An Open Letter To George Soros

Albert Levis

Yesterday I had the pleasure of having my letter hand delivered to George Soros. I see him as a contemporary Marcus Aurelius who seeks to heal the world. I, an Athenian Aristotelian thinker, would like to guide him in opening the world with my new understanding of psychology and religions by studying the creative process as a scientific conflict resolving unconscious. This process is the universal plot of stories. It opens up warring, antithetical religions and ideologies as measurable conflict resolution paradigms that can be integrated now as partial and complementary discoveries of science. This analysis integrates them as evolving toward abstraction and fairness into a new psychology, the Science of Conflict Resolution, the Moral Science, a universal science-based wisdom and spirituality.

Moral Monopoly game players analyze cultural stories to identify the six role process and the culture’s favored relational modality. The game educates how religions discovered science’s four alternative ways of resolving conflict and improved family relations. This game shows how science helps religions to complete their mission to bring peace in the world and harmony in the person.


Dear Mr. Soros,

I am writing to you as a person who needs support for a very good cause. I want to share with the world a new concept, the scientific moral paradigm. It is founded on the study of the creative process as a conflict resolution mechanism, reflecting the unconscious. This concept revamps psychology into the Science of Conflict Resolution, or the Moral Science, and reconciles ideologies and religions as partial and complementary discoveries of the science. Science clarifies how to unify religions and finally achieve their mission of peace in the world. The bottom line is studying art, the creative process, we reach abstraction on the nature of both the unconscious and the divine. Morality stems from the unconscious and is a scientific measurable phenomenon. We have thus a scientific psychology, the Moral Science, which now delivers conceptual consensus on behavior and spirituality.

Georgette and Dr. Albert Levis

Let me introduce myself. I am a psychiatrist from Athens, Greece and a holocaust survivor. I am also Bruce Wasserstein’s brother-in-law. I was married to his sister for 50 years. My wife inspired the character of Gorgeous inThe Sisters Rosenzweig, a play written by her Pulitzer Prize honored sister, Wendy Wasserstein. All three siblings have very sadly passed away.

I have also been the innkeeper of the Wilburton Inn in Manchester, VT since 1987. I acquired the inn upon publishing Conflict Analysis, the Formal Theory of Behavior. My intension has always been to develop this 30-acre resort into a college campus. I recently bought an additional 200 acre parcel of land to achieve this vision. I am also the founder of the Institute of Conflict Analysis, and the curator of the Museum of the Creative Process.The museum exhibits on the grounds of the inn present art as evidence of science illustrating and validating the theoretical premise on the nature of the creative process as a scientific conflict resolution mechanism.

Levis Family Innkeepers, 3 generations at the Wilburton Inn, Manchester VT

My identity is of the pioneer in conceptualizing behavior as the Science of Conflict Resolution

I am a bit younger than yourself, born in 1937 in Athens, Greece. My Jewish family survived disguising ourselves with Christian names hiding in the suburbs of Athens. My life has been a journey inspired by the tragedies of these childhood years. I experienced the death of my father at the age of eight, upon the end of the war, and of my grandfather, killed by the communists during the ensuing civil war. 96% of the Jews of Greece perished. I felt the need to understand. I detected a pattern repeated five times in the Greek Creation stories. I detected periodicity and analyzed it as science. I discovered concepts. The pattern was abiding by laws of two scientific phenomena. I developed creativity generating testing to measure the scientific conceptual distinctions. The testing validated the assumptions. That is where the Formal Theory revolution began.

I have been very lucky. I accomplished the conceptual goal of making sense of psychology and religions by identifying the unconscious through studying the creative process as a scientific orderly conflict resolution phenomenon. The Formal Theory is a groundbreaking theoretical position, seven volumes now, reflecting the unconscious as a measurable and predictable moral order seeking mechanism identifying religions as psychological rather than metaphysical phenomena. The Formal Theory reconciles psychology, sociology and morality by redefining the unconscious as transforming conflict to resolutions as a physiological homeostatic mechanism. This study transforms psychology integrating religions as discoveries of science into the Science of Conflict Resolution, the Moral Science.

Four of my books: Textbook, Museum Exhibits, Case Studies and Moral Monopoly

Religions evolved improving family relations and the definition of the divine by understanding the conflict resolving unconscious as a universal order attributing it to external authorities. The Moral Science integrates these stories, religions, respectfully and also completes their unfinished business with a shift to abstraction. Instead of humans being victims captivated by stories, worshiping the content of stories as the ultimate truth, we can extricate from them enjoy spirituality bound to creativity as the universal yearning for conflict resolution now becoming clearly defined. The concept of interpreting stories identifies the underlying order and what is missing toward optimizing resolutions.

I have tapped the use of creativity for self-discovery as a psychological assessment instrument, which I call the Conflict Analysis Battery. The testing battery is available on line and is didactic, diagnostic and therapeutic without needing professional services. It represents a concise program of emotional education and is available to all for a minimal charge of $25, which I wish to totally eliminate.

I also developed an educational card game called Moral Monopolythat educates understanding cultural stories as a sequence of societal discoveries of the alternative ways of resolving conflicts. Players analyze the stories as monopolies evolving gradually toward the science in order to improve family relations. Players identify the evolution of religions and seek to complete it through applying the path to abstract thinking, the science, finally healing the world.

The Game-board of the card game called Moral Monopoly educating players in the conflict resolving psychology and in the evolution of religions as discoveries of science, of the four alternative ways of resolving conflict represented by the story-telling cards of the four suits.

The new science has great political relevance in addressing the religious conflicts of our times effectively. The challenge to humanity is no longer communism. It is the totalitarian thinking of belief systems, founded on metaphors presented as absolute truths, suppressing critical thinking. The power of beliefs is not understood by psychological theories. The world needs to understand the essence of the human unconscious, as the origin of all morality and that it is a scientific phenomenon. The evidence on this assumption is in the study of the creative process, the plot of stories.

What is the political relevance of the Formal Theory?

The world is in acute moral crisis. It is in chaos for lack of a unifying moral paradigm. Following the bankruptcy of communism and the failure of psychoanalysis in delivering meaning, the world relapsed into the default moral paradigms: agnostic medicalized psychology, divisive religions, and nationalisms. In a letter I warned Gorbachev upon the dissolution of the Soviets: the predicament unless he offered a new moral order would be opportunism versus returning to religions and nationalisms. Bankrupt communism has embraced both: amoral opportunism undermining democracy while promoting nationalism, and religiosity as theism.

The world in our 21stcentury is floundering in the chaos of the closed old-fashioned systems, the divisiveness of multiple moral paradigms. The Moral Science respects religions, but opens them up as the complement of many resolutions evolving as improvements in family relations but following the alternative opposite and reciprocally related paths. Only further progress to abstraction can unify them. Now science does so and thus completes their mission to heal the person and the world. The new psychology revamps agnostic psychology as well as dogma without taking morality away; on the contrary we have a morality driven unconscious, four wellness personality types, a clear assessment that generates insights and evokes changes, science clarifying moral values as the principles of conflict resolution: moderation, cooperation and mutual respect. Science provides the world objectivity on the nature of morality.

The new science addresses the problems of the world; they are conceptual. The world, holding tightly on its dogma-based stories, lacks the capacity to understand them. The new psychology and morality unified in one science are politically relevant. Openness is applicable to the shift from believing the content of stories as the closed dogma based truths versus understanding the moral process as the universal scientific mechanism of conflict resolution. It follows four distinct pathways to resolution. Societies as normative systems represent the formally alternative paths, each bringing particular sequences of emotions and actions as civilizations that have alternative value systems. Openness then is about insights on the science underlying beliefs, ideologies, and personality typology. Openness is seeing context in our emotional and cultural experiences connecting episodes in the context of the complete process and the alternative resolutions.

Personalities and religions are monopolies of attitudes and preference in power choices. Science opens the person and the world to systems in balance abiding by laws of science. Science generates insights, enlightenment, wisdom and facilitates awareness, insights, enlightenment, social change and moral growth.

My problem is difficulty in sharing a great discovery in the context of my age. At 81, I fear running out of time without making a difference to our world which in front of our eyes continues to self-destruct.

I have confidence in introducing meaningfulness and integration of knowledge improving education, psychology, and reconciling religions. Should I live depressed and frustrated with unfulfilled legacy? Should good grapes die on the vine? I cannot transform the world fast enough. I have a short period of time to deliver a well needed conceptual revolution. I could use your help to challenge the established views on psychology and religions.

Asking for Funding

I have always admired your work as a courageous thinker and healer promoting the principle of openness. I share your passion of addressing societal conflicts in a very bold and deliberate way fostering progress. I share your frustration in being intensely committed to transformation through education while finding political obstacles. In a similar way it has been frustrating for me changing the profession, psychology is rigidly medicalized. Science’s message and two technologies could make a decisive contribution to our troubled world.

I am sharing my problem with you to both inform you as a thinker, but also to seek your assistance. This is a good cause. I am turning to you for help because you are the conscience of the world and we are both the spokespeople of the millions, innocent public and misinformed fighters that have perished and that are still dying without an effective outcome for healing the person and the world.

My wish list:

My need is introducing clarity in the nature of the creative process as a scientific conflict resolution mechanism representing the unconscious and thus revamping psychology into the exact Moral Science and demystifying religions as complementary discoveries of science that need clarity and integration with science. These are some potential projects to be funded:

1. Funding academic research on the topic of the creative process validating the premises of the Moral Science integrating psychology and morality.

2. Funding delivery of educational programs like the Conflict Analysis Battery as a concise program of emotional education that can be available in the classroom and at all therapeutic settings.

3. Funding the online emotional education to be delivered free of charge.

4. Energizing communication of research findings with conferences to debate the ideas and present research that engages leaders to the new knowledge.

5. Inviting religious leaders to confer on the topic of understanding religions in the context of the bridging of art and science, of psychology as the science of moral thinking, of the integration of the humanities and the sciences identifying moral values as the universal principles of science.

6. Inviting experts in dealing with religion-generated psychopathologies seeking accountability from religious leaders. For instance Catholicism recognizing the international manifestation of priestly misconduct as generated by the principle of abstinence. The deviants are not bad apples. They are victims of a poisonous apple tree.

In a parallel way Islam needs to understand its internal conflicts as the consequences of particular relational role models. Jewish orthodoxy needs to demystify the concept of the over-regulating divine and of the discrimination on the role of women.

7. Engage students to play the Moral Monopoly game in alternative ways, i.e. dramatization of stories, experiencing cultural music and stories, etc.


You have been generous and committed wishing to inspire unity and wisdom. To achieve unity the world needs to make conceptual progress in comprehending its ideological conflicts. The science of conflict resolution based on understanding creativity can free individuals and cultures to make changes.

In closing, I would like to say thank you for taking the time to review my thoughts. Thank you also for your magnificent contribution to our world.

If you are interested in my work and conceptual position, I would be delighted to collaborate with you at any level. I welcome you and your family to be my guest at the Wilburton Inn at your convenience. I hold monthly retreats on my ideas and Vermont is beautiful in the Autumn.

Kind regards,

Albert Levis, MD

Appended information on the following topics:

1. About the Moral Science.

2. About the Museum’s art exhibits.

3. About the Applications: Statements from test takers who have completed the online Conflict Analysis Battery; one letter written by a holocaust survivor who was a patient and completed therapy in three sessions as a patient at my medical office.

4. About Moral Monopoly, the educational card game

1. The science

The four points that the Formal Theory introduces to current psychological thinking

1. The unconscious is identified as a scientific conflict resolution graphically portrayable mechanism by studying what is universal in all stories, their plot. The Formal Theory is introduced formalizing the eight psychoanalytic models integrating them into a purely psychodynamic theory of behavior. The pivotal difference is that FT identifies motivation as the innate pursuit of conflict resolution, reconciling psychology, morality, and science, understanding religions as of psychological origin as measurable conflict resolution normative institutions.

2. We identify wellness diagnostic categories unlike psychology’s 5 illness diagnoses. The wellness diagnoses are personality types introducing the four alternative ways of resolving conflict, psychodynamic relational modalities, a personality typology. These also account for psycho-pathology.

3. The FT revamps atheoretical assessment methods introducing a self-assessment, the Conflict Analysis Battery deliverable online. The battery combines a personality inventory and set of projective techniques reconstructing the personal conflict resolution process. The assessment provides knowledge, insights and directives for change. It is didactic, diagnostic and therapeutic. Its therapeutic approach is integrative. It combines cognitive, psychodynamic and behavior modification components. The assessment is suitable as a pretherapy standardized evaluation but also as a concise program of emotional education for the well public.

4. Ideologies and religions have physical dimensions. Morality is the Science of Conflict Resolution and religions are measurable psychological phenomena that discovered the alternative ways of resolving conflict. The Formal Theory integrates religions as discoveries of the four relational modalities as complementary approaches of conflict resolution evolving relationally from matriarchy to patriarchy, through asceticism to monotheism and messianism into the Science of Conflict Resolution. Consensus is developed by participants playing a game of cards, Moral Monopoly, consisting in the analysis of cultural stories and their integration as a progression of interventions helpful in reducing conflicts in the family institution.

The new psychology’s concepts: 1. the unconscious as a scientific phenomenon abiding by two phenomena of physics and inheriting their constructs and formulas, 2. The new wellness diagnostic categories, a wellness personality typology, 3. The new assessment, the Conflict Analysis Battery, and the 4. The integration of religions as discoveries of science.

2. The museum art exhibits illustrating the process: Art as evidence of science

To deliver the program to a broad audience I acquired a magnificent estate in a lovely VT resort town, the Wilburton Inn in Manchester, VT; I incorporated it as Art to Science and on its grounds I installed art exhibits as evidence of science. They are known now as the Museum of the Creative Process. One of the exhibits, the Sanctuary presents the science, another is a sculptural trail in the history of love, showing how religions evolved as discoveries of this science evolving by improving family relations, reducing domestic and social conflicts and redefining the divine.

The trail begins with an Easter Island head that has a tear going down its face. It is the Wizard that has written all the stories of the world. He asks: How come after all my stories the world is not living happily ever after? The scale next to the Easter Island head, science, responds: Do not despair, the secrets to happiness are in all stories. Instead of believing them discover what is universal in all stories, their plot, the creative process as a scientific conflict resolution phenomenon.

Walking the trail features the evolution of paradigms as discoveries of science. The epics of the Goddess present the evolution of the role and images of women. It starts with the most cruel bloodthirsty Quatlique of Mexico’s Matriarchy, its transformation to Patriarchy in Greece, the Homeric epics transforming Helen of Troy, a Sphinx, the fight and flight woman, one who does not resolve conflicts to Penelope the loyal wife. This station is followed by the empowerment of women in India. We see there Kali, and Shiva. Men are pursuing asceticism; gender roles are reversed in China and Japan. In Mesopotamia we see the seductress Ishtar, Eve, and men seeking universality, immortality leading to identifying the divine as the source of love leading to Monotheism as the father-son covenant. The end sculpture is Virgin Mary as a pious subdued woman, an angel.

A monumental sculpture of the Abrahamic family shows three huge patriarchs, four diminutive matriarchs and two big Horus birds, the concubines, with beaks to peck on the wives. The point illustrates how Judaism discovered mutual respect in the father-son relationship but missed out applying this principle in the gender relations. The Messianic religions balanced the father-son covenant with the mother-child alliance.

To illustrate the power of stories the trail features an unusual Holocaust Memorial as “what we learned from history”. There are five installations again presenting the paradigm shift from stories to the plot of stories: the first is the ‘bride and the groom’, representing a rabbi as the groom and the bible as the bride illustrating the world’s love of stories. Then there are three installations of stories that the world loved but which misled the world in the 20thcentury; two are Jewish stories: Marx’s communism, and Freud’s psychoanalysis. Then there is Hitler’s Mein Kampf, inspired by Darwin’s survival of the fittest. It consists of a pyramid of violated safe-deposit boxes, a bust of Hitler featured on the top behind bars. The boxes are surrounded by furnaces one of them with a swastika. The fifth installation represents the creative process as a conflict resolution mechanism. It is a spiral staircase. I call it ‘Jacob’s ladder’, symbolizing his wrestling with God, reflecting on the human quest for meaning challenging the moral authority of any given tradition. On top of it is a sculpture of Gorbachev with the red violin. He freed us from Marxism with his glasnost and perestroika, openness and restructuring.

The images of the holocaust memorial installations as ‘Paradigm Shift, What we learn from history’: A paradigm shift, from stories that inspire us and divide us to recognizing what is universal in all, the conflict resolution process, the scientific moral paradigm. Images of the bride and the groom, Marx, Hitler and the new paradigm, the process, as Jacob’s ladder.

The point of the trail is recognizing the search for meaning as the innate quest for reduction of conflict that has spontaneously guided humanity to moral paradigms, civilizations, in a predicable manner resolving conflicts and that the process of resolution now has become a scientific measurable phenomenon reconciling morality and science and promoting awareness on power management as the Science of Conflict Resolution, the new Moral Science.

A holocaust memorial ‘What we learn from history: Stories mislead’

3. The applications

There are two applications of the theory: a psychological self-assessment serving as a concise program of emotional education, and an educational card game using formal analysis of eight cultural stories. The assessment is available for anybody seeking insights and personal growth without needing professional services. It helps people to insights and changes effectively in a very short period of time. You may see the impact on the test takers in the statistical analysis of their responses. The program is didactic, diagnostic and therapeutic achieved without any professional services.

I am very thankful for the opportunity because it has shined a new light on what I’m willing to say and do in order to make things more enjoyable for me in life….Thank You.

This was a fun way to force myself to look inwards, both implicitly and explicitly.

This was a great learning exercise. It is very thorough and covers a lot of ground. I love that in the end I can see my scores and how everything came together and was related….Very interesting indeed.

I realize as I read through everything I wrote that I have a serious issue with trust. I have been so afraid to trust people that I do not tell them how I really feel and this has hurt me. I have mentioned conflict and trust in my previous relationships so many times that I realize I have put up a wall and that only I can take it down and free myself from the restrictions I have placed on revealing my true feelings to people. I need to not be so afraid to be myself.

I learned a great deal about myself. I went into the program thinking that drawing a bunch of pictures was going to be useless. I thought it was just a glorified art project. I was very wrong. Sketching out the ideas helped me put a picture to my thoughts and feelings. When I looked at the pictures, I was able to articulate feelings I didn’t even realize I had. I feel like I was able to see how I truly am. This was great because it allowed me to see areas I can improve in.

It was hard at times, but there was a reoccurring theme throughout my life that became more apparent as the study progressed. I will continue to be kind to myself, and to protect myself from people that are not healthy for me.

This was very interesting! I did not know what to expect going in, but I actually had a lot of fun participating. I knew a lot of these things already, but some of my drawings really surprised me when I was asked to talk more in depth about them.

It really makes you look at yourself and assess what is going in your life.

There is a lot of good discussion that came from this, a lot of externalizing the things that I’ve been internalizing…

This was a really fascinating learning exercise. I’ve not often thought about aspects of my personality in the context of my entire life, or with how I handle conflict.

It’s been an interesting experience! I feel like I’ve learned some new things about myself, and had the chance to look at myself in a new way

I am surprised I was able to learn so much about myself that I didn’t realize. I never knew that events from my past really shaped the life I have now. You don’t really see the connections as you are going through them, but see the pictures; and what I wrote laid out in a sequence was eye-opening.

It is impressive to me how things from different exercises came together to form a coherent statement about the way I handle myself and other people. At first, some of the drawings and the point of them was slightly confusing because I didn’t know how it was going to come together in the end. However, the farther I went, the more it made sense and gave me an interesting insight into my own head. Not only did I have to confront some less than pleasant memories, but I was able to handle them in a way that gave me creative freedom to express….The better I know myself, the better I can be at showing others who I am.

Personal Essay of a Holocaust survivor about her experience of the Conflict Analysis Battery assessment

My ‘$5 Psychotherapy Sessions’

“The original purpose of my examination by Dr. Levis was the existence or non-existence of leftover psychological scars caused by my childhood experiences during the Nazi times. I was uncertain that any concrete proof of them could be established at all, and it appeared even more unlikely that it could be done within a short period of time. But that was before I knew of Dr. Levis’s method of completing several creativity exercises. I was allowed to take the first part of the Conflict Analysis Battery with me as homework since I live some distance away.

Sitting at my kitchen table (a familiar non-threatening environment) I confronted a series of tests (in many ways similar in format to tests I had faced at school except that the only preparation I needed was having lived my life). The tests are about memories from my childhood, portraits of the family, dreams, animal and fairy tale metaphors. They started with a drawing and continued with a series of thought provoking questions. The tests led me to painful memories, and to thinking of how to represent them. The questions about them (i.e. who was there? How did you feel about that person?) helped me to be analytical rather than to relive them alone. I had to keep my concentration within that experience quite clinically for a longer period of time than I think I ever had before. I was led through the series of questions to a solution of my own. I began to enjoy the unfolding stories and final answers. I found that I could not predict them; they wrote themselves, one reply leading to another. I began to understand what I had heard writers say, ‘that characters behaved as they wished to, once they were conceived.’

Dreams had always been difficult to analyze on my own; I have tried. They reminded me of onions, one layer uncovered another, until I got quite confused. Suddenly a dream I had attempted to unravel for the past 53 years, whenever I thought of it, became a simple matter when subjected to Dr. Levis’ method Perhaps the act of creating a physical image gave it a more concrete reality in my mind. Whatever… it worked! Whenever I finished my assignment, the doctor received it asking additional questions or helping me see a missed clue. After three sessions he knew more about me than long-time friends and I had gained valuable insights, an unexpected bonus for me. I feel more secure now, because I know that my own mind can provide the answers to all my problems. I can follow the method of dealing with them.

As a member of an organization called Holocaust Child Survivors of Connecticut, Inc., I attend commemorative services for the slaughtered Jews during the reign of terror of the Third Reich. This is the first year I could look at it calmly as something like the honoring of veterans of wars or tortured prisoners and not as an invitation to relive a terrible time. (See the attached recent memory drawings and process). The healing fall-out of my therapy is not in yet.

Had the high school psychologist, who called me into his office after I became a student in America put a Conflict Analysis Battery of tests in front of me, I could not have gotten away with a simple “yes” to his question of “Are you happy?” when I was not at all.

My husband had abdominal pains, which doctors believed to be psychological during the early years of our marriage, which sent him to a psychiatrist. He was very uncommunicative in his sessions; he terminated therapy.His symptoms ceased altogether within two years. He probably would have completed Dr. Levis’ tests (he told me when I showed him the ones I did) since they fitted into the pattern of testing he was used to from school rather than his image of a lunatic who is asked strange personal questions by a man he hardly knew.

I feel that the fact of having to reveal highly personal data in Dr. Levis’ tests is masked by having to perform an introspective solitary task first with you alone as a witness. When the doctor reads back your material, he is telling you your story, and you make corrections or additions only, distracted from the realization that you have just confided in him.

As a person who recently completed a testing series with Dr. Levis, I am greatly impressed by the possibilities of his system. Judging from my experience it is a superior vehicle for screenings, such as for kids in a school and for conflict in the work place. The testing can be used for a fast, accurate psychological assessment or for a self-assessment at any point in time of a person’s life. It reflects clearly one’s state of mind. In psychotherapy or psychoanalysis it can be taken to whatever detail is desired or necessary, greatly reducing the time required for the completion of therapy and the hours spent with a professional. This in turn reduces the cost providing a larger population with access to therapy.

In my last job as a budget analyst for the State, my boss had the belief that all problems presented could be reduced to asking what? why? and how? Dr. Levis’s final process question is “how will I use this experience to change my behavior?” To my knowledge this question is absent from much of modern therapy. My New York City College roommate was still having weekly sessions, 15 years after I left the city, when our correspondence ended. Each test included in the battery I took, ended with the question “How will I change my behavior to avoid a conflict of this nature in the future?” The answer is that I have made peace with myself. One big burden, hate and guilt have been lifted from my mind. I feel better about myself, resolved with my experiences. I am more spontaneous in my emotions and more open in my expressions.

In conclusion I can only say that I can glimpse a wide highway of uses for Dr. Levis’ tests and that it travels a long way towards my generations’ cry of “What the world needs now is a $5.00 psychoanalytic session.”

Appended to the letter; a recent memory, drawing and process

“I want to share an example of being spontaneous in my emotional expression.

“Chava Alberstein sang Israeli and Yiddish songs including the plaintive theme from Schindler’s List which I know every note of but I only remember the often repeated “Kinderle” from the words. Her powerful responsive voice resounded through the Bethel Temple and I was aware of little else but that wonderful noise. I remember thinking how excellent her singing was, when I realized that I was crying and I didn’t really know why. My emotions were rising and ebbing with the music that pervaded me and I stopped caring that I was making a spectacle of myself. Lest you think that I am always that emotional, let me hasten to say that I only did that once before, and that was at home listening to a record many years ago in my twenties. Though I don’t know Yiddish, I knew the melodies of many of the songs. Did my mother or grandmother sing these songs when I was little? Or grandfather play them on his violin? The answer to this question will have to be added to the many mysteries of my early childhood.”

4. Moral Monopoly an educational game

To make this point clear I developed a card game called Moral Monopoly, Tikkun Olam. The game of cards retraces the history of religions as discoveries of the alternative ways of resolving. The four suits of the deck of cards consist of two cultural stories each. The four suits integrate religions as a sequence of discoveries of the alternative ways of resolving conflict, reconciled into the Moral Science. The players analyze the eight stories as a continuum of improving family relations. The last family is the Abrahamic and players address its accomplishments, the father-son covenant, but also its unfinished business, as the inequity between the genders, recognizing the importance of mutual respect in completing the evolution of norms optimizing relations. The conceptual position integrates psychology and morality, religions and ideologies into the Moral Science.

Systems, societies and individuals are a measurable process that abides by the laws of science. Morality now is the scientific psychology. It stems from the unconscious need for reduction of psychic and social tensions. Religions and ideologies are psychological sociological conflict resolution normative institutions. They are no longer of metaphysical revealed nature. The personality typology of wellness alternative patterns of conflict resolution characterizes religions as well. Resolutions have physical and moral dimensions. Religions and ideologies are sociological measurable normative institutions. They too like people have problematic dispositions. We need to understand them and help them.


The Formal Theory revamps psychology and religion into the Moral Science, the Science of Conflict Resolution


1. A periodic phenomenon from the Greek creation stories is analyzed as abiding by two phenomena of science: the SHM, pendulum energetic transformations and by the equilibrial formal operations of the scale. The object of study is the creative process as a unit of conflict resolution.

2. Sociology and psychology are unified conceptually. Religions represent normative institutions evoking emotions to the individual as inner adjustment forces.

3. Religions and personalities abide by the range of alternative ways of resolving conflict based on the relational equilibrial operations: dichotomy of passivity, activity; of antagonism and cooperation, of alienation and mutual respect. We distinguish four types of personality: based on power and attitude, and differentiated according to intensity of psychic conflicts.

4. The relational patterns unfold along the six emotions dialectic as a syndrome, a chain reaction as Stress, Response, Anxiety, Defense, Reversal and Compromise.

5. We can measure the personal way of resolving with an inventory, and the syndromal unfolding of the modality/pattern of emotions by using creativity exercises identifying emotions through the Conflict Analysis Battery.

6. Religions are integrated as discoveries of science reducing conflicts, the social tension in the family system: transforming passivity of men to activity in Greece, through men using asceticism as cooperation in India and introducing the covenant of mutual respect between fathers and sons in the monotheistic religions. Religions need the insights of science, identifying the missing principle of mutual respect between the genders for the reduction of the existing inequity to resolve their conflicts.

7. Psychotherapy of the individual is needed to reduce her/his psychic tension. Socio-therapy is similarly needed when there are intense cross-cultural conflicts.

The intervention in both is power and attitude modification. Religions need interventions because their differences lead to massive social disturbances, such as wars between sects and religions, ideologies of economic distribution. The end of conflict is agreeing on the universal principles of science in managing the needs of individuals and of societies as well as of the planet.

8. Emotional and cultural literacy is a civil right, the right to interpret metaphors and become self-aware as well as cultural norms-aware.

Albert Levis

Written by

Albert Levis MD, is a psychiatrist and the author of The Formal Theory of Behavior. He’s the founder of the Museum of the Creative Process in Manchester, VT.

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