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PROBLEMS II
A Study in Thought
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by
Marius Heuff
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Chapter 1
Affluence and disparity.
The reasons for social failure are many and complex.
We need a lot more information to unravel the mechanisms of social
differentiation.
When natural immune mechanisms have been insufficiently stimulated.
We all come to depend on a somewhat affluent lifestyle.
The vulnerability of seeking a living in the entertainment industry.
Addiction; when unnecessary forms of consumption become a "basic
need".
Many people make a living from the "necessities" that have sprung-up
as a result of an affluent lifestyle.
1 Affluence is an ill-defined
state of prosperity, and the word refers to the fact, that, in a state of
affluence the required necessities of life are "flowing" relatively
easy towards a group of socially integrated people. It is fair to say, that
nearly every socially integrated grouping in our modern times is enjoying some
sort of affluence, because, only in exceptional circumstances, such as wars and
draughts, do we see a generalised short-fall of the basic necessities.
2 Certainly, we can see enormous
differences, between and within large social entities, and, we have often
argued in favour of the concept that a measure of "social success",
with the resulting "affluence", leads, nearly always, to a measure of
disparity; where the successful members and their offspring are becoming richer
or more "affluent", while a slowly increasing segment of unsuccessful
members are often living under impoverished conditions. We know, now, that a
tendency towards disparity can be successfully reversed; provided, that we have
the political will, and the necessary powers of government, to force the more
successful members to contribute an equitable share of their assets and incomes
to the institutions of government. A wise and far-sighted government uses these
tax-revenues to improve the living conditions, and, especially, the chances for
self-improvement for the members, and offspring, of the poorer segments of
society.
3 Even, if such a re-distribution
of income is far from complete, (and, perhaps, it is never meant to be
complete, since an egalitarian system of living conditions has been thoroughly
discredited as a result of the collapse of Communism in the former Soviet
Union), a social system that carries-out some sort of assistance for the
socially under-privileged segments creates a measure of "affluence",
even for those who are less well-off than the economically and socially
successful members. Indeed, it is often somewhat of a problem to provide
financial assistance to those who have been unsuccessful in their efforts to
secure an adequate financial income from participating in the economic
processes, because the same handicaps that prevented these people from taking
their place in the work-force are also preventing them from spending their
social assistance wisely or productively. Indeed, it is clear, that social
assistance should not merely consider itself with providing money to people who
are unable to work and make a living, because, often, they do not have a clue
how to spend these monies wisely and frugally. Besides, the "right"
to receive social assistance and the fact that every month a sum of money is
put at their disposal is not conducive to develop frugal attitudes in people
who are somewhat marginally endowed with common-sense and intelligence.
4 We have come to realise, that
the mechanisms of "social failure" are many and complex. These
mechanisms require a thorough and expert analysis, based on a continuous
documentation of the "facts of life", which will have to be recorded
from birth, and should, indeed, include a detailed account of the life history
of the parents; especially the mother and her pregnancy. This is the only way
to build-up a storehouse of information that will let us make judgements about
the nature of the mechanisms that are leading to a measure of "social
failure". In the near future, it should be possible, (on the basis of a
detailed history of factual accounts of the past history of an individual,
together with a thorough medical and psychological examination), to judge,
whether or not a handicap is based on a defective genetic endowment, the
occurrence of interfering diseases or mishaps during the unfolding of the
embryological development; whether or not there are short-comings in physical
or psychological development as a result of defects of the sphere of parental
care and concern.
5 We have become familiar with
the many disease processes youngsters may be exposed to during their younger
years, and, we have made a great deal of progress in our attempts to ensure,
that, at least the most common and devastating illnesses are curtailed with the
help of a world-wide immunisation program. Indeed, the successes in curtailing
some diseases, such as small-pox and polio-myelitis have been spectacular. On
the other hand, some micro-organisms have developed a remarkable resistance to
the available antibiotic therapies, endangering the treatment of potentially
curable diseases in the future. Therefore, the treatment of diseases and
environmental hazards that can lead to serious illnesses, in children and
adults alike, requires constant, careful and intelligent management; in order
to avoid aggravating existing problems and the emergence of even greater
challenges in the future.
6 Similarly, we are now getting a
good grip over the other factors that determine the health and well-being of our
young people. For example, we have a good idea, now, what the minimum dietary
requirements are for our youngsters, and it is clear, that, in many areas,
these minimum requirements are not met, or, at best, precariously maintained.
We also know, that many people and their dependents still live under conditions
that are inadequate in terms of sanitation and a healthy lifestyle. Many people
still do not have adequate waste-disposal facilities, and without the
facilities of running water and a water-closed system for the disposal of human
waste, the exposure to disease causing organisms is high in many areas;
especially, when the population is insufficiently aware of the dangers caused
by improper sanitation facilities.
7 By the same token, the
water-supply is often contaminated, and the fact that many populations seem to
survive in spite of such unhealthy conditions, speaks highly of the natural
immune mechanisms of the body, which have prepared the human being to survive
under conditions we now consider to be inadequate, or, even, outright
hazardous. Indeed, for people who have grown-up in a much more protected
environment, the immune mechanisms would be completely inadequate to cope with
a much higher level of contamination, and these people are likely to fall ill,
and often die, in an environment where the native population is reasonably well
protected as a result of having grown-up with such challenges to their health
and well-being.
8 Yet, we all have a tendency to
become quickly dependent upon much healthier living and working conditions.
Relying on natural immune mechanisms takes, nevertheless, a severe toll, and is
reflected in the fact that the average life-expectancy is much lower in such
"challenged environments" compared to healthier and more affluent
living conditions. Healthy, yet frugal and simple living and working conditions
do not necessarily mean a high level of consumption or a waste of resources. In
many ways, our modern, affluent life-style reflects an unnecessarily high level
of consumption we could well do without, but, it is also true, that, many, if
not most people have become dependent on a high level of consumption; as we see
in the need of urban people to commute to and from work.
9 The point we want to emphasise,
here, is the fact, that we all have a strong tendency to adopt living and
consuming habits that are somewhat more carefree than a strict minimum
maintenance-level would require. This fact is the main reason for the
conclusion that we all live with a measure of affluence; regardless, whether
this affluence is a result of our own social and financial success, or has been
subsidised by a benevolent and far-sighted society that encourages its members
to acquire healthy habits and an advanced education. The other conclusion we like
to substantiate and use as the main "theme" for the discussions in
this essay, is the thesis that our "problems" are nearly always a
result of the status of affluence we have become used to; regardless of the
remarkable differences in life-style we have adopted whenever we compare groups
and individuals from widely diverging social environments.
10 I am not "blaming"
these problems on the fact, that most of us have managed to acquire a
life-style that is somewhat more abundant or affluent than the minimum
requirements would dictate, because, as we have mentioned before, we all have a
strong tendency to become quickly dependent on the status-quo of a somewhat
affluent lifestyle; as we seek employment opportunities in many different areas
of consumption. For example, every individual who tries to make a living with
an artistic or sports activity, knows, very well, that one is trying to make a
living from the willingness of other people to spend some of their
"surplus monies" on some sort of pleasurable activity. We all know,
that it is, not only, difficult to appeal to the entertainment needs of a
sophisticated and somewhat spoiled public, but we also know, that this public
is able, and willing, to choose other avenues for entertaining themselves; as
soon as their curiosity or fancy has been stimulated by something else.
11 In times of hardship, we all
have to "contract" our spending habits, and the areas of
entertainment are going to be curtailed first; especially, when these areas of
entertainment fall outside those areas where the mechanisms of habituation or
addiction have a tendency to enhance the existential qualities of these
consuming habits rather artificially. Indeed, spending on "basic
necessities", be they food and shelter, clothing or transportation, will
take priority over the more esoteric forms of entertainment, such as a movie, a
good stage-performance in the theater, or the consumption of other
"intellectual products" with an educational or informative character.
12 By the same token, we see that
some forms of consumption, such as enslaving or habit-forming drugs, have a
much greater "staying power", because they have a tendency to become
included in the "basic necessities" by those who have become
"hooked" on such products. The point we want to make, here, is the
fact, that many of us find an opportunity to make a living from spending habits
that fall outside the basic necessities, and, we are then much more vulnerable
to a down-turn in the economic affluence of a specific social environment.
13 Affluence creates, indeed, a
remarkable diversity of employment opportunities, as we see in the gigantic
growth of the number of jobs and activities that can be carried-out
professionally, or full-time, as a result of the fact that there is sufficient
demand for such specialised activities. In addition, the rapid enlargement of
the number of instruments, tools and possessions people accumulate in an
affluent life-style, requires specialised experts to make and maintain these
complex tools and instruments. We only have to look at the world of the private
automobile, as well as the many appliances that have become available with the
distribution of electrical power to most private homes in the affluent regions
of the world, and we see, that, indeed, many people are able to make a living
from the "necessities" that have sprung-up as a result of an affluent
life-style. Even the more pioneering environments, where people are still
engaged in taming the wilderness and farm a crop, or harvest some other natural
resource that requires a measure of effort, find it impossible to succeed in
such a harsh and demanding conditions without solid backing from a
sophisticated and affluent social environment.
14 Even as pioneers, we need many
instruments and powerful machines in order to do the work that is necessary. At
the same time, we are touching, here, on one of the most serious problems we
have created for ourselves as a result of this remarkable growth in our
manipulative skills. We are challenging the natural terrestial environment to
such an extent, that we endanger, not only, the habitat of countless species'
of wild-life as a result of the ever more penetrating interference of the human
being in the natural landscape, but, we are also becoming aware of the fact,
that the destruction of the last remaining natural vegetations is going to pose
a significant strain on the terrestial eco-sphere; perhaps, even, on our
ability to live in large numbers on a fragile and increasingly polluted planet.
.......
Chapter 2
Our problems are a direct result of our evolutionary success.
An expected increase of the time and effort required to carry-out essential
chores.
It will not be easy to throttle-back our lifestyle and expectations.
Why Socialist Ideas are likely to make a come-back.
The idle hope of finding a "perfect elite".
Our fights have to represent the objective of an equitable share, rather than
the maintenance of a favourable status-quo.
We all want an opportunity to live and we all have to make a contribution
towards existential security.
Frequent setbacks from strident elitist or nationalistic sentiments.
The ever-recurrent solution of compromise on the basis of essential equality.
Sometimes we can not avoid an armed confrontation, but let us be sure that our
reasons for going to war are impeccable.
The tragedy of concluding that a costly war was fought in vain.
We can not impose a specific form of social organisation on other people.
Trust and resignation are necessary attitudes for conscripted soldiers.
1 It seems fair to say,
therefore, that nearly all the problems we are encountering in our modern times
with their high levels of affluence for a large segment of mankind, are a
direct result of our own evolutionary success; as well as the methods by which
we have obtained dominance over the other species' of life. Of course, there is
nothing surprising in the conclusion, that we are reaping the ambivalent or
two-edged results of our own success. On the one hand, the steady growth of our
manipulative skills, (supplemented, increasingly, by our skills in negotiating
acceptable compromises between peoples with conflicting existential interests),
has made it possible to attain a population density that would have been
completely impossible without these intellectual and cultural skills. On the
other hand, the rapid expansion of the human species is posing a strain on our
terrestial environment that is going to grow into a life-threatening, or, at
least, a severely impoverishing stress, unless we learn to analyse and prevent
the most devastating consequences of the trends that have become visible.
2 Yet, at the same time, we have
to recognise that it is often not easy to solve the problems we have created
for ourselves as a result of the remarkable affluence and diversity in living
and working conditions that have come-about as a result of our evolutionary
success. We also recognise that our cherished freedoms of choice, (our ability
to spend a great deal of time on activities we like doing, rather than on
activities we have to carry-out in order to survive), will be challenged
severely in the near future, because the percentage of time and effort that has
to be devoted to necessary existential chores is going to increase
dramatically.
3 Indeed, we have to spend a lot
more time and energy on the tasks of cleaning-up after ourselves, and making
sure that our terrestial environment is not deteriorating any further. Yet,
giving-up our freedoms, working a lot harder for less money, doing without the
luxuries we have become used to, and scaling-down our expectations to a much
more sober and frugal way of living and working, is not going to be easy.
During these transition periods we will often become embroiled in fierce and
bloody conflicts, as we fall, once again, for the temptation to solve our
problems on the battle-field rather than around the negotiating table.
4 Regardless how difficult it is, eventually, we will have to shift the emphasis of all our activities away from the motivation or orientation to provide primarily for our own existential needs, (as well as the needs of our dependents), to an attitude where we work for the common good and receive, in return, what we need for a healthy, frugal and sensible life-style. Certainly, I am well aware of the fact, that these ideals and ideas have been formulated before, because they formed the basis for the Socialist Ideals and the Communist system of social organisation. Communism has been discredited, at least to some extent, by the recent collapse of the most dogmatic forms of Socialism.
5 Indeed, we have come to
recognise, that it is impossible to impose the ideas and ideals of Socialism
upon an unwilling or unsophisticated population, and, never again, should we try
to impose a system of government that does not have the backing of a majority
of the electorate. Never again, should we create a leadership system that can
not be voted out of office at regular intervals. Even, if an opposing political
Party within a social environment is essentially promoting the same sort of
policies, from time to time a government will have to be voted out of office in
order to give other people a chance to "clean-up" pockets of
entrenched interests our corrupt practices. These pockets of entrenched
interests lead, sooner or later, to a mismanagement or corruption of the public
institutions that are supposed to function without any discrimination or
favouritism.
6 The human being has an
inherently weak character in view of the large-scale social entities he has to
work and live in. The motivation to work for the common good will not survive
for any length of time, without being challenged, and, without the threat of
being replaced; whenever the standard of public leadership and performance
falls below the expectations of an informed electorate. Time and again, we have
to give the public and the electorate another chance to bring forth the leaders
of their choice, in spite of the fact, that the same mistakes are likely to be
repeated over and over again. Indeed, we have to acknowledge that the hope of
finding a "perfect elite" that will govern the social environment
with a permanently self-less idealism, is a figment of the philosophical
imagination, and springs from the desire to short-circuit the painfully slow
process of public education. Indeed, the population as a whole will have to
share in the processes of education and insight, and, any attempt to leave the
processes of civic leadership in the hands of a privileged and enlightened elite,
is going to lead, sooner rather than later, to stagnation and corruption; often
within the life-span of a few short generations.
7 Regardless, how difficult it is
to share our resources with people we distrust and dislike, with whom we may
have fought wars in recent history, we will have to learn to acknowledge that
it is impossible to maintain a position of privilege and favouritism for any
length of time. The only sensible attitude we can insist upon is an equal
sharing of the available resources, as well as the chores that are necessary to
safeguard our continued existence. Such an attitude represents a fight for an
equitable share of the resources, but renounces any claim to a privileged
position. Indeed, members of the general public can understand these
mechanisms, and, as an informed electorate, they will be able to acknowledge
the fact that no durable solution or peaceful co-existence is possible without
recognising that everyone wants to share in the possibilities of existence;
that we all have to contribute our time and efforts to maintain a collective
possibility to live a decent and satisfying way of life.
8 Regardless, how often the
apparent progress towards more enlightened insights is going to suffer a
set-back from strident, militant and nationalistic sentiments, (where a
significant percentage of the population is going to clamor, once again, to
preserve a certain area for itself and will strive to remove those considered
to be "foreigners"), we will always have to come back to the solution
of compromise; as well as the recognition that other people, regardless of
their cultural or ethnic origins, and, regardless of their beliefs, are
essentially similar in their existential needs and instinctive drives.
Certainly, we will always have to be vigilant and prevent groups and
individuals who have become extra-ordinarily powerful and successful from
dominating, once again, the social environment, or expand their sphere of
influence through intimidation and conquest. From time to time, even, the most
peaceful and enlightened social environment will have to take upon itself the
burden of waging war, but, let us make absolutely sure, that our reasons for
going to war are impeccable, and are being supported by a vast majority of
world-wide public opinion.
9 If we find ourselves being
isolated in our objectives and judgements; if we see that a majority of the
peoples of the world are beginning to disagree with our objectives and ideals,
we can be sure, that we are misguided in our attempts to influence the course
of events, or the judgements of others we are disagreeing with. If we let
ourselves be goaded into waging a violent conflict under such conditions, we
can be sure that such a conflict will be "unpopular" with a large
percentage of our own population, as well as with the rest of the world. The
losses and tragedies resulting from such a misconception of our duties and
ideals will only lead to a life-long burden of painful memories and nagging
doubts about the costs and sacrifices that have been brought. There is probably
no greater tragedy for a social environment than to come to the conclusion that
a costly war was fought in vain, and, that the reasons for going to war, even,
if it has been disguised under the lofty principle of "standing by our
friends", were wrong; or, at least, a gross error in judgement.
10 Every time we try to impose our
specific concepts and ideals about the way a nation or a population should live
or govern itself, we run the risk of making such an error in judgement, and,
trying to correct a perceived "wrong" with violence is likely to
increase the level of injustice, rather than improve it. Every time we come to
the conclusion, that a population is ruled by a dictatorship and is ignoring
the human rights of its own people, good-willing people are tempted to take-up
arms and "liberate" their oppressed fellow members; but, let us think
carefully and evaluate honestly. Is such a dictatorship, indeed, completely
without popular support? If there is indeed a dictatorship that seems to
exploit its own people and enrich a small, ruling elite, we have to ask
ourselves, whether or not we have supported the emergence of such a
dictatorship; especially, when this dictatorship provided an important buffer
against unfavourable social trends, or the spread of an ideology we feared.
11 Indeed, it is naive to wage a
war against people who have adopted a social system that is foreign to us, just
because we fear its spread, or we abhor some of the more dictatorial aspects of
such a social system. We have to acknowledge, first, that we, as the
protagonists of a rival social system, have often resorted to supporting
dictatorial regimes that were far from beneficial for their own people. It is
hypocritical to blame a regime for not being "democratic" according
to our own definitions of democracy, without acknowledgeing the possibility
that, in many ways, a broad level of popular support is still present for such
a system; in spite of the fact that the people have not had a chance to express
their political choice for a long time. Certainly, the dogmatic or dictatorial
forms of Socialism are on the way-out, but the more we try to force a change
from the outside, the more resistance we create from the people living under
such a system. These people may well fear outside domination even more than
they resent the political restrictions imposed by their own leaders.
12 From time to time, we all become embroiled in a bitter dispute or a costly conflict that turns-out to be the result of an erroneous idea or attitude, and we will have to suffer the consequences of such a costly mistake. Certainly, we are still justified to honour those law-abiding and contributory citizens who have sacrificed their lives in a war-effort that was essentially unjustified, and, we can be thankful for the fact, that the soldiers who died on the battle-fields must all have felt that they were fighting for a just cause. Perhaps, many of them had already resigned themselves to the fact, that they found it impossible to make a final judgement about the justification of the war-effort they were engaged in, and they trusted that their political and military leaders knew what they were doing. They trusted their political leaders for having made the right decisions that led to a violent conflict, and, they trusted their military leaders to be scrupulously honest and conscientious about the risks they were exposing their soldiers to. Yet, with a distressing regularity, some of these fighting men would find themselves in a situation that was incompatible with their continued existence; as an enemy bullet caused a fatal wound, an artillery shell or bomb exploded nearby, or, a fatal error in command would suddenly exposed them to "friendly fire"; often, with lethal consequences.
.......
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Chapter 3
Every lifeforms strives for a measure of affluence.
A truly broad perspective makes us sober and reflective.
The many developments we can foresee.
Ideas and concepts spread rapidly, especially in our modern times.
The scope and complexity of our concerns.
We still have a long way to go.
A shift away from consumer goods to intellectual and artistic products.
Many trends in contemporary societies do not appear viable.
A rising immunity against commercial propaganda.
Freedom will always be associated with a measure of confusion.
1 Every life-form strives for a
measure of affluence, or ease of living conditions, but, the forces of nature
are often limiting the conditions of life to a rather precarious and strenuous
existence; where the life-form has to exert a considerable effort, or is
subjected to severe selective pressures, in order to survive; either as an
individual or as a species. With the human life-form, the forces of natural
selection have "hit" upon a remarkably potent and viable combination
of faculties and capabilities, because we have been endowed with this
remarkable potential of insight and foresight, as well as the ability to
manipulate, to our advantage, many of the force-fields in our immediate environment.
Yet, as we have discussed on many occasions, the balance of nature has not been
permanently defeated. Just as in any other case of a "break-through"
by the forces of natural selection, the adverse forces rise again; even, if it
is primarily a result of a marked increase in the population density of a
successful lifeform, and the emergence of competitive strife and resource
scarcities.
2 As human beings, we are
probably the only species that has been endowed with the ability to foresee the
events of its own rise in manipulative skills, as well as the force-fields
resulting from its remarkable evolutionary success. Therefore, a truly broad
perspective will make us sober and reflective, if not somber and resigned,
because, after all, we have a remarkable capability of foreseeing and
correcting the adverse force-fields, long before they are hitting us in full
force. We have the ability to foresee the ever more intense competition for the
increasingly scarce resources that are essential for our individual and
collective survival. We also have the ability to recognise the possibilities
flowing from a genuine contract of essential equality, where we share these
resources, as well as the burdens of scarcity and pollution, and forego the
violent clashes of competitive strife; because we also foresee, that, giving-in
to the temptation to settle a conflict by force, or holding-on to a position of
privilege on the basis of military strength, is surely going to hasten our
demise.
3 Yet, we all strive for a measure
of affluence. Especially, if we see that it is possible for some people to live
a life-style of luxury and freedom from want, we wonder and ponder the reasons
why; why is it possible for some to live such a life-style of luxury and
affluence, which becomes even more desirable as a result of our awareness that
life is short, and, that a state of poverty and deprivation prevents us from
experiencing the good things in life. While it is often a long and hard
struggle to dislodge a privileged and entrenched elite from the positions they
occupy and have learned to defend at all costs, we see, that knowledge and
information, insight and foresight, are easily propagated and disseminated
amongst a very large majority of people who have been able to master at least
the essential elements of a modern education.
4 Ideas and ideals spread
rapidly, and we have seen that the spread of the concepts of essential
equality, the rights and obligations that flow from a dignified human
existence, as well as the idea that the membership of a community should have a
say in the election of its leaders; all these factors of knowledge and insight
are contributing to a sophisticated level of social integration, where the
viability of the members becomes dependent upon a remarkable process of
differentiation, task division, specialisation in function and interdependence.
5 Yet, if viability is
increasingly found in a complex, sophisticated and large conglomerate of
socially integrated individuals, it is logical that the realities we all have
to contend with are also complex and sophisticated. We know, now, that such a
complex reality is largely of our own individual and collective making, and
requires an equally sophisticated input from our conscious awarenesses and
evaluating faculties. Ergo, the range of problems we have to deal with and
provide a conscious input for, is incomparably larger than the relatively
simple realities of our early ancestors, for whom the forces of natural
selection had provided a fairly complete package of instinctive or intuitive
response-patterns. This pacakge was, by and large, sufficient to cope with the
limited sphere of realities early human beings had to cope with. Yet, we are
now becoming aware of the relentless pressures that were exerted upon these
early human groupings, and, it is clear from a retrospective over-view, how the
forces of natural selection were driving these human groupings relentlessly
towards a more sophisticated and more complex social organisation, which
outstripped, by far, the capabilities of the genetic response-patterns they
were endowed with.
6 As a result, the content of
deliberate decision-making, of consciously constructing the mechanisms of
social integration, became ever more prominent. We still have a long way to go
before we can be assured that we have found a stable, viable and generally
accepted structure to govern ourselves, and maintain an acceptable level of
social justice; preventing large groupings from feeling alienated and giving-in
to the temptation to rise-up in arms and liberate themselves from a perceived
tyranny.
7 Indeed, we still have a long
way to go, but the problems lie only partially in creating a more just, more
efficient, and more viable structure of social integration. The problem of
social stability lies just as much in our ability to educate each other and
ourselves, so that our perceptions and judgements will be reasonable and
encourage us to make sensible and viable decisions. We do not have to look far,
before we notice how the sentiments of suspicion and a short-sighted point of
view are distorting, or, even, preventing the recognition of a rather
favourable and privileged status-quo. Time and again, a perfectly capable
social arrangement that has been put-together by the sacrifices and hard work
of the previous generations, is being torn-apart as a result of ignorance;
through a pre-occupation with trivia, and, especially, by the neglect or
failure to recognise the essential factors that are needed to keep a social
structure from falling-apart.
8 The ability to learn, to form
insights, and to recognise the favourable circumstances we take so easily for
granted, is essential for every attempt to bring a stable and viable social
structure to the fore. It is becoming increasingly clear, that an essential
freedom of the mind, the ability to think and discuss as we please, to ask
questions and hold our leaders accountable, to communicate with whomever and
whatever we become interested in, are essential features of a healthy and
viable social organisation. We are learning to appreciate the fact, that we
have to be ever more careful in our entrepreneurial activities, since most
economic activities involve, in one way or another, the harvesting,
exploitation or cultivation of our natural resources, and, we are becoming ever
more clearly aware of the fact that all these activities are potentially
detrimental.
9 Ironically, then, the emphasis
for excercising our freedoms is going to lie, ever more clearly, in the
intellectual and artistic spheres of our endeavours; as well as in all those
physical activities that do not pose a burden on our terrestial eco-systems.
However, the activities of economic enterprise, of making a living and
gathering assets, will have to come under increasing scrutiny and restriction.
After all, many activities are potentially harmful to others; e.g., when we are
making use of a measure of gullibility or ignorance, or play upon the somewhat
primitive sentiments of immature and unsettled people. Or, we may be making a
product that has the potential of appealing to the consumptive habits and
drives of human beings.
10 It is somewhat ironic to come to
these conclusions, which are already fore-shadowed in many free-enterprise
social environments. One of the most recent attempts to modify the original
doctrines of Socialism has been to allow people a measure of economic freedom,
while keeping the tendency to intellectual scrutiny under a strict and dogmatic
one-Party control; as is the current policy of the Chinese leadership. I am
convinced that such a system is unviable in the long run, and, that it will be
merely a matter of time, before people will recognise, in large numbers, how
erroneous and arrogant such an attitude really is. On the one hand, we see
already the many disadvantages of a free economic enterprise coming to the
fore, because the disparities between individuals and population groupings are
rising fast as a result of economic liberalisation.
11 In spite of the many faults and
short-comings we can see in the more established Western democracies, we are
experiencing a remarkable degree of political and intellectual freedom.
Certainly, in many ways, many members of the public are still presenting a
rather unsophisticated outlook on life; partly, as a result of the confusion
and lack of direction in the educational processes, and, partly, as a result of
the relentless commercial propaganda that permeates all aspects of Western
life, and makes it very difficult to bring a measure of scrupulous intellectual
honesty to the fore. Yet, in spite of the persistent dominance by the
commercial interests over the public media, and, even, many of the institutions
of learning, we see that a greater awareness of the limitations of our economic
activities is gaining ground. Certainly, most of us still adhere to the hope
and belief that a rise in economic activities, and a higher level of consumer
spending, is necessary to create the opportunities to keep most people
employed, and to keep the tax-revenues flowing upon which our social programs
depend for their funding.
12 Nevertheless, I am beginning to
see evidence, that the great intellectual freedom and the ability to question
everything and everyone is starting to pay-off, since many people are becoming
somewhat immune to the constant commercial propaganda they have been exposed to
all their lives. Indeed, it appears that people are becoming somewhat more
realistic and thoughtful, before they are giving their vote to a candidate for
public office. Certainly, we are far from agreeing with each other upon the
best way forward for the large and conglomerate social environments we are all
coming to rely upon to such a large extent. However, we are, at least, learning
to tolerate each other's differing opinions, and, we are resigning ourselves to
the fact that the majority has the right to conduct the affairs of the state on
a day to day basis. We are beginning to acknowledge, that it is impossible to
impose on society a specific point of view or a particular way of life, and our
resistance to domineering or despotic attitudes is so strong, that we prefer,
time and again, a period of confusion and chaos over the danger of being
trampled upon by some sort of dictatorship.
13 Ironically, then, while some of
the Socialist societies are moving into the direction of increasing economic
freedoms, (while retaining strong restrictions on the freedom of political
thinking and the making of a genuine political choice), we are moving in the
West, slowly and cautiously, away from a complete dominance by economic
interests. At the same time, we present a rather confusing and chaotic
appearance as a result of our passion for political and economic freedoms. I
believe, that the process of learning and formulating, slowly and painfully,
some sort of political consensus about the way forward is served better by the
somewhat chaotic freedoms and painful experiences of the West, rather than the
economic freedoms and intellectual restrictions of the liberalising Socialist
societies. Interestingly, we have just seen in
.......
Chapter 4
Reflecting soberly on our tendency to support "friendly regimes" that
are undemocratic.
We fear dogmatic ideological or religious regimes.
Why publications enjoy more freedom than broadcasts over the public media.
We can not tell people how to think or what to believe.
Separating freedom of opinion from any harmful activities or intentions.
We have to control our instinct to reach for weapons and settle a conflict
violently.
The hallmark of viable leadership; settling disputes competently and
prosecuting every violation of the law.
The mechanisms of social disintegration are essentially always the same.
Building-up a durable philosophical foundation for the organisation of a
viable, just and tolerant society.
We have to learn to rely on competent and impartial outsiders.
1 Indeed, it is clear, that, any
attempt to dictate to people what they should think, or how they should vote,
will, eventually, be defeated by a popular revolt, because people become tired
of being told what to think or believe. It is remarkable, however, that the
strict and dogmatic Islamist and anti-Western State of Iran has been able to
conduct apparently fair and free elections, and, hopefully, the relationships
with many other countries will improve with the election of a moderate leader
as President.
2 We, in the West, have to
reflect, soberly, on the fact, that, in spite of our own passion for freedom
and democratic government, we are still supporting a number of
"regimes" that may be sympathetic to the economic and political
interests of the West, but are nevertheless less than democratic in the way
they came to power and govern their societies. We fear, by and large, a
dogmatic ideological or religious regime, and we supported the cancelation of
democratic elections in Algeria a number of years ago; when a military elite
canceled elections that were about to be won by a grouping of Islamist Parties.
Similarly, we, in the West, are still supporting by and large a number of
leaderships in the
3 The point we want to make,
here, is the fact, that we will have to encourage the freedoms of the mind,
regardless of the conclusions or aspirations that are coming to the fore, while
we have to be more careful with the demands of our drive to consume. After all,
as long as we make a careful distinction between the freedom to express our
opinions and adhere to our beliefs, on the one hand, and, the negative effects
of trying to settle a dispute with violence, or trying to harm the interests of
someone else as a result of our disagreements, we can tolerate a remarkable
degree of freedom of opinion. Certainly, we still have some way to go, before
we are able to tolerate an opinion that goes directly against everything we
believe in or stand for. As we have argued on previous occasions, a majority
has the right to decide what it wants to tolerate in the form of expressions
and beliefs on the public media, but, in the privacy of our homes, we should be
allowed to express our opinions freely, and, we should be allowed to express
our dissenting opinions publicly in such a way, that we do not force anyone to
listen to us who is not inclined to do so.
4 This is the reason, why a
publication in the form of a pamphlet, an article, a book, or any other form of
printed matter, can be allowed more freedom than publication over the
electronic media, or the broadcasting of propaganda over loud-speakers,
because, then, it becomes much more difficult for people to cut-out what they
do not want to hear. Certainly, a radio or television set can be switched-off
or muted at the touch of a button, but, the degree of penetration is still a
great deal more efficient than a publication that is silent and reveals, at a
glance, its intention and can be closed or thrown-away. It is reasonable, therefore,
that we apply more stringent restrictions on the broad-cast media compared to
the more traditional publications on paper. Besides the world of publishing is
rapidly evolving to a world-wide use of electronic media in order to
disseminate information and ideas, and we see, that, indeed, an idea whose time
has come, will spread rapidly all over the world, and no amount of censorship
is going to keep-out such ideas. The harder we try to control what people think
and believe, the more resistance we encounter; even, if we have, in essence,
only the interests of a gullible and vulnerable public in mind.
5 People should have the right to
think and believe as they see fit; to inform themselves, scrutinise and
investigate, read or listen to anything or anyone who captures their interest.
We all should have a right to associate with the people we like. However, at
all times, we should make a sharp distinction between the freedom to think,
believe, associate or express our opinions as we see fit, and, the obligation
to refrain from activities that may harm the interests of others. For the sake
of tolerance, we can not complain to be "distressed", if we hear
something we do not like or disagree with, but, we can not, and should never be
forced to listen to someone, or to associate with someone, we dislike or
disagree with, unless we are functioning in an official capacity. Then, it has
become our job and duty to listen to, and deal with, the complaints of
countless people, regardless of our own opinions or interests.
6 Certainly, there will always be
"grey" areas; whenever we have to make a judgement, whether or not
someone's rights have been violated. After all, the Courts have the
responsibility to deal with infractions against the essential rights of citizens,
or the community as a whole, and the Courts can also assist us in mediating or
settling a dispute that does not involve a criminal offense. However, there are
often much more economical means to settle a dispute, and, we will see, in the
future, a great expansion of the specialised mediation services that are
already playing an important role in many social environments; especially, when
a dispute has arisen about wages and working conditions; or, conflicts arise
between a government and its bureaucratic institutions on the one hand, and,
employees, individuals or small groupings who feel that their rights and
interests have been given short thrift.
7 One of the most instinctive and
deeply engrained impulses we have to control or abandon all-together in a civilised
and well-organised social environment, is to reach for a weapon and settle a
conflict in a violent manner. For many good reasons, such an approach is
completely incompatible with the functions of a well-organised and just social
environment. Often, a violent conflict only increases the level of injustice
and multiplies the incidences of violations against basic human rights. The
hall-mark of a just and viable society is its ability, and willingness, to
thoroughly investigate, and settle with competence and authority, any dispute
between people or groups of people who belong to the same social environment. A
social environment is in grave danger of disintegrating, and its leadership is
on the verge of losing all credibility, as soon as it abrogates this essential
function of settling disputes competently and impartially, and prosecuting each
and every violation of the laws of the land; regardless, how influential and
powerful the individuals or groups may be who have perpetrated such breaches of
the generally accepted and lawful guidelines of society.
8 Yet, we have to remain
realistic, and, as members of a complex social conglomerate, we have to
understand the difficulties and the problems that face the authorities and the
law-enforcement agencies, whenever the mechanisms of law and order are
breaking-down. Then, more and more people are taking the law into their own
hands, because they are losing all trust and confidence that they will be
adequately protected against unscrupulous elements within the social
environment. Indeed, many times, a social entity disintegrates in front of our
eyes, and the mechanisms are, in essence, very similar; even, if the course of
events leading to such a state of disintegration or dissolution varies a great
deal. Sometimes, a social environment becomes so weak and indulgent that it
lacks the will, and the means, to defend itself against a concerted challenge
from the outside. This is often the case, if the social entity is rich,
relatively small, and has a long tradition of a high living standard in which a
large majority of the population has been able to participate.
9 Such an entity becomes, logically, a target of envy for a less privileged but more populated social environment on the periphery, which does not have the same natural resources to allow its population a similar standard of high consumption. However, disparities between a privileged and increasingly oppressive elite that has become completely dependent on the maintenance of the status-quo, and, an ever enlarging segment of impoverished people, are a more common reason for the eruption of violent strife between the population groupings who have lost all sense of belonging together and see each other only as arch-enemies. Then, the only solution appears to be a radical elimination of the opponent. Such a state of polarisation may be the result of a wide divergence between the rich and the poor, which is aggravated as soon as the wealth and assets of the successful segments can be transferred more or less intact to their own offspring; regardless, whether or not this offspring has the ability, or the qualities, to be as successful as the parental generations.
10 Often, a privileged elite
amasses, not only, the bulk of the economic wealth and powers, but controls,
also, the government and its bureaucracies, as well as the military and the
internal law-enforcement agencies. Whenever the democratic process is
abandoned, or does not function well enough to ensure free and fair elections,
we see, that the leadership can not be challenged any longer by democratic
means, and, sooner or later, an armed conflict will break-out. If the timing is
fortunate, very little resistance will lead to a rather smooth revolution,
where the absence of fierce fighting and atrocities serves to make the
population as a whole more inclined to preserve its nominal unity and replace
the corrupt and degenerate elite with a new leadership that re-establishes
genuine democratic practices.
11 Indeed, as we learn more about
the common mechanisms of the living organisation, and, in particular, the
psychological features of our own existence; as we recognise and acknowledge
the common biological background of all living existence, we will be able to
build-up a strong and durable philosophical foundation for the organisation of
a viable, just and tolerant social environment. In such an environment people
can believe what they want, do as they please, excercise their freedoms as much
as possible, inform themselves and express their opinion, without necessarily
hindering or hampering the interests of others.
12 However, we all have to learn to
be tolerant. We all have to learn to shrug-off an opinion we dislike or do not
agree with. We all have to learn to recognise the essentially equal rights of all
those whom we feel no affinity for; who have no hesitation to compete with us
whenever they get a chance to do so. We all have to learn to take criticisms in
stride, and examine soberly, whether or not there is a kernel of truth in those
criticisms; even, if we are shocked to hear such a negative opinion about
ourselves. On the other hand, if we come to the conclusion that a criticism is
unjustified, we should be allowed to put our contrasting observations and
opinions to the fore, and, if we can not come to an agreement with our
adversaries, we will have to let an impartial but competent body of mediators
judge the relative merits and demerits of the various points of view that have
come to the fore.
13 Indeed, there is nothing wrong
with the ability to let others decide what is right and wrong, because we all
should be able to acknowledge, that, as participants in a situation of
conflict, it becomes essentially impossible to judge for ourselves, where the
boundaries between right and wrong lie, and, who should carry the major portion
of the blame for an outbreak of hostilities, or a serious break in the ability
to work together and trust each other. We have no choice, but to learn the
wisdom of relying on competent and impartial outsiders; otherwise, we will
destroy, once again, in an orgy of hatred and bloodshed, all the benefits and
achievements our parents and forefathers have built-up.
.......
sa240c
Chapter 5
The crucial ability to communicate precisely and succinctly.
Writing; symbols that represent the sound or the meaning of a word.
The laborious process of learning each other's language.
The pragmatic innovations of large-scale social leaderships.
The slowly rising art of dealing with each other as sovereign political
entities.
An increasing level of coherence and interdependence, even without the ability
to enforce a particular type of behaviour.
No leadership can endure without significant popular support.
The all-pervasive concepts of democratic representation and human rights.
Taking the wind out of the sails of the drug-cartels.
There is no difference between a drug-addict and an alcoholic.
1 The diversity and complexity of
our "problems", or, rather, the opportunities to provide a useful
input to the course of events surrounding us, are a direct reflection of the
state of relative well-being which is defined in its broadest terms as
"affluence". Let us concentrate in the remainder of this discussion
about "problems" on more specific aspects of the choices we face, and
the difficulties we encounter. Certainly, our discussions will remain
generalised, because, the more we address ourselves to specific problems, the
less relevance we will have for our future readers. Since it will be impossible
to visualise, in detail, what sort of concerns and difficulties future
generations are going to face, (and, even more importantly, how they are
interpreting their realities and in which way they are looking for solutions),
we will concern ourselves with the generalised and wide-ranging repertoir of
problems and obstacles, which the members of mankind are going to encounter in
an ever more complex, precarious, or, even, dangerous environment.
2 One of the most essential
requirements for creating a climate or atmosphere where we have, at least, a
chance to solve a large part of our problems through the mechanisms of
cooperation and task-division, is the ability to communicate, precisely and
succinctly, with each other. This is the only way in which it will be possible
to "stream-line" the mental imagery of those who will have to work
together in close harmony; often, with a great deal of mutual reliance and
trust in order to accomplish the difficult tasks and chores of our collective
and individual survival. We have often discussed the mechanisms of the rise of
factual communications with the help of symbolic representations, and we know
why the art and skill of communicating symbolically has been developed to such
a remarkable extent. In addition to the art of representing our mental images, ideas
and concepts with the help of a sophisticated string of verbal symbols, we have
also been able to short-circuit, at least to some extent, the somewhat
laborious technique of communicating verbally by the technique and art of
showing each other "pictures".
3 Certainly, this technique goes
back to the roots of the art and skill of symbolic representation, because we
know that the first attempts to "write" consisted, in essence, of
using graphic symbols that represented, be it ever so crudely, a particular
mental image. Later, the use of graphic symbols was replaced with a more
pragmatic way of recording the sound of language-symbols. We are referring,
here, to the art of recording "how a word-symbol sounds", without any
attempt to represent the meaning of the word-symbol with a picture. This led to
a much simpler way of writing-down word-symbols; especially, after the sounds
of word-symbols were successfully analysed and represented by an
"alphabetical code"; with which the many different word-symbols could
be represented.
4 Of course, every group of human
beings that was exploring, often, in remarkable isolation, the advantages of
communicating verbally or symbolically, had a tendency to choose different
sound symbols, and, unless groupings maintained close contact with each other,
the language-symbols would quickly become so different that members of
different grouping would not be able to communicate with each other. Certainly,
with the help of gestures, drawings, graphics, and, occasionally, the recognition
of a word-symbol that showed a great deal of similarity in the two different
languages and cultures, it would be possible, with patience and persistence, to
begin the process of learning each other's language, and, slowly but surely, a
cultural or linguistic barrier could be overcome. Once the equivalent
word-symbols had been more or less established, a systematic learning process
could take place, which faciliated greatly the learning of a "foreign
language".
5 Once again, we do not want to
repeat these well-known observations and difficulties, but we want to emphasise
the fact, that, even, in a social environment where there is a great deal of
contact between the members and roughly the same language is spoken by
everyone, we still see a persistent tendency towards variations in word-usage,
as well as word-pronounciation. This leads to various "dialects", or
specific "jargons", reflecting a particular sub-culture or a specific
pre-occupation, such as a branch of science or technology; or a particular way
of life.
6 In our modern times, many
cultures and ethnic groupings have come to live in close contact with each
other, especially, if a political entity has been established by the most
dominant grouping, imposing a peaceful intercourse between many different
groupings that were brought, nearly always against their will, under a single
political roof. We also know, that the art of establishing a more or less
peaceful "empire", (where a large number of different cultures and
ethnic groupings would be able to live at close quarters and exchange goods and
services, as well as knowledge and ideas), required a remarkably sophisticated
system of government. Such a system of government centered, primarily, around
the art of investigating disputes and imposing a generally acceptable
settlement; as well as regulating the currency of the economic transactions and
providing assistance to the various groupings, whenever specific problems would
arise.
7 In order to make these functions of government possible, a political leadership would have to have the power and the authority to impose a fair and acceptable system of taxation. Indeed, the success of a political entity depended, nearly always, on the degree of prosperity that would flow from a forced amalgamation of different peoples and cultures, and indeed, a steady rise in living standards, as well as opportunities for trade and travel, would subdue the feelings of resentment and oppression. Nevertheless, these sentiments would always linger close to the surface and would come to the fore, as soon as a political leadership began to lose its grip on power and became more egocentric or corrupt.
8 The ability to communicate
precisely, (which means, the ability to convey a message exactly the way it was
intended to be understood), was a constant challenge to each and every ruler.
Indeed, we have often discussed the enormous complexities associated with
trying to govern a large and diverse community, and, we have seen, how the rise
of a multi-individual leadership, together with the many institutions of
government, the techniques of impartial and competent investigations, and the
lawful settlement of disputes, were essential factors in making a large and
conglomerate society a viable entity; even, if the life-span of such a
conglomerate social entity was still rather short-lived.
9 When a political entity would
collapse, and the various ethnic and cultural groupings would establish, once
again, a measure of autonomy or sovereignty, the benefits of continuing
communications in the form of trade-links, as well as the exchange of people
and ideas, were so obvious and pervasive, that, slowly but surely, the art
arose of dealing with each other as sovereign political and economic entities.
These sophisticated contacts were made possible on the basis of the concept of
"essential equality"; where the temptation to impose, once again,
domination by the stronger grouping is resisted in favour of an attitude of
mutual trust and cooperation.
10 Even without the presence of an
institution that can enforce a judicial investigation and judgement in a
dispute between nations that regard each other as essentially sovereign
entities, it is clear that the ideas and concepts of essential equality and the
need to trust each other's commitments are such important mechanisms, that an
"offender" to the accepted norms of international trade and behaviour
can feel the severe effects of economic sanctions and diplomatic isolation;
even, if the international community does not have the power, nor the
inclination, to impose a military solution on such a renegade political entity.
11 These trends towards an ever
clearer understanding of our common existential needs, as well as the many
similarities between our goals and aspirations, make it possible to increase
the level of coherence and inter-dependence without necessarily having the
power to force a specific type of behaviour on our partners. However, such a
trend is only possible, if we are able to spread our concepts and ideas freely
over the world, and communicate with each other, individually as well as
collectively, regardless of the specifics in which we have organised ourselves
as a sovereign political entity.
12 Certainly, we are still
suspicious of each other, because we fear an ulterior motive by a powerful
neighbour; whenever he is paying close attention to us and is trying to force
us into a relationship where the advantages are weighted heavily in his favour.
We still have a tendency to protest loudly, whenever outsiders criticise the
way we govern ourselves and treat the various minorities that always exist in
every political and social entity. Yet, we can not prevent the spread of ideas
whose time has come. Some of these ideas are so powerful and persuasive, that,
in our modern times, no authority or leadership will be able to get-away with a
choice of behaviour that goes directly against the common trends that have
established themselves world-wide. For example, the principles of democratic representation
are now so well established, that any coup d'etat by a powerful group, such as
the military, will create howls of protest, and will only be tolerated, if it
is the clear intention of such a leadership to clean-up corruption and put the
country back on its feet; before handing over, once again, the reigns of power
to a democratically elected leadership.
13 Similarly, the concepts of
individual human rights are now so well known, and so widely accepted,
(regardless of cultural specifics, the level of education, or the mode of
social organisation), that, any authority or leadership that violates these
generally accepted principles will find itself increasingly isolated and
eventually forced out of office, because its popular support is steadily dwindling
as a result of oppressive and discriminatory practices. Yet, this does not
mean, that a democratically elected government is automatically going to be
successful or beneficial for a community. We still have to face the urgent
problem of preventing corruption. We have to deal with behavioural practices
that are contrary to the intentions of a public function or office. Indeed, the
problem of corruption is on the increase, primarily, as a result of the illegal
trade in drugs, which has brought enormous financial powers to the merchants
and manufacturers of illegal drugs.
14 As I have mentioned on many
occasions, it is my firm belief, that, sooner or later, we will have to abandon
the fight against the manufacture and trade in these harmful substances,
because it will be the only way to take the wind out of the sails of these ever
more powerful drug-cartels, which are now gaining influence through bribery and
corruption, making it ever more difficult to stamp out this trade. Besides, as
we have argued before, in spite of the often horrifying consequences which may
result from a legalisation of the trade in these harmful and addictive drugs,
we can not continue to justify our attempts to dictate to people what they can
consume as free adults.
15 As long as people are only
harming themselves, we will have to give them the freedom to do so, just as
depressed and unsuccessful people already have the power to drink themselves to
death as chronic alcoholics. Indeed, there is no difference between a drug addict
and an alcoholic, and the amount of money was can generate by legalising the
drugs trade is so gigantic, that we should have no difficulties providing
adequate assistance to those who want to quit the habit. In addition, it should
also be possible to analyse, in much greater detail, the reasons, why some
people are reaching for an addictive habit in order to sooth their feelings of
frustration and failure.
.......
Chapter 6
Education, not prohibition is the answer to the lure of drug-use.
People will change their opinions and prejudices only slowly.
Tolerance is a fragile flower of patience and insight.
A tolerant society will always have their extremists; on the right as well as
the left of the political spectrum.
When a democratically elected leadership forfeits the right to public office.
There is no place for a pre-emptive strike against a political grouping that
has won its election-victory fairly.
A look at the varying ways democratic rule can be implemented.
A patient and well-informed debate, and the ability to keep an open mind.
Learning to relinquish our particular interests or points of view.
We need honest, balanced and broadly based communications.
We need social stability, and most of us recognise the fairness of the
principles of essential equality.
The ability to differentiate on the basis of personal merit.
1 We can not continue to protect
our young people from the dangers of drug addiction by trying to prohibit the
sale of these drugs. We will have to make it unattractive for a very large
majority of our young people to find solace, or excitement, in the use of all
sorts of powerful chemical substances that can alter the functions of the mind
in a most profound manner. We have to make sure, that our young people
understand the dangers of drug addiction, and, for those who are genuinely
willing to go through the rigors of getting rid of their addiction, we should
be able to provide competent and efficient facilities to do so.
2 The task of trying to influence
public opinion world-wide towards the legalisation of the drugs-trade is a
gigantic effort that is going to take many generations. A concerted effort,
together with the spread of ideas and concepts that illustrate the logic and
essential inevitability of such a change in our attitudes and practices, will
require, not only, powerfully persuasive arguments and capable presentations of
these arguments, but, we also have to accept the fact that it will take people
a long time and an extensive period of supportive experiences, before they are
able to drop their often traditional and nearly automatic attitudes towards
such controversial topics as drug-addiction and prostitution. We still have to
learn, how to make a clear distinction between what we personally consider to
be right and wrong on the basis of the beliefs, examples and cultural
traditions we have inherited from our social environment, and, the right of
other people to think and live differently; even, if their attitudes,
life-style and beliefs are directly contradicting what we believe to be
absolutely true.
3 We have to accept the fact,
that such a high level of tolerance for concepts and ideas, life-styles and
practices that are contrary to our own beliefs and judgements, will take a long
time to develop. Time and again, a group of horrified people will band together
in a more radical and intolerant attitude, and they will try to dictate to
others how they should live and think. Every time, such a radical group will
pose a serious threat to the stability of a diverse and conglomerate social
environment, and, the living generations will have to experience for
themselves, time and again, the disastrous effects and unnecessary hardships
that are associated with the adoption of intolerant attitudes and fanatic
beliefs.
4 Certainly, such a reaction to
the moral and social decay of a social environment may also prove to be a
strong stimulus for reform and re-establish a measure of strength and purpose
in a social environment that is in danger of "going down the drain". However,
we will always have to make a sharp distinction between attempts to reform a
social environment and improve the attitudes and level of education or living
standards of the population as a whole, and, a tendency to form an exclusive
elite that wants to keep all the advantages of the social environment for
itself, and is, in essence, unconcerned with the fate of those who do not
qualify to be members of such an exclusive elite.
5 A social environment in which
people and groups of people are able to express their opinions freely, will
always reveal the attempts of some people to establish an exclusive elite. This
may be an elite of the "right", (emphasising the exclusive rights of
the elite to "their country", and always trying to exclude or
drive-out those who "do not belong there"), or, an elite of the
"left", (where the ideas and ideals of Socialism are, once again,
becoming the private property of an impatient elite). This elite will have no
hesitation to impose its views and methods of government on a large population;
without any willingness to wait for the instruments of power to be given to
them through free and fair elections.
6 We have to learn to live with
extreme groupings on the left and the right of the traditional political
spectrum, and it does not really matter, what the origin is of these fanatic
attitudes and beliefs. We have to be vigilant as a majority in a free and
democratic social environment. We have to appreciate the freedoms and
obligations of individual rights, and we have to be willing to defend our
democratic freedoms and the principles of tolerance against those who want to
abolish them. Indeed, the only attitude and practice a tolerant, free and
democratic social environment can not tolerate, and has to fight with conviction
and determination, is the rise of any grouping that will alter or abolish the
mechanisms under which they are trying to get a foot-hold on power.
7 This, of course, is the
rationale for denying fanatic groupings the right to participate in the democratic
process. Indeed, some of the social environments where a strong religious
sentiment has a tendency to bring a fervent religious political party to power,
are doing everything they can to prevent these political Parties from
excercising their rightfully won powers. This, is a rather dangerous practice,
because it may well be, that a fervent religious Party that has gained access
to pollitical power, will still recognise and tolerate a free political choice,
and will refrain from imposing a dogmatic or dictatorial rule on the social
environment. It is much better, and also much easier justified, to wait and see
what a political Party is going to do; after it has reached the instruments of
power in a legitimate manner. Only, when it becomes clear that such a Party is,
indeed, going to abolish the instruments of democratic rule, and is not going
to abide by the basic rules of democratic government, is it justified to stage
a rebellion against such a perverse political power; and throw it out of office
by military might, if it can not be thrown-out of office, any more, through the
ballot box.
8 Any "pre-emptive"
strike against a political Party that is feared by the establishment, and may
indeed be tempted to subvert the secular or democratic traditions of a nation,
is counter-productive, because a large majority of the followers of such a
Party, as well as a large part of the electorate in general, will not agree
with the judgement of those who have pre-judged the intentions and activities
of such a Party. We owe it to the principles of democratic government to give
them a chance, and, to exclude, beforehand, any political Party that has based
itself on some sort of religious bond or shared ideology, is undemocratic, and
will create a strong resistance to such a decision.
9 Certainly, we will have to keep
a close eye on the various methods that are still in use as democratically
acceptable ways of electing a representative government. We have often
discussed the arguments for and against a system that is based, in essence, on
a number of regional representations, or "constituents", and the
system of "proportional representation". For the time being, these
advantages and disadvantages will remain, but it seems clear, that the
disadvantages of a purely proportional representation are larger and more
serious than the disadvantages or distortions that come to the fore in the
election of regional representatives.
10 We have to keep looking at the
effects of our social manipulations, and, as we have argued on many occasions,
there is full-time work for an assembly of Scholars of the State to look into
the intermediate and long-term consequences of the rules and regulations by
which a social environment tries to maintain its viability and prosperity. From
time to time, heated and apparently interminable debates will be necessary,
before it becomes clear, how a specific problem should be solved, or, how a
situation should be judged or evaluated.
11 There are always advantages and
disadvantages to be considered; in every situation, as well as in every
proposed solution or correction of a perceived problem. It will take a great
deal of carefully substantiated observations, supported by logical arguments
and extensive analogies and precedents, in order to reach a consensus; or to
reach, at least, a workable majority of opinion; allowing us to go ahead and
make the necessary decisions. Yet, every decision or judgement is, in essence,
temporary, and no guideline or law should ever be considered
"sacro-sanct", because we know, that, sooner or later, the conditions
and circumstances of existence will have changed sufficiently to make another
close look at such a well-established regulatory principle not only desirable
but necessary.
12 As members of a complex social
environment, we all have a duty to look at the problems and issues from a point
of view that is not totally centered around our own specific interests or
concerns. All too often, the political choice for a specific candidate or
political Party is based on a rather narrow-minded and superficial promise or
appeal to the specific interests of the voter, or the group of voters one
belongs to. This is the reason, why it is often difficult to decide for
professional observers of the political scene, what, really, has caught the
attention of the voters. All too often, we see merely the specific concerns of
the social grouping to which a voter belongs.
13 Those, who are relatively
well-off are participants in the production processes and bring home a
substantial salary. These people are, of course, more interested in promises of
tax-cuts and the restraint of government services, compared to those, who are
on the receiving end of a process of economic change; who are struggling to
find employment and have a hard time making a living and holding-on to the
meagre possessions they have. In addition, these vulnerable people have to cope
with rather poor housing and living conditions, and, it is not surprising that
these people look towards their political representatives for a promise of
jobs, increased social assistance for those out of work or unable to work, as
well as subsidies for those who have to pay day-care when there is only one
parent to take care of the youngsters.
14 Yet, even, here, we see, often,
a remarkable spread in the ability of people to look at issues that are
somewhat further removed from their own existential concerns. Indeed, it is
good to see the occasional individual, who is able to take a broader view of
the issues involved, and, who recognises the need to ensure that all the
members, especially young people, receive, at least, a more or less equal
chance to make something of themselves in order to have a chance to participate
in the production processes of their social environment. We need an abundance
of broadly concerned communications that are scrupulously honest and balanced,
and avoid the temptation to promise something to every sector of the social
environment, without taking into account the financial consequences of such a
package of "goodies". Indeed, an increasing segment of the social
environment is learning to be sceptical about such unending and essentially
facile promises, and, this is the reason, why a government that has struck a
reasonable balance between the need to provide for the weaker members of
society, and, the desire of the successful members to hold-on to a fair share
of their earnings, has a good chance of being re-elected.
15 Most of us want a measure of
social stability, and, most of us are able to recognise the essential justice
of providing a number of opportunities to each and every member of society.
However, sooner or later, these opportunities will be exhausted, and some
members will have to acknowledge that they have squandered their opportunities
as a result of their own mistakes. We all are going to recognise, with
increasing frequency, the essential justice of allowing a measure of
differentiation on the basis of personal merit, but, we are also going to
recognise the essential injustice of allowing some youngsters to grow-up with
the remarkable advantage of having been born to well-to-do parents; especially,
if these parents are able to hand-over to their offspring a life-long financial
security and privileged living conditions.
.......
sa240d
Chapter 7
Every communication establishes a relationship.
Trends towards dominance and submission.
Complementary faculties.
When a group begins to share existential concerns permanently.
Many unequal relationships are temporary.
The qualities of parental care are genetically endowed, but can easily be
disturbed by a faulty cultural code.
Why social turmoil tends to bring back common-sense attitudes.
A wide range of experiences with fluctuating hierarchical positions.
The qualities of a benevolent leader.
A fine line between ineffective and corrupt leadership.
Leadership is often a temporary affair.
Leadership by the expert professional.
Regulating competence and ethical standards through professional organisations
that are accountable to the elected leadership.
1 Every communication is, in
essence, a relationship. We may be dealing with an individual trying to
communicate with an audience, or we may be communicating with a single
individual on a one to one basis. The latter is by far the most common form of
communication most of us have to deal with. In every relationship we can
determine the "orientation" of the participants in such a
relationship. First of all, we can determine, whether or not a relationship is,
in essence, a communication between equals, such as friends or acquaintances.
Indeed, there is often an unequal relationship; e.g., when a parent is
instructing or teaching its offspring. Even between peers, relationships are
often not completely equal, and, in general terms, we say, then, that one of
the personalities is dominating the other.
2 Yet, a relationship of
dominance and submission between peers is often transient and fluctuating, as
good friends often reverse the roles of dominance and submission, depending on
the area of endeavour that is entered into, because friends often differ
somewhat in what they are good at. Indeed, the essence of a friendly
relationship is the fact, that the mechanisms of dominance and submission are
very much in the background, and, most of the time, there is a more or less
equal relationship with a "give and take" that is agreeable and
comfortable to both parties; in spite of the fact, that we can still see a
stronger and a weaker personality engaging in a mutually satisfactory
relationship. Then, the leadership qualities and the desire of the stronger
personality to determine what to play or what to do, fills a natural void in
the somewhat weaker personality, who may find a great deal of comfort by
playing an appreciated secondary role.
3 If the group of peers or
friends is larger, an overall leader comes to the fore. A leader is often
surrounded by a number of "helpers" who are "second in
command". These people take upon themselves a more or less permanent role
in organising and looking after the group; especially, when the group begins to
share important existential concerns and lives together on a more or less
permanent basis. Therefore, the relationships between people or between an
individual and a group are rarely one of complete equality, but this essential
unevenness between individuals or people who are communicating does not always
imply that a relationship is only advantageous to the stronger or more dominant
party. Certainly, there is always the risk that the dominant personality will
begin to "use" a relationship primarily for his or her own
existential needs or advantage, and then, the relationship is likely to sour,
sooner rather than later; as soon as the followers or weaker members begin to
realise that the balance has been shifted permanently in favour of the dominant
party.
4 Many unequal relationships are
essentially temporary and reflect a difference in age, skill and experience.
For example, the unequal relationship between parents and their offspring
requires a measure of "obedience" from the offspring, but, the
existential advantages are weighted, in essence, in favour of the offspring.
Nearly every species of complex animal life, such as our own species, has been
endowed with a strong, instinctive tendency to nourish, guide and protect its
vulnerable offspring, until it has reached a stage in the life-cycle where it
can begin to function more or less independently from the parental generation.
The tasks and responsibilities of responsible parenthood are numerous, and the
burdens are often severe on strong and successful adults, who have been able to
survive into adulthood and are now faced with the task of bringing-up their
vulnerable offspring.
5 Indeed, we have often discussed the fact, that the human infant belongs to the most vulnerable offspring of any species, and it is clear, that, without adequate and intelligent care and protection, nourishment and guidance, no human infant has even the slightest chance of surviving into adulthood. The qualities of good parental care are, fortunately, largely genetically endowed, but, we also know, that the cultural code may disturb these inborn tendencies; especially, when a parental generation has become confused and distracted as a result of a crumbling and increasingly inadequate cultural code. We have often described the reasons, why the cultural instructions for a specific human population have a tendency to become obsolete, and, why the instructions that brought success and prosperity for the previous generations, have a tendency to become ignored and neglected; as the need to work hard, stick together and subjugate personal wants and desires to the dictates of the common good, fades into the background.
6 Fortunately, a period of
serious social upheaval and confusion drives many people to an intuitive
attitude of common-sense and promotes the emergence of a more suitable code of
instructions; even, if this cultural code becomes a mixture from many different
origins and is not being supported by a strong awareness of the need for togetherness.
Yet, if the need arises and neighbours experience, once again, the benefits of
closer cooperation and the sharing of chores and tasks, we see, that these
common-sense principles and attitudes have a tendency to emergence from the
obscurity they were driven into; when the larger social environment presented
primarily an imagery of confusion and failed to provide a coherent structure of
beliefs and attitudes for its members.
7 The point we want to make,
here, is the fact, that our relationships have a tendency to become remarkably
complex, especially, when we have to deal with people who excercise a measure
of power over us; such as, e.g., the parental and immediate social environment,
the teachers at school, and the older youngsters, who have a tendency to
dominate us as long as we are not able to show them that we are physically and
mentally their "match". At the same time, we find a few friends with
whom we can enjoy a relationship of essential equality and interaction on the
basis of mutual friendship. However, we also recognise, be it largely
intuitively, that we are tempted to impose our will or dominance on those who
are younger, or, who are looking towards us for leadership and an input for
their decision-making processes. Yet, in spite of all these fluctuations in the
hierarchical position we occupy in the immediate social environment, a wise and
beneficial social environment will also teach us, in no uncertain terms, that
the privileges of dominance or leadership have to take into account the needs
and aspirations of potential followers. Otherwise, we will soon face a
rebellion from those we aspire to excercise a measure of leadership over.
8 Indeed, we all make quick but
largely intuitive judgements or evaluations about the quality of the leaders we
encounter in our immediate or more distant social environments. We all make a
judgement about the benefits we derive from listening to or following our
leaders. A leader who makes mistakes, or promises more than he can deliver; a
leader who fails to take care of problems and is unable to get us out of the
predicament or difficulties we are in, will soon lose his authority;
especially, if there are rivals who can persuade the membership that they have
better ideas and means to solve the current difficulties. It is clear, that,
being a leader, means, not only, hard work and the ability to find a way
forward from the difficulties that have to be faced, but, a leader also has to
have the ability to inspire trust and persuade his followers to remain loyal.
In addition, every leadership position has to have a measure of power and
authority in order to remain viable.
9 No member will callously demand
that a leader sacrifices completely his or her own existential security or
benefits, because, indeed, the well-being of a leader becomes a vitally
important factor to the more intelligent and discerning members; as they
realise how vulnerable they would be without the services of a dedicated and
intelligent leader. Yet, a leader has to "inspire" and give a good
example. From time to time, especially, when the situation is dangerous or
precarious, a leader has to show great personal courage and a willingness to
run a considerable personal risk in order to galvanise his followers and
bring-about a collective response that is essential for the survival of the
goup. Fortunately, a leader does not always have to perform such heroic deeds,
because his life-span would be seriously curtailed, if he had to; as we see in
the personal leadership of courageous people in a situation of confrontation,
where, often, a leader takes a position in the forefront of the fray and
suffers, sooner or later, a fatal accident or a crippling injury.
10 There has to be a balance
between benefits and sacrifices in the relationships of a leader with his
followers; regardless of the type of leadership we are thinking about. A leader
who does not look-out for his personal safety or existential requirements will
soon perish and remains, in essence, an ineffectual leader, since he deprives
his followers from the benefits of his presence, his experience and his
initiatives. On the other hand, a leader who succumbs to the temptation to put
his own existential interests ahead of the needs of his followers, is, in
essence, corrupt, because he will soon deprive his followers from the benefits
that could flow from a more honest and balanced approach to the tasks at hand.
Indeed, a leader, who is unable to "rise to the occasion" and inspire
his followers with a courageous and magnanimous presence, is essentially
useless. Soon, the members will be looking for a more inspiring leader to guide
them through the difficulties ahead.
11 It is not surprising, therefore,
that leadership is often a temporary affair, and, in our modern times,
leadership has become specialised or sub-divided over many different fields of
expertise. Indeed, every expert who "practices" his field of
expertise amongst the general population of the social environment, is
excercising a leadership function; by helping others with problems that fall
within the specific area of expertise an individual has built-up. We see, that
these types of leadership are more easily defined and regulated than the
overall leadership of a political entity. For example, in most social
environments people have to show "proof" and pass an examination,
before they can offer their services to the public. This proof is furnished by
the ability to satisfy a panel of officially recognised experts that a
candidate has indeed acquired the necessary qualifications to function safely
as an expert in the social environment.
12 Even in those fields that have
not been regulated by legislation or the formation of a professional
organisation that determines and examines, from time to time, the level of
expertise of its members, we see, that an individual requires a long period of
experience and actual proof of competence; before one is recognised as an
"authority". Usually, the professionally regulated criteria of
competence are in the hands of those who are in the forefront of their field of
expertise, and, as a rule, this is a satisfactory arrangement.
13 The members of the general
public are, by and large, unable to determine for themselves the competence or
the honesty of the experts they will have to trust many important problems to.
The public has to be protected by a well-organised, honest professional
organisation, which is, ultimately, accountable to the elected members of
government. Such a close interaction between professional organisations, an
overseeing government institution, and the members of the public, ensures a
satisfactory level of professional competence and ethical standards. At the
same time, the public is still free to choose the professionals they want to
deal with from the many practitioners who are trying to make a living with
their chosen field of expertise.
.......
Chapter 8
Why youngsters need more protection in a confusing, affluent conglomerate
society.
Every communication and relationship can become perverted.
Free-enterprise and the freedom of choice for the consumer.
The freedom to determine what and when to buy.
The sale of knowledge and information has become "big business".
The tendency towards superficial and sensationalist reporting.
When educational institutions are invaded by commercial enterprises.
An all-pervasive atmosphere of dependence on commercial enterprises and
activities.
Somewhere in between extremes lies the wise and frugal standard of living.
1 The point we want to emphasise,
here, is the fact, that, every relationship, even those that take place between
essentially equally placed members in the social hierarchy, has to be
scrutinised and regulated. At least, it has to be regulated to some extent, in
order to detect, and correct, as early as possible, any tendency to exploit the
gullibility or vulnerability of the weaker members of society. Indeed, many
members, such as women and children, are vulnerable to exploitation and are
likely to remain financially dependent on a male bread-winner; especially, when
the social environment does not actively encourage an educational and financial
equality between men and women. Children are always vulnerable as a result of
the fact that their talents and capabilities are still unfolding. This problem
is becoming more urgent, because the quality of the family-unit is
deteriorating in many affluent social environments. This is partly a result of
the fact that the cultural guidelines have a tendency to crumble during periods
of prosperity, and, partly, it is a result of the tendency for men and women to
become both bread-winners in our complex and demanding social conglomerates.
2 We have often argued in favour
of the concept, that our vulnerable yougsters will require the services of a
sophisticated, well-organised and far-sighted social leadership; as excercised
through well-funded government institutions, or privately run, specialised
organisations, that cater to the specific requirements of our youngsters. We
have to be continuously vigilant and look-out for unwarranted demands upon our
youngsters; especially, when their basic right to mature in peace is being
violated by sexual predators. We have to make sure, that the demands made on
our youngsters, intellectually and emotionally, are within their capabilities.
At the same time, we have to make sure, that we provide all our youngsters with
a social environment that is beneficial for growing-up into healthy and
productive adults.
3 Without adequate supervision,
every interaction between people is in danger of deteriorating into a situation
that is not conducive to harmonious relationships. Depending on the level of
basic rights and obligations we have adopted and implemented, we can be sure,
that, without supervision and monitoring the relationships between human beings,
the essential rights of some individuals or minority groupings will be violated
sooner or later. When there is wide-spread corruption and the social
institutions are collapsing, a majority of the members are in danger of losing
the ability to look after themselves and their dependents.
4 Every relationship, as well as
every form of communication can be perverted, because the more powerful party
is always tempted to start exploiting the weaker members. If we see a
commercial interest "advertising" its goods and services, the primary
objective of this commercial enterprise is to make people buy or subscribe to
their products, and it is not in the interests of the commercial enterprise to
point-out, in a scrupulously honest and balanced manner, the many advantages
and disadvantages that can be seen, when examining, closely and objectively, a
specific product or service. Therefore, the members of the public have to have
the ability to make this judgement for themselves, and it requires a
sophisticated knowledge of the product or service that is being offered, as
well as the intentions of the advertiser, to shift the bias of benefit towards
the consumer.
5 Certainly, in our modern times,
we have learned to recognise the important factor of "free
competition" between the providers of services and the manufacturers of
products. As a result of such a free-enterprise, it may well be possible to
make a wise choice, provided, that the consumer is able to wait, and examine
closely and leisurely, the products that are on offer. It is essential for the
customer to have the financial freedom to choose the moment a purchase will be
made. However, many people are not in such an enviable position, and, often,
have to fill important existential needs rather quickly, or, they lack the
financial reserves to pay cash for what they need. Then, the freedoms that are
such an inalienable and essential part of a healthy life-style in a modern,
free-enterprise social environment, are eroded even further; as more and more
people have to mortage their future earnings by taking upon themselves the
burdens of a financial debt-load.
6 The point we want to emphasise,
here, is the fact, that we all have to be very cautious, and we have to examine
carefully, (preferably from a position of financial independence and a freedom
from urgent existential requirements), what is being offered by the competing
commercial enterprises operating in our environment. Indeed, these enterprises
may well be offering a remarkably attractive "value for money" to
those who have the knowledge, patience and intelligence to examine, closely, a
product or service on offer. Yet, in order to reach such an enviable position
of a sound financial standing, free from debts, and a minimal burden of fixed
costs, we have to cultivate a life-long habit of sound and frugal spending
habits. Only then, is it possible to escape from the pressures of our
existential needs, as well as from the clutches of the commercial enterprises.
Indeed, these commercial enterprises would not be able to survive, if each and
every member of the buying public would be in such an enviable and powerful
position.
7 The same considerations apply
to all sorts of commercial offerings, including services that provide information
or knowledge. We are living through an era where the sale of knowledge and
information has become "big business", and many commercial
enterprises are trying to make a living from selling information. This means,
that, we, as members of the public, who are often very much in need of
receiving adequate and complete information, have to be very cautious when
buying information. The public media that are still broad-casting "free of
charge", without demanding a licence-fee from those who are receiving
these broad-casts, will have to fund their services with the revenues from
commercial advertisers. Occasionally, a courageous broad-casting enterprise
relies, at least in part, on the voluntary contributions of some of its members
to cover the expenses needed to buy and air the programs they want to present
to their viewers and listeners.
8 Even the news broad-casts are
heavily infiltrated by commercial enterprises, and the news has become "a
show", geared to capture the attention of the average public. This is
often accomplished with the help of news that emphasises or favours "the
sensational". In addition, (and, even more damaging to the educational
potential of the news broad-casts), any tendency towards a complex and balanced
presentation is often dropped out of fear that most people will find a thorough
exposition or analysis of the historical background of a conflict-situation
"boring". Even the educational institutions are often invaded by
commercial enterprises, as the meagre funding for these institutions has driven
their administrators to look for private sources of money, but, such private
sources of funding are increasingly demanding "commercial value", or
advertising value, in return for their contributions. As a result, our youngsters
in the affluent, free-enterprise societies are growing-up with the
all-pervasive influence of a "commercial bias", and it is not easy to
teach or develop an attitude that disregards the enticements that are always an
essential part of this atmosphere of "commercial propaganda".
9 As members of the public, we
are often torn between two, essentially contradictory impulses. On the one
hand, we are beginning to recognise, ever more clearly, that we are being
manipulated, cajoled and influenced by the clever and subtle pressures of the
advertisers and their clients. On the other hand, a very large percentage of
ordinary members of the public are beginning to realise, that our livelyhood,
our own jobs at the commercial enterprises we work for, depend on the ability of
these businesses to sell their products. Even the bureaucracies of the many
government institutions would not be able to function without adequate
tax-revenues from people and enterprises that are "making money", and
are paying a fair share in taxes to be spent for the common good and the many
different functions of the government and its institutions.
10 There is nothing wrong with the
realisation, that most of us make a living from the fact that other people have
to spend, or want to spend, a part of their income on the goods and services
that are available in the social environment they are living and working in. We
have to learn to make a distinction, however, between the economic, social and
financial activities that provide essential services to the members of the
public, and those goods and services that are, in essence, luxuries, we could
do very well without. These luxuries are often a hindrance in our attempts to
equalise the living standards of people all over the world, and they are likely
to pose a severe burden of pollution on the terrestial environment. Somewhere
in between the absolute minimum standard of consumption necessary to survive,
and, the opulent luxuries of the most affluent segments of our modern
industrialised social environments, lies the wise and frugal standard of
living. A wise and frugal lifestyle allows a controled human population to live
in peace and dignity, while avoiding to damage the fragile terrestial
eco-systems any further.
11 There are plenty of
opportunities to do something worthwhile for ourselves and each other, and
then, we are looking, once again, to balance the equation of burdens and
benefits fairly in our relationships. However, we have to realise, that the
most needed and desirable activities we can perform for each other, and
ourselves, can not be rewarded with a high financial return; nor should they
allow us to live a life-style of luxury and extravagance. The most needed
activities relate to the tasks of cleaning-up. We have to clean-up; not only, after
ourselves, as we live and work in our modern social environments, but, we also
have to spend increasing amounts of time and effort to clean-up the dumps of
dangerous waste-products, which the preceding generations of frantically
industrialising generations have left us as an unwanted, and, perhaps,
unmanageable legacy.
12 All activities that promise us
instant wealth, easy luxuries, or a high return on our investments are, in
essence, false-hoods and deceptions; geared to lure people into activities that
are detrimental to others, themselves or the environment. Clever entrepreneurs
will always prosper at the expense of the more gullible and less protected
segments of the population, creating an atmosphere of callous exploitation,
resentment, or, even, outright hatred towards those, who are successful in
their unscrupulous and relentless efforts to become wealthy and affluent.
.......
sa240e
Chapter 9
Communications can be factual, honest, balanced and informed, but they are
often somewhat dull.
A communication may also be intended to entertain, and it becomes difficult to
know what is true, what is half-true and what is fantasy.
Listening with caution to any story or account.
We often expect to be entertained by a gifted story-teller.
The tendency for a story to be told "as we like to believe it".
Learning to see the motivations behind behaviour patterns.
The privilege of witnessing a story with unforgettable characters.
Recognising a character as "true", even if sketched very briefly.
We often meet people only in specific circumstances and interact without even
knowing their names.
Why fictitious characters and events still find their inspiration in real life.
Knowing the intentions of an author.
The tendency to be fascinated by something that is not easily explained.
Why somewhat desperate people are easily defrauded.
1 There is an important rule or
guideline to keep in mind, whenever we are trying to establish the accuracy or
truthfulness of a communication. As soon as the story becomes "interesting",
entertaining or funny, we better watch-out, because it is likely that the
author is embellishing the events, or exaggerating the characters, in order to
keep his audience interested, or score points to his own advantage. Indeed, we
should always keep in mind these two totally different aspects of a
communication; either, it is intended to inform, as accurately and completely
as possible, and then, the communication will inevitably be somewhat dull and
thorough, because the author is keen, not only, to give a completely accurate
and honest account of all the factors that played a role in his or her
observations, but, the author is also likely to discuss, in detail, the
circumstances under which an observation was made, as well as the numerous details
that come to mind when recalling the events surrounding the making of an
observation. In addition, an honest and thorough conveyor of information will
always be scrupulously honest in distinguishing between a direct observation,
an observation that was made by others, and, observations that are, in essence,
"circumstantial or supporting evidence". In addition, there are
conclusions and judgements that are necessary to tie a large group of
independent observations together.
2 The other large category of
communications is centered around a number of objectives, where the conveyance
of accurate information is only a part of the objective; or, it may even become
completely unimportant. The tendency to mix the facts of an actual story with
the judgements, observations, as well as the temptation to be funny,
entertaining, or to put oneself, or a particular personality, in a specific
light, is present in us all, and, it would be irrealistic and useless to try to
eradicate all these features which play such an important role in our
communications.
3 However, as a member of the
audience, as well as an individual who may be put in a position where we have
to become the "author" of a communication, we can, and should, keep
in mind, clearly, the various objectives that are being served by a
communication. For example, if we are called-upon to inform an audience,
(especially, when the conveyance of information takes place in an official
Court room and we have undertaken, under oath, to tell the truth, the whole truth
and nothing but the truth), we are expected to tell our story without any
embellishments; without any attempt to be funny, or to hide aspects that are
embarrassing to us. The trained professionals in the Court room, including the
presiding judge, will guide us and remind us about what is expected. We are
even prevented from making any judgements, and, as soon as we forget to make a
distinction between what we have experienced ourselves, what others have told
us, or what sort of conclusions we have come to, we will be reminded, in no
uncertain terms, that our testimony is irrelevant.
4 By the same token, it is
important to make these same sharp distinctions, whenever we are listening to a
factual account by an author. Certainly, we do not have the authority to remind
such an author to make a sharp distinction between "hear-say", his
own observations and experiences, and, the many judgements and evaluations he
has come to, but, we can still excercise these distinctions and judgements in
our own mind. If we come to the conclusion that an author is indulging in
conveying hear-say, or, if he does not distinguish, clearly, between his own
observations and the many different judgements that have crept into the story,
we know, that we should take the story with a grain of salt. At least, we
should be cautious to assume, blandly, that we are being told a completely
objective and verified story. Indeed, it is an essential and powerful
technique, especially, for those who have the professional task of reporting "the
news", to confirm a story from an independent source; before it is being
broad-cast as a news-event.
5 Nevertheless, as members of the
audience we are often guilty ourselves of almost demanding from our
story-tellers that they entertain us, and, we are often tempted to believe what
we want to believe; what fits our pre-conceived notions, or, what conforms to
what we have heard before. There are many factors, therefore, that have a
tendency to distort the facts or the truth of what happened; especially, when
an event is somewhat painful to recall, or involves events we did not expect
and do not like to hear or know about. The tendency to propagate a story
"as we like to believe it", shows clearly, how far the truth can be
stretched, and we only have to look at the many "legends" that
surround our heroes of the past, to know, that it is often difficult, if not
impossible, to make a judgement about the accuracy, or balance, of a story or
event.
6 We are well aware of the fact,
that the same story or event, told by two different parties who are in a
situation of conflict with each other, will show vast differences; perhaps, not
so much in the hard facts of what actually happened, but, certainly, in the
details of, or the emphasis on, some of the events. We all have an
irrepressible tendency to present ourselves in a somewhat more favourable light
than would be justified, whenever the events are seen and judged in the eyes of
a competent outsider. Indeed, we can rarely resist the temptation to embellish
a story, if we notice that the audience is fascinated by our accounts and would
like to hear more strong tales about the events or the situations that have
captured their interest.
7 In our modern times, we have learned to make a clear-cut distinction between the various motivations that play a role, or can play a role, when telling a story, and the mixing of fact and fiction, or, at least, the mixing of facts and rather subjective judgements and evaluations has led to the practice of "inventing" stories that are fictitious. Then a story is a product of a fertile mind, where the intention of the story is not to convey an actual historical account of what happened, but, to bring to the fore the various characters, personalities and behaviour-patterns that high-light specific emotions, moods or actions.
8 The fictitious story may indeed
be geared, primarily, to sketch a number of colourful characters who are
interacting with each other, and we know, that the art of sketching characters
and bringing a plausible but essentially fictitious story to the fore, may be
so convincing and appealing, that the images of these characters as they behave
on the stage, on the screen, or in our minds through the clever text of a
gifted story-teller, are burned into our memories. Then, we have witnessed a
story with "unforgettable characters", and, in my judgement, these
stories belong to the best in the art of story-telling.
9 Certainly, in addition to
interesting characters, it is necessary to have these characters participate in
a number of actions or adventures. Indeed, the character of a personality is
often drawn in the context of a specific action or event. Because of the fact,
that the attention-span of the reader is short, (and, as a rule, only one
string of events can be clearly visualised at any particular time), we see,
that many characters are only "drawn" by the author in conjunction
with a specific event. This means, that we know nothing else of these
characters, and yet, we often can accept these incompletely sketched characters
as "real or plausible", just because of the fact, that, so many of
the people we meet in our social environment are also known only in a specific
setting or set of circumstances. Often, we really know very little else about
these people. Many people we have only met in certain circumstances, or, we
interact with them in a specific setting, such as the observation of people in
public. Then, we do not even know their names. Even the many people we come
into contact with as we shop for our needs or provide our clients with what
they are looking for, are "limited contacts", because we only
interact with them in a specific context.
10 It is logical, therefore, that
we do not have to know everything about a personality in order to make a
judgement about the accuracy or plausibility of the character. Indeed, if we
are being told many more facts or circumstances than we are interested in, we
experience a sense of boredom, and we like the author to "get-on with the
story". A story has to proceed with a certain "tempo",
otherwise, the audience will lose interest. Events have to follow each other
fairly rapidly, or, something else has to be told that may hold the interest of
the audience. An author may artificially heighten the interest or expectation
by slowly revealing "information" that is intriguing or
"thickens the plot"; especially, when the primary purpose of the
story is to make the reader or audience interested in some sort of mystery or
detective story. Eventually, all the pieces come together, and all the clues
are recognised as valid signposts to the background of the events as they
happened.
11 However, all story-telling with
the intention of captivating the reader, without pretending to be an account of
an actual happening, has to have its roots in the events and experiences an
author has undergone in real life. Indeed, we can only sketch a plausible
fictitious character or story, if we have been exposed to a large variety of
events, and have developed the ability to "abstract" a story, or a personality,
for a specific purpose. This is the reason, why every gifted author who has
excelled in his or her ability to sketch a number of plausible characters,
still has to reach back to people he or she has known in real life. In
addition, the "setting" in which these people live and work, (and
which forms such an important part in sketching a believable character), is
often drawn from the environment an author knows well.
12 Sometimes, such an environment
is also completely fictitious, especially, when an author extra-polates a
future from the scientific and technological trends of his own era, and, we are
then dealing with the category of "science-fiction", which has become
an important aspect of story-telling in our modern times. We can also "go
the other way", and look back at what we know about the working and living
conditions of people in historical times. Every author has to recreate,
therefore, a number of events, characters, living and working conditions,
together with a large number of artifacts that characterise a particular era in
which a story unfolds itself. These images have to be taken from somewhere, or,
they have to be "imagined" in such a way that they convey an aura of
authenticity.
13 It is clear, therefore, that
there are always important links between the realities an author has
experienced, read or learned about, and, the thought-patterns and
extrapolations that came to the fore in his or her fertile imagination, before
a completely fictitious story can come to the fore. Often, an author indicates,
clearly, the fact that the story is meant to be fictitious, and, that any
resemblance with actually existing personalities is completely co-incidental.
Yet, others are less scrupulous, and are mixing facts and fiction, often, in a
somewhat desperate attempt to bolster the interest of an essentially fictitious
story by presenting it as a "true story". Here, we are dealing, in
essence, with fraud, or, at least, with a gross distortion of the truth. Just
as in the world of "magic", there is an essential difference between
a clever magician who presents his elaborate "tricks" as tricks, and
never claims anything more than a technical expertise or "sleight of
hand" to make the audience believe that they saw things they really did
not see; or, vice versa, where an audience is cleverly distracted from noticing
an important clue, how a specific trick was executed.
14 However, if an individual
pretends to do something that is really magical, or "unexplained", we
are dealing with a fraud who is playing on the gullibility of his audience. We
all have a tendency to be fascinated by something that is not quite
explainable, and, this tendency may be cleverly exploited by unscrupulous
people, who claim to possess secret knowledge that conveys "magical powers"
to those who possess it, and, for which often extravagant sums of money are
demanded. Similarly, people are often looking desperately for the cure of an
illness they have been saddled with, and there are always people who will
believe a charlatan; whenever they are promised a cure that is considered to be
impossible, or irrealistic, by more honest practitioners of the art and science
of medical diagnosis and treatment.
.......
Chapter 10
Making a clear distinction between facts and fantasy.
A look at the advantages and disadvantages of the historical novel.
When historical events are seen in a "patriotic light".
Throughout life we have to consider whether or not we are getting a worthwhile
return for our efforts, or the money we spend.
A continuous fight to preserve our freedoms.
The art of preservation and maintenance.
Investigating thoroughly before we buy.
We have to be careful with our instinct to help and give advise.
1 It is therefore very important,
that we make a clear distinction at the beginning of our story-telling, between
an account that claims to represent a truthful story, and, a story that is
fictitious. In our times, we see often a remarkable confusion of purpose come to
the fore. Even, when a story is prefaced with the warning that "some
scenes have been dramatised", we are not doing our audience a service,
when we fail to make a clear distinction between a historical or scrupulously
truthful account of what happened to real people, and, a story that is
essentially fictitious and has been "souped-up" with additional
dramatic or comic events; in spite of the fact, that these events were not part
of what really took place. If we want to base an essentially fictitious story on
something that really happened, we have to make use of different names, and we
also have to indicate, where, and when, the story differs from the original
events upon which the story has been based.
2 The same applies to the
"historical novel". If we want to tell an essentially fictitious
story, the author invents fictitious characters, but he is entitled to set his
story in an authentic and convincing historical background, and, if this
fictitious story with fictitious character has the effect of bringing a certain
era vividly to the mind and attention of a reader, we see a useful purpose for
the historical novel. It is often necessary for our somewhat dull and spoiled
minds to be captivated by an interesting and dramatically enhanced fictitious
story. However, if the historical surroundings and "landscape" are
drawn accurately, we, as a reader, get a good "feel" for the way
people worked and lived in these times. Such a fictitious story will then
facilitate our efforts to learn more about the real people who participated or
shaped the era we have become interested in as a result of a well-written
historical novel.
3 Yet, there are also
disadvantages and draw-backs from learning about an era exclusively through the
eyes of a gifted novelist, because the emphasis that has been used by the
novelist to give a plausible background to his essentially fictitious
characters, may still be somewhat inaccurate; or, at least, the story may not
convey the historical events and figures in the background in a light that is
completely justified on the basis of scholarly and factual research. It is,
therefore, worthwhile for anyone who has become interested in a specific
historical era, to read, also, about these events and times in a good
encyclopedia; or, to read the scholarly dissertation of an individual who has
made a professional career of knowing about and teaching a particular era in
history.
4 In our communications of
everyday life, we rarely feel the need to become sharply aware of the
differences between an event "as it really took place", and, the
interpretation we believe to represent the truth. Yet, as soon as we are
involved in a conflict of interest, we know, that we should make such a
distinction, because we come to the conclusion, that our version of what we
think happened, may not be shared by many others. Indeed, we have to keep in
mind, that our interpretations and beliefs are strongly influenced by what we
consider to be important, and, even more clearly, what is considered to
represent our interests, or the interests of the community we belong to. This
is the reason, why the historical events of a community are seen in a
"patriotic light"; where the heroes are those, who have brought glory
and benefits to their social environment. These same personalities may well be
seen as villains and enemies by a community that suffered as a result of the
conquests and riches these heroes were able to secure for their community.
5 Even in our daily contacts and communications, we have to weigh carefully the advantages and disadvantages when we take a close look at an event or transaction. For example, we may be enticed to buy something, and the art of advertising and enticement is to present such an act as something that is purely to our own advantage, and will give us lasting powers or happiness; but, a close look will show us also many disadvantages. First of all, we have to consider, what, really, are the advantages we are going to experience from a purchase. Especially, when we are dealing with a form of entertainment, or a form of consumption that will be gone in a short time, we know, that, after the expenses have been made, there will be little to show for it. Everytime we spend money entertaining ourselves, we may have a good time, and we may have pleasant memories to look back upon, (if the entertainment was satisfying and healthy), but, we also realise, that we have less money to spend. There are, probably, many more urgent purchases that should have been made because of the fact that the purchase of basic necessities gives us a greater benefit in return.
6 For example, if we spend our
money on basic but healthy and essential food items, we know, that we are
supporting our health and well-being, rather than a few hours of oblivion and
"good time". We also know, that we need our health and well-being,
while we are often able to find distraction, or have a good time, without the
need to spend money on expensive or lavish entertainment. Of course, when our
sense of well-being has come to depend on the ingestion of habit-forming or
addictive substances, then, we are in real trouble, because the sense of
well-being is not associated with a status of good health. On the contrary,
such a sense of well-being is only a pseudo well-being, because it is based on
the artificial suppression of normal physiological mechanisms that warn us that
we are living under poor and detrimental conditions. Not only, are we
undermining our physical and mental health by indulging in the experience of a
pseudo well-being, but, we also enslave ourselves to high financial
expenditures that prevent us from spending money on more advantageous
purchases. Such expensive habits drive us into the world of crime in a
desperate attempt to finance an impossibly expensive addiction.
7 Even the habit of spending all
our income on "normal" consumptive goods and services is
"weakening", in spite of the fact, that we are able to maintain our
health and well-being within the limits of our financial income. If we fail to
curb our spending habits, or the desire to buy something with the monies we
have left-over, after taking care of our basic necessities, we never learn the
advantages associated with having a "savings account" that can be
used, whenever an opportunity presents itself to acquire a larger and more
durable, and expensive, item at a really good price. Indeed, we have to learn
to appreciate the enormous advantage and freedom to buy whenever we want to
buy; rather than experiencing the disadvantages and restrictions from the need
to buy whenever we have to.
8 A commercial advertisement may
give us the impression that it is advantageous to give-in to these enticements,
but a closer look reveals, nearly always, that we can obtain the same benefits
more economically, or, that we do not really need the item that is being
brought to our attention. Indeed, what is the point of buying something at a
really good price, if we do not really need this item; if we are not really
going to use this item in the foreseeable future. Many people in our affluent social
environments have already accumulated so much material goods, that a large
percentage of these items lie unused in our basements or garages, and, we often
ask ourselves what we bought all this stuff for; just because others bought it,
or, because we were enticed by clever and persistent advertisers to spend money
on it; because it was the "in thing to do", and now, we have a lot of
items we do not really use.
9 Certainly, our interests
change, and, even more importantly, many of the items we buy break-down or
wear-out, and we have to replace them, but, then, we may have failed to give
sufficient attention to the art of preservation and maintenance, in order to
keep our possessions in a good state of repair. It is surprising what we can
preserve with careful use and proper maintenance, where we avoid abusing the
goods we have bought.
10 It is possible to make many
goods last much longer than is generally accepted, provided, that we learn to
use these things carefully and give some thought to the way these items should
be maintained. Even such durable and large-scale items as the property we live
in, or the cars we drive, can be made to last a life-time; provided, that we
really take care of our possessions, and take the time, and make the effort, to
learn about how to take adequately care of all these things. Of course, before
we buy such a large-scale item, we have to discipline ourselves and study
carefully, what we are about to commit our monies to. If we make a mistake,
here, and buy something that is really not worth the money we are going to
spend, we are winding-up with a possession that is only going to give us a lot
of "head-aches"; without giving us the benefits we were expecting.
11 Before we buy a property, we
have to have a good and realistic look at it, and note, clearly, the advantages
and disadvantages. Whenever we like "the looks" of a place, we should
not forget to look, also, at the state of repair of the house; nor should we
forget to make sure, that the individual who is selling us his property has
perfectly legal and clear title to what we are buying. We have to look at other
factors as well; such as the costs in taxes and maintenance, and, we have to
make sure, that we are not enticed to buy a property that is going to take such
a large share of our income, that we have to live in poverty in order to afford
living in such a place. On the other hand, it may well be worth the sacrifice
of a frugal and strict financial discipline, in order to buy a property that is
really worth its price, and is likely to keep its value; especially, when we
can carry-out a few finishing touches to the place. This will improve its
looks, as well as its re-sale value; whenever we decide to sell and buy
something else.
12 In short; we always have to look,
closely and carefully, at the balance between advantages and disadvantages in
whatever we do, whatever we buy or commit ourselves to, as well as in each and
every contact with the people around us. Sometimes, we are indeed receiving a
great deal of "value" from the contacts we are making, and,
especially, older people are often quite generous in their desire to help a
young couple with their problems and their inexperience. At the same time, we
should not forget that there may be disadvantages for both sides, whenever such
a contact becomes too close. First of all, even, a young couple is entitled to
make mistakes and learn from their experiences. The fact, that they are making
a living and have been able to live an independent life-style, should warn the
older people about the likelyhood that their "help" or advise may not
be appreciated; that their interpretations, objectives and ways of interacting
with reality may well be significantly different from the realities young
people are facing. After all, we are dealing with different phases of the
life-cycle, and people in different phases of their life-cycle have vastly
different needs and interests.
13 Indeed, we have to be careful,
and, as older people, we quickly learn to leave these young people alone, and
only help or offer advise, if it is clear that such advise or help is being
appreciated. As a rule, we are much better-off to live our own specific
life-style and learn the lessons as they come to us; regardless of the phase of
the life-cycle we happen to be in. As older generations, we have remarkably
different problems and sources of contentment compared to the much more
restless younger generations. Young people still have to come to grips with
their realities, and, after a few decades, they too, belong to the elderly
generations, and will be facing the problems, as well as the advantages, of
going through the final phases of their life-cycle.
.......
sa240f
Chapter 11
The discussion and the story.
The discussion as a pre-amble to a scientific presentation.
A "closing discussion" may be needed to clarify and answer questions.
When knowledgeable people scrutinise in detail the assumptions, conclusion and
findings of a study.
The wide-ranging effects of a thorough discussion.
The many efforts needed to inform an audience accurately.
The unprecedented level of information available today.
Every newsworthy event needs a competent background study in order to put the
event in a proper perspective.
Why a discussion gets easily "too complex" and loses its audience.
The "discussion" of an agreed-upon fact may easily become
controversial.
1 The discussion is very
different from the story, and the distinction between fact and fiction as we
have applied to the art and skill of story-telling comes only indirectly to the
fore, and yet, the discussion may be based on an inextricable mixture of
beliefs that may or may not be considered to be representative of "the
truth". What, exactly, is a discussion? Indeed, on the face of it, a discussion
is most closely associated with the communication of a fact. Every time a
scientific worker prepares himself to communicate his findings, or a part of
his work, (to his colleagues, or, perhaps, a much wider audience of essentially
"lay-people"), he will have to place his objectives and activities in
a certain context; in order to make it apparent to the members of his audience
what he has been trying to do, and, how his activities fit into the endeavours
of colleagues and other scientists who have been working in a similar field.
2 This discussion about the
context of the work done by a scientific worker, represents a
"pre-amble", which is comparable to the attempts of the author of a
story to sketch the conditions, circumstances and environment, as well as time-period,
in which the story is going to unfold. However, there is another important part
to the discussion that accompanies every scientific presentation. After the
findings have been presented, they still need, often, a measure of
clarification. An honest worker will never hesitate to point-out, where the
findings are somewhat vague; often, as a result of technical difficulties
obtaining precise observations or measurements. Nor, is he going to hide, where
and when the findings were somewhat surprising, because they did not
correspond, at least not entirely, with the assumptions that were made; nor did
they conform exactly to the expectations that always accompany every type of
investigation by a curious and intelligent human being.
3 Then, after the findings and results have been discussed in great detail, the author of a study also attempts to place his conclusions in a somewhat larger perspective, and, he or she will answer some of the anticipated questions from the audience. Some of these questions relate to further details of the findings; especially, when a member of the audience is quite familiar with this type of work and tries to relate the findings and conclusions to his own work or field of interest. Here, we see, often, the most valuable part of the presentation come to the fore, as knowledgeable individuals are scrutinising, in detail, the assumptions, conclusions, as well as the findings of a particular study. Often, the evaluation of a piece of work depends on the consensus of a number of experienced but impartial colleagues, who will either endorse it as an important and honest piece of work in a field they are familiar with, or, they will criticise it rather severely; as defects and short-comings in the design and execution of an experiment or series of observations makes the entire effort less reliable and valuable.
4 People, who are less familiar
with a specific piece of scientific work are more likely to ask questions about
the relevance of such a detailed study, and, often, they will come to the
somewhat intuitive conclusion, that an awful lot of time and money has been
spent on a study which they can not judge on its importance; nor on its
immediate or apparent relevance. Indeed, it is not easy to design a study or
experiment that is really going to help our understanding and insight a great
deal, and, even, if insiders are endorsing a specific study, the great majority
of interested lay-people, (who may well be thoroughly familiar with a
scientific field that is far removed from the area they have just witnessed a
presentation from), will still have difficulties acknowledgeing the relevance
or value of a specific study, or its underlying approach. All these aspects and
"discussions" form an important part of the evaluation and judgement
of someone's activities, ideas, concepts and conclusions, and we see, that,
indeed, the discussion arose, primarily, as a result of the interactions
between people who are "discussing" the validity, value or relevance
of a specific observation or conclusion.
5 Certainly, we do not have to
limit the discussion to the evaluation of a specific piece of scientific work.
In essence, every individual, who is communicating some sort of finding or
observation, is likely to be subjected to a period of questioning, or, even,
outright doubts; especially, if the observation, finding or conclusion is not
easily shared by his or her social environment. For example, we may be dealing
with a member of a small community who has ventured further away than anyone
else, and then, upon his or her return, the "findings" and
observations, experiences and judgements of such an individual will be eagerly
awaited; especially, if the contacts with a far-away community are potentially
rewarding.
6 Yet, an individual who is trying to communicate his experiences from a remote country or foreign society will have to be careful and make sure, that his audience can follow his description of the sights and events that took place. This means, that the author of such a communication has to be able to translate all his observations into language-symbols that are understood by the members of his audience, and, in our modern times, an author can also bring back photographs and all sorts of documents that substantiate the authenticity of his observations.
7 Indeed, in our modern times, it
is possible, with the help of extensive and well-documented descriptions,
presentations and discussions, to convey, quite accurately, all the essential and
detailed elements of a social and geographical environment that is remarkably
different from the location in which an individual has grown-up. The art and
science of modern education lies in the ability to conjure-up valid mental
images in the students of a curriculum, even if they lack personal experience
or interaction with the subject at hand. These images have to be accurate and
useful, and should be supported and substantiated by the subsequent experiences
and contacts of these students. Especially, with the help of instantaneous
voice and image broad-casting, world-wide, it has become possible to be at the
many different places where something of interest or significance is happening.
Indeed, it is now possible to obtain an extensive and accurate imagery,
together with detailed, factual information, about what is happening in many
different places; provided, we, as an interested lay-person, have access to
such competent and completely honest broad-casts about what is happening.
8 Here, we want to concentrate on
the fact, that the communication of every factual event needs a
"discussion"; regardless, whether we are dealing with a minute and
essentially esoteric scientific investigation, or, a more generally interesting
and significant story that is making head-lines around the world. Every event
needs the services of a competent and well-informed individual who is able, not
only, to describe or present the facts of importance in a coherent, balanced
and lucid manner, but, who is also able to remind his audience and listeners
about the background of events and conditions in which a particularly memorable
sequence of events is unfolding at the present time, and has become, thereby, a
focus of attention for many interested people all around the world.
9 It is clear, that we are
dealing, here, with well-defined events that can be classified into a number of
clearly-recognised categories. For example, the events surrounding a struggle
or armed conflict belong to the most common type of events that form the focus
of interest for a journalist or news-reporter. An armed struggle is always the
culmination of a long-standing and simmering dispute that failed to be diffused
by other means, such as negotations and attempts to calm the heated emotions of
the belligerents.
10 As we have discussed on several
occasions, the predominant struggle in our modern times is represented by the
"regional conflict", which often reflects long-standing animosities
and acts of hostility between groupings with a long history of friction and
outbreaks of violence. It requires, indeed, a well-balanced source of
information in order to judge the events of an on-going conflict in a proper
perspective. Even so, it is often difficult to trace a conflict in great detail
because of the complexities involved. Besides, such an extensive background is
difficult to comprehend and boring to an audience that just wants to be quickly
informed about the most important events that are taking place.
11 This means, that, invariably,
the events taking place in the present are in the lime-light, and, the apparent
injustices or horrors of warfare are portrayed and judged, often, without a due
regard for the past history of killings and revenge-killings. This leaves the
victorious party exposed to severe and often justified criticisms, but, a
judgement without proper consideration for the complex history of past events
makes an understanding of the motivations lying behind the events more
difficult. Indeed, every time we come to the conclusion, that the deeds and
actions of an individual or a group of people is "incomprehensible",
we can be fairly certain, that we have, either, insufficient information to
judge a dispute fairly and honestly, or, we have failed to familiarise
ourselves with all the available details and background information. As a rule,
such an excercise makes the on-going events and attitudes of the people much
more logical and understandable.
12 Indeed, I believe that we can
define the discussion, most effectively as the mental recall of a large
constellation of factors and events, (primarily, from the past, but, also, from
the present), which have a bearing on the focus of our concern; or the
"fact" that resides in the focus of our attention and may be the
subject of a communication. Yet, at the same time, we notice something very
interesting. While the "bare facts" may be agreed-upon and accepted
by a large number of people, as soon as we try to provide a logical explanation
for a particular situation, condition or event, we run into the problem that
many people have a tendency to disagree with the sequence or emphasis we are
bringing to the fore. Indeed, by extending a bare fact to a complex and often
somewhat controversial conceptual framework with all its roots and
extrapolations, we are transforming a simple and essentially undisputable item
of existence into a much more complex conglomerate. A large number of the
associated events, or cause and effect mechanisms, are complex judgements and
perceptions, that may not be shared by many of the individuals who are
nevertheless able to agree amongst themselves about the validity of a basic
fact or observation.
13 Certainly, there is nothing
strange or unusual in this observation; nl., that an attempt to make a specific
fact more understandable and relate it to a large number of other events or
items of existence, has a tendency to become controversial and diminish the
level of agreement amongst the observers. We are, in essence, fitting a simple
observation, that is based on the shared physiological functions of our
anatomical and physiological existence, into a much wider structure of
coherence. Such a structure is based, largely, on the beliefs we have adopted
during the unfolding of our existence, and it is influenced by a large variety
of past experiences and conclusions that tend to differ from one person to the
next.
14 Therefore, it is not surprising
that an attempt to interpret or fit-in a specific fact or observation into a
much wider and more coherent structure of beliefs and past experiences, has a
tendency to make a fact "controversial"; at least, it has a tendency
to make the interpretation and evaluation of a fact less agreed-upon. Indeed,
every time we are attempting to judge the significance of an event, we are running
into considerations and circumstances that have a tendency to differ from one
person to the next; especially, if we are dealing with a confusing and
conglomerate social environment, where many people have to work and live at
close quarters, while they share little in the way of a common background of
experiences, nor, do they share a structure of commonly accepted beliefs.
.......
Chapter 12
The background discussion of a "fact" brings to the fore the many
different viewpoints and beliefs we live with.
Skeletonising a story or event in order to avoid controversy.
We need the unifying function of a structure of beliefs.
The logic behind our rights and freedoms.
Forging, painfully slowly, a consensus of interpretation.
Controling our tendency to "jump to conclusions".
The never-ending task of trying to find a more efficient and durable structure
of explanations.
The logic of beliefs and explanations that established themselves.
An ever greater role for biological-evolutionary structures of belief.
1 As soon as our experiences,
cultural backgrounds and belief-structures differ a great deal, we notice that
any attempt to explain a simple and agreed-upon fact has a tendency to
undermine the potential for agreement, while the level of agreement may be
preserved if we "stick" to a simple observation. It is not
surprising, therefore, that the art and skill of the discussion is often
considered with mixed emotions, and, even, in our educational curricula,
teachers are often finding themselves in "hot water", whenever they
succumb to the temptation to "explain" the facts of the subject they
are supposed to teach in a manner that does not conform to the "official
viewpoints" or explanations that have become widely accepted amongst the
members of the public. Of course, as a result, many of the more difficult
facts, such as the background of a situation of conflict, is then deliberately
neglected by the members of the teaching staff in an attempt to avoid entering
into a structure of explanation or a view-point that may give offense to some
quarters of the general public.
2 We have often discussed the
fact, that the interpretation of history is likely to be controversial;
especially, when we are dealing with situations of conflict in which our own
social environment has been involved. It is logical, that a community tends to
see its own history in the best possible light, and, it is easy to understand
why the living generations resent any attempt to cast doubt on the heroic and
honourable actions of their forefathers. These people are often revered and
worshipped as legendary figures, making it even more difficult to see the
events of the past in a sober and broad perspective. Just as we have a tendency
to see our own past history in the most favourable light, (in order to minimise
the already nagging feelings of doubt and failure), so is a community not
inclined to examine, soberly, the many events of the past, and consider the
possibility that it has offended some, or, even, many of its neighbours by acts
and motivations we would not accept as honourable or desirable from them.
3 The point we want to emphasise,
here, is the fact, that we are often subjected to remarkably contradictory
objectives and emotions, whenever we are trying to interpret and understand the
many different facts and events we come into contact with. On the one hand, we
all agree and experience for ourselves "the fact", that it is so much
easier to get a grip over a wide-ranging and complex field of reality, if we
can apply a coherent point of view, and fit all the different events and
circumstances into a coherent framework of causal relationships. However, we
also know, that we are then bringing to the fore many cultural
belief-structures and influences, as well as the results and experiences of our
own particular existence. These individualised beliefs and experiences have a
tendency to make a specific interpretation of reality much more controversial,
and, as a result, the element of consensus, (which is often sorely needed in
order to foster an atmosphere of cooperation and effective collective
decision-making), is then undermined; in spite of the fact, that our
interpretations may enable us to take a much wider and less restrictive view of
the events and facts under consideration.
4 On the one hand, we could not
live and function effectively without the unifying function of a structure of
beliefs, or the linking-together of many different items of existence and
events into a plausible and coherent explanation. Yet, at the same time, we
notice, that it remains much more difficult to agree with each other on such a
complex structure of explanations. Therefore, we have a tendency to leave each
other as free as possible to construct the structures of belief we want to work
with. We try to agree upon a few basic principles of operation that will
guarantee each and every member as much freedom as possible to accomodate the
specific beliefs and attitudes that always play an important role in our
reality-perceptions and interactions.
5 The solution to this problem of
controversial interpretations is found in a patient and, often, painfully slow
process of trying to find some sort of consensus between markedly different
people about the way we should interpret the many items of awareness we have to
deal with; especially, when we speak the same language, live in the same social
environment, deal with the same authorities, and, make use of the same
scientific and technological discoveries and techniques that make our lives
more pleasant and meaningful; regardless of the cultural specifics and the
religious belief-structures we have grown-up with.
6 Indeed, it is possible, through
a patient and persistent dialogue about the essential features of our
existence, to forge some sort of consensus about the "facts" of our
biological, anatomical and physiological existence. As we have indicated on
many occasions, I believe, that the slowly rising consensus about the
biological background of our existence and our naturally evolved faculties and
capabilities, will make it easier to agree amongst ourselves about an
interpretation of our individual and collective existence.
7 The point we want to emphasise,
here, is the fact, that the discussion remains a difficult and complex
"art". We always have to resort to a personal judgement or intuitive
evaluation of the many factors and events we want to use as circumstantial
evidence for the mechanisms of cause and effect we want to link to a specific
fact. As people who like to place a specific fact into a wider context, we have
to control our tendency to "jump to conclusions". The better we avoid
using rather subjective criteria and controversial tools in our efforts to
construct a coherent scheme of relationships, the more chances we have to
persuade other people of the merits of our conclusions and linkages; in spite
of the fact, that we may have a rather different background of beliefs and
experiences compared to the members of the audience, who may begin to "see
some merit" in the way we are linking many events and circumstances to
each other.
8 Here, we have the essence of
the problems faced by the author of a philosophical or wide-ranging discussion.
The primary motivation to "indulge" in such an excercise of
establishing wide-ranging links between the events and items of awareness most
observing and intelligent members could be aware of, (if they had the
inclination and the time to think about their sense-impressions), lies in the
undeniable need to make use of some sort of structure of belief or comprehension
in order to guide the many judgements and evaluations we have to make.
Certainly, many of us will rely, and have to rely, on a number of
"spiritual leaders", who are going to make all the judgements for us.
Then, it becomes relatively easy to make use of a well thought-out structure of
beliefs, as long as we can wholeheartedly believe in the truthfulness and
accuracy of the structures of belief and explanation that have been
put-together by a well-established religious or secular authority.
9 Even, if we have a tendency to
think for ourselves and scrutinise, thoroughly, the conclusions and
observations made by trusted spiritual leaders, (or the institutions they have
left behind in order to guide us in the many decisions and turning points of
our lives), we still come to the conclusion, that, at best, we can put-together
a more or less personal concoction of the belief-structures that appeal most to
us. However, as we are already indicating in the use our words, we are also in
danger of adopting a somewhat incoherent structure of beliefs that is based
more on personal likes and dislikes, than on the rigors of logical thought and
the need to accept a coherent structure in its entirety; if we want to
experience the benefits of such a logical structure of coherence. At best,
even, the most independently thinking philosopher, can only hope to point-out,
here and there, an avenue for a somewhat more coherent approach to our
never-ending tasks of trying to find a more efficient and durable structure of
belief and explanation.
10 It is sobering and fascinating
to see, that it is indeed possible to slowly enlarge the range of our
structures of belief and explanation; especially, if we distinguish clearly
between structures of belief and explanation that are based on our shared,
biologically endowed capabilities and faculties, and, those structures of
belief and explanation that are the result of a long history of communal
experiences, language developments and structures of explanation that became
part of a specific cultural heritage.
11 Indeed, many of the traditional
structures of explanation and belief had to develop in the way they did,
because the scientific facts and insights we can now agree-upon amongst
ourselves, (be it with a measure of hesitation), were just not available. The
essentially religious or anthropomorphic nature of the traditional
reality-perceptions is shared amongst all the early beliefs of mankind. This
indicates, that we are dealing, in essence, with a biological and physiological
mechanism in the interpretation of reality. People sought, and found, the
most plausible structures of explanation and belief in a generally
anthropomorphic interpretation of their reality-experiences, because these
conclusions and interpretations were inevitable in the absence of a
well-documented and detailed imagery about the nature of our shared biological
functions and genetic endowments.
12 In spite of the enormous
difficulties that still lie ahead of us to educate, or, at least, expose a
large majority of the members of mankind to the insights and facts of the
biological sciences, we are seeing a relentless but slow progress in this
direction; as the traditional religious belief structures are being placed,
ever more clearly, on the defensive. We have often pointed to a remarkable
paradox, which we can see in the structuring of even the most fervent religious
societies; where the traditions of the past are adhered-to in a rather
thoughtless and fanatic attitude of desperation in order to find certainty in a
confusing and contradictory world. The paradox lies in the fact, that, in spite
of all the denials of the worldly realities and the philosophical implications
of the findings of the sciences, these same people have to make use of many
scientific findings and technological applications. They have to make use of
these findings and insights, just to survive; to grow their crops, to feed and
house their people, to provide for some of the basic necessities and comforts
of life, and, especially, to win a violent struggle with their enemies.
13 Here, we are. These same
fundamentalist religious believers, who despise so many of the worldly insights
and conclusions, are espousing nearly all the modern techniques and
technologies. Sooner or later, when the reactionary fervor against the
domination by foreign societies and their existential interests has been
dissipated, (after a period of proud and often impoverished independence),
these same people will adopt attitudes and insights that are going to make it
much easier for the logical consequences and implications of the worlds of
science to make their influence felt. Then, it will be possible to lay the
foundation for a system of philosophical insights that will be shared
world-wide and supports, wholeheartedly, the conclusions, as well as the dire
warnings, which the modern sciences are now placing before us.
.......
sa240s
Summary
1. Affluence and disparity.
The reasons for social failure are many and complex.
We need a lot more information to unravel the mechanisms of social
differentiation.
When natural immune mechanisms have been insufficiently stimulated.
We all come to depend on a somewhat affluent lifestyle.
The vulnerability of seeking a living in the entertainment industry.
Addiction; when unnecessary forms of consumption become a "basic
need".
Many people make a living from the "necessities" that have sprung-up
as a result of an affluent lifestyle.
2. Our problems are a direct result of our evolutionary success.
An expected increase of the time and effort required to carry-out essential
chores.
It will not be easy to throttle-back our lifestyle and expectations.
Why Socialist Ideas are likely to make a come-back.
The idle hope of finding a "perfect elite".
Our fights have to represent the objective of an equitable share, rather than
the maintenance of a favourable status-quo.
We all want an opportunity to live and we all have to make a contribution
towards existential security.
Frequent setbacks from strident elitist or nationalistic sentiments.
The ever-recurrent solution of compromise on the basis of essential equality.
Sometimes we can not avoid an armed confrontation, but let us be sure that our
reasons for going to war are impeccable.
The tragedy of concluding that a costly war was fought in vain.
We can not impose a specific form of social organisation on other people.
Trust and resignation are necessary attitudes for conscripted soldiers.
3. Every lifeforms strives for a measure of affluence.
A truly broad perspective makes us sober and reflective.
The many developments we can foresee.
Ideas and concepts spread rapidly, especially in our modern times.
The scope and complexity of our concerns.
We still have a long way to go.
A shift away from consumer goods to intellectual and artistic products.
Many trends in contemporary societies do not appear viable.
A rising immunity against commercial propaganda.
Freedom will always be associated with a measure of confusion.
4. Reflecting soberly on our tendency to support "friendly
regimes" that are undemocratic.
We fear dogmatic ideological or religious regimes.
Why publications enjoy more freedom than broadcasts over the public media.
We can not tell people how to think or what to believe.
Separating freedom of opinion from any harmful activities or intentions.
We have to control our instinct to reach for weapons and settle a conflict
violently.
The hallmark of viable leadership; settling disputes competently and
prosecuting every violation of the law.
The mechanisms of social disintegration are essentially always the same.
Building-up a durable philosophical foundation for the organisation of a
viable, just and tolerant society.
We have to learn to rely on competent and impartial outsiders.
5. The crucial ability to communicate precisely and succinctly.
Writing; symbols that represent the sound or the meaning of a word.
The laborious process of learning each other's language.
The pragmatic innovations of large-scale social leaderships.
The slowly rising art of dealing with each other as sovereign political
entities.
An increasing level of coherence and interdependence, even without the ability
to enforce a particular type of behaviour.
No leadership can endure without significant popular support.
The all-pervasive concepts of democratic representation and human rights.
Taking the wind out of the sails of the drug-cartels.
There is no difference between a drug-addict and an alcoholic.
6. Education, not prohibition is the answer to the lure of drug-use.
People will change their opinions and prejudices only slowly.
Tolerance is a fragile flower of patience and insight.
A tolerant society will always have their extremists; on the right as well as
the left of the political spectrum.
When a democratically elected leadership forfeits the right to public office.
There is no place for a pre-emptive strike against a political grouping that
has won its election-victory fairly.
A look at the varying ways democratic rule can be implemented.
A patient and well-informed debate, and the ability to keep an open mind.
Learning to relinquish our particular interests or points of view.
We need honest, balanced and broadly based communications.
We need social stability, and most of us recognise the fairness of the
principles of essential equality.
The ability to differentiate on the basis of personal merit.
7. Every communication establishes a relationship.
Trends towards dominance and submission.
Complementary faculties.
When a group begins to share existential concerns permanently.
Many unequal relationships are temporary.
The qualities of parental care are genetically endowed, but can easily be
disturbed by a faulty cultural code.
Why social turmoil tends to bring back common-sense attitudes.
A wide range of experiences with fluctuating hierarchical positions.
The qualities of a benevolent leader.
A fine line between ineffective and corrupt leadership.
Leadership is often a temporary affair.
Leadership by the expert professional.
Regulating competence and ethical standards through professional organisations
that are accountable to the elected leadership.
8. Why youngsters need more protection in a confusing, affluent
conglomerate society.
Every communication and relationship can become perverted.
Free-enterprise and the freedom of choice for the consumer.
The freedom to determine what and when to buy.
The sale of knowledge and information has become "big business".
The tendency towards superficial and sensationalist reporting.
When educational institutions are invaded by commercial enterprises.
An all-pervasive atmosphere of dependence on commercial enterprises and
activities.
Somewhere in between extremes lies the wise and frugal standard of living.
9. Communications can be factual, honest, balanced and informed, but
they are often somewhat dull.
A communication may also be intended to entertain, and it becomes difficult to
know what is true, what is half-true and what is fantasy.
Listening with caution to any story or account.
We often expect to be entertained by a gifted story-teller.
The tendency for a story to be told "as we like to believe it".
Learning to see the motivations behind behaviour patterns.
The privilege of witnessing a story with unforgettable characters.
Recognising a character as "true", even if sketched very briefly.
We often meet people only in specific circumstances and interact without even
knowing their names.
Why fictitious characters and events still find their inspiration in real life.
Knowing the intentions of an author.
The tendency to be fascinated by something that is not easily explained.
Why somewhat desperate people are easily defrauded.
10. Making a clear distinction between facts and fantasy.
A look at the advantages and disadvantages of the historical novel.
When historical events are seen in a "patriotic light".
Throughout life we have to consider whether or not we are getting a worthwhile
return for our efforts, or the money we spend.
A continuous fight to preserve our freedoms.
The art of preservation and maintenance.
Investigating thoroughly before we buy.
We have to be careful with our instinct to help and give advise.
11. The discussion and the story.
The discussion as a pre-amble to a scientific presentation.
A "closing discussion" may be needed to clarify and answer questions.
When knowledgeable people scrutinise in detail the assumptions, conclusion and
findings of a study.
The wide-ranging effects of a thorough discussion.
The many efforts needed to inform an audience accurately.
The unprecedented level of information available today.
Every newsworthy event needs a competent background study in order to put the
event in a proper perspective.
Why a discussion gets easily "too complex" and loses its audience.
The "discussion" of an agreed-upon fact may easily become
controversial.
12. The background discussion of a "fact" brings to the fore
the many different viewpoints and beliefs we live with.
Skeletonising a story or event in order to avoid controversy.
We need the unifying function of a structure of beliefs.
The logic behind our rights and freedoms.
Forging, painfully slowly, a consensus of interpretation.
Controling our tendency to "jump to conclusions".
The never-ending task of trying to find a more efficient and durable structure
of explanations.
The logic of beliefs and explanations that established themselves.
An ever greater role for biological-evolutionary structures of belief.
.......