Persona #87

Joseph Smith Jr.

1805–1844 · American religious leader, founder of the Latter-day Saint movement

A restoration in upstate New York — pre-mortal souls, eternal matter, exalted human destiny

Smith's "First Vision" of 1820 (in which, by his account, God the Father and Jesus Christ appeared to him in a grove near Palmyra, New York) and the translation of "The Book of Mormon" (published 1830) inaugurated what became the Church of Jesus Christ of Latter-day Saints. The substantive theology developed across the next fourteen years through revelations later collected as "Doctrine and Covenants" (1835 onward) and "The Pearl of Great Price" (1851, posthumous compilation): the pre-mortal existence of human spirits, the eternity and literal corporeality of matter, the embodied nature of God the Father, the plurality of worlds, eternal marriage and family relationships, and the LDS doctrine of theosis (humans may progress to become like God). Smith was killed by a mob in Carthage, Illinois, in 1844; the church reorganised under Brigham Young and migrated to the Utah Territory in 1847.

Key works

  • ★ The Book of Mormon (1830)
  • Doctrine and Covenants (1835 onward, revelations and instructions)
  • The Pearl of Great Price (1851, posthumous compilation)
  • King Follett Discourse (April 1844, the late doctrinal sermon)
  • Journals and letters collected in the Joseph Smith Papers Project (2008 onward)

Declared Influences

LDS / Latter-day Saint Theology 75% Lutheranism 10% Hermeticism 10% Realism 5%
LDS / Latter-day Saint Theology · 75%
Lutheranism · 10%
Hermeticism · 10%
Realism · 5%

The school is his. The distinctive Latter-day Saint doctrines — pre-mortal existence, eternal matter, the corporeal Heavenly Parents, continuing revelation, eternal marriage, the three degrees of glory, and theosis — all originate or stabilise in his teaching.

"As man now is, God once was; as God now is, man may be." (King Follett Discourse, attributed via Lorenzo Snow as the couplet summary)

The framework groups confessional Protestant Christianity here. Smith's religious formation was the revivalist Protestantism of upstate New York ("the Burned-Over District"), and the substantive moral inheritance — Scripture, the gospel of Christ, the resurrection — is recognisably Protestant even where the metaphysical superstructure breaks decisively with classical theism.

"If a man does not believe in the resurrection of the dead, he is not a Christian." (Discourse, 1839)

Recent scholarship (Brooke, Bushman, Quinn) has traced significant hermetic, magical, and Masonic influences in early Mormonism — the embodied God who is and was a man, the temple ritual, the cosmology of plural worlds and eternal progression. The framework includes this as a measure of structural rather than confessional kinship.

"This earth will be rolled back into the presence of God, and crowned with celestial glory." (Doctrine and Covenants 88:25)
Realism 5%

A working realism about the materiality of spirit, the bodily nature of God, and the literal historicity of the Book of Mormon's narrative — positions that distinguish LDS theology from the apophatic and allegorical tendencies of mainstream Christian theology.

"All spirit is matter, but it is more fine or pure, and can only be discerned by purer eyes." (Doctrine and Covenants 131:7)

Internal Tensions

Joseph Smith's practice of plural marriage (the public 1843 revelation, but earlier private practice), the violence at Nauvoo and Carthage, and the ongoing scholarly debate over the historicity and translation processes of the Book of Mormon and Book of Abraham are the long-running historical-theological tensions of his legacy. The institutional Church has revised practice (plural marriage discontinued 1890, priesthood opened to all worthy men 1978) while maintaining the substantive theological structure Smith established.

I. Time

Infinite — pre-mortal existence of spirits and eternal progression after mortality together extend time without bound at both ends of the embodied life.

Attributes
Extent: Infinite Ontological Status: Substantival Grain: Continuous Freedom: Non-Deterministic Traversability: Linear Direction: Uni-directional Dimensionality: One

II. Space

Infinite — plurality of worlds. "Worlds without number have I created." (Moses 1:33, Pearl of Great Price)

Attributes
Extent: Infinite Ontological Status: Substantival Curvature: implicit Dimensionality: Three Locality: implicit

III. Matter

Infinite, substantival, conserved, three-dimensional, local. The distinctive LDS claim: matter is eternal and uncreated, not made ex nihilo. Spirit is itself a refined kind of matter.

Attributes
Extent: Infinite Ontological Status: Substantival Conservation: Conserved Dimensionality: Three Locality: implicit

IV. Observer

A single embodied person with multiple time-instances (pre-mortal, mortal, post-mortal). Active in eternal moral progression. Personal metaphysical agency: Heavenly Father (and, in LDS theology, Heavenly Mother), both embodied beings to whom the saints may relate as children to parents.

Attributes
Time Instance: Multiple Space Instance: Single Knowledge Extent: Immediate Knowledge Retainment: Total Physicality: Embodied Agency: Active Number: Plural Metaphysical Agency: Personal

V. Energy

Infinite, substantival, conserved.

Attributes
Extent: Infinite Ontological Status: Substantival Conservation: Conserved Dispersibility: Irreversible

VI. Information

Conserved at both scales. The Book of Mormon and Doctrine and Covenants are durable revealed records; personal identity persists from pre-mortal through mortal through eternal life.

Attributes
Ontological Status: Substantival Cosmic Conservation: Conserved Personal Conservation: Conserved Granularity: implicit

Classified works

Works in the atlas that Joseph Smith Jr. authored or that draw on this persona's writings, with full attribute fingerprints of their own.

Authored
The Book of Mormon
1827–1830 (translated/dictated); 1830 (first published, Palmyra, New York) · Scriptural narrative (purported ancient American religious-historical record)
Authored · Mid
Doctrine and Covenants
1823-44 (revelations); 1835 (first ed.) · Scriptural compilation of revelations
Authored · Mid
The Pearl of Great Price
c. 1830-1844 (materials); 1851 (compiled) · Scriptural compilation
Authored · Late
King Follett Discourse
1844 (April 7, 1844) · Sermon
Authored · Mid
Articles of Faith
1842 (March 1, 1842) · Confession of faith / Doctrinal articles

Computed school proximity

The persona's attribute fingerprint scored against all 202 schools using the same quiz scorer. Useful as a sanity check on the hand-curated influences above.

Philosophical neighbors

Other personas whose attribute fingerprint sits closest to Joseph Smith Jr.'s — intellectual neighbors across traditions and eras.

How Joseph Smith Jr. resolves each dilemma

54 resolved positions across 4 dimensions, including 12 distinctive where the majority of schools go the other way · 3 unaligned.

Each dimension is sorted so minority positions come first. Mainstream positions are folded into an expandable list.

Time · 9 dilemmas · 3 distinctive

Persistence, the future, and the direction of becoming.

Distinctive · only 15% of schools agree (31/202)
Is the universe running out of usable energy?
The heat death of the universe — entropy maxed out, no further work possible — is among the more sobering implications of mainstream physics. Whether it is structurally inescapable depends on what kind of finitude the cosmos has.
Both time and matter are unbounded; 'running out' is misframed.
On this view, the cosmos has neither a temporal horizon nor a material exhaustion point. The framing of running out presupposes bounds that the cosmos doesn't have. Energy gradients perpetuate; new configurations emerge; the categories that make heat-death scary don't apply at the cosmic scale.
Roads not taken Time is unbounded but matter is finite; usable energy can fail without time failing. (47%) · Time both has and lacks bounds depending on the level you ask at; finitude is conventional. (26%) · The cosmos has bounds; heat death is a real horizon. (12%)
Distinctive · only 15% of schools agree (31/202)
Are natural resources fundamentally finite, or only practically so?
Whether we can grow our way out of resource constraints — or whether the cosmos sets limits the economy ultimately must obey — depends on what kind of finitude matter has.
Resources are practically inexhaustible on cosmic scales; terrestrial limits are engineering.
On this view, matter and time are both unbounded at the largest scales. Terrestrial resource limits are real engineering and political constraints but not metaphysical ones; the cosmos can in principle support whatever expansion intelligence is capable of.
Roads not taken Time goes on but matter is bounded; we are eventually constrained even with infinite time. (47%) · The finitude question is level-dependent; resource ethics happens at the level that constrains us. (26%) · Resources are finite in the strict sense; living well requires accepting the limit. (12%)
Distinctive · only 15% of schools agree (31/202)
Could we owe future generations more than is materially possible to provide?
If we owe future people a habitable planet and the material means to flourish, and the cosmos is bounded in ways that make those obligations impossible at some scale, the obligation and the possibility come apart. Where they come apart turns on what kind of finitude we live in.
Both time and matter are unbounded; we cannot in principle owe more than is possible.
On this view, the cosmos has the resources to support whatever flourishing future generations are capable of, given sufficient time and intelligence. The impossibility concern is misplaced; the real questions are about trajectories and choices, not about resource ceilings.
Roads not taken Time is unbounded but matter is not; we can owe more across long time than the matter can provide. (47%) · The owing-and-possibility question is level-dependent; we owe what is appropriate at the level we act on. (26%) · The cosmos is bounded; our obligations to future generations are bounded with it. (12%)
6 mainstream positions
Matter · 7 dilemmas, all mainstream

Observer · 37 dilemmas · 5 distinctive

Mind, agency, and the knower's relation to the known.

Distinctive · only 4% of schools agree (9/202)
Does history have a direction or meaning?
Is history the unfolding of progress, the recovery of lost truth, a cyclical recurrence, the approach of consummation — or none of these?
The truth was once known and has been lost; the task is recovery.
History is the loss of an original integrity that must be restored.
Roads not taken History is not where the deepest truth lives. (37%) · History is the gradual unfolding of improvement or liberation. (23%) · History is oriented toward a decisive consummation. (19%)
Distinctive · only 6% of schools agree (13/202)
What kind of religious-theological authority does the tradition recognize?
Religious traditions differ not only in what they believe, but in how authority is structured — and what counts as the right kind of argument.
Creedal documents and Scripture-as-doctrine are the authority.
Sola scriptura plus binding creedal confessions; the text is final.
Roads not taken The category does not apply — the school is non-religious. (44%) · Direct experiential union is the authority. (16%) · Institutional teaching tradition is the authority. (14%)
Distinctive · only 9% of schools agree (18/202)
What makes someone the same person over time?
When dementia hollows out memory, when a coma resolves with no recall, when you imagine being uploaded — the question of whether the surviving person is still you turns on what kind of thing the 'you' was to begin with.
You span moments — identity is a pattern that need not be located at a single now.
On this view, the observer is not bound to a single present. Identity is something that exists across moments — as a pattern, an ancestral line, a trans-temporal structure. Uploading, in this picture, is not a metaphysical impossibility but an engineering question; ancestors are real …
Roads not taken You are your body — continuity is bodily continuity. (36%) · You are a soul — what persists through change is the non-bodily aspect. (29%) · There was never a fixed self to either preserve or lose. (14%)
Distinctive · only 9% of schools agree (18/202)
Is the late-stage dementia patient still the person their spouse married?
Loss of memory, of recognition, of the cognitive patterns that made the person — does this end the person, or merely the person you knew? The answer turns on what makes someone who they are.
The person is the pattern across moments — diminished pattern, diminished person.
On this view, the person is constituted by a pattern extending across moments — memory, narrative, characteristic ways of being. As dementia erodes the pattern, the person is correspondingly diminished. What remains is real but is less than what was; the marriage to the person …
Roads not taken Same body, same person — even when the cognitive pattern has changed. (36%) · The soul persists; the cognitive change is the body's, not the person's. (29%) · There was no fixed person to lose; care is owed to whoever is here. (14%)
Distinctive · only 9% of schools agree (18/202)
If a teleporter copied and destroyed you, would you have survived?
The Star Trek transporter problem: a machine scans your body atom by atom, transmits the pattern, builds an exact duplicate at the destination, and dismantles the original. Whether you arrive at the destination or die in the scanner is the question; the answer depends on what you are.
You are the pattern; the pattern survives the substrate change. You arrive.
On this view, you are the trans-temporal pattern that has shown up in this body up to now. The teleporter preserves the pattern — destroys one instance, builds another — and the pattern is what matters. You step in and you step out. The fact …
Roads not taken Different body, different person — you died in the scanner. (36%) · The soul accompanies the person; engineering can't transfer it. (29%) · There was no fixed you to either survive or fail to; the question is malformed. (14%)
29 mainstream positions
Are the dead morally present to the living? Observers span moments; the dead are present in a real (not merely metaphorical) way. 13% Is divine omniscience compatible with human freedom? An observer can occupy multiple times at once; foreknowledge is not foreordering. 13% Does meditation reveal something genuinely timeless? Meditation accesses a trans-temporal level the ordinary observer doesn't ordinarily reach. 13% Does prayer change God's mind? Prayer participates in a trans-temporal liturgy or communion; the question of 'changing the mind' misses the trans-temporal mode. 13% Could causation work backwards? Causation runs one way — the arrow of time is real and structural. 68% Is the asymmetry between memory and anticipation a real feature of time, or just of us? The asymmetry is real because time itself has a real direction. 68% Is the arrow of time a real feature of the cosmos, or only of how we describe it? The arrow is real and structural; the asymmetry isn't an artifact of description. 68% Is environmental damage ever truly permanent? Damage is real and permanent on the relevant timescales. There is no recovery; there is only limitation. 66% Can a civilization recover from collapse? Civilizational complexity is hard to build and easy to lose; recovery is at best partial. 66% Does the second law of thermodynamics mean something morally? Entropy is what time is. The moral weight, if any, is the weight of working against the current. 66% Is truth universal, tradition-bound, situated, or constructed? Truth is mind-independent, universal, accessible in principle to all. 65% When does a person begin? A person exists from conception — when a new being comes into existence. 54% What is marriage? Marriage has a given form — it’s a kind of thing we recognize, not make. 54% What is our place in nature? Active in a real nature — we cultivate, steward, transform. 48% Should we colonize space? Cultivating worlds beyond Earth is the next form of stewardship. 48% Is genetic engineering of food stewardship or domination? Genetic modification is cultivation by other means. 48% What happens to "you" when you die? A soul continues into another mode of being. 37% Can prayer for someone far away affect them? Prayer reaches because God or a cosmic ordering acts on the prayed-for. 37% Are coincidences ever more than coincidence? What looks like coincidence is providence — there is no such thing as a real coincidence. 37% Could an AI have a mind that matters? No — minds are not the kind of thing we engineer. 30% Do animals have moral standing comparable to humans? Moral standing comparable to humans requires what only humans have. 29% Could a fetal brain organoid in a petri dish be conscious? Without ensoulment, an organoid is tissue, not a person. 29% Does environmental harm in another country bind me morally? Distance doesn't dilute obligation; communion of saints / divine relation spans the cosmos. 29% Should we trust expert testimony when we can't verify it? Defer to credentialed traditions; experts are the modern analog. 28% Is religious revelation a real source of knowledge? Revelation is the paradigm case of authoritative knowledge. 28% Does an LLM 'know' the things it correctly produces? An LLM has no soul to whom revelation could be addressed; the question doesn't apply. 28% Who is the moral primary — the individual, the community, the cosmos, the class, or the species? The community of persons is the moral primary. 28% Is salvation, liberation, or fulfillment individual or communal? The community is saved together or not at all. 14% How is knowledge of reality produced? Through received divine self-disclosure. 12%
3 unaligned
Information · 4 dilemmas, all mainstream

Films Referencing This Persona (1)

Either directly referenced in the film, or reading the film through one of this persona's top schools.

Experiments Engaging This Persona's Schools

Surface via influence-schools that respond to the experiment. Each entry shows the school through which the connection runs.

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