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A WORLD FEDERATION OF NATIONS
the global integration of mankind
A Study in Thought
sa054
by
Marius Heuff
Chapter 1
Content
Unknown friends.
A look at the title.
A number of questions.
Is it really necessary to integrate on a global scale?
The ever-recurring choice between competitive strife, and, cooperation on the
basis of essential equality.
Short summaries; "flash-backs" to previous essays.
An ambitious project.
The apparent ingratitude of those who have been helped.
Mechanisms of polarisation.
We like to close our eyes to the miseries around us.
Changing social conditions.
The price of commitment.
1 My friend, I welcome you to the
world of my thoughts, but, I can not know, of course, what your reactions are,
when you read the title of this essay. I do not know, whether or not you give
any thought to the title of a book. Perhaps, you plunge immediately into the
text, or, maybe, you are a browser, who first glances at a work, before you
decide to read it.
2 If I would be the reader, I
would certainly look at the title, and, I would immediately have a number of
questions; "What do you mean by this title" Are you going to talk
about the efforts people have made when trying to organise a world-body for
international contacts? Are you going to give us a history of man's attempts
and thoughts about the formation of a world federation of nations, or, is your
emphasis going to be on future developments? If so, explain, then, why it has
to be a federation and not a tightly governed, centrally organised
world-society, or, one global nation? Explain, also, why you think, that the
nations of today will persist as units in a future federation, or, are you
using the word "nation" more broadly, as "Regions", which
are more or less equivalent to each other and are united by a single,
overseeing body; an Executive Council of the World-Federation of Regions?"
3 After these questions have been
answered, there are others. It may be, that the initial imagery evoked by the
title was so satisfying and so full of promise for exiciting thoughts and
ideas, that the question of relevance did not come up, but, even, if such a
happy course of events would take place, and, even, if the reader would have
been so completely swept-up by a grand vision of hope-giving and beneficial
relationships between peoples on a very large scale, chances are, that the
reader, after finishing the essay, or, when returning to a more critical frame
of mind, still has a few more questions to ask.
4 "Is it realistic to expect
a world-federation of nations or Regions to be a viable objective? Is it,
indeed, necessary to come to such a grand-scale federation? Can we not live
happily and harmoniously without such a complex and ambitious attempt to bind
the whole of mankind together by an all-pervasive bureaucracy of administrative
and leadership functions? Is it not more realistic to let each nation or region
develop according to its own ideas and potentials? Are we really accomplishing
much by trying to set-up such a federation?
5 Who is going to enforce
decisions? Are we not already faced with the sad spectacle of an impotent and
bickering United Nations? Who guarantees, that the decisions and guidelines of
the leadership of a world-federation will be followed and heeded? Make it clear
to me, from the beginning, that we are not talking about another utopia, a
philosophical dream-world of a lonely fantasiser, who has no obligations to
test his ideas against a practical reality. Make it clear to me, that we have a
very good theoretical foundation for such a grandiose conceptual scheme. Make
it clear, that I will not be wasting my time reading your work."
6 We have, here, a tough but
realistic series of questions and commands, and, these are the sort of
questions I would ask, if anyone wanted me to read such a work. Indeed, I will
discuss, primarily, the requirements for a globally integrated society of man,
and, I will not discuss specific historical or contemporary efforts. We will
discuss the plausible and necessary developments that will make such a global
society, not only, logical, but, a necessity, provided, we are serious in our
efforts to find a collective mode of behaviour that will enhance the viability
and dignity for us all; not only, for those who live, now, but, for countless
future generations as well.
7 If we are not convinced, that
we have to work towards such a goal of universal justice and long-term
viability, then, these writings will seem superfluous and meaningless. If you
still think, that you can go on your own merry ways, you do not have to read
any further. If you think, that you have the right to hold-on to your position
of privilege and affluence, and, that you have the right to suppress, with
force, if necessary, anyone, who dares to challenge you, this essay is not for
you. If you adopt, once again, the age-old and primitive solution of violent
combat as a means to resolve tensions, you behave with a stone-age mentality,
and the entire design of all my writings will be incomprehensible to you.
8 However, if you feel, somehow,
that it is worthwhile to re-think our concepts of reality, of our origins, of
human behaviour and goal-patterns, then, you will find some new ideas. Perhaps,
you will be disappointed, that it is not easy to come quickly with clear-cut
and definitive solutions. You may be discouraged, at times, because you have to
wade through lengthy discussions and nearly inextricably complex and
inter-woven relationships, and, every time, you think, you have discovered a
certainty, this certainty is again qualified by conditions of dependence, and,
this certainty or truth is made slippery and flexible by the concepts of
relativity in the perception and interpretation of reality.
9 I will do my best, as I do,
every time, when I sit-down to write. I will do my best to be as clear and as
complete as I can. If problems and questions come-up in my mind about the
statements I am making, I will have to mention them, and, I will have to deal
with them. We can not solve problems by ignoring apparently contradictory,
illogical and incomplete trains of thought, and, I am not trying to place a
completely worked-out, ready-made package of philosophical guidelines before
you. I am, in essence, extending you an invitation to think and argue with me
about a whole variety of fundamental questions and problems. I am convinced,
that many of you could elaborate and improve on certain aspects of my thinking,
just as we always use the philosophical ideas of past generations as a starting
point for our own grasp over reality.
10 It is not possible to start from
scratch in each essay and begin with a resumé of the ideas, that lie behind the
concepts of an evolutionary development of life, as well as a biological or
existential interpretation of conceptual awareness. However, in order to
indicate some continuity of thought, we will always refer back, sometimes with
a short summary, to concepts that have been treated, elsewhere, in more detail.
We will start with an effort to make it clear, why a search for continued and
long-term viability has to evolve along lines of a "global integration of
mankind", or, a "federation of nations or large Regions", and,
why every alternative to such such an approach is always a solution that opts
for strife and violent conflict.
11 We also hope to make it clear,
that we have, now, a sufficient grasp over the nature of our own existence to
describe, with reasonable accuracy, a set of conditions and guidelines we all
could accept as fair and just. In addition, we will review the reasons, why we
should consider man's most satisfactory way of life to be a development and
unfolding of individual capabilities that have an opportunity to take place
within the shield of security provided by a large, complex, sophisticated,
intelligent, but, above all, just society.
12 We will frequently refer to
interpretations and conclusions we have formulated and elaborated on previous
occasions. We will do this in order to show a smooth evolution of the changes
from man, the biological organism, to man, the thinking human being; and,
finally, to man, the fully developed, conceptualising individual, who has found
his freedom in a voluntary contract of responsible relationships with other
human beings and his terrestial environment.
13 Is this a worthwhile task? Only
you can make the decision, whether or not the time spent thinking and writing
about these matters, was worthhile. I have made the decision to make this
effort, and so far, I can honestly say, that I have enjoyed it.
14 You and I, we all, have been
involved in a situation of conflict, at one time or another, and, after the
dust has settled, we were inclined to review the ravages and ask ourselves;
"Was it all necessary?" Yet, how easy is it to be drawn again into a
fight? How much do we love to see or participate in a "good fight"?
Our emotions are aroused, excitement runs high, and, if we are spectators, we
do not even run the risk of getting hurt or being beaten.
15 Sometimes, fights are serious
and are not limited to a squabble amongst friends or members of a family. A
quarrel between neighbours is, often, already a serious matter, and, sometimes,
the atmosphere of chronic discord leads to a grim determination to carry the
fight to the bitter end. And, the end is usually bitter, far more so than
envisaged by those, who committed themselves to continue the feud.
16 But, a fight or a quarrel does
not have to serve, solely, as a vehicle to stir emotions. It can also become
the object of a serious and thoughtful study, and, we can always begin by
tracing a history of the events that led to the situation of conflict. We see,
then, how, gradually, as a result of reciprocal acts of reprisal and revenge,
attitudes hardened. The belligerents have, then, become prepared to fight,
physically as well as psychologically. They have armed themselves to the teeth,
and they, as well as we, we all, are determined to fight for our rights, and
correct the injustices we have suffered. We fight to get rid of a hated
oppressor, and, the feelings of caution and anxious forebodings about a
possible disaster, are ignored.
17 Perhaps, we do not belong to
guerillas or freedom fighters, who are trying to dislodge a tyrannical
dictatorship. Perhaps, we belong to a beleaguered minority that has gradually
been put on the defensive by those ungrateful rebel-rousers. We are bitter,
because we look back upon a long history of attempts to educate and help those
poor; "and what is their reaction to this? Armed rebellion. As the first,
lucky individuals of a long line of poor and deprived peasants, these
youngsters were given a chance to get an education and become useful citizens.
We hoped, that they would help us with the reforms, we all agree, have to be
carried-out. We opened our doors to them, and, we, even, started to consider
them as equals. Now, they are spear-heading a rebellion. We can not even talk
to them anymore. They seem to be determined to destroy everything our
fore-fathers have worked for. There is only one solution. We have to hunt them
down and exterminate them like rats, before they make life impossible, here. We
are not going to be routed by a bunch of anarchists!".
18 You may not belong to either
category. Your sons and daughters may have joined the guerilla forces, but, you
are the owner of a small plantation. You have worked hard all your life, and,
you can see, that there has been a great improvement for the poor peasant and
his family. There have been more reforms in the last twenty years than in the
fifty years before. Your children got a chance to learn a trade and become
educated. How much easier will their lives be compared to your's; and now this!
They have chosen to join the rebellion. They have disappeared. You do not know
from, one day to the next, whether or not they are still alive.
19 Your life has come under a cloud
of suspicions. The government officials and the soldiers are increasingly
hostile to you and the other members of the family, because they suspect you of
sympathising with the rebels. If your children would dare to come home, you
could lose all your belongings. The soldiers would probably burn-down your
place, and the government would confiscate your land. Your are lucky, if you
and your wife would escape with your lives!
20 What is the world coming to?
Everything is misery and destruction, hatred and death. Is it really necessary,
you ask yourselves, to try to accomplish reforms this way? These ambushes,
shoot-outs, attacks and killings on both sides only lead to a paralysis of
normal life. Nothing is being done. The crops are not planted or harvested. The
factories are idle or have been destroyed. Our currency is not worth much, and,
other countries have stopped trading with us and do not invest anymore in our
enterprises. Only weapons are coming in; weapons and ammunition for the rebels
are coming-in from one side, and, weapons and "economic help" for the
government are being supplied by the other side. If you do not choose for one
side or the other, both sides are against you, and you do not have a chance to
stay alive. Is this really necessary? When are we going to learn to solve our
problems in a more peaceful manner?"
21 If these are the circumstances
you have to live under, you have experienced, for yourself, in your own
environment, what it is like, when people become polarised and are being
torn-apart by a civil war; where the willingness to seek peaceful solutions has
disappeared in a grim determination to fight to the bitter end.
22 But, if you look back, years
ago, when the situation was still peaceful and the peasants were just starting
to enjoy somewhat better conditions, you recall, that, in another area of your
country, or, in a neighbouring country, but, certainly, somewhere on earth,
there was also a violent conflict taking place; a similar conflict as the one
that now threatens to destroy your livelyhood and your family. As a matter of
fact, now you think about it, there have always been such conflicts going-on,
somewhere on earth, often, in far-away countries you hardly knew anything
about. Often, more than one such conflict was taking place at the same time.
23 You knew, that many countries
had oppressive regimes, where a small and privileged minority would own nearly everything,
leading a life of leisure and luxury, while a great majority of the people
slaved their entire lives in poverty, misery and deprivation. Many poor people
and children would die unnecessarily, each year, because the living conditions
were so impoverished. There was virtually no medical help for them. No-one
bothered to check the living conditions of the great majority. People worked in
dangerous and unhealthy situations all their lives, and, if they got sick, it
was usually a disaster. If they had no family to take care of them, they would
literally starve to death on the streets of their slums, because there would be
no food, no shelter, no place to get better; only a place to die a death that
was often welcomed, because it made an end to a senseless, miserable and
sub-human existence.
24 We feel a bit guilty, now, don't
we, that we never really cared all that much about what was happening to other
people? Are you surprised, then, that no-one cares all that much about what is
happening to you? We all tend to be primarily concerned with our own
well-being, and, we have accepted the fact, that this is natural and nothing to
be ashamed of, but, we never gave much thought to the consequences of such an
attitude.
25 Do you remember the long talks
you had with your son and daughter, after they came home from college? You were
fascinated and a little frightened by all those new-fangled ideas. You had the
uneasy feeling, that their enthousiasm and total commitment to these new ideas
of social justice and radical reforms, would spell trouble. Do you remember,
how enthousiastic they were about these ideas that explained the natural origin
of man and the existential or biological purpose of human existence. These
ideas were so different from those, which the priests had taught us in all
those years. They came home with the idea that there is no God, and, that the
working people of the world had to rise-up against their exploiters, the
over-lords and the rich, who lived at the expense of the working poor.
26 Now, your children are gone, in
hiding, fighting, then here, then there, always in danger of being killed.
Their spirits are high, but have you noticed, that you can not debate with them
anymore? If you dare to say something against their ideals and goals, you are a
reactionary and an enemy of the people. They have become just as rigid in their
beliefs as the dogmas of the Church, which maintain that the teachings of the
Church are infallible.
27 At least, with the priests, you
could talk. Most of them were ordinary human beings, who had never been to
28 Yes, if you asked the priests
about the Reformation and the splintering of the Church of Christ, the sensible
priest would smile and throw-up his hands; "I am sure", he would say,
"that God will find a place for many more people in Heaven than we think
is possible. Let us stop making judgements which are God's to make. Let us
trust, that He will show as freely His mercy to others as He has shown his
mercy to us."
29 No, the revolutionaries are
uncompromising. In a way, it is understandable, that they behave this way. The
have staked their future and their life upon "The Cause". They have
made a radical commitment, and they can not go back into society. Under such
circumstances, you have to believe, that you are absolutely right, and, you can
not allow yourself to doubt the wisdom of your actions and beliefs. Life is
difficult enough without the burden of doubts and questions. Perhaps, these
are, indeed, remarkable phenomena, worthwhile thinking about.
.......
Chapter 2
Content
Entrapment in a condition of social polarisation.
A strong impulse to fight.
A sense of inevitability.
Why is it so difficult to foresee the consequences of violent behaviour?
To suffer and weep in silence.
The power of primitive instincts.
Religious and evolutionary interpretations of our existence.
The symbiotic harmonies of cellular inter-dependencies.
A possibility to exist by forming bonds of inter-dependence.
The essence of a living structure; a rivulet for the dissipation of an
energy-gradient.
A review of the existence possibilities for living organisms.
The elimination of a rival.
1 It seems, that the strength of
a belief is directly proportional to the commitment that has been made in the
name of this belief or conviction. Certainly, this commitment is often made
with hesitation, and, it is frequently forced upon us by the pressures to make
a clear-cut choice, but, it seems, that life under polarised conditions is only
bearable, if we do not question the validity of our beliefs and opinions.
2 Indeed, how difficult would it
be to attack and kill a group of soldiers in an ambush, if you were not
absolutely convinced, that it was the right thing to do. Even, if you, as a
reflective revolutionary, would have some doubts, once in a while, you learn, quickly,
not to voice your doubts, and, you learn, also, that you are trapped in the
social environment you have chosen to belong to.
3 You have no choice anymore. If
your commanders send you on patrol or on a mission, you will have to kill, or
you will be killed; if not by the enemy, then, your own comrades will execute
you as a traitor or a coward. The ability to choose has disappeared, and,
decisions are now made for you. You have to participate and contribute to the
carnage, whether you want it or not.
4 Is it necessary, you ask, to
get stuck in these kinds of circumstances? Is there really no alternative
anymore? At the present time, we fight, Capitalist against Socialist,
right-wing against left-wing. One race against another, religion against
religion. It is ironic, that, often, the most violent conflicts take place
between religious groups which are so closely related in their beliefs, that an
outsider would have great difficulties understanding, how these religious
beliefs differ from each other, and, what the reasons are for their violent
confrontations.
5 Indeed, the impulse to fight is
so strong in all of us, that we have to analyse and discuss the reasons, why we
are endowed with such a violent behavioural trait. Man has understood,
intuitively, and, for a long time, that the miseries of violent conflict are
often senseless and futile, because in the ability to describe a situation of
dramatic tensions, we portray, in essence, a conflict-situation where the final
outcome is misery and death.
6 We often seem powerless to
change a chain of events, and, we also appreciate, vaguely, that many of our
rationalisations and justifications of the righteousness of "The
Cause" are shallow and false. However, the dramatist places the players in
a juxta-position of circumstances, which allows us to see the inevitability of
the miserable outcome. With the present grasp of the mechanisms of nature, this
sense of inevitability has shifted from a responsibility attributed to the
gods, or the powers of fate, to a psychological inevitability.
7 I am not pretending to be a
dramatist, or to have any talents for sketching dramatic tensions. Let others
move us with their intuitive precision in the portrayal of human motivations
and psychological necessities. Let me do the intellectual clarification of
these psychological mechanisms, and, let us be convinced, from our own
experiences, that we need to understand ourselves, and our fellow human beings,
much better, intellectually as well as intuitively, if we want to become a more
peaceful and enduring species.
8 Let us be convinced, that it
has become necessary to understand ourselves in an emotionally more neutral
framework of concepts and beliefs, after having recognised the truthfulness of
this need in dramatic portrayals. We have to be able to think clearly, before
we can understand, why people, sooner or later, slide into a deadly conflict
with each other.
9 The human species has thrived,
so far, in spite of the high toll of chronic suffering and death its violent
behaviour has brought-about, and, it seems justified to state, that man's
culture and his awarenesses are due, in large part, to the fact, that he has
suffered and has been baffled, time and again, by the unpredictability of his
own behaviour. One of the few predictable features of human existence is the
certainty of encountering a situation of conflict, sooner or later. This
prediction is almost as certain as the knowledge, that we all die, at some time
in the future. True, most of us do not die a violent death, but the fact, that
we have to face death and conflict, is a certainty.
10 What is more surprising to me,
is the fact, that it does not seem natural for man to recognise the
consequences of violent behaviour. Anyone, who has witnessed a violent conflict,
or, who has heard about it from history, and, anyone, who is somewhat familiar
with the events taking place in the world at the present time, will have
recognised the fact, that there is always a loser in any confrontation, and,
that many people suffer in every situation of conflict.
11 There are even people who suffer
severely on the side of the winner, but, how often do we think about those, who
lost a son or daughter in a war that was won by our side? While we celebrate,
they suffer and weep in silence, as they try to remember their child as a
happy, living member of the family; this child has now been irrevocably
deprived of this wonderful quality of being alive, and, its highest sacrifice
has made the senseless and insensitive jubilations possible for those, who
survived or stayed behind.
12 For those people, who are now
profiting from victory, they gave their life. Was it worth it? The parents are
just as forgotten and unnoticed as those who died, and, they suffer for many
years the silent agony of doubts and non-understanding; "Whas it really
necessary, that our sons and daughters, fathers and friends died for
this?"
13 Most of us have great
difficulties visualising the consequences of a violent conflict, and, there are
good existential reasons for this. Our self-confidence would be severely
undermined by such thoughts and reflections, and, we see, therefore, that the
psychological preparations that take place before combat, actively suppress any
thoughts and feelings about the possible adverse effects of the coming battle.
14 The attitude of belligerence is
a powerful "organiser" for our behaviour. It is a primitive instinct,
that does not allow any rational arguments. We have to learn to control our
drives and instincts, and, we have to learn to give priority, again, to the
forces of rational thought, but, we first have to learn to see ourselves with a
clear perspective, acknowledging the basic patterns of our instincts and
drives. Yet, we notice, quickly, that such an objective is still controversial.
15 In our times, many people seem
to believe, that emotions are more important than rational faculties, because
our rationality is held responsible for the disastrous and frightening
consequences of modern technology. Then, there is another important controversy
in interpretation. Do we see ourselves as a creature, created by God in His
Image, spoiled by the act of Original Sin, or, do we see ourselves as a product
of natural evolution?
16 While the religious
interpretation of human existence gives us many problems in understanding the
nature of God and the fate of man, the interpretation of our existence on the
basis of natural evolution is for most people an even more frightening and
abhorrent idea, because such a point of view seems to lead us into an immoral
jungle of ruthless strife and endless misery.
17 The religious intepretation
forces us to see many of our traits and characteristics as "evil", or
un-natural, but, the traditional evolutionary point of view seems to transform all
ethical behaviour into a mere illusion. This is a bleak interpretation indeed,
and, it is not surprising, that it often provokes a rather vehement reaction of
disgust and hostility.
18 However, is it correct to come
to such a gloomy and unsatisfactory concept of human nature, whenever we base
the interpretation of our existence upon a biological, evolutionary chain of
events? Not really, because, so far, the traditional scientific image of the
evolution of life in general, and, of human life in particular, is incomplete,
and, it has not even tried to forge a link between the history of our physical
evolution and the make-up of our personality. Let us see, in a brief summary,
whether or not we can interpret, satisfactorily, our characteristics, our mode
of behaviour, as well as our psychological and intellectual potentials, when
viewing these developments in the light of evolutionary and naturally selective
mechanisms.
19 We have learned to see, that the
cell is a complex conglomerate of a large number of biochemical
chain-reactions. It found a possibility to exist during the long protoplasmic
evolution that took place, before uni-cellular life-forms arose. Together, in a
system of utterly complex inter-dependencies, these biochemical chains of
inter-dependent reaction-patterns found a possibility to exist, and, this
possibility of existence extends far above and beyond the range of conditions
and circumstances these biochemical reaction-patterns could tolerate without
being locked into a protective, symbiotic harmony.
20 This does not mean, however,
that there are no tensions within such a complex society of biochemical
reaction-patterns. There are numerous tendencies towards disorganisation and
disruption, and, these tendencies have to be kept in check. Damage to the
cellular unit occurs all the time through the processes of wear and tear, and,
biochemical reaction-patterns have a tendency to diverge and disrupt the unity
of their cellular unit. There is also an accumulation of unwanted products, as well
as a slow leakage of ions across the semi-permeable membrane, separating the
protoplasm with its biochemical reactions from the generally hostile
environment. All these processes require energy to be counter-acted. Besides,
many biochemical reactions require a constant influx of energy, because they
are only stable in a constant process of renewal, just like a water-fall can
only exist, if there is a continuous influx of water.
21 The organisation of living
existence is, therefore, a complex, cellular network of inter-dependent
substances and reactions-patterns, which is able to react to a multitude of
stimuli in a way no inorganic substance can. The cell shows a measure of
fluidity in its ability to adapt to a variety of circumstances, and, it can react
"positively", with a movement towards a stimulus that is beneficial,
while it can react "negatively", or defensively, by moving-away from
a stimulus that is harmful or potentially harmful.
22 The organisation of viable
cellular structures arose over an evolutionary period of a billion years or so,
but, the reproduction of a cell and all its important components and
biochemical sequences, can take place within a time-span of, perhaps, twenty
minutes, because its genetic code creates "special circumstances" in
a carefully controled and guided sequence of events, allowing all these
components of the cell to be duplicated and organised into a viable pattern of
biochemical inter-dependence.
23 The process of reproduction induces, eventually, a physical separation of the cell into two identical halves, which can complete the reproductive process by growing to the size of the original cell. The point we want to emphasise, here, is the observation, that the components and biochemical sequences in a cell are far more viable together, in a state of functional inter-dependence or social integration, compared to a state of being alone. This means, that the continuous search for "possibilities of existence", (as we see in the behaviour of living organisms), is based upon the simple physical principle, that, any fluid substance will explore its possitibilities of existence as long as it is being driven by a suitable energy-source to which it can yield.
24 We have elaborated, elsewhere, the imagery of the "inundating valley", and, we have seen, how the rising water-table explores numerous gullies and indentations, as it slowly fills this valley. The driving force for the water, flowing into an inundating valley, is the force of gravity, while the fluid, biochemical reactions of the uni-cellular and multi-cellular life-forms find their source of energy in the capture of photons by excitable electrons, forming high-energy electro-chemical bonds. The living structures can, therefore, be considered as "rivulets" that dissipate a biochemical energy-potential, created by the capture of sunlight in the form of high-energy electron bonds.
25 The development of
multi-cellular life was another monumental break-through, where the processes
of task-differentiation, cellular specialisation and symbiotic integration,
opened-up existence possibilities that were completely out of reach for the
uni-cellular life-forms. Think only about the momumental changes that took
place when life left the sea and invaded dry land, or the sky. Such a step
would not have been possible, to any significant extent, without the
development of multi-cellular life, but, it is true, that the main spur for the
development of multi-cellular colonies of cells, fusing, eventually, into an
efficient, multi-cellular unit, was the search for more stable existence
possibilities, rather than the drive to explore the existence possibilities on
dry land. It was, therefore, not only, a search to invade or occupy ecological
niches that had not been used, as yet, but, the drive to explore possibilities
of existence represented, also, the search for an escape from the fierce
competitive pressures that existed, and still exist, at the level of
uni-cellular and multi-cellular life-forms at their place of origin.
26 The break-through of
uni-cellular existence, just as the later break-through of multi-cellular life,
created strong population pressures because of the rapid development of dense
populations, and, as a result of these trends, we see new, and, often,
aggressive modes of behaviour emerge. We have discussed, before, how severe
competition for the available food or energy leads to a balance, where the
deaths of the older and weaker organisms compensate for the growth-rate of the
healthy and successful life-forms. These conditions imply, that a significant
amount of energy is used-up in this process of competitive strife, and, the
ability to utilise debris from dead organisms, or the protoplasmic constituents
of the weakened but still living organisms, leads to the development of
scavenging, parasitism and predation.
27 "Saprophytic
behaviour" is the scavenging of dead organisms for useful building-blocks,
while in "parasitic behaviour", a still living organism is depleted
or robbed for the benefit of the parasite. If one organism kills another
outright, in order to make use of its building-blocks, we are seeing the
phenomenon of "predation", while a division of tasks or functional
specialisation may lead to a "symbiotic harmony", where a colony of
cells seeks important existential advantages by close internal cooperation,
and, by sharing and sub-dividing the necessary chores of survival.
28 All these forms of existence
have become supremely successful, and, we see many examples of each way of
life, if we look around us. The predatory nature of life is well known to us,
because this is the example we are, primarily, confronted with in the world of
animal existence. Whether we like it or not, it seems an undeniable fact, that
human life belongs to the world of animal existence, which is characterised by
the predatorial way of life; killing plant or animal life, or both, as a
necessity to maintain existence.
29 True, inter-human conflict is
not so much an example of predatorial behaviour, as well as an utterly ruthless
form of competitive strife, leading to the active elimination of competitors.
We see no need for the energy-value of a slain body, but, the killing of an
opponent or enemy, and the confiscation of his property, or domain, have become
a common and most effective way to settle a serious conflict of interests
between people or groups of people.
.......
Chapter 3
Content
We have to accept our animal nature.
Animals and plants.
The potential for the faculty of "conscious awareness" finds its
origins in existential requirements and evolutionary adaptations.
Reasons for the evolution of behavioural flexibility.
Feed-back mechanisms; a method for adapting to changes.
Back to a gloomy interpretation of human nature.
How can man be an ethical creature of natural evolution?
The "socialisation" of the human being.
Man's behaviour can not be controled, exclusively, by genetically encoded
mechanisms; the price of behavioural flexibility.
A legacy of contradictory trends.
The twin developments of conceptual mastery and technological innovation.
Shaping the circumstances and conditions of an event.
The biological anlage for a multi-centric sphere of concerns.
Escape mechanisms for early social groupings.
Entrapment, and the vulnerability of being exploited.
Territoriality and hierarchical differentiation.
When a privileged elite starts to lead a life of "luxuries and
privileges".
1 We know, now, that all animal
life, including the human species, has become completely dependent upon other
living structures in order to survive. We have to ingest pre-fabricated organic
materials, and, for this reason, we have to kill life, be it animal- or
plant-life. All animal-life has abandoned the laborious process of
photo-synthesis upon which the energy-supply of plant-life rests, and, every
animal species has to obtain its food by eating other living or recently killed
organisms. This is a biological fact of life, and we can not deny it. We have
to accept our animal nature, regardless, how repugnant such a notion may be.
2 Already during the emergence of
uni-cellular life, we see, that the fierce competitive struggle for energy led
to many different forms of existence, and, the basic division between animal-
and plant-life took place at the level of uni-cellular evolution. Some cells
became predators, killing other cells, and, some of them remained
photo-synthesising organisms, using the mechanisms of photo-synthesis and other
chemical reaction-patterns as the basis for their existence. For these cells,
the inorganic materials within their immediate environment remained the
building-blocks for their organic structure, as well as their possibility to
exist as a living organism.
3 Multi-cellular plant-life has
been extremely successful, as we see in the dense vegetation and the huge trees
of the terrestial forests. Some of these multi-cellular units of plant-life,
such as these enormous trees, have achieved near-immortality, and, they
certainly have achieved a life-span, or, at least, a potential life-span that
has remained unparalleled in the animal world.
4 The development of neural
structures and the musculo-skeletal apparatus is an exclusive evolution of the
animal world, and, it is an evolutionary development that became necessary, in
order to accomplish an ever more sophisticated hunt for food. As long as
animal-life preyed on plant-life, the efforts required were fairly simple, and,
the motoric requirements were rather easily met, but, as soon as animals began
to hunt other animals, a vigorous competitive development took place, which
stimulated the capabilities of speed, coordination, sensory registration, power
and intelligence.
5 Yes, indeed, we can trace the
evolution of awarenesses, including conscious and verbalisable awarenesses, to
these same evolutionary developments and existential pressures; the need to
hunt for food, to escape from highly capable predators, and, to find a mate.
6 We have traced the evolution of
man before. Let us review, here, only the fact that man is an example of the
experiment of natural evolution with the potentials of "behavioural
flexibility". Many of the larger and complex multi-cellular animals became
slow in their "genetic turn-over". This meant, that the raising of a
new generation was a slow and laborious process, taking a long time to
accomplish and producing only a limited number of individuals. Genetic encoding
became "too slow" a process to let these species' make fully use of
the rapidly fluctuating circumstances of their environment, and, one way to
overcome this handicap, was, to allow for adaptations or modifications in the
behaviour-patterns of individual members of such a large and complex species,
reflecting the experiences of the individual or the experiences of the parental
generations. The latter could be made use of by "imitating"
apparently successful behaviour-patterns of the parental generations.
7 With the development of special
sense-organs and a highly coordinated musculature, together with the evolution
of a central and peripheral nervous system, nature had already explored the
possibilities of "feed-back mechanisms". We see already in the single
cell, how biochemical production processes are, not only, regulated by genetic
structures, but, production is also regulated by feed-back processes that maintain
the level of a product within a specified range. If a certain substance would
accumulate, a feed-back mechanisms would slow-down its production, and, vice
versa.
8 In the development of
multi-cellular mobility, we see many complex examples of feed-back mechanisms
at work between the sensory organs and the musculo-skeletal structures. As a
final elaboration of the principle of feed-back, we see, that the
classification and interpretation of sensory data, (which are coming-in as a
stream of contemporary sense-impressions reflecting the situation in which an
organism exists), can be modified by comparing these sense-impressions with
previous experiences of a similar nature.
9 The brain had to acquire the ability
to record experiences in an orderly and systematic manner, before it was
possible to make use of such a sophisticated form of feed-back as the
comparison of incoming sense-impressions with previous sensory data. The human
brain also acquired the ability to form "abstractions" through the
verbalisation and conscious awareness of qualities that served as common
denominators in the ordening of sense-impressions. The mechanisms of cerebral
classification of incoming sense impressions, the symbolic representation of
memory-traces, and, eventually, the symbolic representation of common
denominators of verbalisable awarenesses, all play a role in the feed-back
mechanisms that allow a human being to change its evaluation or interpretation
of incoming sense-impressions.
10 The development of this ability
to change the interpretation of a sense-impression was a break-through that was
comparable to the break-through of multi-cellular life itself. As a result of
these capabilities, man broke-away from the natural balance between species'
and their environment. This break-through occurred to such an extent, that man
has no natural predators anymore, except for a few pathogenic organisms, and,
man's only serious enemy is, now, another human being. Man's flexibility
interpreting his sense-impressions, and, his ability to stimulate memory-recall
with symbolic representations, provided such an existential advantage, that the
only serious limiting factors for a human population explosion were the
processes of competitive strife or competitive inhibition, leading to all-out
combat, as well as the destructiveness and devastation associated with modern
warfare.
11 "Well", you will say
to me, "we are back to a very gloomy picture of man, because you say, now,
yourself that man would create intolerable population pressures, if he would
not inhibit its population expansion by strife, warfare, killings and
wide-spread famines. This is exactly the bleak picture we object to, but, it
seems inevitable to come to such gloomy conclusions, whenever we try to explain
human nature on purely biological grounds. How do you explain, then, that man
can be ethical; that man can be a friend, as well as a killer; that we can
experience love and a feeling of awe? Why can man conceptualise a loving God
and a Christ, who died for the sins of mankind, if man is nothing more than a
run-away experiment of nature with the dangerous combination of a flexible
intelligence and a ferocious killer instinct?"
12 Yes, these questions, and, this implied religious interpretation of reality, are undoubtedly valid. However, there is more to man's nature and potentials than we have sketched so far. Man is also heir to an evolutionary trend, where increased viability was sought in the evolution of the attitudes of cooperation between the members of a species. In a sense, this trend is a parallel to the development of multi-cellular life, where we saw, how a colony of single cells began to differentiate in form and function, and became a compact, symbiotic entity of living existence.
13 The development of
"socialisation" of the human being is quite different, however, when
compared to the mechanisms of cooperation within a multi-cellular unit. The
individual members of a unit of cooperating human beings remain physically
separate identities, and, the differentiation takes the form of learned or
acquired special skills, which do not become inherited traits or genetically
encoded functional and anatomical differentiations, as happens with the cells
of a multi-cellular organism. After all, we are dealing, here, with a
specialisation in function, based, primarily, on a voluntary choice, as well as
the accentuation of a potential skill that is available, at least, in outline,
in every healthy and normal member of the species of mankind.
14 However, the most important
difference between the society of cooperating, multi-cellular and behaviourally
flexible animals, on the one hand, and, the organisation of a symbiotic colony
of cells into one single multi-cellular organism, on the other, lies in the
fact, that the multi-cellular organism can be completely controled by
genetically encoded regulations and control mechanisms. This can not be done in
the social organisation of behaviourally flexible individuals, because the genetic
code has already relinquished the details of adaptative behaviour to the
judgement of the living organism itself. The only approach left for the forces
of natural evolution and the genetic encoding of behavioural instructions, was,
to reward, with an increase in viability, the attitudes of cooperation and
efficient organisation, as well as the attitudes of care and concern for the
off-spring and the weaker members of a small social unit. At the same time, a
courageous, even, ferocious attitude towards competing social groupings,
including the large and dangerous animals, was also rewarded with the quality
of survival.
15 The most nature could do, and
did, in the final genetic molding of the human biological heritage, was, to
shape a somewhat contradictory and confusing set of impulses into the nature of
the human being. The human being would be most viable, when courageous,
fearless and ferocious in its contacts with a threatening "outside
world", but, tender, compassionate and concerned, when dealing with a
helpless infant, a frail mother, or a wounded comrade.
16 Together with the ceaseless
re-stimulation of memory-traces by gestures, mimicry and other symbolic
representations, man developed a vocabulary of conscious awarenesses that was
unparalleled in nature; at least, so far as we know. This led, eventually, to
the ability to communicate, rapidly and efficiently, with the help of a stream
of vocalisations, or, "speech", and, it led, eventually, to the
elaboration of structures of conscious awareness, which became accepted and
shared as "beliefs" by an entire community.
17 Here, we have the beginning of a
"belief structure" or a cultural code, but, we also note, how such a
structure of beliefs begins to influence the behaviour-patterns of the members
of a community who are sharing such a structure of beliefs. The human animal
had become fully human, because he did not respond, anymore, entirely according
to genetically given instincts, drives and emotive patterns of behaviour, but,
he also fashioned, consciously and deliberately, a behavioural response, that
was, at least, in part, based upon this structure of shared beliefs.
18 The development of conscious
structures of belief makes it possible to comprehend, better, the forces man
sees and experiences around him. This grasp takes the form of a coherent
structure of "explanations". If a coherent point of view is
successful, it will provide a measure of "predictability" to the
outcome of a "recognised" event, in particular, if the processes of classifying
events into similar groupings has been sharpened by a more refined
interpretation of the sensory data.
19 We will not elaborate these
mechanisms, here, in detail, because we have done so before. It is clear, that
man's ability to manipulate the circumstances to his advantage, has been
greatly enhanced by the twin developments of conceptual mastery and
technological innovation, which tend to take place, simultaneously.
20 Here, we see a remarkable
parallel of the mechanisms of behavioural flexibility and symbolic
representation, on the one hand, with the much older mechanisms of genetic
encoding, on the other. The genetic code can steer circumstances in such a way,
that an event is guided and compelled to take place; an event, that would occur
extremely infrequently, if the composition of the favourable circumstances was
left to chance. In a way, human intelligence accomplishes the same as the
genetic code, because, it too, is able to direct the circumstances,
increasingly, in such a way, that the events man wants to take place, are
compelled to happen. This is the essence of the use of tools and technological
innovations in general.
21 Our biological heritage has left us with the beginnings of a development towards social inter-dependencies, but, we have also inherited a much stronger and much more ancient set of behavioural instructions, which places our own individual existence at the center of our concerns. The drive to cooperate and care is strongest developed as part of our parental intincts, and, on previous occasions, we have developed the idea, that, ethical behaviour, or, the behaviour that takes the concerns of others into account as well, can best be seen as an extention of our parental attitudes and concerns.
22 However, it is very important to
understand, clearly, that our biological heritage gave us an "anlage"
for social and ethical behaviour in a small grouping, living under essentially
nomadic conditions, but, our biological heritage and natural trends are not
adequate to cope with the problems of living together in a much larger and more
complex society. One of the reasons, why the genetic instructions for socially
oriented behaviour have a tendency to fail when trying to form a large social
entity, lies in the fact, that people can not know all the members of a larger
society. In addition, they are unable to leave a large society, if they are not
happy, and, we also note, that an insufficient number of larger societies have
existed to allow the mechanisms of natural selection to excercise any influence
on the genetic constitution of successful, large-scale social behaviour.
23 Our biological heritage is
geared towards a rather flexible hierarchical order in a small group, where the
advantages of belonging and not-belonging are automatically and continuously
balanced against each other. If it seems more advantageous to leave the group
because of an oppressive behaviour by the dominant members, or, because of
insufficient protection by those who have assumed the responsibilities of
leadership, then, there would be relatively few obstacles to leaving the group
and starting another social nucleus in the neighbouring territories. To leave a
large society, or, to leave a position of privilege in society, is not easy in
our contemporary societies, and, because of this "entrapment", we are
vulnerable to the practice of exploitation.
24 I hope, that it has become clear
to the reader, that the conditions, circumstances and guidelines regulating the
events and happenings of a viable, but large and complex society of human
beings, have to be shaped and fashioned by a deliberate, conscious and
collective effort of the human mind. However, before we can discuss all the
factors involved, we have to consider the concepts of fair and just Constitutional
Guidelines, and, we will have to analyse and discuss the phenomenon of
hierarchical stratification.
25 When a successful evolutionary
development is rewarded with a significant improvement in the viability of a
species or, at least, a population of a species, we see, that a rapid growth in
population takes place, until, once again, a sort of equilibrium sets-in. A
dense population, means, invariably, a strong competition between the
near-identical members of the species, and this factor of competitive strife
induces a dispersion or distribution over as large an area as possible. Each
member has, then, its own territory to feed from, and, each individual will
defend this territory against intruders.
26 Before any sort of cooperative
mechanism can lead the way to socialisation, including task-differentiations
and the development of complementary functions, this instinct of territoriality
has to be subdued, at least, to some extent. It is then replaced by a
hierarchical order, where a group ordens itself, completely subconsciously, of
course, according to strength or the ability to dominate. The stronger members
become "dominant", while the weaker members accept this dominance in
exchange for the privilege of being protected and allowed to feed in the
territory of the dominant members.
27 This hierarchical order may have
to be tested and re-tested, if changes occur in the relative strength of the
members of the group. The advantages of such a break-through in behaviour are
numerous. A much closer contact between members is now possible with a
corresponding increase in population-density.
28 The mechanisms of hierarchical
ordening constitute the first important step to explore the possibilities of
differentiation and complementary functions. The weaker members gain protection
from the stronger ones, while the stronger members gain a larger territory,
together with an opportunity to excercise their initiatives by organising a
variety of cooperative and complementary functions and chores.
29 The dominant members start to
live a life of "luxury and privileges", but, at the same time, we
see, that they have to assume a responsibility for the entire group, as well as
for the defense of a much larger territory. Perhaps, the submissive attitudes
of those who seek protection, stimulates a parental form of behaviour in the
dominant members, and makes them behave with the attitudes of care, concern,
and, perhaps, even, affection. Yet, at any time, the dominant leadership may
have to fight-off a challenge from those, who are high in the hierarchical
order, and the moment the leader loses such a challenge, the leadership
position goes over to the winner.
30 We have also seen, how easy it
is for social groupings of animals to split-apart, especially, if the group
becomes too large and unwieldy for the hierarchical order to work properly. We
know, now, that, each member must be aware of the relative position of each
other member in this hierarchical order, and, the leadership must also know
each member well enough to make, intuitively, the right decisions, when
called-upon to settle a dispute.
.......
Chapter 4
Content
A natural sense of justice.
The ability to test a hierarchical position.
Absorbing surplus vital energies.
Inherited advantages and privileges.
Why the practice of "favouritism" is an affront to our sense of
justice.
Good leaders will always try to avoid the practice of favouritism.
A vulnerable and thankless position.
It is so easy to alienate large segments of a population.
The quality of "feed-back" is difficult to judge.
Social decay and deteriorating bureaucratic channels.
Future societies can not afford haphazard methods for the selection or
succession of a leadership.
The role of precisely delineated Constitutional Guidelines.
The feeling of being "left behind".
We are constantly manipulating hierarchical positions.
To impress and to be impressed.
Why is it so difficult to keep human relationships on an even keel?
Analysing, carefully and logically, the complexities of human relationships.
The art of letting-go of privileges and special powers.
1 There is never any question,
whether or not an animal considers its position in the hierarchy
"justified", because, the moment it feels, that it deserves a higher position,
it will challenge a member who is just above it in the hierarchical order, and,
it will then "test" the "question", whether or not the
hierarchical position is the right one.
2 Of course, there is no
question, here, of a deliberate or conscious decision. Each animal seeks its
level of existence by trial and error, just as a species adapts to a suitable
ecological niche by a process of trial and error. Each animal will seek the
level of resistance or challenge that will absorb its vital energies, or
surplus "elan vital", rather completely. We see, again, the
establishment of a "natural balance" during an essentially blind
process of trial and error.
3 The moment this fluid process
of finding the appropriate place in a social hierarchy is changed by other
mechanisms, we encounter problems. For example, even, in animal societies,
there is some evidence to believe, that a hierarchical position could be
perpetuated or inherited by the off-spring, because, those coming from lowly
placed parents seem to occupy, frequently, a lower position, compared to those,
who come from more highly placed individuals. We do not have to elaborate the
fact, that the mechanisms of an inherited position play an important role in
human societies.
4 There are other factors that
may distort an "earned" hierarchical position. The leader may
"choose" certain individuals and elevate their position arbitrarily,
as a means to increase his own safety by "buying" the loyalty of
supporters, and, of course, many individuals are willing to "sell"
their services and support the leadership in return for an arbitrarily elevated
position in the hierarchy.
5 This process is so widespread
and common in human societies, that we accept its occurrence as
"normal", or, at least, as inevitable, but, we fail, by and large, to
note the severe tensions that are created by these practices. If someone is
treated more favourably than another, equally placed individual, one's position
becomes elevated, but one may not be able to "earn" or protect this
hierarchical position with one's own strength, and, the individual will need
continuous help or protection from the leadership. In exchange, such a person
functions, then, as a loyal supporter, an informer, or a soldier, and this
function can delay a process of challenge and overthrow of a leadership, after
it has lost popular support.
6 These arbitrary changes in the
order of a hierarchical position create a feeling of severe resentment, and,
they are an affront to our "sense of justice". If you think, that
favouritism belongs in the realm of court intrigues, I would like you to
examine the practice of "connections". If we gain access to a job, or
a good deal, by "knowing the right people", we are, in essence,
participating in a process of favouritism, because the acquisition of this job,
or such a "good deal", does not depend upon an open competition on
the basis of personal merit, but, it is given to us as a favour. Even, if the
favour does not have to be repaid immediately, this type of dealings between
people creates a network of nepotism and privileged relationships, which works
depressing and alienating upon the rest of the people, especially, if they are
excluded from these relationships.
7 Any leadership worth its salt,
has recognised, at least, intuitively, that tensions are aggravated, and, that
the sense of justice is affronted by the practice of favouritism. Few leaders
will deliberately use these practices from the beginning, unless they happen to
come to a position of power without adequate qualifications and support from
the people, but, even, those, who are gifted leaders, with good and honourable
intentions, are extremely vulnerable to the practice of favouritism or
nepotism.
8 The leadership position is
often difficult and thankless, where even the best of intentions have a
tendency to go wrong. Slander and misinformed criticisms sour the enthousiasm
and good-will of the leaders, and, the forces of envy, jealousy and intrigue
are always waiting for a chance to do their devastating work. How easy, then,
is it to become defensive, to gather a group of trusted and loyal supporters
around oneself, and, to distrust or ignore anyone, who dares to criticise or
disagree. How easy is it to lose contact with large and important sections of
society, where resentment and suspicion can grow silently for a long time,
completely unsuspected and undetected, until, suddenly, the resentment breaks
lose in a rebellious violence, with clashes and work-stoppages. If it is so
easy to alienate large segments of a population, how easy is it, then, to
neglect, completely, less vocal and less powerful minorities!
9 Any leadership that has
functioned with a measure of intelligence and understanding, has been aware of
the need to obtain adequate feed-back from the people, in particular, when the
society is complex and large. The problem has always been to find efficient and
reliable channels, allowing a fair and unbiased feed-back, undistorted by
special interests, or the existential concerns of those who are involved in the
process of gathering information for the leadership. The quality of feed-back
is so difficult to judge; is it fair and representative? Why does it become, so
quickly, a shrill cacaphony of dissenting and egocentric voices, each clamoring
for their own cause, totally oblivious of the relationships with, and
requirements of, other people?
10 It is understandable, that the
tasks of leadership in a complex society become easily a frustrating
experience, and, it is not surprising, that a leadership is always on the verge
of being defensive. Many times, leaders of good-will must have come to the
conclusion, that the only way to restore order and to beat some sense into a
confused and egocentric populace, is to rule with an iron hand, and to dispense
justice as they see fit. These attitudes may be temporarily successful and
advantageous, in particular, if a society has suffered recently from chaos and
turmoil, but, in the long run, these attitudes are insufficient to provide
adequate and competent leadership.
11 The problems of adequate
feed-back and education of the population are not solved by the practice of an
"iron rule". The criteria of justice remain arbitrary. Law and order
become a veneer to hide resentment and injustice. Fear, rather than understanding
rules. Sooner or later, such a leadership will have to give-way to a successor,
and, chaos and strife are likely to erupt, once again. Besides, such a
tough-minded, single-handed approach to the problems of leadership over a
heterogeneous population, is, often, unable to solve the complex demands for a
meaningful contact with other societies. Lucky circumstances may give the
people a period of "peace", at least, for one or two generations,
but, afterwards, a lot of adjustments will have to take place, rather quickly.
12 The high prestige and integrity
of a forceful but just leader may be a powerful factor in keeping a government
bureaucracy efficient, honest and on its toes, but, the chances of finding a
suitable successor to a highly efficient, integer and forceful leader are slim,
because the forces of intrigue, together with the jockeying for a favourable
position by potential rivals and successors, tends to create a poisonous
atmosphere of distrust, and, this sharpens the more primitive instincts for
survival and the lust for power.
13 Rarely is a society fortunate
enough to get a succession of competent, integer and justly forceful leadership
personalities, and, future societies with a global dimension can not, and must
not, rely upon such haphazard methods for the selection of their leaders and
officials, or the competence of their bureaucracies.
14 Before we continue to describe
an alternative leadership system with extensive and precisely delineated
Constitutional Guidelines, we should return to a discussion of the conditions
and circumstances that have to be satisfied, before a large society can
function in harmony and peace. It seems, indeed, justifiable to give the
"concept of justice" a position of prominence in this constellation
of factors necessary for a successful and stable society with large and complex
dimensions, but, we should make a distinction between the emotive forces that
are released whenever our sense or feeling of justice has been affronted, and,
the intellectual concepts that grasp the essential features of regulatory
mechanisms, satisfying the sense of justice for most people within a socially
integrated environment.
15 Our sense of justice seems to be
related to the process of hierarchical positioning; at least, it seems
plausible to trace a relationship between these two mechanisms. We all know,
how our sense of justice is affronted, if we are treated differently from the
way we think is appropriate. We have described the example of being "left
behind", when someone else is being given undeserved or un-earned favours
and privileges, but, there is also a corollary on the other side of the coin,
and, this is the case of an active discrimination against us. This brings us
much closer to a situation we can all identify with, because we all share the
sense of outrage and injustice, if we have become the victim of an act of
discrimination.
16 These two mechanisms form a
sliding scale. We can be, on the one hand, wronged by being left behind, and,
by being passively demoted by the arbitrary elevation of someone else we do not
and can not recognise as deserving a status of privilege, but, we can also be
actively demoted, if we are, e.g. accused falsely of an action or a type of
behaviour that is judged to be "low" or unbecoming. Indeed, how
acutely is our sense of justice wronged by unfair accusations of one sort or
another!
17 This last mechanism will be
recognised, much more easily, as a direct insult to our sense of justice. We
have to keep in mind, that our sense of justice is insulted, not only, by being
falsely accused of criminal or unethical behaviour, but, we can be just as much
insulted by a slight hint or an inuendo, because, even, the slightest hint of
wrong-doing may give us the impression that our position in society is being
undermined.
18 In our attitudes towards each
other, we constantly manipulate hierarchical positions, even, if we are not
aware of this, or call it by a different name. How often do we not look-down
upon someone, or a group of people, for reasons that can hardly be justified on
reasonable grounds or by an objective evaluation? We often use the attitude of
condescension or prejudice, either towards a group or an individual, as a means
to bolster our self-esteem and elevate our own standing; at least, in our own
judgement.
19 We often use "cultural
tricks" to establish such a hierarchical differentation. We consider
people, who speak, dress, eat or behave differently from our own particular
culture, as people, who do not quite know, what is "appropriate
behaviour". We tend to forget, so easily, that the criteria of
"appropriateness" are completely arbitrary. Similarly, we feel much
more confident to receive strangers or potential enemies on our own territory,
compared to a situation, where we go out to meet our adversaries on their home
grounds.
20 We differentiate from each other
by many different activities; by differing achievements in schooling, skills or
training, by artistic or sports-achievements, by the successes and failures of
business activities, the accumulation of money or assets, or the lack of it,
and, we become very different from each other in the way we live.
21 Indeed, when we look at these
phenomena closely, it seems very difficult for us to consider ourselves truly
as equals to each other. Not only, are we constantly trying to impress other
people with our accomplishments, our social standing, knowledge or strength,
wealth or ability to spend lavishly, but, we are also anxiously looking towards
other people to see, whether or not they are higher in social standing, have
accomplished more in scholastic or artistic activities, or in sports; whether
or not they earn more, live in a more luxurious home, or display more consumer
items.
22 Because we play this game all
the time, be it primarily subconsciously, we are also sensitive to being
impressed by others. In this way, we create a complex structure of flexible and
largely subjective differentiations in position and achievement. A large part
of our time, effort and earnings is absorbed by a pre-occupation with social
standing, until we realise, suddenly, that it is all an illusion; a great
spectacle of mutual deception, where we blindly obey, rather sheepishly, the
age-old competitive instincts of our common human nature, urged-on by the
seductive but equally deceptive manipulations of the advertising industries.
23 Indeed, it seems very difficult
for us, common citizens in society, as well as for our leaderships, to accept
and practice, faithfully, the principles of essential equality in position and
opportunity, and, yet, what is more logical, and more compelling, than the
conclusion, that we have to come to accept each other as equals in a complex
and large society; if we ever want to avoid this unnecessary attitude of competitive
strife and internal rivalry?
24 Is there a more beautiful
conclusion than to state, that the only sensible solution to an ever more
chaotic juggling of positions and jockeying for favours, is, to declare, that
all citizens of society are, in essence, equal and will be treated equally by
the leadership and the laws of society? How far-sighted has been the leadership
in this distant past, which recognised such a sensible and effective method to
end internal strife? How far-sighted was it to declare a scrupulous equality
for all people, and, to practice a scrupulous fairness and openness when
dealing with each other, with bureaucratic institutions, or, with the
leaderships and peoples of other societies?
25 Yet, this monumental insight and
deep psychological wisdom was nearly always doomed to failure, after, perhaps,
a short flurry of success. Nearly always, these ideal conditions for
inter-personal contact and transactions would disappear, once again, in a
morass of suspicions, secret dealings, injustices and acts of oppression.
26 Why is it so difficult to keep
human relationships on an even keel? Why does it seem inevitable, that the
good-will and enthousiasm of wise leaderships decay into nepotism, corruption,
incompetence, strife and hatred? Why is it so difficult to keep a society
healthy and viable for any length of time? We see, that these principles can be
a very successful foundation for the cohesion, effectiveness and good-will of a
small group, but, even, the smallest groupings have a tendency to fall-apart by
disillusionment, disappointment and neglect.
27 Why is it so difficult to keep
the sense of justice and good-will intact? Why does it seem inevitable, that
the sense of justice will be affronted for many people? Why is the reaction to
a condition of chronic resentment and injustice, so often, the beginning of
another series of injustices and resentments?
28 In order to answer these many
questions, we have to analyse, carefully and systematically, the complex happenings
that take place in human relationships, and, we have to refer, again and again,
to the characteristics of human behaviour and its motivations, which have been
shaped by the long evolutionary history of our biological heritage. While the
situation is complex, and, while it is true that many contradictory mechanisms
play a role, we will see, that it is now possible to give a clear and lucid
explanation of all these common phenomena and recurrent trends in human
relationships.
29 For example; it is quite easy to
agree with each other, at least, in principle, that a society can be kept
stable and viable, if we respect each other's sense of justice, but, in
agreeing with such a lofty principle, we forget to look at the many
difficulties of interpretation. What is justice for one, is an affront to
another, and, what was acceptable as just, yesterday, does not seem to be just
anymore, today, as our ideas, goals and interpretations are changing so
quickly. What seemed a lofty principle is often impossible in practice, and,
the promise of reform and improvement, often remains just that; idle talk and
little action.
30 If we belong to a privileged sector of society, it is often very difficult to let-go of these privileges and special powers. More often than not, we do not actually see any reason, why we have to give-up anything. We worked hard. We were full of idealism and enthousiasm to help others to reach a similar level of existence, and, we find it ignorant and ungrateful, if people complain, when their expectations are not immediately fulfilled.
31 Any challenge to our position of
power, authority and privilege by those, whose conditions we helped improve, is
quickly interpreted as an act of treason, and, we become more defensive and
fearful for our safety and possibilities of existence. Indeed, does this not
happen every time? The moment we give people a hand to pull them out of their
misery and ignorance, they bite the hand that helped and fed them.
.......
Chapter 5
Content
A divergence of opinion about what is right and wrong.
Discrepancies between feelings and concepts of justice.
A patient and diligent search for consensus.
Every youngster has the ability to listen and learn.
Practical suggestions for the implementation of social justice.
Essential equality has to apply, eventually, to a globally integrated social
environment.
The shared legacy of existential requirements.
Questions.
The ravages of chaos and confusion.
The tone is bitter, but the complaints are justified.
Our contemporary societies of affluence can not serve as a model for the
future.
Distortions of the democratic ideal.
Creating a condition of transparence with the help of the computer.
The blessings of an informed "collective will".
Is it really so difficult to design, implement and maintain a state of justice
on a global scale?
1 Obviously, there is an
incredible divergence of opinion about what is right and wrong, and, there is
also a discrepancy between our feelings and concepts of justice. It is not
sufficient to state, that we have to respect each others feelings of justice,
or, that we impose a package of human rights and lawful obligations upon the
members of a society. These measures do not guarantee, that the sense of
justice will be preserved.
2 Obviously, it is impossible to
bring everyone to a high level of luxurious living conditions and privileged
circumstances, and, it is difficult to acknowledge, that many of us need to
give-up some of our privileges and advantages, in order to help others achieve
and advance.
3 True, we can not accept as just
and equitable the fact, that our efforts to help and educate the poor are
rewarded with armed insurrection and an attempt to separate us from our
possessions and privileged conditions. The privileged have a sense of justice
as well, just as the poor, and, it is not justified to consider the privileged
and rich as our arch-enemies, unless they fail to recognise the principles of
justice and essential equality, after a long and patient period of negotiation,
persuasion and explanation.
4 Let us not impose, quickly, our
particular concepts of justice on everyone else, but, let us search,
diligently, patiently, and logically, for a persuasive way of looking at
generally acceptable concepts of justice and human dignity; for rich and poor
alike. We can only hope to persuade the privileged people to share their good
fortunes with us, if we acknowledge, that they will get defensive when
threatened with force or violence. Let us never forget, that there are many people
of good-will and compassionate concern amongst those who are privileged, and,
let us not forget that they are human beings, just like the rest of us, who
will react defensively, if they are challenged, without understanding why this
is happening to them.
5 I agree, that, many of the
privileged will not even listen or consider any idea or philosophy that
suggests the slightest challenge to their right to hold-on to these privileged
conditions, but, let us not underestimate, what careful arguments, logical
explanations, and gentle, but sustained pressures can do to make them listen,
and, gradually, accept a more enlightened outlook on life.
6 Everyone has the ability to
learn and listen, especially, when young and idealistic. Let us not spoil the
chance to win the support of the privileged for a just and comprehensive way of
looking at social relationships, by adopting an attitude of hatred and contempt
for a class that is held responsible for all the injustices, misery and
oppression of our societies. Let us not forget, how easy it is to become
perpetrators of injustice and oppression ourselves, especially, if we trample
upon the rights and sensibilities of privileged and powerful people, in a
hasty, revolutionary commitment to bring radical reforms to our social
environment.
7 We have to start with the
search for a consensus, together with the construction of a communications
network that lets us discuss these problems on a truly global scale. We will
have to outline a rather specific set of conditions and circumstances we all
can accept as fair and just, but, we also have to agree amongst ourselves, that
we can not change the criteria of fairness and justice arbitrarily to suit our
particular vision of how we would like to live. For example, we can not allow a
spiral of rising expectations to shift, artificially and disastrously, our
sense of justice towards a state of ever more frantic consumption, while
ignoring the consequences of such a shift in attitude for other societies, or
future generations.
8 We have to base our sense of
justice on living conditions that can be obtained by all the members of
mankind, without dangerously exhausting or polluting the environment. We have
to go back to the basics, and, we have to state categorically, that each human
being has the right to sufficient nutrients to sustain one's body and mind in a
state of good health. These rights are granted on the basis of having been born
a human being, but, the acceptance of a right has to be linked to the
acceptance of an obligation; the obligation of every human being, who is
healthy and well, to help, whenever possible, or, when asked to do so. We all
have an obligation to help with the distribution of these basic rights to all
the peoples of the world.
9 Together with the right to be
healthy and free from hunger, and, to receive essential physical and
psychological sustenance, we visualise a package of services ensuring a basic
standard of medical and educational facilities for every human being, so that
everyone has the opportunity of access to all important information. This
should give each human being a chance to receive, at least, a basic education,
that will, eventually, be standardised on a global scale.
10 True, before we can agree amongst ourselves, what to teach our children, we have to agree amongst ourselves, how to interpret reality. It should be possible, in the next few generations, to adopt a perception of reality that lets us see, how futile the search for an absolute reality, really is, and, how we can reconcile the religious and scientific interpretations of reality, if we keep in mind, that, all our conscious imagery, as well as our subconscious motivations, have been developed as a result of our exstential requirements.
11 Here, we have a chance to agree,
because it is not so difficult to acknowledge, that we all need to eat to be
healthy, and, that we all have to be educated, before we can understand. We
should be able to agree amongst ourselves, that we all have a drive to become
someone; that we like to develop, at least, some of our potentials; that we
want to know something about other people, and, that we want to know, to what
extent other people live and think differently.
12 Is it really so difficult to
agree amongst ourselves, that it is natural to become suspicious and defensive,
if we see, that other people try to exploit our efforts, or, if they live a
life of privilege and luxury that is not available to us? Is it so difficult to
understand, that we all are caught in a spiral of rising expectations, if we
allow a small segment of the population to live in ostentatious luxury and a
consumerist abundance? Is it really so surprising to state, that, people would
be able to trust each other much more, if they could see, what everyone is doing?
If we can scrutinise each other's actions, plans and sources of income, we have
a much better chance to judge, whether or not someone's privileges are
justified and based on merit.
13 You see, this is one of the
crucial points to understand. We all want an equal opportunity in life to make
something of ourselves, but, we do not resent it, if some of us achieve great
things, while most of us accomplish only modest goals and objectives. We like
to have people we can look-up to; we need our heroes to inspire us to exemplary
behaviour, as well as a measure of guidance and self-discipline. We do not
mind, if someone is famous, adulated or influential, but, we want to be able to
verify, at all times, that this position of privilege is justified and earned,
and, we do not think that it is necessary for children and grand-children to
profit from their achievements.
14 Similarly, we will look-down
upon those, who violate the accepted code of social and individual conduct, as
well as those who accept their rights but not their duties. This is a natural
form of justified discrimination, and, if most of us could honestly believe,
that the guidelines of society are essentially right and just, we would all
participate with enthousiasm in their maintenance.
15 Now, most of us are confused. We
do not know, what, or whom, to believe. We do not believe in our work, because,
so often, we can not see any sense or value in it. We do not even want to work,
because we see that others, just as healthy as ourselves, are receiving some
sort of hand-out and live just as well, without doing any useful work at all.
We see, that most jobs and many privileges are obtained by "knowing the
right people", and, we know, that we can only get justice, if we have
money enough to pay a good lawyer.
16 We do not believe in saving,
because inflation robs us, constantly, of the buying-power of our savings, and,
we do not believe in paying taxes, because we see, how governments waste money,
and, how bureaucrats draw large salaries without accomplishing anything
worthwhile. We are suspicious about big business, because prices are rising all
the time, and, we see the ostentatious life-style of their executives. We are
fearful of the labour-unions, because they have come into the hands of
professional managers, who get their salaries, regardless, whether we are on
strike or not. We are suspicious, that many strikes are precipitated, either,
by the need of union-leaders to chalk-up another victory over a powerful
company, or, because the company is over-stocked and could use a period of
being shut-down without having to pay its workers.
17 We can not get information about
the people, who own most of the land around us. We do not know how much they
pay in taxes; how people are hired or fired; what profits are being made, or,
what incomes the professionals and executives enjoy. We are suspicious, and, we
fear being squeezed by inflation and rising prices. We are being exploited from
all sides. Everyone is after our money. The price of housing is rising steeply,
taxes go up, our cars are getting more expensive, and labour costs are out of
sight. We can not afford to hire people to do work for us, and, many of us feel
trapped and poor, in spite of an affluent life-style and a large income.
18 "How can we even begin to
argue about what is fair? How can we begin to discuss a philosophy of life, or
a consensus in reality perception? How can we begin to promote transparence and
mutual trust, if the tensions of suspicion and the lure of opportunism are
still rising all the time? If I do not hold-on, anxiously, to everything I
have, I may wind-up with nothing! You must be out of your mind, if you think,
that we are willing to go back to only the bare essentials of sufficient
nutrition and a basic education. Why people starve in other areas or nations is
none of our business. They have independent countries, as well as their own
leaderships. Look at the corruption and incompetence of the powerful elites of
these poor countries. Look at the callous attitudes of many of leaders towards
their own people. Look at the way so many become rich while others starve. Look
at the way many unscrupulous leaders come to power".
19 "It is a long litany of
military take-overs, executions, graft and oppression. We have been saturated
with appeals to help the poor. We are fed-up with these appeals, because we
think, that the greatest part of our donations goes to the pockets of corrupt
officials. Look at the millions and millions of dollars we have spent on
"foreign aid". What has come of it? Starvation is, probably, even
more wide-spread, now, than before all this aid. We do not believe, that there
is any need to help the poorer nations, as long as there are so many poor and
disadvantaged people in our own societies. As long as we are not convinced,
that aid and contributions are really going to make a difference in the
suffering and misery of the poor, we will pressure our politicians to cut-back
the level of foreign aid".
20 The tone is bitter, but the
complaints are justified, in many ways, and, these arguments show, how
suspicious we have become, and, rightly so, because, indeed, all our efforts of
good-will seem to drown in a sea of inertia, inefficiency and corruption. Yet,
our despair is also a sign of our own inertia, and, we all know,
subconsciously, that most of the affluent nations of today are decaying and
will fragment sooner or later, either, by weakening inner tensions, or, by a
swift and efficient take-over from the outside.
21 Let us agree, then, that we can
not take our affluent societies as a model for a future, healthy, stable and
just social environment, but, we should not discard all the fruits of affluent
civilisations, either. We should have a good look at some of the more
beneficial and hopeful trends and products of these societies. Perhaps, one of
the most valuable ideas of our affluent societies, is the concept of popular
representation in the leadership, together with its legislative institutions,
in spite of the fact, that the forces of capital accumulation always undermine
the principles of true democratic representation.
22 In spite of the disastrous
commercialisation of our societies, we have, by and large, held-on to the
concept that a leadership should represent the people, and, that it should be
re-elected at regular intervals. This principle is the basis for future
societies as well, but, it has to be elaborated a great deal, because we see,
how our present governments are unable to cope with the complex tasks required
to maintain a large society in a state of good health.
23 Government channels are clogged
by the existential anxieties of the bureaucrats, as well as by the pressures of
influential lobby-groups, but, if, and when, we learn to wed the principles of
popular representation with computerised communication-links and information
gathering processes, we may see a leadership come to the fore that is again
abreast of what is going on, and, we may see a leadership in action that has a
firm grasp over the total inventories of resources, peoples, problems and other
important happenings and events.
24 Only with the help of the modern
computer has it become technically possible to categorise and manipulate the
numerous aspects of a complex society, which have to be accessible and well
ordened, before sensible, definitive and comprehensive decisions can be made,
because these decisions will rest upon the accuracy and completeness of the
information that is available. In addition, computerised information services
will enable our leaderships, as well as every member of society, to monitor,
constantly, in a comprehensive manner, what is going-on, and, it will allow us
to diagnose potentially dangerous and undesirable trends and developments,
before they have done any harm.
25 Modern technology has brought,
not only, the ideals of global communication, education and comprehensive
information into the realm of realistic objectives, but, we are now
increasingly aware of the fact, that the ability to provide every human being
with decent living conditions, is only possible, if we make a concerted effort
to do so with the help of all sophisticated technological instruments at our
disposal.
26 We will need large, mechanised
production processes to grow sufficient food, and, to make sufficient consumer
goods in order to provide this basic package of health and education to every
individual. Only an informed "collective will", together with an
intelligent application of a global network of information and technology, will
elevate this simple concept of a universal human dignity from the realm of a
naive utopian fantasy into a workable reality.
27 We need our communication
systems to educate ourselves, collect data, and inform the people, but, we do
not need our media to tell us about the lure of one luxury or another. Like any
other instrument, a technological development, such as the computer, can become
a pillar upon which the viability of many nations will rest, or, it may become
a highly dangerous and, perhaps, fatal weapon, which destroys our common sense
and our collective will, bringing decay and suffering on a global scale.
28 I am asking you, again; is it so
difficult to agree on the simple principle, that we should give each human
being a package of basic rights, because this human being has been born into
the species of mankind? Is it so difficult to agree, that this package of
rights should include, also, a package of balanced obligations? The right to
receive adequate nourishment, shelter and education, to live without hunger or
fear, and, to have a chance to develop, at least, some potentials, is balanced
by the obligation to become aware, and, to remain aware of the fact, that these
rights have to be extended to everyone, and, that it is a duty, even, a
privilege, to contribute to this process of distributing human rights, whenever
possible, or, whenever called-upon.
.......
Chapter 6
Content
A few more questions.
Suspicion, ignorance and misunderstandings are the principle factors that sour
the atmosphere of openness and good-will.
A chance for everyone to fill belly and mind.
A standardised program of education.
A continuously up-dated profile of society and its members.
People will understand, why openness in our relationships is essential.
Most people show an amazing willingness to give their confidence and trust.
Implications of the concept of essential equality.
A Federation of Regions.
A nearly unavoidable process of alienation.
Problems with contemporary Socialism.
Rule, based on Constitutional Guidelines.
Removing the existential anxiety of "having a job".
A continuous exchange between officials and ordinary members of the public.
A globally integrated Civil Service.
It requires constant care, vigilance and energy to preserve the integrity and
health of a social life-form.
1 You may want to ask me another
question; "How do you keep such a spirit of good-will alive, or, do you
visualise the motivation of fear to keep people appreciative for the fact, that
they have received this basic package of rights and obligations? How do you
prevent their expectations from rising? How do you keep the willingness alive
to help others? Why would the situation not revert quickly to the way it has
always been; a few, rich, privileged and intelligent people are in control of
nearly all economic, political and military powers, while the others have let
themselves become enslaved to their new over-lords? How are you going to
prevent this development, which seems to be nearly inevitable, after a
situation of justice and equality has been established?"
2 Indeed, we need to respond,
carefully, to these questions. Let us first answer the question, how we are
going to keep and safeguard such an idyllic and ideal situation of global
justice, while, in the past, every effort has failed. Only, if it is possible
to formulate a satisfactory response to this question, will it make sense to
discuss, how we could get there; how the trend toward a situation of gobal
equality and justice can be brought-about.
3 All efforts to maintain a viable
and equitable society center around a network of communications and educational
facilities. Suspicion and mistrust, ignorance and misunderstanding are the
principle factors that will sour an atmosphere of openness and good-will. We
have to make sure, that each member of mankind is given the opportunity, and is
forced, at least, to some extent, to develop his or her potential for
understanding.
4 This goal may seem highly
improbable at a time, when, perhaps, half the world population still lives in
sub-standard conditions. We have no idea, what will be possible in the future,
if everyone has a chance to fill belly and mind with the proper nutrition. I am
convinced, that it is possible, for most people, to grasp the essence of living
in the world, of knowing about all the major regions and the different peoples
on earth, and, to know the essential factors, that ensure everyone's security
and dignity. There is no reason to believe, that it is impossible to cultivate
an attitude of global concern in nearly everyone, because these attitudes do
not depend upon a highly sophisticated philosophical ability, but, simply, on
the type of information and the quality of life that will be available.
5 If people, all over the world,
are educated for twelve years in a program that is nearly identical everywhere,
and, if they are taught the reasons, why it is possible for everyone to exist
without hunger and unnecessary hardships, it will certainly be possible to feel
affinity for those, who live thousands of miles away, but, who can be reached,
talked to, or questioned, at the touch of a computer key. Perhaps, our
electrical power comes from far-away, or, some essential foods and materials
come from many different regions all over the world, while our particular area contributes
a small item that is also distributed world-wide.
6 Even more important is the
constant need to cooperate with each other, to protect ourselves from dangerous
pollutants, which previous generations have left us in their frantic and
irresponsible rush to consume. The peoples of the future will be so much better
informed about their problems and possibilities of existence, about what is
going-on, and, about what their leaders are planning, that they will be able to
avoid, by and large, this paralysing and poisonous attitude of mutual
suspicions.
7 Everyone will have the
opportunity to receive high-quality information and complete answers to every
possible question, and, if no definitive answer can be obtained, an expert
exposition or resumé will be given to explain the current approach or
evaluation of a specific problem. No-one has to feel, anymore, that he or she,
or any one particular group, is being neglected, because an extensive network
of information gathering devices and institutions for the distribution of
information, monitors, not only, every significant event on earth, but, it will
also register complaints, questions, moods and other psychological parameters.
8 There will be a total openness
in society, and, people will understand, why it is so necessary to have total
openness. People will understand, that such a complete transparence in society
is necessary to avoid the temptation of hidden privileges or secret advantages.
We have to be able to verify, at anytime, whether or not our fellow human
beings, including our leaders, are worthy of our trust. If we want to be able
to check on everyone else, everyone else will have to be able to check on us.
This is simple logic, and these conclusions will become widely accepted as
"common-sense".
9 Such a society is only
possible, if a gigantic effort has been made to construct a network of
computerised channels, gathering and dispensing information. The level of
education and comprehension of each citizen in the world will depend on it,
and, the level of trust and the satisfaction of the sense of justice depend on
it as well. A successful organisation of this communications network is the
prime requirement for a stable and happy society, because, if we all know, that
we shoulder, equally, the burdens of shortages, hard work, or, restrictions in
one field or another, we will be glad to shoulder these burdens and hardships.
We may even be willing to shoulder these hardships to the point, that we are
willing to go somewhat hungry, for a while.
10 However, if we can only suspect,
that others are profiting from our sacrifices and hard work, our attitudes will
change radically; from a spirit of good-will, cooperation and joyful vitality,
to disappointment, suspicion and outright hatred. Therefore, this seemingly
incredible network of communications is essential to create the necessary
conditions of openness, mutual trust and good-will, and, without these
attitudes being present on a global scale, extended towards every group of
people on earth, we do not have the slightest chance to maintain a situation of
essential equality and global justice.
11 Do not dismiss these ideas as ridiculous or utopian, because we know, that the atmosphere of good-will and cooperation in a small group is based upon mutual trust and confidence in the leadership. We also know, that the people, who work happily and full of enthousiasm in such small groupings, do not have, as a rule, such stringent criteria for giving their trust, neither do they have the technological means, or the conceptual clarity, to organise such a rigorous system of checks and balances; to see, whether or not their trust is justified. Many people show an amazing willingness to give their confidence and trust, in the hope, and the expectation, that their trust will not be abused.
12 If it is possible for so many
people to give their trust and confidence without adequate safeguards, how much
easier will it be, when we can check-out, at any time, whether or not our attitudes
of trust and good-will are justified?
13 We have to come to an agreement
with each other about the conditions of justice, as well as the definition of a
dignified human existence. We have to accept the fact, that there are no more
goods and services than we have provided for. We have to realise, that there is
nothing more disastrous for our sense of justice and trustful attitudes of
good-will, than to see, or hear, that some people are starting to live a little
better and a little more privileged.
14 We may think, that such an
attitude of watching each other closely for slight differences in income or
privileges, is childish, and, we may believe, that we should out-grow such an
attitude. This is wrong, and, it shows an erroneous conception of human nature.
We have to acknowledge, that the basic reason for adopting an attitude of
good-will and trust towards other people, is the principle, that a social
organisation should benefit all participants equally. In a global contract of
essential equality, it is essential, that such an equality of benefits and
burdens is maintained with the utmost precision.
15 Our drive to egocentric orientation is strong, much stronger, than the drive and willingness to cooperate with each other. We have to have a clear concept of the fragility, as well as the importance, of this commodity of good-will and mutual trust, and, we have to do everything in our powers to keep these attitudes alive, because on these pillars rests the entire structure of the global society, or, a "Federation of Regions".
16 If we do not take every
precaution to let the attitude of cooperation prevail over our instincts of
egocentric preservation, we will destroy the global society. We have to
recognise, how fragile and labile these attitudes of good-will are, and, we
have to acknowledge, that they require constant vigilance and protection in
order to survive. Let us make no mistake; these are the really important
concerns. These concerns are far more important than the question of technological
development, standard of living or consumption, or, the details of bureaucratic
and economic organisation.
17 Not even the Socialist
governments of today know, how to avoid this subtle process of gradual
alienation between the people and their governments, and, we see the curious
spectacle, that a government that has arisen from a worker-uprising against the
elite, is considered "foreign" or estranged from the interests of the
working classes. We see, then, the ironic demands for "free"
trade-unions, unfettered by government controls, whenever a general strike
threatened to paralyse a Socialist country and invoked the risk of foreign
intervention.
18 We will not discuss, here,
whether or not the workers were justified in demanding their free trade-unions.
Let us only point to the anachronism or conceptual inconsistency of such a
demand in a Socialist society, where, supposedly, the government was already a
government of the people, and, in particular, a government of the woring
classes. We only use this example as an indication, that it is, indeed, very
difficult to avoid a gradual alienation between the people and their
governments, especially, in complex societies.
19 How are we going to avoid such
an alienation, when we deal with even much larger and much more complex
societies that have become integrated on a global scale? Again, the answer is
to nip any development of suspicion, resentment and alienation in the bud. We
see, indeed, that, even, the most idealistic Socialist or Communist governments
become elitist and corrupt in their functions and attitudes, in particular,
when a single political Party dominates life completely, and prevents truly
free discussions and frank criticisms.
20 Therefore, it is not surprising
to see a process of alienation between governments and their peoples come to
the fore, and, it seems of little importance, what kind of social doctrines the
government adheres to. Any government that does not allow truly democratic
elections, free and open discussions of all problems, as well as a regular
check on its performance and popularity by free and fair elections from a
genuine political spectrum, will find itself in the role of a dictator or
oppressor, regardless, how good its intentions are, or were.
21 Certainly, it is understandable,
that concerned Socialist leaderships fear chaos, as well as the emotional
manipulation of the masses by clever dissenters, (including the ruthless appeal
to egocentric instincts by a variety of commercial interests), but, we have to
accept the fact, that we can not suppress these tendencies by force or censure.
Any attempt to suppress dissenting view-points, or, to ostracise a different
way of life, only exerts a powerful lure and grows in an atmosphere of
oppression.
22 Let us combat the lure of
egocentric gain by education, as well as a complete openness in society and all
government institutions. The only way to avoid a defensive elitism by a ruling
Party or organisation, is to make all transactions completely open to scrutiny,
and, to make sure, that a leadership has access to all events and happenings
that are taking place in society.
23 There are other important
safeguards we can introduce to prevent a disastrous process of alienation
between social groupings, in particular, between a leadership and its people.
Total transparence in all aspects of society is a gigantic and radical change,
which will certainly be the main mechanism to preserve trust, but, such a
gigantic change will come slowly, and, perhaps, in a rather fragmented and haphazard
manner.
24 There are other mechanisms, such
as the rule by Constitutional Guidelines, rather than by personal initiatives.
Our leaders and public institutions will be guided, in the future, by a set of
detailed guidelines and regulations that have been worked-out collectively.
These guidelines will determine the range of actions and decisions our
leaderships can carry-out, and, they will also govern the way these
Constitutional Guidelines can be changed, amended or reformed in a process of
slow, evolutionary change.
25 By removing the existential
anxieties associated with "having a job", all leaderships and
bureaucratic functions become "fluid" positions, which are not
occupied by any one person for the duration of an entire career. Here, I think,
we have another important way to avoid the processes of alienation between
bureaucrats and ordinary people, because all positions of leadership and
expertise should be rotated, often, but not haphazardly. Undoubtedly, many
functions are going to require extensive experience, as well as a high level of
competence and expertise, and, perhaps, the people will be happy to see a
trusted individual occupy this position, year after year, but, let us give the
people a chance to make this decision through a process of elections, renewing
the mandates of trusted leaders and their officials.
26 Besides, many junior positions
are not dependent upon a specific degree of expertise or experience, and, it
should be possible for most or nearly all people in society to occupy a
position of some responsibility, some form of leadership, at one time or
another during their life-time. If we accomplish a continuous intermingling
between ordinary citizens and "government officials", we will,
eventually, make any distinction or polarisation between a government and
ordinary citizens, meaningless.
27 We have discussed and outlined,
before, how all young people between the ages of eighteen and twenty-two, upon
completion of their secondary schooling, should be organised into a globally
integrated Civil Service or Task-Force, where they are exposed to most of the
major prolems and Regions of the world. Because the human being is then
physically at its most active and dynamic stage, it seems reasonable to use
this age-group for most of the hard physical work that has to be done.
28 All societies, Regions and
communities will benefit from the assistance and labours of these young people
in the Civil Task-Force, but, we should keep in mind, that the primary reason
for such a task-force is educational. We have to give our young people a wide
exposure to the peoples of the world, as well as the problems of contemporary
existence. Their hard, demanding labours, together with the chance to
intermingle with a large variety of ethnic and cultural groupings, should make
it possible to create a sphere of concern and a feeling of understanding and
familiarity, which will seem utopian and dream-like in our present sphere of
narrow, egocentric concerns.
29 It is possible, technically as
well as psychologically, to prevent alienation between people and groups of
people, regardless, whether it is a process of alienation between individuals
or small groupings, between larger societies, or, between peoples and their
governments. However, let us not assume, that, success means a complete absence
of tensions, hostilities and suspicions, because the ideal situation will
always be a condition we have to work towards. In a way, this optimum stage of
human relationships is just as fragile, and just as constantly in need of
repair, as the cell that is experiencing a continuous influx of unwanted ions
and fluids across its semi-permeable membrane.
30 The cell requires continuous vigilance and an on-going energy-expenditure in order to avoid a dangerous level of chaos and deterioration for the mechanisms of life, brought-about by the biochemical togetherness of complex organic-chemical sequences. It is not surprising or illogical to see, that the social life-form is subject to the same needs and requirements as any other living organisation.
.......
Chapter 7
Content
The temptation to engage in egocentric opportunism, fraud or deception will
always be with us.
We have to rely on education, understanding and transparence to promote the
fragile attitudes of good-will.
We have to be firm with criminal behaviour.
A lax attitude towards crime represents a form of injustice.
A definition of criminal behaviour.
To understand does not mean a vacillating judgement of right and wrong.
Compassion does not mean a week-kneed attitude towards criminal behaviour.
The ability to admit having made mistakes.
The ability to discuss options in the perception of reality.
A free distribution of ideas and concepts.
A few practical suggestions.
Becoming aware of the jungle of egocentric motivations and efforts.
The responsibilities of good citizenship.
Resisting the trends towards protectionism.
People have to be ready for the global society.
The arbitrariness of national boundaries.
No quick insights and promising trends, but, neither should we believe that the
globally integrated society will always remain a dream.
1 The temptation to practice
egocentric opportunism, fraud or deception will always be with us, and, man is
not going to turn into a saint of good-will and altruistic feelings, without
some powerful incentives to do so. We have to acknowledge, that, altruism and
concern for others, is, in essence, based upon a contract; a social contract,
where we adopt, consciously or subconsciously, a mode of vulnerable
inter-dependencies, with the understanding, that the burdens and benefits of
such a way of life are distributed with scrupulous fairness and equality.
2 While we rely, primarily, on
education, understanding and openness to promote this fragile attitude of
good-will, we will have to have firm and efficient mechanisms to deal with
criminal behaviour. If we do not have efficient and just mechanisms to
investigate, judge and punish criminal behaviour, the sense of justice will
again be jeopardised.
3 We do not advocate an attitude
of vengeance, where the sense of justice is satisfied with a personal act of
retribution for wrong-doings, but, we do advocate a swift and complete reaction
to criminal behaviour-patterns. If criminal behaviour is not punished
immediately, people will see that crime pays, and the road towards an
egocentric orientation will again be exerting its powerful lure.
4 Criminal behaviour is, in
essence, behaviour, that seeks to gain, deliberately and systematically, a
personal advantage at the expense of someone else. We should not necessarily
consider an impulsive anti-social outburst, provoked by frustration, as a
criminal act, without assessing the underlying causes for such an outburst,
which may have been brought-about by an affront to someone's sense of justice
or dignity. Perhaps, such an outburst was provoked by the carelessness and
neglect of government policies or institutions. In such a case, we will forgive
the wrong-doer, especially, when a feeling of regret or repentance shows, that
the individual has acknowledged, that his actions and attitudes have injured
the rights of other people.
5 All fraud, deception or
outright opportunism, as well as deliberate infringements upon the basic rights
of other people, have to be considered criminal acts, and, they should be taken
seriously, regardless, whether these criminal acts are committed by
individuals, groups of people, or government officials. We will not repeat,
here, the ideas behind the definition and treatment of criminal behaviour,
except to say, that criminal behaviour is, either, corrected in a process of
treatment and rehabilitation, or, if judged incorrigeable, the perpetrator will
be eliminated from society. This could mean, in some instances, the
death-penalty. No society can exist efficiently without invoking the
death-penalty, at least, from time to time, but, we are right, if we are
hesitant about using this ultimate penalty, and, we owe it to ourselves, as
well as every member in society, to make sure, that, indeed, justice is served
and not affronted, when the death-penalty is carried-out.
6 Let us re-iterate, here, that
mere verbal dissent is never a crime, regardless, how erroneous the ideas, or,
how repulsive a philosophy may seem, but, as soon as verbal dissent is coupled
with actions that distort the situation of justice, then, dissent becomes a
criminal act, and, it will have to be treated as such. To be understanding does
not mean a vacillation in the judgement between right and wrong, and,
compassion does not mean a weak-kneed or uncertain attitude towards the
problems of criminal behaviour.
7 Often, agonising appraisals
have to be made when trying to judge, whether or not a certain action has
become criminal and endangers the inalienable basic rights of people. It is
clear, that we will always need a cool head, constant attention to details, as
well as an ever-present willingness to learn and re-evaluate. We need an
efficent decision-making and executive mechanism, monitoring, carefully, the
effects of our individual and collective decisions, in order to determine,
whether or not intentions and results correspond closely.
8 Let us never be afraid to admit
our mistakes, and, let us never be afraid to abandon an action, which does not
seem to have the intended effects, but, let us also not be afraid to make
drastic and fundamental decisions, whenever we know that they have to be made.
Let us always be on our guard against patch-work decisions and actions that
fail to come to grips with the real problems, and, let us guard, closely,
against the temptation to gloss-over the importance of embarrassing information
or difficult questions for which there are no easy answers.
9 Transparence in society will
help us avoid these pitfalls, because it will be nearly impossible to suppress
information, push a biased view, or to avoid embarrassing questions. You may
ask me, however, whether it is indeed possible to rest the structure of a
future society of mankind on such seemingly simplistic principles of justice, equality
and dignity, including a number of practical measures, regulations,
institutions, a complex network of computers and communication links, as well
as transport facilities for goods, services, electrical power and people. Do we
not need a far more elaborate description of departments, parliaments,
organisations, as well as methods of election and representation, before we can
even begin to form an idea, how we have to put-together such a global society?
10 We have discussed, on previous occasions, more specifically, how a global society could or should be organised, and, it seems more important, here, to outline and emphasise the main mechanisms that play such an essential role in the formation of the necessary, beneficial attitudes.
11 Without a genuine and lasting
willingness to come to an attitude of cooperation and trust by an overwhelming
majority of the peoples on earth, no amount of organisational planning is going
to help us. However, if we really understand the mechanisms of good-will and cooperation,
and, if we are able to communicate meaningfully with each other, then, the
structural organisation necessary to implement the visualised and agreed-upon
changes, as well as the safeguards for a continuation of the conditions of
good-will and cooperation, will suggest themselves. They will come to the fore
as tools that are not difficult to conceive, construct and put to good use.
12 The primary task, then, centers
around the ability to discuss a number of options in the perception of our
realities, especially, the understanding of human nature and goal-patterns.
Just to accomplish the global spread of an atmosphere of cooperation and a
willingness to discuss and exchange views, will seem a monumental departure
from the ever more anxious and egocentric clamoring by vocal and strident
special-interest groupings. To secure the free distribution of ideas and
concepts that may challenge established view-points and the institutions of
autocratic rule, is already a task, that may require more than one generation
to accomplish.
13 After we have made a start with
the creation of an atmosphere, where people are, again, willing to think and to
listen to each other, we should start to think, seriously, about the computer
networks we are going to need to construct a preliminary inventory of human and
natural resources, as well as the problems of ecological stress and social
disparities. Initially, these efforts will have to depend upon private
initiatives and resources, and, they can, therefore, not even begin to resemble
the type of network a truly comprehensive system of information gathering and
distribution eventually needs. Eventually, we may be able to convince
governments to collect data more comprehensively with a scholarly objectivity,
but, until the time that leaderships will have accepted these ideas
wholeheartedly, it will be up to private individuals and groupings to begin the
process of constructing this global network of communication links and
computerised information services.
14 An increasing efficiency in
data-gathering and -processing, as well as the gradual acceptance of the ideals
of a more open society, will already represent a giant step forwards, because
it will expose leaderships and governments that have something to hide. It will
high-light those leaderships which have not been elected democratically, or,
which practice nepotism, favouritism and corruption.
15 It should be possible, in the
next few decades, to make public opinion aware of the fact, that leaderships
and governments should be elected in a process of fair and free elections, and,
it is, perhaps, possible to put sufficient international pressure upon
governments without a broadly-based popular support, to make them more
responsive to the needs and wishes of their own peoples.
16 At the same time, we have to
make people aware of the dangers, when free, democratic elections become a
jungle of egocentric power-struggles. Democratic elections have to be linked
with the insight, that the elected leadership has to lead and govern for the
sake of society as a whole, as well as the benefit of every member. We have to
acknowledge the fact, that we imperil the existence of free and democratic
institutions, if they become paralysed by internal strife and ceaseless
competitive activities. If a democracy deteriorates into chaos, the level of
injustice and frustration rises so high, that a take-over by one segment or
another becomes inevitable, and, the forceful suppression of dissenting
opinions, becomes, once again, an inevitable course of events.
17 The mechanisms of popular
representation, as well as the rising influence of the people on the
leadership, have to be coupled with an awareness of the responsibilities of
good citizenship. We have to impress upon all people, that it is unfair and
unjust to demand more than one's fair share, and, any pressure to obtain such
an unfair distribution of the benefits of society, alienates other groupings,
and sets into motion this nearly irreversible process of tension and
resentment, sharpening everyone's egocentric instincts.
18 Therefore, the practice of
special-interest groupings, lobbies, be it labour, industry, professionals or
bureaucrats, lobbying for their particular interests, will have to be
phased-out and declared unconstitutional. The behaviour of special-interest
groupings, regardless, how much their origins can be justified on historical
grounds, tends to distort the relationships of justice and democratic equality,
because these lobbies can, by virtue of their disruptive practices upon
society, acquire a level of influence that goes far beyond their democratic
strength, and tends to accentuate the discrepancies between the various
groupings within society.
19 For similar reasons, we have to
condemn the claim to jurisdiction or ownership of any one particular resource
or territory on the basis that the peoples in a nation, or a region, have
traditionally enjoyed this right to ownership. All resources, all possibilities
of existence, as well as all the burdens of hard work, responsible
behaviour-patterns and clean-up efforts, have to be shared fairly and equally
by all peoples on earth, and, the more we think about such a drastic principle
of essential equality, the more inescapable such a conclusion becomes.
20 Let us resist the temptation to
solve problems by local measures only. Let us resist solutions within a sphere
of concern that incorporates only our own society, because such a solution is
nothing more than a pseudo-solution. It is not really a solution at all,
because it shifts, nearly always, an additional burden of unfairness and
injustice upon other peoples, in another society, or, to a future generation.
21 Look at the practice of
protecting a local or national industry whenever it is threatened by foreign
competition. It seems reasonable and logical, at first sight, to restrict
imports from foreign competitors in an effort to protect our own industries,
but, then, is this not one of the fairest ways to promote a more equal
distribution of the wealth and assets all over the world?
22 If others can make a product
more economically, we should acknowledge, that these people are, then, willing
to work harder for less money. The only restriction we should place on the free
competition between various countries and societies, (as a temporary and
transitional stage in the evolution towards an integrated world-society), is
the condition that the profits are, indeed, shared fairly amongst the peoples,
and are not increasing the wealth of a small elite, nor, should these goods
have been made through forced labour of one sort or another.
23 We should indeed watch carefully
for the possibility, that cheap labour is possible because workers are working
under conditions of exploitation. We should not insist, however, that they have
to earn as much as we do, because we may earn much more than is justified. We
should make sure, that the willingness to work hard and provide a good product
for a reasonable price, results in benefits that are fairly distributed over
the entire population.
24 Obviously, the change towards a
more equitable and just world-society has to come in small and graduated steps,
and, it has to come with common consent. No-one can force a world-order, if the
people are not ready for it, but, here and there, an obstinate pocket of
entrenched resistance by an egocentric, exploitative minority, may have to be
"persuaded" to yield, with a little pressure.
25 In our present times, we seem to
move into the opposite direction, as the competition for the remaining resources
and territories of the high seas and the earth's poles is heating-up to a
shameless grab for the largest slice and the biggest profits. Our attitudes of
egocentric concern and anxious defensiveness seem to be increasing, rather than
diminishing, as many of the nations are experiencing severe tensions and
pressures from restless, frustrated groups inside their national boundaries.
26 Perhaps, this trend is
unavoidable, and, it may help to bring the hidden tensions and injustices into
the open, because, undoubtedly, most nations have been forged by the sword of
the conqueror, and, most nations have diverse ethnic groupings that exist,
rarely, in a relationship of equality and harmony with each other.
27 Ironically, the common wisdom,
so popular at this time, that the sovereignty of each nation is sacrosanct, has
diverted the attention away from conflicts between countries, and, this trend
has given rise to the possibility for powerful minorities to raise their voice
and register their discontent. Perhaps, this adjustment of internal tensions
within nations will help to define, and sharpen, the concepts of sovereignty
and independence, essential equality, as well as the balance between rights and
obligations.
28 Perhaps, the arbitrariness of
national boundaries and claims to national sovereignty and independence, will
become more obvious, as we contemplate the shrill contrasts between the rich
and poor. We see, increasingly, that the polarisation between the rich and the
poor represents an unavoidable and irreversible chain of events, which takes
place, whenever there is corruption, secrecy, non-democratic government, or the
monopoly of a small, wealthy and well-organised elite.
29 The present rise in militancy
and anxiety, as well as the clamor of belligerent attitudes and suspicious
accusations that can be heard in so many places, may lead to a severe
confrontation between groups of people, or, even, entire nations, and, perhaps,
we will then recognise, once again, the need to cooperate, and, to institute
really effective measures to ensure that a condition of equality, justice,
frugality and common-sense, endures.
30 Perhaps, we will recognise,
then, once again, the dangers of secret dealings, the emergence of a new elite,
the resurgence of corruption, as well as the demise of justice and essential
equality. We can not expect to see insights and results come quickly to the
fore, but, neither do we have to despair and believe, that such changes in
attitude and insight will never come-about, and will remain, forever, an
impossible dream.
.......
Chapter 8
Content
One more important question.
Keeping the Constitutional Guidelines relevant for successive generations.
The problems of boredom and complacency.
Reasons for the disappearance of relevance from a code of conduct.
A poor example of egocentric militancy.
Becoming responsible world-citizens.
No mass-production of a stereo-typed personality, but no uncontroled freedom or
undisciplined personality formation, either.
Satisfying the criteria of justice.
Our sphere of concern will stretch to the outer limits of awareness.
A profile of man's personality in the future.
Changing direction, at least once, during one's career.
Authentic images of the past.
We still have problems coming to grips with historical events.
In the future, we will have a much better grip over the past.
There will be nothing left of contemporary ignorance and carelessness.
There will always be some tensions.
The judgement of having reached a state of global justice and integration will
always be debatable and somewhat arbitrary.
1 Let us address, in the final
pages of this essay, one more important question. You may have concluded, that
it is likely, or, at least, probable, that people will forget the need to
remain cooperative and integrated, especially, if it would have been possible
to create a condition of near flawless justice and essential equality. Man
forgets quickly, when born into a privileged situation of global equality and justice,
and, it is necessary, therefore, to safeguard these conditions carefully.
2 The citizens of the global
society are likely to become bored and restless, just as we see, how a
privileged generation, born into affluence and luxury in a contemporary society,
becomes restless, bored and irresponsible in its behaviour. How, then, are we
going to prevent an attitude of boredom and complacency? How are we going to
keep the need for togetherness, cooperation and stringent safeguards alive,
when people have never known what it means to live under conditions of
injustice, misery and oppression?
3 "Is not one of the crucial
problems in human behaviour the fact, that we forget, so quickly, and, that we
tear, so easily, a social fabric apart, which may have taken generations to
build? How are you going to keep these awarenesses alive? How are you going to
keep the cultural and Constitutional Guidelines relevant for successive
generations, living in nearly ideal circumstances?"
4 We have defined boredom as the
pressure of a healthy elan vital, which manifests itself, primarily, in young
people, who do not know, how to channel their energies into useful and
meaningful avenues. Existing channels may have lost their meaning, because the
accepted beliefs and codes of behaviour may have lost their relevance in a
process of "ageing".
5 Codes of behaviour, belief
structures, customs and mores are all inherited from previous generations, and,
if these cultural structures and guidelines were suitable for a vigorous, hard
working generation that was still in the process of building-up a nation,
finding a measure of security or dominating and conquering their neighbours or
a tough environment, then, these cultural guidelines and contents may, indeed,
lose their relevance for a generation that is born into affluence, especially,
if this generation does not see any need to work hard, has plenty of time,
opportunities and means to experiment with all sorts of novel life-styles, and,
if it does not see any sense in dominating or conquering someone else.
6 Indeed, there is always this
problem for a society that has finally become successful and vigorous. The code
of conduct which made this success possible, loses, slowly but inevitably, its
relevance in times of success, because this code usually imposes rather
stringent criteria of behaviour and curbs the trends towards egocentric
diversification, emphasising, in stead, the virtues of hard work, frugality and
self-discipline; all features that are unattractive to easy-going, somewhat
lazy and spoiled youngsters, who enjoy an abundance of opportunities to pursue
the pleasures of leisure and excitement.
7 It is logical, then, that
affluent youngsters become bored with their culture, rebel against
un-understood and meaningless dogmas of their parents, and refuse to comply
with guidelines that impose restrictions, self-discipline, hard work and a curb
on egocentric pleasures. Are we going to face the same problems with the
generations born into the globally integrated society, which, after a long
struggle, has been able to create a measure of universal equality and justice?
Yes, and no.
8 Indeed, we have to be aware of
the very human tendency to forget the struggles of our forefathers, and, to
pursue a life of empty pleasures and undisciplined behaviour, but, we should
not forget, that such a tendency occurs, only, if the social environment allows
such a development to take place.
9 In our contemporary, affluent
societies, we have not appreciated, with sufficient clarity, the great
importance, and need, to channel the energies of our young people into useful
and meaningful activities. We, the older generations, give them an extremely
poor example with our egocentric stridency for ever more pay or profits; with
our disregard for the virtues of frugality and hard work, as well as the
commercialisation of our life-style and the constant appeal to immediate
sensual gratifications. No wonder, our youths are confused, distrustful and
disrespectful of the old guard, and, it is not surprising, that they are
rebellious against those few individuals, who still try to impose a measure of
discipline upon them.
10 In the society of the future, we
hope to have a healthy, coherent and comprehensive philosophy and life-style,
whenever this marvelous phenomenon of the first global society of mankind has
arrived. We can be sure, that, without such a sophisticated, far-sighted
philosophy of life and a far-reaching insight into human psycho-dynamics, such
a global society will not come-about. We know, that we have to create the right
conditions with our collective will and intelligence, before such a happy event
can take place, and, it seems logical to state, that an indispensible element
of the development of such a comprehensive philosophy will be the conditions
and guidelines that transform the younger generations into responsible world
citizens.
11 This conclusion seems especially
appropriate in view of the fact, that the creation of a just society will be
taking place over the life-span of many generations. Each generation will have
to contribute, with collective and conscious insights, to the viability of the
future social organisation, and, every generation will have to contribute to
the cultural Constitutional Guidelines to help realise this future society of
global integration.
12 For example, a vigorous program
of education, interspersed with practical exposure to the problems of
contemporary existence and followed by a compulsory program of Civil Service,
will make the first twenty-three years, busy and exciting, but, also, demanding
and rewarding. Certainly, there will not be any idling-away of the time in
useless, near-criminal activities, but, on the other hand, the life of our
youngsters and mature citizens will not be so regimented, that it stunts the
processes of individualisation and differentiation.
13 The cultural and Constitutional
Guidelines of the future society will ensure, with great care and precision,
that each individual gets an equal chance to develop, at least, a part of his
or her potentials. Certainly, we can not allow an unbridled and uncontroled
development of potentials, and, the unfolding of potentials and personalities
will have to strike a balance between the specific wishes and inclinations of
an individual, and, what is possible and fair under the circumstances. We do
not visualise the mass-production of a stereo-typed personality, but, neither
do we foresee an uncontroled freedom or undisciplined unfolding of the
personality.
14 I am convinced, that the realm of
possibilities open to a healthy and ambitious youngster will be wider than we
can visualise at the present time, in spite of the many restrictions that will
have to be imposed in order to satisfy the criteria of justice and essential
equality. After all, the entire world will be the domain of their experiences,
and, all youngsters will have been educated at the end of their tour of duty in
the Civil Task-Force, to an extent and a depth of understanding we can only
dream about, today. The development of a personality will, then, be more varied
and more exciting, than at any time in man's history, and, we will have
overcome the erroneous beliefs, that social requirements and personal freedoms
are essentially incompatible with each other.
15 No, boredom should not be a
problem, because there will be plenty to do. Our activities will, then, not be
neurotically pre-occupied with the production of consumer goods, but, we will
spend far more time and effort keeping our terrestial environment in a good
state of health. We will have to monitor the living conditions of every
individual, wherever he or she may be, and, we will have to ensure the
gathering and processing of accurate, comprehensive and balanced data, as well
as the production of quality foods and other consumer items that are needed to
live a healthy and productive life in a state of justice and mutual trust.
16 We will be much more frugal in
our consumptive habits than we are at the present time, but, in the realm of
education, knowledge, awareness and the appreciation of arts, sports and other
human achievements, we will be far more advanced and thoughtful than we are
now. Our personalities will not be very different from the way we are now, but,
we will have a much greater insight into the structure of our personality. We
will understand, better, the need to control our emotions and appetites, and,
we will have a much better insight into the need for an open and trustful
social environment. We will have learned to get-by on what we need, and, we will
thoroughly appreciate a little extra, whenever, after long debate and
deliberation, we have collectively decided, that it is prudent to raise our
level of consumption slightly, over the entire world.
17 Our sphere of concerns will
stretch easily to the outer limits of the human society, just as it stretches,
now, to include our family and friends. Most of us will be able to discuss a
large variety of topics with a calm and broadly based comprehension, looking at
the aspects of reality from all sides. We will be fit, lean and patient people,
well informed and controled, inclined to trust everyone, but, quick to
point-out an erroneous or superficial way of looking at a particular happening
or event.
18 In spite of many similarities,
we will all be different from each other. Some of us will be more emotional
than others, and, we will all have special fortitudes and weaknesses. It would
be a mistake to see ourselves, in the future, as a society of cool and
dispassionate intellectuals, in spite of the fact, that we will be far more
capable of discussing problems than we are now. This capability will have
developed for the simple reason, that, so many of our decisions will require an
extensive and informed debate, because these decisions will have to be made collectively.
Such a debate is much easier to accomplish in the future, because we all will
be drawing upon the same pools of computerised information.
19 After the period of Civil
Service, people will, either, go back to the area they came from, or, they will
be given an opportunity to specialise and occupy a position of prominence and
leadership, in one field of expertise or another. At all times, peoples of the
future will avoid boredom, and, an individual will not be kept too long in a
particular position or function. At the same time, people will also avoid
complacency, as well as the heady feelings of power, or the mistaken conviction
that one is irreplaceable.
20 Similarly, the peoples of the
future will be watching, carefully, anyone, who occupies a position of
responsibility, and, people will make sure that leaders and public
personalities are not placed under too severe a strain. We should encourage the
possibility to change direction, at least, once during a career, so that one
retains a flexible mind and a broad view of reality, even, when getting older.
21 The tasks of society will be organised in such a way, that we utilise the natural life-cyle of the human being. We will tap the incredible energies and vitality of young and adolescent people, and, we will give the most demanding tasks of responsibility to those, who are in their period of vigorous maturity, while a still healthy individual may be promoted to an advisory role or specialist function, when getting older and less flexible. We have discussed these ideas before, and, we will not repeat them, here, only to assure you, that, young people, as well as everyone else in the future societies of mankind will be usefully occupied, and, we do not have to fear, that there will be nothing to do.
22 There is a special technique of
education that will give the peoples of the future a much better insight into
contemporary problems. This method or technique will also be helpful to remind
us about the dangers of becoming careless and complacent. As an integral part
of the comprehensive, computerised systems of education and information, it
will be possible to present every student with an authentic image of the past.
Of course, this imagery is a simulated reality, which depends upon a contemporary
interpretation of these past realities, but, it seems likely, that our grasp
over human affairs, including our studies of historical events, will then be
capable of presenting a relevant, interesting, scholarly valid and yet
comprehensive picture of this fascinating field of our human past.
23 At the present time, we still
have a great deal of difficulties comprehending the past, and, we seem to have
progressed little further than the presentation of a series of chronological
facts, whose occurrence is beyond dispute.
24 Because every event in the past
is subject to varying interpretations about the mechanisms of origin and
significance, we seem to regress, often, to a monotonous recitation of wars, and
the years in which they took place, or, we memorise the time-span of a
monarchy, or some other reign of questionable value. Here, at least, the facts
of specific events are not disputed, and, we keep silent, or, we show a great
deal of hesitation, when trying to interpret the other events of history.
25 We feel a little more confident,
when reviewing the history of our own social environment, including the many
conflicts with neighouring peoples and nations. Because of the shared patriotic
orientation of the majority, we are, at least, safe from severe criticisms, if
we present the history of our nation or society in a patriotic light, and, this
technique seems, indeed, to have been adopted in every society.
26 Certainly, some people make a genuine effort to present history as objectively and as scientifically as possible, but, unfortunately, history becomes, then, hopelessly complex, and, most people lose interest. One of the reasons, why we have difficulties grasping history with scientific view-points and attitudes, lies in the fact, that we look at history, primarily, analytically. While many fascinating and important details are unearthed and described with great skill, it becomes increasingly difficult for a lay-person to see the relevance of this detailed picture, and, it becomes difficult to relate these details to the overall framework of historical events.
27 We have difficulties seeing the
broad, overall lines of history, because we still do not have a clear picture
of the human personality, and, we are still confusing the concepts of right and
wrong, good and evil, with the play and inter-actions of existential
requirements and basic human drives, whenever we are trying to comprehend the
reasons why a certain historical event took place.
28 In the future, we will have a
much better grasp over our past, because we will know human nature so much
better. We will recognise the essential existential elements of human behaviour
much more clearly, and, we will also be aware of the great flaws and weaknesses
of the human character. This will make it easier for us to watch for those
weaknesses and anticipate the occurrence of a trend to forgetfulness or
complacency.
29 We will know, how to keep the
memory alive of man's follies of the past, because we will have a vivid and
common imagery of this past etched into our minds by the computerised
educational aids. Because these images are synthesised according to the best
possible, collectively accepted interpretations of our realities, we will have
a much more standardised image of history compared to the present time.
30 The knowledge of history is, at
the moment, still a pass-time for the professional teacher and historian, and,
he becomes, almost invariably, a specialist in one or other forgotten corner,
because, only with such a specialised knowledge can he write the books and
articles with which to impress his colleagues and maintain his academic
standing.
31 History will become common
knowledge, and, even, if these mental images are re-created in the minds of the
living generations, (reflecting, thereby, the interpretations of the present,
rather than the past), these images will play a vital role in our daily lives,
and, they will function as one of the main guardians against complacency and forgetfulness.
They will remind us, how foolish man can become, and, how foolish he has acted
in the past. We will, then, be sufficiently aware of the similarities in
character and biological make-up between the peoples of the past and the living
generations, to appreciate, how easy it is to fall into the same traps of
belligerence and egocentric behaviour.
32 I am not so concerned, anymore,
about the problems of complacency and forgetfulness, because we will
necessarily have found adequate cultural guidelines to combat these trends,
but, perhaps, it is indeed too optimistic to believe, that whole generations
will be born into such a utopian or paradise-like existence. First of all,
there will be nothing left of the innocence and carefreeness, which we associate
with an existence in paradise, because the living generations of the global
societies of the future will, undoubtdly, have to be cautious and vigilant,
constantly monitoring pollution-levels and watching for sudden exacerbations of
the terrestial eco-systems.
33 Because of chronically high
levels of radio-activity and other pollutants, the genetic code may have become
unstable, and, the incidence of birth defects may be distressingly high. Many
times, the generations of the future will look back to the "good old
days", when man could walk freely, wherever he pleased; when he could
breathe fresh air in any country-site, and still had large areas of undisturbed
nature at his doorstep, rather than in specialised and heavily protected parks.
34 The conditions of social justice
and essential equality may not be perceived by everyone as an unmitigated
blessing, and, we can be sure, that there will always be a need, even, in the
societies of the future, to enforce the law and round-up criminal elements. Even
fairly large populations may try to break-away from the global standards of
justice, as they want to live independently from, and without reference to,
other societies and other peoples.
35 Perhaps, we will still see armed
conflicts, from time to time, as well as the insurrection of rebellious people,
who think to have been wronged, and, probably, on close scrutiny, many of their
complaints and motivations will be found to have a kernel of truth. Perhaps,
then, the conditions of global justice and essential equality will not be that
much different from the conditions we face now, and, perhaps, even, then, many
people will shake their heads and ask themselves, anxiously, what the world is
coming to.
36 Perhaps, the ideas and ideals of
justice and stability will, then, look as remote as they seem to us now,
because a status-quo of achievement is so easily taken for granted within a few
generations, just as we take for granted, what we have reached in the way of
justice and equality within many of the affluent societies.
37 Indeed, the judgement of having
reached a state of global justice will be debatable, and, even, somewhat
arbitrary. In many ways, many problems of today will still have to be faced by
the peoples of the future. However, the great disparities and injustices of
today will have disappeared, and, the problems will center more on the
question, how to maintain this precarious balance of justice, rather than on
the question, how to achieve global justice and the inter-dependence of
mankind.
.......
Summary
1. Unknown friends.
A look at the title.
A number of questions.
Is it really necessary to integrate on a global scale?
The ever-recurring choice between competitive strife, and, cooperation on the
basis of essential equality.
Short summaries; "flash-backs" to previous essays.
An ambitious project.
The apparent ingratitude of those who have been helped.
Mechanisms of polarisation.
We like to close our eyes to the miseries around us.
Changing social conditions.
The price of commitment.
2. Entrapment in a condition of social polarisation.
A strong impulse to fight.
A sense of inevitability.
Why is it so difficult to foresee the consequences of violent behaviour?
To suffer and weep in silence.
The power of primitive instincts.
Religious and evolutionary interpretations of our existence.
The symbiotic harmonies of cellular inter-dependencies.
A possibility to exist by forming bonds of inter-dependence.
The essence of a living structure; a rivulet for the dissipation of an
energy-gradient.
A review of the existence possibilities for living organisms.
The elimination of a rival.
3. We have to accept our animal nature.
Animals and plants.
The potential for the faculty of "conscious awareness" finds its
origins in existential requirements and evolutionary adaptations.
Reasons for the evolution of behavioural flexibility.
Feed-back mechanisms; a method for adapting to changes.
Back to a gloomy interpretation of human nature.
How can man be an ethical creature of natural evolution?
The "socialisation" of the human being.
Man's behaviour can not be controled, exclusively, by genetically encoded
mechanisms; the price of behavioural flexibility.
A legacy of contradictory trends.
The twin developments of conceptual mastery and technological innovation.
Shaping the circumstances and conditions of an event.
The biological anlage for a multi-centric sphere of concerns.
Escape mechanisms for early social groupings.
Entrapment, and the vulnerability of being exploited.
Territoriality and hierarchical differentiation.
When a privileged elite starts to lead a life of "luxuries and
privileges".
4. A natural sense of justice.
The ability to test a hierarchical position.
Absorbing surplus vital energies.
Inherited advantages and privileges.
Why the practice of "favouritism" is an affront to our sense of
justice.
Good leaders will always try to avoid the practice of favouritism.
A vulnerable and thankless position.
It is so easy to alienate large segments of a population.
The quality of "feed-back" is difficult to judge.
Social decay and deteriorating bureaucratic channels.
Future societies can not afford haphazard methods for the selection or
succession of a leadership.
The role of precisely delineated Constitutional Guidelines.
The feeling of being "left behind".
We are constantly manipulating hierarchical positions.
To impress and to be impressed.
Why is it so difficult to keep human relationships on an even keel?
Analysing, carefully and logically, the complexities of human relationships.
The art of letting-go of privileges and special powers.
5. A divergence of opinion about what is right and wrong.
Discrepancies between feelings and concepts of justice.
A patient and diligent search for consensus.
Every youngster has the ability to listen and learn.
Practical suggestions for the implementation of social justice.
Essential equality has to apply, eventually, to a globally integrated social
environment.
The shared legacy of existential requirements.
Questions.
The ravages of chaos and confusion.
The tone is bitter, but the complaints are justified.
Our contemporary societies of affluence can not serve as a model for the
future.
Distortions of the democratic ideal.
Creating a condition of transparence with the help of the computer.
The blessings of an informed "collective will".
Is it really so difficult to design, implement and maintain a state of justice
on a global scale?
6. A few more questions.
Suspicion, ignorance and misunderstandings are the principle factors that sour
the atmosphere of openness and good-will.
A chance for everyone to fill belly and mind.
A standardised program of education.
A continuously up-dated profile of society and its members.
People will understand, why openness in our relationships is essential.
Most people show an amazing willingness to give their confidence and trust.
Implications of the concept of essential equality.
A Federation of Regions.
A nearly unavoidable process of alienation.
Problems with contemporary Socialism.
Rule, based on Constitutional Guidelines.
Removing the existential anxiety of "having a job".
A continuous exchange between officials and ordinary members of the public.
A globally integrated Civil Service.
It requires constant care, vigilance and energy to preserve the integrity and
health of a social life-form.
7. The temptation to engage in egocentric opportunism, fraud or
deception will always be with us.
We have to rely on education, understanding and transparence to promote the
fragile attitudes of good-will.
We have to be firm with criminal behaviour.
A lax attitude towards crime represents a form of injustice.
A definition of criminal behaviour.
To understand does not mean a vacillating judgement of right and wrong.
Compassion does not mean a week-kneed attitude towards criminal behaviour.
The ability to admit having made mistakes.
The ability to discuss options in the perception of reality.
A free distribution of ideas and concepts.
A few practical suggestions.
Becoming aware of the jungle of egocentric motivations and efforts.
The responsibilities of good citizenship.
Resisting the trends towards protectionism.
People have to be ready for the global society.
The arbitrariness of national boundaries.
No quick insights and promising trends, but, neither should we believe that the
globally integrated society will always remain a dream.
8. One more important question.
Keeping the Constitutional Guidelines relevant for successive generations.
The problems of boredom and complacency.
Reasons for the disappearance of relevance from a code of conduct.
A poor example of egocentric militancy.
Becoming responsible world-citizens.
No mass-production of a stereo-typed personality, but no uncontroled freedom or
undisciplined personality formation, either.
Satisfying the criteria of justice.
Our sphere of concern will stretch to the outer limits of awareness.
A profile of man's personality in the future.
Changing direction, at least once, during one's career.
Authentic images of the past.
We still have problems coming to grips with historical events.
In the future, we will have a much better grip over the past.
There will be nothing left of contemporary ignorance and carelessness.
There will always be some tensions.
The judgement of having reached a state of global justice and integration will
always be debatable and somewhat arbitrary.
.......