You may decide to create an alien language that may then be translated with the help of a computerized device or an implant in the human brain.
However, discriminating Negro folk music into types on the basis ofthe folk activity that underlies them is not necessarily to excludethe emotive content of the song. In fact, it seems that what is reallybeing discriminated is the active expression of the underlyingemotional content, i.e., the activity that is most commonly associatedwith a particular emotion or mood. And here we see perhaps the mostdirect effect that Locke's axiology has on his assessment ofspirituals discriminating them as he does into types in terms of theirfeeling-quality, but also linking each form with a set of imperativesin this case, a practical imperative understood by the type ofactivity that each song is used to motivate.
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Locke claims that there is a necessary connection between thefeeling-quality and the value-mode with the former determining thelater. The value-mode is normally established as the value is beingapprehended. If this were not the case, the value-mode would beindeterminate even while its immediate quality is being felt. The basiccategories of value are not rational: one cannot simply reasonone's way to an understanding of them. In developing andarticulating his axiology, Locke looks for the categories of value inthe actual valuations of human beings. Rather than predetermining thecategories of valuation and attempting to cram experiences of valuesinto them, his theory begins with our concrete valuations anddetermines which if any features they have in common. It is then on thebasis of the commonalities observed to obtain between particularexperiences of values that they are classed together as members of thesame class. Locke writes,
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In an action packed meeting on May 21st 2016, Tucson Chapter President John Niemeyer inducted two young brothers Franklin and Max Pierce into the Society. Proud mother Nicole Pierce and grandmother Bev Giordano partcipated in the ceremony. Arizona Society President Steve Miller awarded the Knight Essay Certificate and Medal to winner Alian Goday. President Miller then awarded the Outstanding Cadet Certificate and Medal to JROTC Cadet Karla Hensley with John Lyons assisting. Cadet Hensley was also given a check for $100.00. The Chapter gave special honor to Flowing Wells High School JROTC instructor Major (Ret) Robert DeWitt who has served the JROTC students for over twenty years, giving his economically challenged area students access to higher education and good jobs after graduation. For his outstanding effort, Arizona Society President Steve Miller awarded Major Dewitt the Silver Good Citizenship Certificate and Medal. Later, in honor of this year's 50th anniversary of the Miranda Supreme court ruling, Federal Court Judge Bruce J. MacDonald gave an outstanding talk on the Constitutional right to a speedy and public trial as spelled out in the 6th Amendment. After his talk Judge MacDonald was given a Certificate of Appreciation by Chapter President John Niemeyer.
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The feeling-quality of a given valuenecessarily establishes the mode of valuation, i.e., the type of value inquestion (for example, aesthetic, religious, moral etc.) as well as theappropriate value-predicates. However, there is no necessary connectionbetween a given object that serves as the content of a value and anyparticular emotional response to that object. One and the same objectmay affect the same person differently at different times, or may atthe same time elicit from multiple people different emotionalreactions. Transvaluation, then is most simply valuing something in adifferent way, which requires, at first, having an atypical emotionalassociation with the object of value. There are multifarious potentialcauses of such transformations in one's affective responses to anobject, and those causes can be immediate or unfold over time.“The changed feeling-attitude creates a new value” saysLocke “and the type-form of the attitude brings with it itsappropriate value category. These modes co-assert their own relevantnorms; each sets up a categorical imperative of its own” (VI41).
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Uniformitarianism, the second obstacle to pluralism, is the viewthat values ought to be uniform within a given community or group. Theexperiences of members of a given group are filtered through the sameforms of mediation to produce value uniformity. Values are ascribed asingle form for all members of a group; rather than allowing for amultiplicity of mediated experiences. Value uniformity can be achievedviolently, coercively or peacefully, but in all instances it is anattempt to replace diversity with homogeneity. Locke suspects that itis the desire to defend one's own culture and to create consensusamong competing value claims that is at the root of the quest foruniformity. Unfortunately, that motivation can easily lapse into anattempt to force one's own value system onto others withoutjustification. Uniformitarianism is a refusal to accommodate the myriadvalue forms that are essential to pluralism.