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*The Increasing Enjoyment Of Cash. Travel Currency. Change It To Any Other One, But They Are Not The Same.*

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# Development of Desire

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<div id="digital-journal" class="digital journal">Book and Journal of Mattanaw</div>

<div id="digital-volume" class="volume">Volume I, Book II, §x, Draft</div>

<div id="digital-titlepublisher" class="digital titlepublisher">Publisher: PlaynText, Tempe, Arizona</div>

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## <a name=publisher">Publisher</a>

Copyright © 1984 to Present by Mattanaw. All Rights Reserved.

Publisher: PlaynText
Location: Tempe, Arizona

PlaynText is dedicated to the publication of high quality journal publications issued in premium book format, as book/journal hybrids. Each publication is intended to be an illustration, potentially, of the maximum and least-inhibited use of free thought and free expression.

Copying, distributing, plagiarising, processing, storing, and serving the contents of this book is a violation of intellectual property, unless otherwise indicated by the copyright holder elsewhere, as it relates to this specific issue of the Book and Journal of Mattanaw. For permission to use any contents of this book, please contact the author at http://mattanaw.org/com.html.

Published by PlainText/PlaynText, Inc, companies wholly owned by the author, Mattanaw, Mattanaw, (formerly "Christopher Matthew Cavanaugh"). Mattanaw is a legal name and not a pseudonym. While owned by Mattanaw, the Book and Journal is published by PlainText/Playntext, a large organization, comprised of many contributors, at a substantial investment. It is not self-published.

Printed in Tempe, Arizona, in the United States of America.

Published and printed by PlaynText, an imprint of PlaynText, Inc.

The Publisher is not responsible for the content of others produced on websites, applications, social media platforms, or information related storage or AI systems. The processing of this Book and Journal by an AI System is prohibited.

Library of Congress Control Number (pending)

Library of Congress ISSNs: 2998-713X (Online), 2998-7121 (Print)

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## <a name="academics-and-peer-review">Academics and Peer Review</a>

The Book and Journal of Mattanaw is an Academic Journal having a comprehensive peer review process to produce high quality scholarly articles. This peer review process is *more* and *not less* advanced than the peer review process of other major scholarly journals.

Several rounds of peer review are conducted for each issue, by a number of external academics and industry professionals, using the double-blind approach and other methodologies, before a book issue is released.

The process is well defined, scholarly, better than industry standard, and partly proprietary due to the innovativeness of the approach. However, parts of the confidential approach are standardized, and therefore already know to the public. The smaller interior peer review process is an open and transparent process that can be reviewed by the readership and members of the public, for inquiry and comment. The remainder is temporarily proprietary and confidential.

This process is more stringent and more open than many similar peer review processes due by our additional process expertise typically not existing with other publishing companies. Publishing companies often do not have experience in business process, software process, and other organizational workflows. This organization has expertise in this domain that is consummate by comparison to what is available at other publishers, and it may be the case, that such publisher's would rely on the expertise of this organization. The peer review process utilizes a standard double-blind peer review but this is merely incorporated into the larger process which has greater complexity, and methodical sophistications missed by other approaches. Therefore it is an enlarged peer review process of higher quality. The peer-review process itself is also subject to periodic improvement, quality testing, and scientific debugging and examination.

The total review process, that is inclusive of peer review, has a very high requirement for making revisions for final release in book-issue form, and drafts are rejected continuously until they reach a level of quality needed. Once they reach the quality required, if ever, they are accepted. The rejection rate is greater than with a standard academic journal at greater than 99 percent.

To be as transparent as possible, the total review process includes also public review of all materials in a draft state. Instead of hiding materials and keeping them unpublished until finally getting through a gate-keeping system, that finally publishes a "finished" document, showing nothing of idea development and editorial refinement, this journal shows all the advancements from early document drafts exhibited within bare almost template-like documents, through to the review process, until release in book-issue form. At all stages from the initial ideation to the initial document and web/print publication, the public is permitted full visibility into the process. It is an open process, as is expected by science, and not a closed process like business journals, sometimes called "academic or scholarly" journals.

The articles produced by the Book and Journal are not constrained to a specific audience, but instead uses a more inclusive, less discriminative approach, more flexibly communicative, while maintaining within a more sophisticated presentation, the expected presentability of academic readers and scholars. The content however, is not expected to be entirely unreachable and inaccessible to public audiences that are given access to the reading materials. This may be contrasted with a non-inclusive peer review system, that is discriminatory and exclusive of readers forcing submitters to prepare works for release in for-pay only retrieval systems.

In some cases, book issues have content that was syndicated to other Journals, meaning in addition to the process used by this journal, content has also been peer reviewed by the editorship, boards, or peer review staff of other journals. This makes the peer-review process of content for this journal especially stringent, and of course, if published elsewhere, it was deemed of good quality by one or more additional organizations.

Those texts that are transparently in a draft state for readers to see development in progress have not yet entered the peer review process, but enter the process at the time they go into post-draft, print issue candidacy. Once the candidate issue is approved, it is released as a standard book issue. All those texts marked with numberings, for book, issue, edition, and not only "draft" are those that have undergone the peer review process.

Additional questions for those interested in the peer review process can using the communications form in [Communications](com.html).

## <a id="master-author-start" name="author">Author</a>

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*The Author and Editor-in-Chief, by his enterprise client's headquarters in San Diego, California*

*Artist/Author: The Honorable Dr.<sup>[9](notes.html#9)</sup> [Mattanaw](open-health-mattanaw.html), Christopher Matthew Cavanaugh, Retired*

Interdisciplinarian with Immeasurable Intelligence. Lifetime Member of the High Intelligence Community.<sup>[6](notes.html#6)</sup>

- Masters Business & Economics, [Harvard University](christopher-matthew-cavanaugh-mattanaw-harvard-id-card.jpg), Studies Completed
- Attorney, Pro Se, Litigation, Trial, Depositions, Contracts (E.g. State of Alaska v. Pugh, et. al., Alaska Superior and Supreme Courts)<sup>[4](notes.html#4)</sup>
- B.S. Psychology, University of Maryland, 4.0, Summa Cum Laude<sup>[1](notes.html#1)</sup>
- B.S. Computer & Information Science, University of Maryland, 3.91, Magna Cum Laude<sup>[2](notes.html#2)</sup>
- B.A. Philosophy, University of Maryland.<sup>[3](notes.html#3)</sup>
- G.E.D., State of Maryland, Montgomery County, 1999.
- Lifetime Member of the High Intelligence Community, [Mensa Lifetime Member](open-health-mattanaw.html#mensa-lifetime-membership)

Former Chief Architect, Adobe Systems

Current President/Advisor, Social Architects and Economists International.

CEO PlaynText | CEO PlainText

Contact:

- [cmcavanaugh@g.harvard.edu](mailto:cmcavanaugh@g.harvard.edu)
- [christopher.matthew.cavanaugh@member.mensa.org](mailto:christopher.matthew.cavanaugh@member.mensa.org)
- [mattanaw@mattanaw.org](mailto:mattanaw@mattanaw.org)

Resumé

- [Professional Resumé](resume.pdf)

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## <a name="copyright">Copyright</a>

Copyright<sup>©</sup> Mattanaw I., the author.

The Moral Rights of the Author are Hereby Asserted.

## <a name="abstract">Abstract</a>

Forthcoming.

## <a name="contents">Contents</a>

- [Academics and Peer Review](#academics-and-peer-review)
- [Author](#author)
- [Copyright](#copyright)
- [Abstract](#abstract)
- [Contents](#contents)
- [Edit History](#edit-history)
- [Acknowledgements](#acknowledgements)
- [Introduction](#introduction)
- [Absolute Prohibitions](#absolute-prohibitions)
- [Doctrine Of The Mean Versus Advanced Self-Process](#doctrine-of-the-mean-versus-advanced-self-process)
- [Surprising Insignificance of Desire in Morality, and Simplicity of Its Use](#surprising-insignificance-of-desire-in-morality-and-simplicity-of-its-use)
- [Desire, Sexual Reproduction, and Evolutionary Theory](#desire-sexual-reproduction-and-evolutionary-theory)
- [Conclusion](#conclusion)
- [Glossary](#glossary)
- [References](#references)

## <a name="edit-history">Edit History</a>

- *539 Wanattomians, Epoch 1769109679, Thursday, January 22, 2026 12:21:19, United States of America*
  - Expansion of the contents from the intitial draft.
  - Surprising insignificance of desire, initial contents.
  - Word count: 2730, characters: 19588
- Thursday, August 10th, 2023, at 2:16 PM Flagstaff, AZ Time

## <a name="introduction">Introduction</a>

*Forthcoming.*

## <a name="absolute-prohibitions">Absolute Prohibitions</a>

*Forthcoming.*

## <a name="doctrine-of-the-mean-versus-advanced-self-process">Doctrine Of The Mean Versus Advanced Self-Process</a>

*Forthcoming.*

## <a name="surprising-insignificance-of-desire-in-morality-and-simplicity-of-its-use">Surprising Insignificance of Desire in Morality, and Simplicity of Its Use</a>

If one thinks about one's desires, one will recognize, that one does not think of them often, *as such*. Desires are well learned by most people who have a somewhat average level of self-awareness, and since they constitute an extremely repetitive motivational force, and are few in number, there are many opportuntities to learn what they are quickly. People know them intimately and they form an important component of their stable identities. However, they are not listed as desires often in one's personal planning, and are instead assumptions in one's thinking. So while it is definitely true, that desire as it relates to nervous system is highly significant for the overall influence it has at the species level on human behavior, and behavior in many other organisms, it is not really something needing much attention in personal planning.

Being highly experienced with personal process, and personal planning, motivational elicitations, which do relate to specific desires that exist, are identified, and altered, eliminated, or retrained, without a need to specify the desire system in which they relate. In my experience making self alterations, I identify specific behaviors I am wanting to change, the elicitations that connect to those behaviors, situations which result in elicitations, and process updates corresponding to needed updates, but all of this is done, without a need to talk about *the subject of desire itself* as if that subject is unnecessary.

The arrival at this way of handling personal ethics may seem objectionable to someone who sees clearly, like I do, that desire is a central component of experience, but this overlooks the limited role attention to it has, after some basic advancements in ethics, that reduces it because that is already matured beyond, and that ethics itself is so basic at a personal level, following the study of the absolute prohibitions and the attention management process, that there are *too few* behaviors worth having, and *too few behaviors* needing modification, to make desire a serious subject, for anyone who gets to even an early stage in personal moral improvement.

Throughout history, desire has been depicted as a subject of profound importance, and being directed to ancient misguided texts, there is an ancient prejudice still existing, that desire is ahard subject, one that will be life-long, and will contribute to personal suffering. From the perspective that behavior is hard to change, I agree with this partly, in that some behaviors relating to strong desires, will be hard to eradicate or bring to a level that one wants and many will not be able to do it before death. But the perspective here that I'm sharing, is that there is no complexity about desire as a result of this. There isn't a "desire problem" that is hard as a result. Rather, the process of self-alteration which occurs with a slowness typically in the context of natural determinism, leads at the current time, to an expectation, that human behavior will not be what humans want it to be. But that does not mean there is special difficulty with *desire* in particular.

Desire is really the easiest of subjects.

Ancient prejudices about this subject, causes people to think, that because they struggle to self-improve, that desire is an *intellectually challenging* subject. The behavioral part is a challenge, and really only to some, and to others only partly, or sometimes, but the intellectual part is really rudimentary and even trivial.

Buddhism, being a religion, so something I ought not mention, gives example of a system that keeps reminding you that desire is going to be your intellectual mental problem, requring specialized ancient therapy. This is not the case. Desire will be obvious to you and easy to understand and there are not many desires. It's not like there are more than 10 primary desires for most people.This requires qualification and elaboration, but shows how few there are to handle, and they are not handled with their being desires in mind. They are dealt with as behaviors on pathways that require updating to new more postitive pathways that are wanted to be repeated. Buddhism then would continually expect people to keep thinking again and again desire is their problem, but as I stated, desire doesn't need to be thought of after early stages. That information is known, so behavioral alteration methods become the concentration. Since that is the case Buddhism is too basic to be taken seriously as a world religion in the primary documents related to the pathway it recommends. Buddhism is nearly "Read it once, remember it, use parts of it later, without reading it ever again". Others however, think they need to have buddhist texts carried beside them all of life, without modern texts.

Consider sexual desire. "I have sexual desire" would be true regarding myself, but I never as a rule think about sexual desire, and have no need to. Too long ago, I had an idea of what a better sexual behavioral pattern would look like, and I attained it fairly easily. But from the time of understanding the trajectory, the work was only on *strategically altering my behavior using what I know about psychology and what I've developed about attentional-behavioral process* and it simply never refers to sexuality. Considering what I said above, about desire being quickly learned, for having many "training opportunities", because one simply experiences it as a motivation often, it was at an early stage complete. I learned it when I learned I was heterosexual. The heterosexuality too is simplistic, and the objects of interest and behaviors are stereotypical and normal. To think about this desire *as such* to understand it further is not really to intelligently move foward in ethical understanding.

Consider the subject of eating. Does one consider this as an important subject, regarding the desire "as such"? This is obviously not the case, because it's like not understanding that one eats and wants food. Instead, what one does, is considers given what one does prefer and want, what *seems to be possible regarding future improvements given goals one has*, and attempts to *alter behavior to line up with those goals*, meaning there is never any thinking about desire, as much as simply changing behvioral pathways. As I worked on changing my food behavior, which involved significant changes, because I shifted from a typical American diet, to the diet of a vegan/vegetarian. This means my eating behaviors are much more self-altered than usual compared with most others, and yet, for someone who has made more changes than others, I spent almost no time thinking about desire. It was more about "which foods are healthy?", and "which foods are available and when, and how can I use these foods, and are they budget friendly?" and so on, and "how do I ensure I redirect my attention to pathways having these foods and behaviors over others?" and this thinking resulted in the moral result of actually becoming vegan/vegetarian. 

This example above, is really analagous to each of othe other basic desires people have, and we are so well-acquainted with our desires, that the subject has a childishness. The more complex moral subject, for us as non-ancients, in a temporarily modern period, meaning we're just current and newest, is behavioral alteration, because still it is not well understood. Psychology has not been pervasively understood, and is a college major some take, but the principles of psychology, applicable to everyone, need teaching to all at an early level, so they can manage their own brains. The ethical system presented in The Book and Journal is about a subject matter that is needed largely by everyone, but can only be taught to future generations, at early ages. The current generation doesn't have the information. So the challenges of morality at present in adulthood relate to what is in this writing and it is exclusive of efforts like concentrating on desire. If desires are not known some nervous system pathology is to be expected.

*Expansion Upcoming.*

## <a name="desire-sexual-reproduction-and-evolutionary-theory">Desire, Sexual Reproduction, and Evolutionary Theory</a>

## <a name="conclusion">Conclusion</a>

*Forthcoming.*

## <a name="glossary">Glossary</a>

*Forthcoming.*

## <a name="references">References</a>

*Forthcoming.*
