Joey's Theory: A Universal Framework for Human and Animal Behaviour ❤️🙏🏽

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This report examines Joey's Theory, positing it as a comprehensive blueprint for understanding and guiding all human and animal behaviour. The theory is founded on the principle that all actions originate from varying degrees of insecurity, with the ultimate state of "love" representing the complete absence of this insecurity. The analysis explores how this central tenet manifests across individual psychological states, complex social dynamics, and intricate interspecies interactions. By meticulously detailing the pervasive nature of insecurity, the dual pathways of its resolution—the maladaptive "instantaneous relieving" and the adaptive "honesting"—and the profound implications of achieving a state of "love" or wholeness, this report synthesizes diverse scientific research. It demonstrates how phenomena such as altruism, self-transcendence, attachment patterns, fear responses, cooperative behaviors, and social hierarchies can be reinterpreted and integrated within this unifying framework. Ultimately, Joey's Theory transcends a purely theoretical model, offering a practical guide for cultivating a more secure, compassionate, and flourishing existence across the spectrum of living beings, thereby bridging the perceived human-animal divide through shared behavioral imperatives.

1. Introduction: The Quest for a Universal Behavioral Blueprint

Joey's Theory, as articulated by Nina Fitzgerald, proposes a fundamental understanding of behaviour rooted in the axiom that "All behaviours are different levels of insecurity" and, profoundly, that "love, is the complete lack of it". This establishes insecurity not merely as a psychological state, but as a primary, universal motivational force shaping the actions of all organisms. The ambition to elevate this theory to a "blueprint and instruction manual for all human and animal behaviour" necessitates an interdisciplinary examination, drawing parallels and identifying universal principles that extend across species. Such a framework aims to transcend traditional disciplinary boundaries in psychology, ethology, and sociology, offering a unifying lens through which to interpret the complexities of life.

The concept of insecurity, within this framework, is not limited to human psychological distress but is presented as a foundational element of existence. If insecurity is indeed the fundamental driver, then its absence, defined as "love," represents a state of optimal, unconstrained, and authentic being. This perspective implies that even behaviours traditionally explained by other motivators, such as survival or reproduction, can be re-contextualized as manifestations of, or responses to, insecurity at a deeper, more fundamental level. This re-framing necessitates a holistic, interdisciplinary approach to behavioural science, challenging reductionist explanations by proposing a single, overarching motivational system. For a comprehensive behavioral blueprint, this means that understanding and systematically addressing insecurity becomes the central leverage point for optimizing behaviour across the entire living world, guiding individuals and societies toward a state of complete security and flourishing.

2. Core Principles of Joey's Theory: Insecurity, Securing, and Love

2.1. The Pervasiveness of Insecurity

Insecurity is fundamentally characterized as a profound "lack of self-assurance" and a pervasive "feeling of inadequacy and uncertainty" that generates anxiety concerning personal goals, relationships, and the ability to manage various life situations. This internal state is inherently distressing, manifesting as feelings of inadequacy, un-belongingness, unsafety, worthlessness, emptiness, and hopelessness. These emotional burdens are frequently accompanied by physiological arousal and tension, alongside specific emotions such as shame, guilt, fear, anxiety, depression, resentment, and anger.

The roots of insecurity are multifaceted and deeply embedded in an individual's developmental and social experiences. Adverse childhood experiences, such as a lack of secure attachment or the presence of overly critical parenting, can significantly impair an individual's ability to trust others and feel safe in their environment. Beyond early development, societal and cultural pressures play a substantial role. Competitive environments, the pervasive emphasis on materialistic possessions as a measure of status, experiences of discrimination, and constant social comparison all contribute significantly to feelings of inadequacy and self-doubt. Furthermore, certain personality traits, including perfectionism—the relentless pursuit of flawlessness driven by the sensation that one's performance is "never enough"—and hypersensitivity to criticism, can predispose individuals to heightened states of insecurity.

The manifestations of insecurity are diverse and can profoundly impact an individual's life. Insecurity often leads to excessive worry about the future, which can present with physical symptoms such as sweating, difficulty concentrating, and a racing heartbeat. It is a primary catalyst for difficulties in relationships, fostering issues such as trust deficits, jealousy, possessiveness, frequent arguments, and an unhealthy dependence on others. A constant and often debilitating need for external validation, stemming from a deep-seated lack of self-confidence, can prevent individuals from living authentically and making independent decisions. Moreover, insecurity can manifest as low or superficial self-esteem, where an individual's outwardly expressed confidence may contradict their deeper, automatic responses to certain stimuli, sometimes leading to deliberate self-misrepresentation, particularly in social contexts. Self-centeredness, for instance, is frequently a direct consequence of an underlying feeling of insufficiency or unsafety, manifesting as existential insecurity or the profound feeling of being a "fraud". This internal pain perpetuates negative self-ruminations, which not only damage relationships by hindering empathy but also contribute significantly to various psychiatric illnesses, including addiction, personality disorders, anxiety, and depression.

This dynamic creates a self-perpetuating cycle: the anxiety that drives negative self-centered ruminations, in turn, causes more anxiety, trapping the individual in a continuous loop of distress. This is not merely a description of symptoms but a dynamic model of how insecurity perpetuates itself. The initial "angst" leads to self-focused thoughts, which then increase anxiety, further entrenching the insecure state. For Joey's Theory as a comprehensive blueprint, this cyclical nature of insecurity is paramount. It implies that simply identifying insecure behaviours is insufficient; the blueprint must provide mechanisms to interrupt this self-perpetuating cycle. This shifts the focus of intervention from superficial behavioural changes to addressing the underlying feedback loops that maintain insecurity, suggesting that true "securing" must break this self-reinforcing pattern to foster genuine and lasting change.

2.2. The "Securing" Process: Resolving Insecurity

The Theory of Securing, a mid-range grounded theory, defines "securing" as the continuous process by which individuals actively resolve their distressful feelings of insecurity. This fundamental process directly shapes a person's selfhood, encompassing their distinctive character, identity, existence, and potential. The theory delineates two inter-related stages in this process: "Instantaneous Relieving" and "Honesting."

Instantaneous Relieving represents an immediate, short-term, and temporary attempt to alleviate feelings of insecurity. Individuals in this stage utilize "instant relievers," which are objects or behaviours they become engrossed in to obtain perceived lacking security attributes. These can include substance use, compulsive activities, clinginess in relationships, self-importance, perfectionism, irrationality, denial, deception, avoidance, aggression, fantasy, control, or even contemplation of death. While these provide a fleeting "false feeling of security," engaging in instantaneous relieving traps the person in a "vicious cycling." This leads to a downward spiral of increasing insecurity, disempowerment, dysfunction, immaturity, and disconnection. This maladaptive pattern can also be transferred across generations and social contexts, perpetuating insecurity within families and communities.

Honesting, in contrast, is a conscious, strategic approach aimed at the longer-term resolution of insecurity. It is typically initiated when the escalating distress from instantaneous relieving leads to a moment of clarity, where the individual recognizes the futility and detrimental nature of temporary relief. "Honesting" fundamentally involves connecting with "trusted-others"—individuals, groups, or spiritual entities perceived as superior and possessing desired characteristics—who empower the person to be honest by offering open acceptance, compassion, genuineness, and superior knowledge or experience. This connection with trusted-others involves a cyclic trust process, moving through phases of denying, accepting, discovering, and ultimately trusting.

The sub-processes within honesting include "gaining clarity" and "being real". Gaining clarity involves developing deep insight into one's own insecurity, identifying the specific security attributes perceived as lacking, recognizing the patterns of insecure experiences, and understanding the detrimental use of instant relievers. "Being real" entails admitting and accepting unpleasant truths about oneself and one's situation, expressing oneself authentically, and "doing the right thing," which may involve making amends or taking responsibility for past actions. Connecting with trusted-others further involves actively seeking help, learning from their guidance, getting involved in supportive communities, staying open to new perspectives, and gradually letting go of insecurity and the reliance on instant relievers. This concerted effort leads to a "recovering process," which is described as a lifelong journey of continuously gaining genuine security attributes, healing from the roots of insecurity, and progressively realizing a "better version of themselves." This improved self is characterized by increased security, empowerment, functionality, maturity, and connectedness. The recovery process involves two mutually reinforcing stages: "staying clean" (abstaining from instant relievers) and "going beyond" (engaging in continuous self-improvement, cultivating gratitude, and positively impacting others). However, the theory also cautions that regression can occur if complacency sets in and the practice of honesting is no longer prioritized.

The tension between "perfectionism" as a manifestation of insecurity or an instant reliever and "goodness" or "virtues and morals" as positive security attributes highlights a crucial distinction within Joey's Theory. Perfectionism, driven by a feeling of "never enough," is a self-defeating attempt to gain security through external validation or flawless performance; it provides a "false feeling of security." Conversely, the genuine cultivation of "goodness" as an intrinsic virtue, stemming from a place of growing security through "honesting," contributes to true well-being. This suggests that the motivation behind seemingly positive behaviours determines their ultimate impact on security. Joey's Theory, therefore, offers a nuanced understanding of moral and aspirational behavior. It implies that a truly "perfect" or "good" society, according to its blueprint, would not be one where individuals are driven by insecure perfectionism, but rather where they cultivate authentic "goodness" stemming from a deep sense of intrinsic security and wholeness. This has significant implications for educational systems and societal values, emphasizing internal state over external achievement as the measure of well-being. The specific "mix of security attributes" an individual possesses at any given time, and their chosen method of "securing," directly determines their evolving selfhood.

2.3. Love as the Absence of Insecurity

The foundational tenet of Joey's Theory, that "love, is the complete lack of it [insecurity]", fundamentally redefines love. It transcends a mere emotion or a romantic bond, presenting it instead as an ontological state of being, characterized by profound security, wholeness, and an unburdened existence. This state is achieved through the successful and continuous resolution of insecurity, primarily via the adaptive "honesting" process.

The concept of "wholeness" is intimately linked to this definition of love. Wholeness is described as embracing one's entire self, including perceived flaws, fears, and past experiences, and finding comfort even within life's inherent discomforts. It is explicitly stated that wholeness is "not a place where there is no pain, trouble or hard work" but rather the profound ability to "be in the midst of all of life's challenges and still remember that you are complete". This perspective aligns with love as the absence of insecurity, where self-acceptance and integration prevail, rather than a fragile state dependent on external conditions or the absence of adversity. When an individual feels whole, they are less fragmented and less driven by competing internal desires, leading to a sense of being "fed and fulfilled" and thus less defended and more connected to the world.

This state of profound security naturally extends to self-transcendence. Self-transcendence is defined as the process of moving beyond individual self-interest and ego to experience a profound connection with something greater, such as a higher purpose, a collective good, or a spiritual reality. It is strongly associated with enhanced overall well-being, the experience of more positive emotions, increased optimism, higher self-esteem, greater self-integration, and a deep sense of joy and fulfillment derived from serving a cause larger than oneself. This process involves the "dissolution of the ego"—the part of the mind that maintains a sense of separate personal identity—and a "detachment from personal worries and desires". This directly correlates with a significant reduction in self-focused anxiety and insecurity, as the individual's awareness expands beyond narrow, limited views of themselves and the world. Self-transcendence is considered the highest level of human development, surpassing even self-actualization in Maslow's hierarchy, as it involves a fundamental shift from personal fulfillment to altruism, service to others, and a profound sense of oneness with the universe. It fosters an open, curious, and compassionate mindset that embraces uncertainty, paradox, and mystery as sources of learning and creativity, recognizing the inherent interdependence of all life forms.

The redefinition of love as an inherent state of being, rather than a transient emotion or a mere relational dynamic, is a pivotal aspect of Joey's Theory. If insecurity is the fundamental driver of behaviour, then its complete absence represents an optimal, unconstrained, and authentic mode of existence. This perspective transforms the goal of behavioural intervention from simply managing emotions or improving relationships to a deeper, more fundamental transformation of the self. The "blueprint" for behaviour, therefore, would guide individuals not merely to feel love, but to become love by systematically dismantling the roots of insecurity. This has profound implications for personal development, suggesting that true flourishing emanates from an internal state of security, which then naturally expresses itself as love in all interactions, creating a ripple effect of well-being.

This vision of love as a state of being naturally extends to the concept of an ideal society. Such a society, according to various theories, would be one where members "love one another," leading to individual love merging into "social love" directed towards societal laws and moral ideals. This "brotherly love" ensures that individuals do not isolate themselves or disregard the collective good, representing the ultimate end of an ideal society. This directly aligns with Joey's Theory's definition of love as the ultimate state of security, where collective well-being is a natural extension of individual wholeness.

3. Joey's Theory in Human Behaviour: A Deeper Dive

3.1. Altruism and Prosocial Behaviour: Motivations and Mental Health Impacts

Prosocial behaviour encompasses voluntary actions performed with the goal of benefiting others. Altruism is frequently considered the purest form of prosocial behaviour, characterized by actions exhibited without any expectation of reward, recognition, or reciprocity. However, an ongoing academic debate questions the existence of "true altruism," arguing that seemingly selfless acts often harbor underlying self-interest. This leads to a crucial distinction: "pure" altruism, driven by empathic and selfless concern where any self-benefit is unintended, versus "impure" or "self-focused" altruism, where the ultimate goal is personal benefit, and helping others is merely instrumental.

A substantial body of research consistently demonstrates a positive correlation between altruism and subjective well-being, which includes high life satisfaction and an increased experience of positive emotions while reducing negative ones. Engaging in prosocial behaviours triggers the release of neurotransmitters such as dopamine, serotonin, and oxytocin, all of which are associated with feelings of happiness and reduced stress. Altruism has been shown to decrease stress hormones like cortisol, aid individuals in coping with chronic pain, lower blood pressure, and potentially even extend lifespan. Specifically, volunteering has been linked to reduced rates of depression and anxiety, an enhanced sense of purpose, and increased resilience. Notably, providing help to another person has been found to be a more significant predictor of improved mental health outcomes compared to merely receiving social support. Cultivating compassion and engaging in altruistic acts further contribute to higher self-esteem and a greater sense of connection to others.

Despite these widespread benefits, altruistic behaviour can, paradoxically, pose a risk for Major Depression (MD). One study revealed a significant and independent harmful effect of altruistic behavior on MD, even after controlling for demographic variables, with the group exhibiting the highest levels of altruism being 1.59 times more likely to experience MD. This counterintuitive finding is hypothesized to occur if individuals adhere to "unrealistic morals" that diverge significantly from realistic life circumstances, potentially leading to feelings of sadness or powerlessness. Similarly, caregiving strains, which share similarities with altruistic behaviour, have been shown to induce distress and potentially depression in caregivers. Furthermore, continuous financial contributions that extend beyond an individual's own resources can exacerbate depressive symptoms. While altruism demonstrated a weak protective effect on Generalized Anxiety Disorder (GAD), its potential harmful effect on MD underscores a nuanced and complex relationship.

The apparent contradiction—altruism being widely associated with positive mental health outcomes, yet simultaneously identified as a significant risk factor for Major Depression—reveals a crucial dynamic. The proposed mechanisms for this negative effect, such as living by "unrealistic morals" or experiencing "caregiving strains," suggest that altruism, when stemming from a place of underlying insecurity, can become detrimental. For instance, if altruistic acts are driven by a need to prove one's worth, an inability to set healthy boundaries, or an unrealistic sense of obligation, they can lead to burnout and depression. This implies that the source or motivation of altruistic behaviour is paramount. If altruism flows from a state of genuine "love"—the absence of insecurity—it is beneficial and sustainable. However, if it functions as a compensatory mechanism for underlying insecurity, such as seeking external validation or over-extending oneself due to a lack of self-worth, it can lead to distress. The framework must differentiate between these forms of altruism, guiding individuals toward authentic, secure-based giving.

The debate between "pure" and "impure" altruism, coupled with the observation that altruism's happiness-boosting effect is stronger in individualistic cultures, adds further complexity. If "love is the complete lack of insecurity," then truly loving acts would be "purely" altruistic, motivated by genuine care without overt self-interest. However, "impure" altruism, driven by self-focused motives like reputation or self-esteem, suggests that even seemingly positive behaviours can still be rooted in insecurity—specifically, the need for external validation to feel secure. Cultural norms influence how these motivations are expressed and experienced. This implies that the "instruction manual" for Joey's Theory needs to provide guidance beyond simply encouraging "helping others." It must help individuals discern their true motivations. If the motivation is rooted in insecurity, the instruction would be to address that insecurity first, perhaps through the "honesting" process, so that future altruistic acts can genuinely contribute to well-being rather than leading to distress. This highlights the deep connection between individual psychological states and the ultimate effectiveness and sustainability of prosocial behavior.

Table 1: Summary of Altruism's Effects on Mental Health

| Effect Category | Specific Mental Health Impacts | Associated Factors/Mechanisms | Research Snippets |

|---|---|---|---|

| Protective Effects | - Reduced Generalized Anxiety Disorder (GAD) (weak effect) | Optimism, resilience to stress, promotion of positive emotion. | |

| | - Lower stress levels, reduced negative moods | Release of dopamine, serotonin, oxytocin; mental/emotional reset. | |

| | - Improved mood, increased happiness & life satisfaction | Bidirectional relationship with well-being; providing help more predictive than receiving. | |

| | - Enhanced sense of purpose & fulfillment | Connection to something larger than oneself; intrinsic rewards. | |

| | - Higher self-esteem & self-confidence | Feelings of self-worth, ability to make a difference. | |

| | - Fostered resilience | Puts own struggles into perspective. | |

| | - Stronger social connections | Sense of belonging, community, validation, support. | |

| Potential Risk Factors | - Significant harmful effect on Major Depression (MD) | Living by "unrealistic morals"; caregiving strains. | |

| | - Increased depressive symptoms | Continuous financial contributions beyond one's own resources. | |

3.2. Shifting from Self-Centeredness to Self-Transcendence

Self-centeredness is deeply rooted in profound feelings of insufficiency, unsafety, or the pervasive "angst" of feeling like a "fraud". This internal pain manifests as negative self-ruminations, which not only damage relationships by hindering empathy but also contribute significantly to psychiatric illnesses such as addiction, personality disorders, anxiety, and depression. It creates a "vicious cycle," where the anxiety driving these self-centered ruminations, in turn, generates more anxiety, trapping the individual in a self-perpetuating loop of distress. This is further supported by neurological research indicating that the Default Mode Network (DMN), a network of brain regions highly active during self-referential thinking and rumination, exhibits excessive activity in individuals with depression and anxiety.

To counteract these self-focused thought patterns and the pervasive influence of insecurity, several mechanisms and therapeutic approaches have been identified:

Attentional Redirection involves consciously shifting mental attention away from painful or unpleasant thought patterns. Techniques include sensory noting, such as the "5-4-3-2-1 exercise" which focuses on identifying five things one can see, four things one can feel, three things one can hear, two things one can smell, and one thing one can taste. Other methods include anchoring, recognizing colors in one's environment, playing categories games, or reciting familiar poems or songs. This approach serves as an effective "in-the-moment" tool for breaking cycles of self- and environment-focused attention, particularly relevant in contexts of social anxiety, where excessive internal focus can impair social engagement and enjoyment.

Mindfulness, rooted in ancient traditions, encourages a nonjudgmental awareness of the present moment, approached with curiosity and compassion. It empowers individuals to observe their thoughts and emotions without attachment or resistance, thereby fostering emotional regulation and reducing self-criticism. From a neurophysiological perspective, regular mindfulness practice strengthens the prefrontal cortex—the brain region responsible for executive functions like decision-making, focus, and impulse control—while simultaneously downregulating activity in the amygdala, the brain's fear and stress center. This dual effect calms the nervous system and enhances neuroplasticity, the brain's capacity to reorganize and form new neural connections. Mindfulness also cultivates self-compassion by fostering a sense of shared humanity and recognizing oneself as an integral part of the human condition.

Self-Compassion is a therapeutic approach that encourages individuals to treat themselves with the same kindness and understanding they would offer a loved one, rather than resorting to harsh self-criticism. Its core components include self-kindness (offering warmth and support during difficult times), recognizing common humanity in one's struggles (understanding that suffering is a universal experience), and mindfulness (observing thoughts and emotions in the present moment without judgment). This approach helps individuals break free from self-critical cycles and develop a more nurturing inner voice.

Focusing Outward and Engaging in Service represents a powerful and intentional antidote to self-centeredness. This involves deliberately shifting attention from self-absorption to others, practicing love in daily interactions, developing healthy social networks, and actively participating in activities or causes that extend beyond personal concerns. Paradoxically, "giving is a gift you give to yourself," as acts of kindness trigger the release of mood-boosting neurotransmitters, improve mental clarity, reduce stress, and enhance overall well-being. This outward focus is instrumental in breaking the vicious cycle where anxiety fuels negative self-centered ruminations, which in turn generate more anxiety.

These mechanisms collectively illustrate a behavioral continuum from insecurity to self-transcendence, primarily mediated by a deliberate shift in attention. Self-centeredness and rumination are explicitly linked to insecurity and an inward, self-focused attention. The therapeutic and psychological interventions described—attentional redirection, mindfulness, self-compassion, and outward focus/service—all involve a conscious and deliberate shift in attention away from the self and towards the present moment, others, or a larger purpose. This shift, when consistently practiced, culminates in self-transcendence, a state characterized by the "dissolution of the ego" and a profound connection to something greater, leading to the absence of personal worries and desires. This establishes a clear, actionable pathway: Insecurity (inward focus) → Attentional Shift (outward/present focus) → Self-Transcendence (absence of self-centered insecurity). The blueprint for human behavior, therefore, can be interpreted as a guide for mastering attentional control. The "instruction manual" would emphasize practices that facilitate this shift, recognizing that changing the direction of attention is a primary means of resolving insecurity and fostering a state of "love" or wholeness, thereby providing a concrete, neurologically supported mechanism for achieving the theory's ultimate goal.

3.3. Attachment and Relationships

Adult Attachment Theory posits that the same motivational system responsible for forming emotional bonds between parents and children also underpins adult intimate relationships. Attachment behaviors, such as crying, clinging, and frantic searching, are considered adaptive responses to separation from a primary attachment figure—an individual who reliably provides support, protection, and care. These behaviors are viewed as evolutionarily functional, as infants who maintained proximity to their caregivers were more likely to survive to reproductive age.

Insecure attachment styles in adulthood are frequently traced back to early childhood experiences with primary caregivers who were insensitive, inconsistent, or rejecting. Two common insecure styles are identified:

* Anxious-resistant (or Anxious-preoccupied) adults are characterized by persistent worry about not being loved completely and are easily frustrated or angered when their attachment needs remain unmet. In children, this manifests as extreme distress upon separation and significant difficulty being soothed upon reunion, often exhibiting conflicting behaviors that appear to "punish" the parent for leaving. This style can lead to emotional dependence, a pervasive fear of being alone, and the pursuit of unrealistic fantasies of perfect relationships.

* Avoidant (or Dismissing-avoidant) adults may outwardly appear indifferent to close relationships, preferring not to be overly dependent on others or to have others depend on them. While they might seem less distressed by separation, physiological measures often indicate underlying distress despite their defensive behaviors. This style can result in maintaining superficial relationships and actively disengaging from more intimate connections.

In contrast, individuals with a secure attachment style feel confident that their partners will be available and responsive, and they are comfortable with interdependence and healthy reliance on others. Secure children typically have responsive and sensitive parents. Secure adults generally experience greater relationship satisfaction, characterized by longevity, trust, commitment, and interdependence, and are more inclined to both seek and provide support to distressed partners.

Bowlby's theory emphasizes that mental representations or "working models"—internalized expectations, beliefs, and "rules" for behaving and thinking in relationships—are profoundly shaped by early caregiving experiences. For instance, a secure child develops a fundamental belief that others will be there for them, based on consistent positive past experiences. These internalized models contribute to the continuity of attachment patterns throughout life, although changes can occur with new, significant relational experiences that are inconsistent with prior expectations. A lack of secure attachment in childhood can significantly hinder an individual's ability to trust others and feel safe in their environment, directly contributing to the development of insecurity in adulthood.

The "Theory of Securing" briefly mentions the "inter-generational and social transfer of insecurity". Adult Attachment Theory provides a detailed mechanism for this transfer. Insecure attachment styles in adults are directly traced back to early childhood experiences with caregivers who were insensitive, inconsistent, or rejecting. These early experiences create "working models" of relationships that perpetuate insecurity into adulthood, impacting trust, emotional regulation, and relationship dynamics. This establishes a clear causal chain: early caregiving → attachment style → adult insecurity → behavioral patterns in relationships. This understanding reinforces that the blueprint of Joey's Theory must extend beyond individual psychology to encompass relational dynamics. It implies that fostering "love"—the absence of insecurity—requires not only individual "honesting" but also the deliberate creation of secure, compassionate relational environments, particularly for children. The "instruction manual" would emphasize the critical role of unconditional positive regard and empathic understanding as fundamental tools for breaking intergenerational cycles of insecurity and fostering secure connections that lead to genuine wholeness.

Unconditional Positive Regard (UPR), a core concept in Carl Rogers' client-centered therapy, signifies a complete and unwavering acceptance and support of an individual, irrespective of their words or actions. This total acceptance creates a psychologically safe environment where individuals feel secure enough to be their authentic selves, revealing their deepest fears and secrets without fear of judgment or rejection. UPR is considered crucial for therapeutic change and is a hallmark of healthy relationships, fostering personal growth by conveying grace and acceptance even in the face of mistakes or failures. Conversely, conditional positive regard—where approval is contingent on specific actions—can lead to "incongruence," a misalignment between one's ideal self and real-life experiences, which UPR helps to resolve. Compassionate understanding, cultivated through practices like mindfulness, further fosters self-compassion, enhances emotional regulation, and deepens connections to others, creating a supportive environment for emotional healing and growth.

4. Joey's Theory in Animal Behavior: Universal Parallels

4.1. Fear, Anxiety, and Attention Allocation in Animals

Animals, much like humans, are constantly assessing their environment for potential threats. Wild animals, in particular, benefit significantly from the ability to discriminate between dangerous, neutral, and rewarding individuals or situations, and they adjust their behavior accordingly in response to human disturbance. Their successful navigation of encounters with humans and other environmental challenges relies on a complex interplay of cognitive processes: perceiving and attending to relevant cues, integrating this information with past experiences, and subsequently mounting an appropriate behavioral response.

Fear, in both humans and non-human animals, is defined as a physiological, behavioral, and emotional reaction to stimuli perceived as potentially harmful, triggering adaptive fight-or-flight responses that are crucial for self-preservation. This can manifest physiologically as an increase in heart rate, elevated respiratory rate (panting), sweating, trembling, pacing, and potentially urination or defecation. Behaviorally, fear can lead to freezing (to avoid detection), vocalization (to warn others or seek help), or defensive attack, with responses varying based on the distance from the threat. Anxiety, while often used interchangeably with fear, is distinct; it represents the anticipation of future danger that may be unknown, imagined, or real. Anxious animals may exhibit avoidance behaviors like hiding, display hypervigilance (constantly being on alert for danger), and startle easily. Chronic stress resulting from persistent fear or anxiety can lead to significant physiological changes, including continued stimulation of the HPA axis and increased cortisol, which can compromise the immune system and contribute to stress-related diseases and a shortened lifespan.

Attention allocation in animals is a critical component of their threat response. Affect-driven attention biases (ADABs) describe the differential allocation of attention towards one stimulus over others, influenced by the animal's emotional state. For instance, negative affective states can modulate an animal's attention towards threatening cues. Anxious sheep, for example, exhibit greater vigilance, are less likely to feed, and spend more time looking towards the previous location of a perceived threat (e.g., a dog) even after it is removed. Conversely, positive affective states can lead to attention biases towards positive cues, such as social stimuli.

The concept of limited cognitive resources is relevant here. Attention is not an unlimited resource; the more attention an animal dedicates to one aspect of its environment, the less is available for others. Experiments with pigeons, for example, have shown that when tasked with discriminating between two simultaneous stimuli (a tone and a light), they can divide their attention. However, if one stimulus becomes more salient or predictive, discrimination improves for that stimulus while worsening for the other, demonstrating an attentional tradeoff. This aligns with the notion that animals, like humans, have limited capacity for processing information and must selectively attend to relevant stimuli while inhibiting irrelevant ones.

The Ecological View of Attention (EVA) challenges the traditional understanding that attention primarily evolved to manage limited brain resources when faced with overwhelming sensory information. Instead, EVA proposes that limiting sensory processing is adaptive regardless of brain capacity, focusing on the animal's interactions with its environment. Under EVA, attention functions primarily to select a target for behavior and suppress distractors, ensuring behavioral commitment to a goal in a noisy and ambiguous environment. This perspective suggests that attentional deficits in animals are not merely sensory or processing deficits, but rather behavioral deficits, where the animal struggles to choose and commit to an appropriate behavioral opportunity. This framework aligns with Joey's Theory by highlighting how an animal's internal state (e.g., fear, anxiety) directly influences its attentional strategies and resource allocation, ultimately shaping its behavior in response to perceived insecurity in its environment.

Table 2: Comparative Behavioral and Physiological Indicators of Stress/Fear in Animals

| Indicator Category | Specific Manifestations / Examples | Animal Species / Context | Research Snippets |

|---|---|---|---|

| Physiological | Increased heart rate, respiratory rate (panting) | General across many species | |

| | Sweating, trembling, pacing, urination/defecation | General across many species | |

| | Dilated pupils, tense muscles, raised hackles, tight lips | Dogs, Cats | |

| | Elevated cortisol, prolactin levels | Dogs, Cats, Monkeys, Rats | |

| | Reduced corticosterone levels (with social buffering) | Rats, Squirrel Monkeys, Prairie Voles | |

| Behavioral | Avoidance of human disturbance, habituation, sensitization | Wild animals (general) | |

| | Decreased appetite (anorexia), pica, polyphagia | Dogs, Cats | |

| | Increased grooming | Dogs, Cats | |

| | Changes in social interactions (vocalization, contact) | Dogs, Cats, Rodents | |

| | Hypervigilance ("watching for danger") | Dogs, Cats, Anxious animals | |

| | Freezing, fleeing, defensive attack (distance-dependent) | General across many species (e.g., rats) | |

| | Impaired response inhibition, lack of motivation | Stressed rats | |

| | Social withdrawal, social avoidance | Rodents | |

| | Inhibited mating behavior, altered parental care | Rats, Zebra Finches | |

| | Attentional bias towards threat (e.g., dog) | Sheep, Rhesus Macaques, Chimpanzees | |

| | Attentional bias towards positive cues (e.g., grooming) | Bonobos | |

| | Slower reaction times to threatening stimuli | Chimpanzees (vet images), Humans (spiders/angry faces) | |

4.2. Cooperation, Empathy, and Altruism Across Species

Scientific evidence for cooperative and altruistic behaviors is increasingly documented across diverse animal species, challenging traditional evolutionary explanations that focus solely on individual survival and genetic propagation. While kin selection (preferential helping of relatives to benefit shared genetic legacy) and reciprocal altruism (exchanging help with expectation of future reciprocation) explain many instances of cooperation , numerous examples suggest a broader scope of altruism.

One compelling example involves humpback whales intervening in killer whale attacks on unrelated species, such as seals. In observed incidents, humpbacks, which feed on small prey, actively disrupted killer whale hunts, even allowing seals to rest on their bodies for safety. This behavior is considered biologically altruistic as it benefits another species at a clear cost or risk to the humpback, yet it cannot be explained by kin selection (no genetic relation) or reciprocity (the seal cannot reciprocate). Similar acts of interspecies altruism have been documented, including dolphins rescuing humans, dogs, and other marine life from sharks or fishing nets, and apes helping injured animals or human children. These instances suggest that altruistic motivation may stem from lower-level emotional processes shared across species, rather than requiring complex human-like reasoning.

The debate surrounding "pure" altruism in animals often centers on whether these acts are truly selfless or always have underlying selfish benefits. Critics argue that animal altruism ultimately promotes survival or genetic propagation, even if indirectly. For example, cuckoo birds laying eggs in host nests, while seemingly receiving care, may destroy the host's remaining brood if their own eggs are removed, suggesting a coercive strategy rather than pure selflessness. Similarly, ravens sharing food were found to be juveniles avoiding conflict with territorial adults by recruiting more ravens, thus turning a seemingly altruistic act into a self-benefiting strategy. However, proponents of true altruism point to cases like the sperm whales adopting a handicapped dolphin, where no clear benefit to the whales was apparent. This ongoing discussion highlights the complexity of discerning motivations in non-human animals and the potential for anthropomorphism (projecting human qualities) versus anthropodenial (denying shared traits).

The neurobiological underpinnings of empathy in animals provide further support for shared emotional processes. Research suggests that the ability to recognize and respond to others' emotions and intentions—empathy—may not be uniquely human. Neural activity associated with empathy has been observed in mice, dogs, and monkeys, and disrupting this activity can disrupt empathic responses. Emotional brain structures like the amygdala, insula, and striatum are linked to empathy (understanding others' distress) and caring (desire to alleviate it). Studies have connected variations in amygdala size and activity to empathic sensitivity and prosocial behavior in humans, bonobos, and rats. Furthermore, a brain mechanism in the prefrontal cortex determines how animals respond to others' emotions based on their own past experiences, suggesting that animals exhibit empathetic reactions only if their past experience mirrors the observed emotional state in others. This implies that empathy is conserved across species, opening avenues for understanding and potentially treating conditions with impaired empathy, even in humans.

Social buffering is a phenomenon observed in highly social mammals where the presence of conspecifics reduces stress responses and promotes recovery from distress. This effect has been found in rodents, birds, and non-human primates. For example, fear-conditioned rats show reduced freezing and increased locomotor activity in a novel environment when a non-fearful rat is present, suggesting that fear is allayed through social presence. Social affiliation itself is powerful, increasing with repeated encounters and activating reward mechanisms in the brain. Physiologically, social buffering attenuates the HPA axis response, reducing stress hormones like cortisol and corticosterone, with modulation observed at the paraventricular nucleus (PVN) of the hypothalamus. Visual cues, such as familiar sheep faces, can be sufficient to induce social buffering, reducing behavioral, endocrine, and autonomic stress responses. This demonstrates how social connection directly mitigates insecurity (fear, anxiety) in animals, providing a parallel to the human experience of finding security in relationships.

4.3. Social Hierarchies and Group Dynamics

The formation of social hierarchies is a fundamental aspect of behavior across many social species, including humans. In humans and other social primates, social stratification is principally based on two distinct forms: dominance and prestige.

Dominance is rooted in coercive capacity, established through strength, threat, and intimidation, often reflecting a history of wins and losses in aggressive encounters. In dominance hierarchies, high-ranking individuals ("haves") routinely receive privileged access to resources, mates, and decision-making influence, while lower-ranking individuals ("have-nots") must recognize and accept their subordinate position. Humans, and other social primates, have evolved a resistance towards coercive dominance, with anti-dominance instincts often escalating into large-scale coordinated leveling efforts to suppress the power of coercive aggrandizers. This suggests an inherent aversion to insecurity imposed through threat.

In contrast, prestige is based on persuasive capacity, derived from an individual's skills, abilities, and knowledge. Prestigious individuals, unlike dominant ones, possess exceptional skills in locally valued domains, such as warrior skills, medicinal knowledge, or hunting ability in small-scale societies. Their influence depends entirely on their ability to attract followers by generating benefits for others. Because these benefits are maximized through proximity and prolonged interaction, prestige hierarchies likely shaped the evolution of proximate emotions and ethologies such as liking, respect, and admiration, leading individuals to actively seek contact with prestigious people. This form of hierarchy produces mutually beneficial outcomes with followers, and is widely recognized and endorsed.

These two forms of social hierarchy demonstrate sharp differences in the behavioral and psychological traits of high-ranking individuals and result in qualitatively disparate outcomes for group members. Dominant individuals cultivate fear, while prestigious individuals earn respect.

The role of social cohesion and bonding in animal well-being is significant. Living in groups provides substantial benefits, such as increased survival rates, enhanced foraging success, and greater success in conflicts, as seen in meerkats. Cooperation, which can take various forms (aggressive, sexual, parental investment, foraging), is prevalent across species and extends beyond genetic familiality, occurring among kin, strangers, and even across different species. This suggests that social bonds and cooperative behaviors are fundamental to the well-being and survival of many species.

Cooperative care, a positive reinforcement-based approach, allows animals to voluntarily participate in their own treatment, significantly reducing stress and fear. This approach, common in zoos and increasingly used with companion animals, empowers animals by giving them choice and control, which greatly reduces stress and creates positive emotional responses. For instance, teaching animals to signal "yes" or "no" to proceeding with a procedure, or to hold a target behavior as a "green light," enhances their sense of agency. This directly relates to shifting their emotional and attentional responses from fear and resistance to engagement and cooperation. By prioritizing the emotional well-being of animals and fostering a sense of psychological safety through predictable and considerate interactions, cooperative environments can transform stressful experiences into positive ones for animals. This parallels human therapeutic approaches that emphasize agency and a safe, non-judgmental environment for resolving insecurity.

5. Joey's Theory as a Universal Blueprint: Implications for an Ideal Society

5.1. Bridging the Human-Animal Divide

Joey's Theory offers a compelling framework for bridging the perceived divide between human and animal behavior by positing insecurity as a universal motivational force and love (the absence of insecurity) as the ultimate state of flourishing across all species. The analysis reveals shared behavioral principles and underlying mechanisms that transcend species boundaries.

Both humans and animals exhibit complex responses to perceived threats and insecurities. In humans, insecurity manifests as feelings of inadequacy, unsafety, and worthlessness, driving self-centered ruminations and contributing to mental health challenges like anxiety and depression. Similarly, animals display physiological and behavioral indicators of fear and anxiety in response to threats, employing attentional biases to prioritize danger or reward. The concept of limited cognitive resources and attentional tradeoffs applies universally, as both humans and animals selectively allocate attention to manage sensory input and resolve behavioral conflicts. The ecological view of attention further suggests that attention evolved to facilitate adaptive behavior in noisy environments by committing organisms to a single behavioral target, rather than solely managing internal brain resources. This shared imperative to navigate threat and uncertainty underscores a fundamental commonality in the experience of insecurity.

Furthermore, the pursuit of security and connection is evident across the living world. Human efforts to resolve insecurity involve "honesting" through connection with "trusted-others," fostering self-compassion, and engaging in outward-focused service. These practices lead to self-transcendence, characterized by ego dissolution and a profound sense of unity with a greater whole. Paralleling this, animals exhibit sophisticated cooperative and altruistic behaviors, such as social buffering where the presence of conspecifics reduces stress and allays fear. Interspecies altruism, like humpback whales rescuing seals, challenges purely selfish evolutionary explanations, suggesting that empathy and caring, rooted in shared emotional brain structures like the amygdala, drive prosocial acts across diverse species. The development of social hierarchies, whether dominance-based (coercive) or prestige-based (beneficial), further illustrates universal strategies for social organization, with a natural resistance to coercive forms of power. These shared mechanisms of coping with insecurity and fostering connection highlight a "naturalcultural" existence where nature and culture are tightly knotted. This perspective suggests that the artificial divisions between human and animal behavior obscure a deeper, interconnected reality, where fundamental principles of insecurity and its resolution govern all life.

5.2. A Society Rooted in Love and Security

An ideal society, envisioned through the lens of Joey's Theory, is one fundamentally rooted in "love"—the complete absence of insecurity—and characterized by profound security, wholeness, and mutual well-being. Such a society would prioritize non-violence to all living things, reflecting a belief that individual desires and human societal structures have historically caused suffering. It would strive for a just and compassionate social and political order essential for the well-being of all its members, human and animal alike.

In this ideal state, individual love would seamlessly merge into "social love," directed towards the collective good, societal laws, and moral ideals. This "brotherly love" would ensure that individuals do not isolate themselves or disregard the social good, fostering unity and shared purpose. The society would be characterized by social equality and justice, treating all individuals with the same level of respect, dignity, worth, and humanity, irrespective of wealth, race, class, gender, or other distinctions. Equal access to opportunities, education, and essential services would be foundational, ensuring that the societal system supports fairness and prevents the erosion of individual autonomy and freedom.

The importance of "care for generations" and the environment, conceptualized as nurturing "quiet country," would be paramount. This involves a non-teleological orientation to time, where the past is faced with responsibility, and the present is lived as a "thick and consequential" reality, accountable to future generations. Such a society would recognize that "country is a multidimensional matrix of relationships," encompassing people, animals, plants, and the earth itself, understanding that "those who destroy their country destroy themselves". This holistic view integrates ecological and social restoration, moving beyond a frontier mentality that exploits nature and introduces species without considering long-term consequences. Instead, it would cultivate practices of care, responsive attentiveness, and multi-species reconciliation, recognizing that flourishing depends on learning to live in actual places with unexpected partners.

The role of wildlife and nature would be deeply integrated into the societal fabric, not merely as resources but as essential contributors to a healthy ecosystem. This includes recognizing the importance of biodiversity for soil health, nutrient cycling, pollination of crops, natural pest control, and seed dispersal. Such an approach supports food sovereignty and the well-being of indigenous communities who rely directly on healthy ecosystems. A society rooted in love and security would protect wildlife populations from overexploitation and climate impacts, ensure landscapes and aquascapes are connected and resilient, and manage conserved areas with sustained support. Ultimately, it would foster a compassionate and respectful relationship between humans and animals, guided by ethical frameworks that prioritize freedom from fear and distress for all living beings. This vision moves beyond utopian ideals of abstract material equality to embrace the fundamental human and animal need for dignity, respect, and a life lived in secure, loving interdependence.

5.3. Practical Applications: Towards an "Instruction Manual"

Translating the theoretical principles of Joey's Theory into an actionable "instruction manual" for individual and societal transformation involves a multi-faceted approach focused on dismantling insecurity and fostering a pervasive state of love and security.

At the individual level, the instruction manual would emphasize the "honesting" process as the primary pathway for resolving insecurity. This begins with cultivating self-awareness to recognize feelings of inadequacy, un-belongingness, and worthlessness, and to identify the "instant relievers" that provide temporary but ultimately detrimental "false feelings of security". Individuals would be guided to engage in practices that promote attentional redirection, consciously shifting focus away from self-centered ruminations and anxieties towards the present moment and external stimuli. This includes sensory noting exercises and mindful engagement with daily activities.

A cornerstone of this personal transformation would be the consistent practice of mindfulness and self-compassion. The instruction manual would detail techniques such as breath-focused meditations and loving-kindness practices to cultivate nonjudgmental awareness, emotional regulation, and a kinder inner voice. This fosters the understanding of one's struggles as part of a "common humanity," reducing feelings of isolation and inadequacy. The goal is to move from self-criticism, which often stems from insecurity, to self-kindness, allowing for emotional resilience and acceptance of one's whole self.

Crucially, the manual would advocate for an outward focus and engagement in service. Recognizing that self-centeredness is rooted in insecurity, individuals would be instructed to intentionally devote themselves to "nurture and savor Life" by reaching out to others, practicing love in daily interactions, and participating in activities that benefit the collective. This shift in attention, from internal pain to external connection, is a powerful mechanism for dissolving insecurity and fostering a sense of purpose and well-being. The manual would highlight that altruism, when it stems from a place of genuine security rather than compensatory insecurity, yields significant mental health benefits.

For societal transformation, the instruction manual would emphasize the creation of secure and compassionate relational environments. This includes promoting unconditional positive regard in all relationships—from family to broader social interactions—to foster trust, authenticity, and personal growth by providing unwavering acceptance. Educational systems would be redesigned to prioritize emotional intelligence, secure attachment, and the development of empathy from an early age, recognizing that early experiences profoundly shape an individual's sense of security and their "working models" of relationships.

The blueprint for a post-fear society would integrate ethical frameworks for human-animal interaction that extend beyond mere welfare to active co-flourishing. This involves applying principles of non-violence and mutual respect to all living beings, recognizing the intrinsic value of every species. Strategies would include establishing protected areas, mitigating human-wildlife conflict, and engaging communities in conservation efforts. The manual would promote "cooperative care" principles in animal management, giving animals choice and control in their interactions with humans to reduce fear and stress and foster positive emotional responses. This reflects a commitment to creating environments where all beings feel psychologically safe and empowered, aligning with the idea that a truly secure society embraces and cares for its entire naturalcultural matrix.

Ultimately, the instruction manual would guide individuals and communities to systematically dismantle the roots of insecurity—whether personal, relational, or societal—and to cultivate a pervasive state of "love" characterized by wholeness, self-transcendence, and interconnectedness. This involves a continuous process of self-improvement, compassionate action, and the creation of environments that foster security and flourishing for all life.

6. Challenges and Future Directions

The ambitious scope of Joey's Theory, aiming to provide a universal blueprint for all human and animal behavior, inherently presents significant complexities and potential limitations that warrant careful consideration and further research.

One primary challenge lies in the operationalization and measurement of "insecurity" and "love" across diverse species. While human psychology offers various validated scales and behavioral indicators for insecurity, anxiety, and depression , applying these concepts universally to animals requires robust ethological and neurobiological methodologies. Although affect-driven attention biases (ADABs) and physiological stress indicators offer promising avenues for assessing emotional states in animals , the subjective experience of "insecurity" in non-human species remains inferential. Future research must develop more refined, non-invasive methods to reliably quantify the spectrum of insecurity across diverse animal taxa, moving beyond simple threat responses to capture more nuanced states of perceived lack or vulnerability.

Another challenge involves the nuance of motivation in prosocial and altruistic behaviors. While Joey's Theory posits insecurity as the fundamental driver, and love as its absence, the research indicates that even seemingly altruistic acts can stem from "impure" or self-serving motives, particularly in individualistic cultures. The finding that altruism can be a risk factor for Major Depression when stemming from "unrealistic morals" or caregiving strains underscores that the source of the behavior is critical. A universal blueprint must provide clear criteria for distinguishing between altruism that genuinely reduces insecurity (flowing from a place of security) and altruism that compensates for or exacerbates it. Future studies should explore the neurological and psychological markers that differentiate these motivational pathways in both humans and animals, perhaps by examining the interplay between DMN activity (self-referential thought) and prosocial engagement.

The concept of "honesting" and "trusted-others" presents a human-centric framework that requires careful adaptation for universal application. While the importance of secure attachment and unconditional positive regard in human development is well-established , identifying analogous "trusted-others" and "honesting" processes in animal social dynamics demands further investigation. Research into social buffering and cooperative care in animals offers parallels, demonstrating how social presence and agency can mitigate fear and stress. However, understanding the cognitive and emotional mechanisms that enable animals to "gain clarity" or "be real" in a way comparable to human honesting requires more sophisticated comparative cognition studies.

Furthermore, the vision of an "ideal society" rooted in love and security, extending to a "naturalcultural" existence, faces practical implementation challenges. Bridging the gap between theoretical ideals of non-violence and mutual love and the complex realities of interspecies conflict, resource competition, and human impact on ecosystems requires actionable strategies that account for biological imperatives and ecological dynamics. Research into regenerative agriculture, wildlife conservation, and ethical human-animal interactions provides a starting point, but integrating these into a cohesive, universally applicable "instruction manual" necessitates interdisciplinary collaboration across behavioral science, ecology, and public policy.

Future research should focus on:

* Developing cross-species metrics for insecurity and well-being: This would involve refining behavioral assays and physiological markers to provide more granular data on internal states across a wider range of species.

* Longitudinal studies on the impact of "securing" interventions: Tracking the long-term effects of practices like mindfulness, outward focus, and cooperative care on both human and animal well-being and their capacity for genuine prosociality.

* Comparative neurobiology of prosocial motivation: Investigating the brain mechanisms that distinguish between secure-based and insecurity-driven helping behaviors across species.

* Modeling complex social systems: Utilizing advanced computational models to simulate the long-term effects of different behavioral "strategies" (instantaneous relieving vs. honesting) on group cohesion, resource distribution, and overall flourishing in mixed human-animal communities.

* Ethical implications of universal behavioral modification: Considering the philosophical and practical challenges of applying a "blueprint" to guide behavior, ensuring it respects individual autonomy and species-specific needs while striving for collective well-being.

Addressing these challenges will be crucial for refining Joey's Theory from a compelling conceptual framework into a truly universal and actionable blueprint for fostering a more secure and loving existence for all life.

7. Conclusion

Joey's Theory presents a profound and unifying framework for understanding human and animal behavior, positing that all actions originate from varying levels of insecurity, with "love" representing the ultimate state of its complete absence. This report has demonstrated that this core principle offers a robust lens through which to interpret a wide array of psychological and ethological phenomena, bridging traditionally disparate fields.

The pervasive nature of insecurity, rooted in early experiences and societal pressures, drives a cyclical pattern of distress in humans, manifesting as self-centeredness, rumination, and various mental health challenges. Parallels in the animal kingdom reveal similar responses to perceived threats, including physiological stress indicators and affect-driven attention biases. The fundamental drive to resolve this insecurity is universal, manifesting through either maladaptive "instantaneous relieving" or adaptive "honesting" processes. The distinction between these two pathways is critical; while instant relievers offer temporary false security, honesting, characterized by genuine self-engagement and connection with "trusted-others," leads to true and lasting well-being. This analysis highlights that even seemingly positive behaviors, such as altruism, can be detrimental if they stem from underlying insecurity rather than authentic security, underscoring the importance of motivational discernment.

Furthermore, the report establishes that the journey from insecurity to "love"—a state of wholeness and self-transcendence—is fundamentally a process of attentional shift, moving from inward, self-focused rumination to outward-focused engagement and connection. This is supported by evidence from human therapeutic approaches like mindfulness and self-compassion, and mirrored in animal behaviors like social buffering and cooperative care, which demonstrate the profound capacity for interspecies empathy and altruism. The recognition of shared emotional and neurobiological underpinnings for these behaviors across species reinforces the theory's universal applicability.

An ideal society, guided by Joey's Theory, would be one where love, defined as the absence of insecurity, forms the bedrock of social organization. Such a society would prioritize social equality, justice, and non-violence, fostering a "naturalcultural" existence that respects and integrates all life forms. The "instruction manual" derived from this blueprint would emphasize practical strategies for individuals to cultivate inner security through self-awareness, mindful attention, and compassionate action, while simultaneously guiding communities to create secure, accepting, and cooperative environments for all beings.

While the universal application of Joey's Theory faces challenges in precise measurement and the nuanced interpretation of motivations across species, its capacity to unify diverse behavioral phenomena under a single, compelling principle is undeniable. Future research, focusing on cross-species metrics, longitudinal studies of intervention effectiveness, and comparative neurobiology, will be instrumental in further refining this blueprint. By embracing Joey's Theory, humanity can gain a deeper understanding of its own behavioral roots and those of the wider living world, paving the way for a more secure, compassionate, and flourishing future for all.

Source: Gemini 21/6/25