Arenist School

The Arenist School (Itarakoské: Arenél ilnaru, 'School of Aren') is a philosophical school, or ilnaru, purportedly founded by the philosopher Aren during the mid Omé Dynasty. One of the major influences on Tarakél philosophy throughout the late Omé Dynasty and the Era of the Three Annals, Arenism places strong emphasis on the teleology of individual life, in contrast to Naturalism.

It is one of the Seven Excellent Schools defined during the Lein Dynasty, and is ranked second (after Naturalism) by order of seniority.

Names
The term 'Arenist' was actually an exonym, and was once used pejoratively in reference to the followers of this tradition. Among those who consider themselves followers of the school, the term 'School of the Stream' (Linéyailé ilnaru) was the originally accepted self-designation. By the time of the Lein, however, both these names have become widely accepted.

Origins
Despite their name, there is some controversy as to the exact role that Aren played in the foundation of this ilnaru, owing to some of his writings. One of the more striking examples was when Aren wrote, in the Discourses of the Clear Stream, that none of that written herein is new; all I write of is scattered from my hands, whence it coalesced.

Some later thinkers who maintain that Aren was the founder make the case that this statement - which makes extensive use of Naturalist imagery - is simply an acknowledgement of the education he received at the hands of Naturalist thinkers, from which he struck out with his own doctrine. Others, however, say that the statement should be taken more literally; the doctrines of the discourse are rather taught to him by other thinkers, and Aren was either the synthesiser of these thoughts or even merely a transmitter.

Human Nature
One of the most fundamental tenets of the Arenists is the view that human nature, and by implication the wider nature of Providence, is inherently for the good. Indeed, in the Arenist view, this is true by definition. Following Naturalist thought, they point out that since the workings of Providence has brought forth the goods of the world as well as evils, and since humans can perceive naturally and innately what is 'good' or 'bad', then their very existence and ability to perceive - from which all judgement, morality and ethics arise - must be proof that Providence points towards the good.

Not unlike their Naturalist predecessors, then, Arenists state that good human behaviour - indeed the conception of good - cannot arise without an understanding of Providence.

Providence
Where the Arenist conception of Providence diverges most significantly from previous conceptions is in how it is accessed, and how it reacts to human behaviour. While there are some differences in the details, Arenism generally holds that Providence is instinctively knowable - that humans do not need to learn the ways of Providence, except insofar as they understand how to interpret their own actions and motivations.

This in turn implies that humans have a natural moral compass, since in being attuned to Providence they are then attuned naturally to what is good; more importantly, because Providence is universal and all-encompassing, the potential for and knowledge of good is also a universal instinct.

Goodness and Virtue
Arenist ideas of virtuous behaviour stem from their understanding of Providence, and as a result are very egalitarian by the entrenched hierarchic standards of Tarakél society.

Humanity and Society
'''If two recluses build their huts along the same stream, three days will pass ere they begin speaking to each other. Speech is closer to Providence than Silence''.' Arenists view society as being a good in itself, noting that it is a very natural instinct to socialise. In this, they diverge from the ambivalent, and sometimes hostile, position to the strictures of society that is the attitude some Naturalist thinkers adopt.

At the same time, though, it is also held that social good is different in nature to individual virtue. They hold that a society cannot be 'good' in the same way that people are 'good'; nonetheless, a well-ordered and wealthy society allows its members to devote their effort to virtue.