Taking responsibility for relational failures is a genuine good.
Affection and reassurance from others are genuine goods.
Merger with a partner is a genuine good.

13. Self-Confident — Narcissistic Disorder Equivalent

Source: Oldham-sourced.

Root dogma: Being recognized as uniquely important and deserving is a genuine good; being treated as ordinary is a genuine evil.

Chain. Th6 — recognition is held in other men’s minds and is external twice over, as with Inventive. Th10, 12, 13, Th7, Th3–5, 14.

What separates this type from Inventive is desert rather than image. Th10 fixes the good to virtue, which is the agent’s own act of will; there is no further quantity of standing that a man’s conduct earns him. The being-held-to-the-same-standards item is the exposed one: the standard is what virtue consists in under Th27, and a claim to exemption from it is a claim to be virtuous without rational acts of will, which is not a strong position but an empty one.

Retained as aim. Achievement, competence, and office. Nothing of desert.

Equality with others is a genuine evil. [LLM-derived] [Split in v2.0. The v1.1 item paired this with “being treated as ordinary is a genuine evil,” which restates the root dogma and is struck. The same judgment is held by the Aggressive type, for a different reason; the register carries the judgment, not the reason.]
Others’ indifference or neutrality toward one is a genuine evil. [LLM-derived]
Being held to the same standards as others is a genuine evil. [LLM-derived]
Reciprocity in relationships is a genuine evil. [LLM-derived]
Others’ success in one’s claimed domain is a genuine evil. [LLM-derived] [Duplication: the same judgment appears under Inventive. One judgment, two types.]
Standing out and being a leader and attention-getter are genuine goods.
Getting what one wants is a genuine good.
Belief in one’s own unique and special status is a genuine good.
Others treating one well at all times is a genuine good.
Using others’ strengths to achieve one’s goals is a genuine good.
Competitive success and maintaining the top position are genuine goods.
Identification with high-status people is a genuine good.
Being the best in one’s role is a genuine good.
Compliments, praise, and admiration from others are genuine goods.
Self-promotion as primary concern is a genuine good.
Getting what one feels one deserves is a genuine good.
A sense of special fortune is a genuine good.
Status, image, and power are genuine goods.
Awareness of one’s own shortcomings is a genuine evil.
Criticism is a genuine evil.
Others as means to one’s ends is a genuine good.
Being needed, admired, and loved by others are genuine goods.
Success is a genuine good.
The world as one’s personal stage is a genuine good.

14. Adventurous — Antisocial Disorder Equivalent

Source: Oldham-sourced.

Root dogma: Immediate gratification and freedom from constraint are genuine goods; obligation and consequence are genuine evils.

Chain. Th6, Th10, 12 for the pleasures and thrills. Th18–19 handle them more precisely: some positive feelings do not arise from desire and are not irrational, but they become so the moment their continuation is desired — which is the whole of this type’s relation to them.

Th24–29 carry the load. Every act of will has content; the type’s acts aim at externals held as goods, so 28 applies without exception — non-virtuous by pedigree, whatever they produce. Th25 is what the type has no use for: appropriate objects of aim that are not gratifying and not owed to anyone in particular.

Commitment engaged. C3. The inner moral sense the type invokes is the counterfeit of intuitionism, and the guilt item is how you tell them apart. A faculty that apprehends moral truth delivers a verdict on the agent’s own past acts. One that only ever issues licences is not apprehending anything.

Guilt and remorse are genuine evils. [LLM-derived]
Loyalty and long-term commitment are genuine evils. [LLM-derived]
Being held accountable for past actions is a genuine evil. [LLM-derived]
The thrill of risk is a genuine good.
Constant movement is a genuine good.
Peak experience of aliveness is a genuine good.
Getting what one wants regardless of social order is a genuine good.
Intense visceral experience is a genuine good.
Concern for consequences is a genuine evil.
Discipline imposed by others or by society is a genuine evil.
Living in the immediate moment by impulse without self-control is a genuine good.
Immediate emotional expression is a genuine good.
Being confined or unable to act is a genuine evil.
Conventional rules and obligations are genuine evils.
Challenge, excitement, and constant change are genuine goods.
Uninteresting persons and things are genuine evils.
Living by one’s own inner moral sense while ignoring official norms is a genuine good.
Bodily pleasures are genuine goods.
Sexual variety is a genuine good.
Obligation to others is a genuine evil.
A unilaterally giving partner is a genuine good.
Wandering and leaving home are genuine goods.

15. Mercurial — Borderline Disorder Equivalent

Source: Oldham-sourced.

Root dogma: Intense emotional connection with another is a genuine good; emotional abandonment is the supreme genuine evil.

Chain. Th7 first in this type, not Th6. The emotions the cluster prizes are products of judgments about good and evil; holding the emotion good is holding the misclassification good, and the intensity the type seeks is the measure of how far the classification has gone wrong. Then Th6 — the other person’s participation is external and cannot be secured. Th3–5: the exposure is continuous, which is why the type’s condition is unstable rather than merely mistaken.

Retained as aim. Attachment, marriage, friendship, and loyalty are appropriate aims under Th25.

Commitment engaged. C1. The fixed-identity item treats the self as an external to be furnished. The rational faculty is what the agent is.

Ambiguity in relational commitment is a genuine evil. [LLM-derived]
Others having independent lives and interests is a genuine evil. [LLM-derived]
Moderate, reliable, undramatic love is a genuine evil. [LLM-derived]
Others’ participation in one’s life is a genuine good.
A fervidly lived life of passionate connection is a genuine good.
Always being in a romantic relationship is a genuine good; being without love is a genuine evil.
Passionate attachment in all relationships is a genuine good.
Emotional expressiveness and reactiveness are genuine goods.
Uninhibited spontaneity is a genuine good.
Distancing from painful reality is a genuine good.
Emotional intensity in relationships is a genuine good; restraint in others is a genuine evil.
Immediate magnetic involvement and a sense of relational destiny are genuine goods.
Relationship as center of life is a genuine good.
Brooding and mood-cycling are genuine goods.
Constant intense passion and attention from others are genuine goods.
Being recognized and treated as special is a genuine good.
Rejection is a genuine evil.
Identity experimentation is a genuine good; fixed identity is a genuine evil.
Wholehearted participation from a partner is a genuine good.
An exciting, passionate, romantic partner is a genuine good.
Experiencing all emotions with full intensity is a genuine good.
Being flattered, pleased, and idealized are genuine goods.
Perfect romantic love and idealized emotion are genuine goods.
Pleasure, sensation, and new experience are genuine goods.
Goal-directed planning is a genuine evil.
Intense involvement with co-workers and office intrigues is a genuine good.
Idealizing superiors is a genuine good.
Recognition, reward, admiration, and being depended on are genuine goods.

16. Exuberant — Cyclothymic Disorder Equivalent

Source: PTypes-original.

Root dogma: Intense positive experience is a genuine good; its absence or diminishment is a genuine evil.

Chain. Th18–19 do the primary work, as with Adventurous but from the other side. The feelings are not themselves irrational; the judgment that they are goods, and the desire for their continuation, is. Line 19’s bracketed caution is the exact correction, and this is the only entry in the register where a single line suffices.

Then the externals named — money, romance, new environments, chemical stimulation. Th10, 12. Th3–5: every one of them ends, which is the endings item stated as exposure rather than as grievance.

Th16 stated to the type rather than against it. Achieving a desire produces positive feeling, and the desire for virtue is the one whose satisfaction is in the agent’s own hands. 15 and 17 give what the type is actually after, on terms that cannot be taken away.

Waiting, delay, and patience are genuine evils. [LLM-derived]
Endings of good experiences are genuine evils. [LLM-derived]
Sustained effort without immediate positive experience is a genuine evil. [LLM-derived]
Pleasure is a genuine good; pain is a genuine evil.
Constant activity is a genuine good.
Pleasurable and intense emotional experience is a genuine good.
Extreme emotional experience is a genuine good.
A positive view of one’s past achievements and optimistic anticipation of the future are genuine goods.
Social situations going well is a genuine good.
A positive self-image is a genuine good.
High creativity and high productivity are genuine goods.
Others’ company and sexual experience are genuine goods.
Whatever one is currently doing or experiencing being good is a genuine good.
Money is a genuine good.
Romance is a genuine good.
Chemical stimulation or relaxation is a genuine good.
New locations and environments are genuine goods.
Knowledge, mastery, self-confidence, sensuality, and efficiency are genuine goods.
Creative work is a genuine good.

Disposition Record

Conscientious 3 / 2
Sensitive 4 / 0
Vigilant 2 / 3
Dramatic 3 / 2
Aggressive 4 / 1
Idiosyncratic 3 / 2
Inventive 2 / 2
Solitary 3 / 1
Leisurely 4 / 1
Serious 3 / 2
Self-Sacrificing 4 / 1
Devoted 3 / 3
Self-Confident 5 / 1
Adventurous 3 / 2
Mercurial 3 / 2
Exuberant 3 / 3

Open Items

The third Sensitive specification. The review pass recorded three Oldham-sourced propositions to be marked as specifications under Sensitive and named two. The third was not identified and is not supplied.

Primary-source passages in the chains. A3 names primary-source passages alongside theorems and commitments. The chains carry theorems, propositions and commitments; no chain yet cites an Epictetus passage or a dated Sterling text. That layer remains to be added.

Theoretical foundations: Grant C. Sterling (Eastern Illinois University). Analysis and synthesis: Dave Kelly. Prose rendering: Claude (Anthropic). 2026.

CPA Run — Walter Veit v1.0

Classical Presupposition Audit (CPA) v1.0. Instrument architecture: Dave Kelly. Theoretical foundations: Grant C. Sterling (Eastern Illinois University). Analysis: Dave Kelly. Prose rendering: Claude (Anthropic). 2026.

Corpus in use: Core Stoicism, Nine Excerpts, Sterling Logic Engine v4.0, Free Will and Causation, Stoicism Moral Facts and Ethical Intuitionism, Stoicism Foundationalism and the Structure of Ethical Knowledge, Stoicism Correspondence Theory of Truth and Objective Moral Facts, Stoicism Moral Realism and the Necessity of Objective Moral Facts, The Six Commitments Integrated with the Most Basic Foundations of Sterling’s Stoicism, A Brief Reply Re: Dualism, Stoic Dualism and Nature, Two and One-Half Ethical Systems.

What Is the Classical Presupposition Audit?

The Classical Presupposition Audit is a philosophical instrument that identifies the embedded presuppositions a named public figure must hold in order to argue as he does, and audits those presuppositions against six classical philosophical commitments: substance dualism, libertarian free will, ethical intuitionism, foundationalism, correspondence theory of truth, and moral realism. The subject of analysis is the figure’s own argumentative record — his essays, articles, and public statements — not characterizations of him by others.

Subject: Walter Veit

Walter Veit is a lecturer in philosophy at the University of Reading and an external member of the Munich Center for Mathematical Philosophy. His academic work centers on the philosophy of cognitive and biological science, animal consciousness, and evolutionary theory, including the monograph A Philosophy for the Science of Animal Consciousness. He writes regularly for Psychology Today and his own Substack, self-identifying as a “naturalistic philosopher” rather than an analytic or continental one.

Sources for this audit: “Analytic Philosophy Is the Ideology of the Status Quo” (Psychology Today, 22 August 2026); “To Hell With Moral Realism,” “The End of Moral Philosophy,” “What’s the Point of Philosophy?,” “The End of Analytic Philosophy,” “A Flaw of Analytic Philosophy,” and “Will Science Ever Explain Consciousness?” (all Substack); his Psychology Today, walterveit.com, Sentientism, and Google Scholar author profiles.

Step 1 — Presupposition Profile

Veit’s argumentative record rests on six load-bearing presuppositions.

P1 — Naturalism as governing method. Veit repeatedly and explicitly frames philosophy and science as continuous, with no domain of inquiry methodologically exempt from empirical revision. This is load-bearing across his corpus: his critique of analytic philosophy’s reliance on intuition, his rejection of moral realism, and his account of consciousness all proceed from this prior commitment.

P2 — Moral nihilism and abolitionism. Veit states directly that he sees “no reason to believe there are moral facts” and describes himself as a moral abolitionist who thinks moral language should largely be abandoned. This is not a peripheral aside; it is the explicit thesis of his most-read essays on ethics.

P3 — Ethics grounded in convergent subjective preference, not objective value. His own practical ethical commitments (opposition to capital punishment, animal welfare, a broadly utilitarian social organization) are explicitly reframed as expressions of “subjective values we all have and can recognize in each other” — a “common currency” — rather than as claims about objective moral facts.

P4 — Intuitions are unreliable, culturally-conditioned data, not direct rational apprehension of truth. This is the explicit thesis of the pasted article: philosophers “love their intuitions” the way the common science-denier loves common sense, and appeals to the “intuitive” are, on his account, evidence of cultural formation rather than evidence of moral truth.

P5 — Consciousness and mind are biological-evolutionary phenomena, already explained by continuity with natural science. Veit’s signature academic project treats mind as an evolved feature of biological organisms, arguing directly against treating dualism, physicalism, or panpsychism as anything other than competing scientific-philosophical hypotheses to be settled empirically.

P6 — Anti-foundationalism. Veit treats all philosophical claims, including ethical ones, as revisable in light of ongoing inquiry rather than resting on a fixed, self-evident, non-negotiable starting point. He explicitly reads formalized-common-sense philosophy (e.g., Rawls) as dressing up contingent cultural intuition as foundational truth.

Domain note. Veit is explicitly realist about the deliverances of natural science while explicitly anti-realist about moral claims. He acknowledges the apparent tension in defending first-order ethical positions (e.g., opposing cruelty) while denying moral facts, and resolves it through P3: normative claims are recast as preference-convergence claims. This is a coherent domain split, not an incoherence between domains, and does not itself produce an Inconsistent finding.

Self-Audit — Step 1: Presuppositions are drawn from Veit’s own published record. The load-bearing test has been applied; peripheral biographical material (travels, co-authored books on zoos) has been excluded. The charity requirement has been applied to P1–P6 by presenting his considered resolution of the realism/anti-realism domain split rather than treating it as bare incoherence. Domain variation has been mapped and found not to produce Inconsistent findings. Self-Audit Complete.

Step 2 — Commitment Audit

C1 — Substance Dualism: Contrary. P1 and P5 require that the inner life be explicable by, and continuous with, natural evolutionary and biological processes. Veit argues directly that consciousness “has, in fact, already been explained” on this naturalistic basis. This directly contradicts the corpus’s governing proposition that the rational faculty is categorically distinct from and prior to material conditions. The contradiction is load-bearing: it is the thesis of his principal academic project, not a peripheral aside.

C2 — Libertarian Free Will: Contrary. No passage in the record directly affirms or denies compatibilism. Veit does criticize fellow naturalists (Dennett, Churchland, Sterelny) for retaining “some sort of determinism” as “odd,” which could charitably be read as sympathy toward physical indeterminism. But physical indeterminism (e.g., quantum randomness) is not libertarian agent-causation, and nothing in the record attributes to the rational faculty a genuine originating power exempt from the naturalistic-evolutionary account established under P1 and P5. The finding is therefore entailed by the structure of his naturalism rather than directly asserted, and is flagged accordingly — its evidentiary basis differs from the more directly textual findings on C1, C3, C4, C5, and C6.

C3 — Ethical Intuitionism: Contrary. Direct and explicit, per P4. This is the thesis of the pasted article itself.

C4 — Foundationalism: Contrary. Direct, per P6. Veit’s explicit target is any philosophy that treats a premise as non-negotiable because it seems self-evident.

C5 — Correspondence Theory of Truth (on moral claims): Contrary. Per P2 and P3, Veit denies a fact of the matter behind core moral claims independent of preference-convergence. He remains a correspondence theorist about empirical claims, but the commitment under test concerns moral claims specifically, and on those his record is direct and consistent.

C6 — Moral Realism: Contrary. The clearest and most explicit finding in the audit. Veit’s own essay titles — “To Hell With Moral Realism,” “The End of Moral Philosophy” — state the position without qualification, and the body text affirms it as a considered, twice-over nihilism (moral nihilist and moral abolitionist).

Self-Audit — Step 2: All six presuppositions have been audited, not merely the easier ones. Non-Operative has not been used to avoid a Contrary finding — C2 was the closest candidate and was resolved as an entailed Contrary with its evidentiary limits stated explicitly, rather than defaulted to Non-Operative. Findings have not been distributed for balance; the record produces six Contrary findings without a manufactured Partially Aligned or Aligned counterweight. No finding falls outside the corpus’s domain. The same findings would issue regardless of political sympathy, since none of the findings concern political content. Self-Audit Complete.

Step 3 — Dissolution Finding

Commitment 1 (Substance Dualism) and Commitment 2 (Libertarian Free Will) are both Contrary. Per the dissolution rule, this produces Full Dissolution: Veit’s framework, as argued, structurally requires those who adopt it to understand their inner life as a natural, evolved process and their choices as outputs of that same naturalistic order, with no space remaining for a self-governing rational faculty exempt from it.

This is a finding about what Veit’s framework requires of those who adopt it as a governing self-description. It is not a finding about Veit’s own inner life, his personal virtue, or the correctness of his consciousness research on its own terms.

Step 4 — Summary Finding

Part A — Commitment Pattern

C1 — Substance Dualism: Contrary
C2 — Libertarian Free Will: Contrary (entailed)
C3 — Ethical Intuitionism: Contrary
C4 — Foundationalism: Contrary
C5 — Correspondence Theory of Truth: Contrary
C6 — Moral Realism: Contrary

0 Aligned, 0 Partially Aligned, 6 Contrary, 0 Inconsistent, 0 Non-Operative. This is a clean sweep, distinct from every prior figure in this series, each of whom produced at least one Aligned or Partially Aligned finding. The deepest and most explicit point of divergence is C6: Veit does not merely fail to argue for moral realism, he argues at length and by name against it. The nearest thing to convergence with the corpus is temperamental rather than doctrinal — Veit takes ethical questions (animal suffering, cruelty, capital punishment) with evident seriousness even while denying their metaphysical grounding, paralleling the practitioner-without-doctrine pattern seen in the Robertson audit, though more starkly, since Robertson at least affirmed the Stoic value hierarchy (Partially Aligned on C6) where Veit explicitly rejects it.

Part B — Dissolution Finding

Full Dissolution. Veit’s framework locates the agent’s inner life entirely within the natural-evolutionary order it is his professional project to describe, leaving no space within the framework for the self-governing rational faculty the corpus identifies as the agent’s true identity.

Part C — Agent-Level Implication

An agent who adopts Veit’s framework as his governing self-description takes up the following: his inner life is a natural, evolved biological process rather than a substance distinct from and prior to it; his choices are not grounded in a faculty that genuinely originates its own assents outside the natural causal order; his moral convictions, however strongly held or acted upon, track convergent subjective preference rather than objective fact about good and evil; there is no fixed, self-evident starting point for ethics, only revisable inquiry continuous with empirical science; and the intuitions that might seem to disclose value are, on his own explicit argument, more likely evidence of cultural conditioning than evidence of moral truth.

In practical terms this can still produce a morally serious agent, as Veit’s own record on animal welfare and cruelty shows. But the framework gives that agent no resource, from within itself, for saying that his ethical seriousness answers to anything beyond the convergence of preference. Virtue is not available to him as an objective good his rational faculty apprehends; it is, at most, a name for a stable pattern of preference he and others happen to share.

Corpus Boundary Declaration. The CPA has not issued findings on whether Veit’s naturalism is correct, whether his animal-consciousness research is sound, or whether his critique of analytic philosophy’s sociology is accurate. Those questions are outside the instrument’s reach. The finding is narrower: the philosophical presuppositions his argumentative record requires directly contradict all six classical commitments, and those who adopt his framework as a governing self-description have accepted presuppositions that dissolve the prohairesis as the classical tradition understands it.