This work of mine is a monographic piece in two volumes dealing with world politics. Volume one consists of two parts: In part one is “Introduction”; and in part two “A General Discourse on ‘World Coalition Government'”. Volume Two consists of the two parts of “Special Discourses” and “Supplementary Discourses”. You are now reading the first volume of my work.
- I -
The new millennium is ushering man into a scene of horrors and crises, to the dread of which no scenes of horrors and crises at the turns of past centuries or millennia could have approached. The most macabre and abhorred September 11 th Attack served as a belated harbinger of the advent of the new millennium. The victory won by the US, British and allied military in routing the Taliban in Afghanistan was a birthday present to the new baby millennium's first anniversary. Then, as soon as the carnage in Afghanistan barely came to a halt, the massacre in Iraq took the cue to rush to the forestage of world politics. And presently Israel and Palestine were vying with each other to escalate ferocity of the deadly tussle between them. Before you knew it, the Moscow Opera House Incident ominously popped up to turn the opera house into a gas chamber. In the wake of—or rather in the midst of—these tragic upheavals have been seen rearing their sinister heads of the even grimmer monsters such as the issue of North Korea's nuclear weapons development, the problems related to the inspection of nuclear facilities in Iran, the problem of biochemical weapons production, the problem of production of bio-terrorist weapons. Developments across the world since the beginning of the new millennium are corroborating the truth of what I do prophesy in my work entitled The Book on the World 1 : “The new millennium is to unfold before our eyes a lot of its characteristics which are the same as those the previous millennium unfolded at its beginning. At the beginning of the new century the human race is striving to enact again the prologue to the tragedy that it put on at the beginning of the last century. ”
It is true that the human race has adopted various precautionary expedients in order to head off the heinous developments taking place at the beginning of the new millennium. Now just let us make a trenchant review of such precautionary measures:
The 1 st instance: It has been a popular belief that all the heinous developments across the world were triggered off by none other than governments—the eternally almighty “deities”—of certain countries. Motivated by such a belief, almost all sorts of nongovernment organizations across the world have unanimously joined the crusade setting off to “pare down the ‘clout' of sovereign countries”. But what has resulted from such a crusading is not only that sovereign countries have been, ever since the crusading began, gaining in ‘clout' but that a series of worldwide disturbances have been thus induced.
The 2 nd instance: It has been another popular belief that it is great powers in general and superpowers—all arrant bullies in the present-day international community—in particular that have actuated all the heinous developments in the world. Thus, almost all the terrorist organizations across the world have uniformly resorted to the tactics of “springing surprise attack” and “launching suicide bombing” in order to punish or defeat the great powers and superpowers. But what has resulted from the execution of such terrorist tactics is not only more intense aggressiveness shown by great powers and superpowers but also more debacles befalling the camp of terrorism.
The 3 rd instance: There are other popular beliefs that “clashes of civilizations” have now emerged as focus of the present-day international strife and that such clashes are nothing but the very transmogrifications which the international political, military, and ideological conflicts of the cold-war era have been metamorphosed into to sinisterly greet the advent of the era of globalization. Swayed by these beliefs, a number of nations have decided to have recourse to “civilization dialogues” as a move intended for gradually neutralizing the rancor oozing out of current civilization clashes. However a civilization always exercises over the nations having created and lived with it the magic of both rounding off the cultural discrepancies among them and impelling them to staunchly identify themselves with it. For them the magic can always elicit a ready response from their soul and is totally irresistible. The weird power of the magic tends to imbue the peoples or nations, which have together developed a common civilization, with a strong zeal for autonomy and tenacious defiance to any alien interference. Therefore any attempt to make two civilizations, that are quite different from one another though either of them is monolithic by itself, to meet each other halfway for holding a “civilization dialogue” is just another instance to prove the truth in the law, expatiated on by Sir Isaac Newton, of “action and reaction”: Any action taken by one party to a civilization dialogue is bound to summon a reaction from the other party. Civilization dialogues can lead nowhere other than to a stalemate. And a stalemate is more often than not a prelude to an impending hostility between the two parties involved in the dialogue.
The 4 th instance: There has been a strong belief that the United Nations is currently the only authoritative international organization capable of deterring an outbreak of war, putting a curb upon a great power in its attempt to ride roughshod over small countries, and administering international justice. Therefore many countries have been toeing the line of “intensifying the leading role played by the United Nations in its handling of international affairs”. But just let us have a review of how the UN acted in response to the fierce disputes raging in the international community pending the outbreak of the war in Iraq, to the furious mutual recrimination between countries when the war was in progress, and to the mutual compromises going on between nations after the war was concluded. The image of the United Nations when viewed in retrospection only points to the fact that the UN as an international organization is nothing more than a “rubber stamp”. Accordingly a string of nations are now awakened to its notorious weakness of being habitually harsh to small or weak countries but inveterately servile to large or powerful countries.
The 5 th instance: A number of countries have maintained that the cause underlying the international phenomenon that a series of countries have long fallen victims to invasion and aggression is poverty which the victimized countries have been suffering from. Therefore these countries are now determined to deliberately “make light of the antagonism between the political systems of their countries and those of their aggressors, ignore the difference between the ideologies adhered to by their countries and those upheld by their aggressors, and strive to the utmost to promote economic cooperation with their aggressors or victimizers.” But in following such an expedient, they are confronted with a lot of problems. Firstly, economic cooperation is, in the last analysis, nothing but a ploy employed by a party to an economic cooperation program to emerge victorious in economic competition. Consequently any species of economic cooperation assuming a certain form of “partnership” can be little more than a transient, pretentious, and lopsided venture. What are lurking portentously and eternally in the background are both hidden, yet ruthless, economic rivalry and upheavals stirred up by such rivalry in different parts of the world. Secondly, economic growth, whatever country it occurs in, results precisely from exploitation of the resources nature bestows on man by means of science and high technology. In this sense the economic growth of a country, especially of a developed country, is inevitably achieved at the cost of ecological imbalance, aggravated geographic polarization of the human race between the rich countries and the poor countries, and extensive unrests across the world, which are induced by conflicts between countries in economic arena. Lastly, the level of economic development in a region or country should be optimally proportionate to the level of its political, cultural, moral, and spiritual developments. To hike up the rate of economic development of a region or country at the cost of retarding its political, cultural, moral, or spiritual development is actually encouraging the people there to cherish animal instincts and entertain unbridled sensual indulgence. This would practically abet the people there in immoralities, psychological perversions, and inhuman urges. The emergence in a region or a country of wealthy and predatory elite is without fail to plunge not only its population but the whole world into a new ordeal sooner or later.
The 6 th instance: There has emerged a popular conviction that man can never rid himself of his animal instincts. Some people insist that it is impossible for man to purge himself of animal urges. Not in the foreseeable future at least. And others have gone even farther, arguing that the human race is predestined to polarize into the chosen and the abandoned, that as a result the weak is predestined to fall victim to the strong, and that only the fittest can afford to survive. Thus numerous governments have resorted to the state policy of “boosting national economy and building up military might at all cost”. But September 11 th Attack seems to be an eye-opener to startle us into the fresh realization that in an era of globalization compounded with the sophistication of high technology not only that where, when, and how a war is to be sparked is most difficult to foresee but also that the outcome of such an unpredictable war practically has nothing to do with the military strength either party to the war possesses.
The 7 th instance: There has been a prevalent conviction that man is superior to all the faunas on the earth because he is equipped with morality and conscience. On the basis of this conviction, many nations have adopted the state policy of redoubling the social role played by education or religious faiths in order to “awaken people's conscience, intensify national administration on the basis of enhanced morality, and make common sense and rationality reign in the country”. But what has ensued on the enforcement of such a state policy? The resultant development in any of such nations can be described either as a situation where “all appeals to common sense and morality are more rudely than ever before rebuffed and scorned by the wild portion of its population to the dire frustration and disappointment of its gentlefolk” or as a situation where “robbers take the law into their own hands by being a law unto justice and believe that is precisely what providence wants them to do, while victims of robberies are seeking in vain to be done justice to.”
Apart from the seven instances named above, we might as well mention in passing here such expedients as “rising in insurrection against the civil authority”, “forming an anti-hegemony alignment”, “creating a non-alignment alliance”, “taking the third-party road”.
Should anybody be held accountable for the futility of all these expedients? None. Should there be any parties held culpable for having resorted to such makeshift ploys? None. Are there some statesmen to blame because of their application of wrong statecraft to the rule of their countries? None. Or, should we say it is the law of nature, the nature of man, or the cultural tradition passed down to us by our ancestry that is to blame for the current chaotic state of things on our globe?
We need to make a very meticulous analysis of the expedients referred to above. By making a thorough analysis of them and by tracing each of them to its intellectual and conceptual origin, it would not be difficult for us to realize that all these expedients have failed of the exactly the same reason. In other words, that all these expedients have failed of their disparate objects, backfired, or even farcically backlashed is simply due to their lack of the comprehensive backing from an organizational framework, that is the framework of “a world coalition government”. “A world coalition government” is the name I have chosen for the very framework.
- II -
In most cases what man feels the most urgent need of today is precisely what he has never felt any need of in the past. What is in the way of realizing what he has planned for “his future” is none other than “his present status” which is identical to “his past status” in every respect. Therefore man needs to build for himself a new “present status” which needs to differ completely from such of “his present status” as is now utterly out of date. In other words, today he is obliged to establish “a world coalition government”.
The richness of uncontrovertible facts revealed in The Journey of Man: A Genetic Odyssey , an American popular science film, has made it plain that a small bunch from African ancestry migrated to Central Asia about 45,000 to 50,000 years ago. Offspring from the small bunch peeled in many directions into other parts of Asia and into Europe. Then about 12,000 years ago a contingent straying off the portion that had drifted into Europe ventured to traverse the northeaster expanse of the present-day Russia and the dry stretch of land, which is the present-day Bering Strait, into the North of America. Only some ten people of the contingent survived the trek into the North of America. A little earlier, descendants from those of the aforesaid offspring, who had settled in the South of Asia, moved into Oceania. So it is plain that the present world population, consisting of peoples of different colors of skin, amounting to six billion, and living in the five continents, is, after all, progeny descending from the same, though remote, ancestry. In the American popular science film there is a close-up showing a group photo of several young men and women from different continents, who have been proved to have retained in their bodies the marker genes in the wake of around two thousand generations of heredity transmission. By the way, that photo was taken by a scientist.
Now aren't the facts clear that the world population is from the same ancestry, that all human beings are quintessentially identical, and that one human being is quintessentially identical with another in terms of human nature? Therefore the proposition that all men are equal under the human rights is axiomatically true even from the perspective of genetic configuration. The evolution of ape into Homo sapiens and then into different races and finally into “ the human species ” is still in progress. And it would not stop even after peoples from all parts of the globe have become aware that they cannot help but sharing each other's lot. As a matter of fact, the way the world civilization has been developing had been genetically predestined even before Homo sapiens appeared on the surface of the earth. It is emphatically due to what has been stated just above that the ideals such as “a global unification achieved on the basis of egalitarianism”, “the world unified as an egalitarian community”, “all human beings be created free and equal”, were formulated and even shared by numerous sages in the history of mankind. These ideals became enriched along with the ripening process of world civilization and got to be couched in more and more felicitous terms. Actually in the 20 th century these ideals, originally as outcome of philosophical rumination, were already metamorphosed into political appeals to the general public and underwent later intense intellectual process of elaboration to assume adequate theoretical forms or formulae before they were put to political practice. In the beginning of the 20 th century Mr. Kang Youwei propounded—in his work The Great Commonwealth —the proposition of “the globe under the administration of one single government”. Later appeared the former Soviet Union of Socialist Republics formed of “socialist republics” in the 2 nd decade of the last century. Still later in the forties of the last century Roosevelt, Stalin, Churchill, and Chiang Kai-shek together thrashed out the plan for “the creation of the United Nations”. In the wake of the foundation of the United Nations, arose a series of international organizations such as Bretton Woods Institutions ， GATT. Then the world was resounding with appeals from Albert Einstein—and other world-famous celebrities like him—for installing “a world government”. In the seventies of the last century, Arnold J. Toynbee advanced his philosophical vindication—based on the findings from his historical researches—of the propositions of “unification of mankind” and “global solidarity”. The nineties of the last century saw the establishment of the Commission on Global Governance. International philosophers attending the 21 st World Philosophy Congress held in Turkey on August 16, 2003 came to an explicit philosophical consensus that global governance presupposes a global government. Almost synchronous with that congress was the completion of my work My Ideals of a World Coalition Government . And we can see the immensity of scholarly exploration that has preceded and informed the genesis of a global-administration body. But we should say it is really high time now inhabitants of the “global village” launched the campaign for creating a global government—a world coalition government that would be truly worthy of the spirit of the new epoch.
Once Albert Einstein thought of having “world government” located in America after its foundation, on the grounds that she is a country pooling all sorts of migrants from all parts of the world, that she is adept in handling political complications that tend to wreck harmonious coexistence between ethnic entities, that her history shines with a perennial democratic tradition, that her economy is lastingly strong, and that her citizens have been long imbued with the sense of duty to a prosperous survival of mankind. However Toynbee came forth, years later, to suggest that “China be selected as the site of the prospective ‘world government', as he was of the opinion that achieving a global unification would be the only way to prevent the world population from committing collective suicide. In this connection, the Chinese nation would be counted as the optimal choice, being better prepared ideologically than any other nation in the world for averting such a tragedy because of the unique mode of thinking the Chinese nation has been subjected to for over two millennia.” 2 As a matter of fact, choosing the site of world government is an undertaking purely technical in nature; and even if some misjudgment happened to be made in the matter of selecting site for a world government, that would not be fatally hazardous to the blossoming political situation emerging after the establishment of the prospective world government, because the event of the founding of a world government would be in itself a proof of political maturity and upgraded sense of duty toward the whole human race on the part of the world population. The impact of such a proof would of course manifest itself in sorting smoothly out any dissonance that might arise from conflicting views in the matter of a world government's site, whatever continent or country it would be in.
The great thinkers who had worked hard to formulate plans for a world government were even so thoughtful as to have very carefully fathomed the depth of possible angst or misgivings the world population might be laboring under in the matter of founding a world government. Preoccupied with how unsettled the world population might feel in the face of the dramatic event of creating a world government, President Roosevelt wrote down the following shortly pending his demise: “The only obstacle to attaining the goal ( here Roosevelt was referring to the goal of founding the UN—the author ) we set for tomorrow is the misgivings that are baffling us today. So be determined and actively confident and march on valiantly!” 3
Bracing up in the face of the sense of anxiety demonstrated by some people about the prospective world government, Einstein said, “Don't I feel any qualms about the possibility that the prospective world government might go despotic? Of course I do. But the worse qualms I am having are the possibility of another war ( here Einstein was just referring to the possibility of a nuclear war—the author ). No government is not evil to some extent. After all I decide to opt for a world government and am against any war—especially the one which could be unprecedentedly destructive—that could be more diabolical than any of its predecessors. If it so happened that all our efforts to build a world government came to naught because of lack of consensus among the parties involved, a war to ensue sooner or later could be only a foregone conclusion. And a war unprecedentedly savage and destructive. What would come of such a war or wars could only result in the victory of a great power that would then come to lord over the rest of the world, taking advantage of its military predominance.” 4 Development in the world in the duration of over a half century since Einstein said these words has made it quite clear to us that creation of a world government could not only eliminate the source of various forms of military conflict—especially such a form of military conflict as involves deployment and use of nuclear weaponry, the mechanism that breeds poverty and want, the motivation that foments hatred, and the fountainhead of inequality, injustice and imbalance, but also eradicate all forms of despotism. Such a world outlook or such a warped concept of globalization, of the UN, or of a world government as is poisoned by unilateralism, nationalism, regionalism, blind adherence to making the Orient dominate the rest of the world, or blind adherence to making the Occident dominate the rest of the world can either directly or indirectly shove the world into the mire of despotism. But a global political structure when modeled strictly pursuant to the concept of a world coalition government as expounded in my work on this subject can be wielded as a weapon to finally extirpate despotism in the world, because the foundation of a world coalition government is per se the upshot from an extinction of despotism in all the countries across the world, a termination of domination of a strong nation over a weak, and a cessation of man's tyranny over and exploitation of any other form of life.
The drive to create a world coalition government is no doubt an active response to the repeated appeals made by UN Secretary-General Kofi Annan for a reform of the United Nations. In going through my treatise on a world coalition government, my readers would readily perceive that the drive to create a world coalition government and a reform of the United Nations are two aspects to the same issue of world politics. On the one hand, a reform of the United Nations would have it transformed into a “ world coalition parliament ”, a political organ with the supreme authority in the hierarchy of world coalition administration. On the other, a world coalition government would act as the only executive body under a world coalition parliament.
It goes without saying that befitting different stages of the social development there have been different prevailing patterns of political development such as “clan system”, “tribal system”, “independent-state system”. Now the world begins to embark on the developmental pattern of “a globalization world” while it is quitting the developmental pattern featuring “an inter- national world”. In the future it will go beyond the pattern of “a globalization world” to enter the developmental pattern of “an integrated world”. Evidently every developmental pattern needs its unique political system to make itself work. For example, the developmental pattern of “an inter-- national world” needs “a world-parliament setup” which now finds its typical expression in the United Nations to make itself work. The political system that would befit the developmental pattern of “a globalization world” is none other than the setup of “a world coalition government” as has been expatiated on in this work of mine. And the political system that would befit the developmental pattern of “an integrated world” is none other than the setup of “a world government so fervently espoused by such most noted personages as Albert Einstein, Arnold J. Toynbee.
- III -
To ensure that he can flourish in the 21 st century which is characterized by not only an ever increasing volume of global exchanges and communication but also an ever increasing infiltration of high technology into mechanism of human survival, man needs to complete two important tasks: (1) achieving a political unity among all nations in the world, and (2) humanizing people's lifestyle in all countries across the world. As a matter of fact, these two tasks are virtually dichotomous parts pertaining to one single mission. So long as man persists in striving for his goal of realizing political unity throughout the world, all aspects of his lifestyle are bound to be humanized step by step. And so long as every aspect of his lifestyle develops firmly in the direction of humanization, man would without fail achieve global political unity.
“Global political unity” has nothing to do with abolition of “state” as a political system harnessing the population of a country. A state which is characterized by both putting its people under its control and exercising sovereignty in its relation with other countries is actually a suitable mode of survival—and also a suitable socio-politico structure—for human beings—a mode which man did not come to realize its significance until after he had painfully groped in the dark for enlightenment for at least scores of millennia and later failed to lick it into shape until after he had tried for at least over two millennia. State plays an important—or rather the most important—role in promoting man's evolution and social progress, because it is state that is able to knit vastly different or/and persistently hostile ethnic groups together to form an amicable and prosperous entity, because it is state that is able to develop, in accordance with a definite set of rules, exchanges and mutually benefiting undertakings not only between ethnic groups but also between different layers of a single ethnic group, because it is state that is able to organize its people's creativity for the purpose of improving step by step its culture and to energetically guard it against defilement, and because it is state that is able not only to introduce to its people the cream of cultures of other countries but to promote the development of world civilization. It is only reasonable to assert that it is the emergence of the political structure of state that put an end to such stages in the history of man as the era of tribal wars, the era of wars between nations. It is due to the existence of state that man is close to quitting the developmental pattern of “an inter -national world” and starts on his way to gain the developmental pattern of “a globalization world”. Even if we were already living in an era of “a globalization world” with a world coalition government being firmly in control, still every state, every state apparatus, and statesmen thereof would continue to play a decidedly important and absolutely indispensable role in the global political life. In a sense all a world coalition government is capable of fulfilling are filling the gap which a national government has been proved incapable of filling in adapting its nation to the developmental pattern of “a globalization world” and improving the political performance of a national government. In a word, a world coalition government is, in essence, an inevitable issue ensuing from the evolution of the conglomeration consisting of numerous national governments in the world. Consequently in the new era when a world coalition government will have been installed, the role to be played by a national government will be, rather than diminished, definitely amplified, because under the jurisdiction of the world coalition government every national government will have to hold itself accountable for the lot of the whole human race. Since every national government will have to function in proper coordination with the world coalition government, the scope of its responsibility and authority will be, rather than reduced, widened. In other words, an advocate, supporter, and official of the world coalition government will be a loyal follower of a new type of national government—instead of being its opponent—and a votary of the enlargement of jurisdiction of a national government—instead of being an anarchist.
“It is imperative to have the way of life of the world population humanized.” In other words, it is imperative to have man's behavior in the domains of economy, politics, culture, and religion comply fully with human nature. In the final analysis the behavioral norm to judge and the goal to be attained in an individual's activity should be whether it complies with and enrich human nature. To put it in a colloquial way, it is imperative to urge everybody to think, work, communicate with others, and lead a private life in a way that is worthy of being human. To enlarge, man, as the intellectual species, should sincerely believe that it is completely beneath himself to conduct himself otherwise than humanly. Or else he betrays his Creator, his Mother Earth, his Father Sun, and the cosmic spirit. To further enlarge, unless man is really aware of both the full sense of human nature and the dependence of man's survival upon the improvement of essential quality of “ the human species ”, so that he would conscientiously behave in full compliance with the rules that upgrade the survival of the whole human race, he can never figure out a proper way to basically resolve such social problems he is now confronted with as prostituted social conscience, discord between nations, war between countries, hostilities between religions, clash between civilizations or such environmental problems as warming of the atmosphere, polluted watercourse and water body, desertification, diminution of arable land.
“To achieve political unity throughout the world” so that man's way of life can be humanized” depends decisively on encouraging him to “learn”. It is only in the process of humanization that man can render himself really humane. And it is only by realizing global political unity that all the nations in the world can be integrated into “ the human species ”, in the true sense of the term. A span of about 5,000,000 years has elapsed between the appearance on earth of primordial human beings and today. In the span, there have been two important spells of “learning” for man. The first spell occurred when Homo sapiens succeeded in wriggling itself free from animal kingdom and was obliged to learn how to stand on feet, how to use fire, how to do productive labor, how to behave in a communal life, how to communicate with each other. In a word Homo sapiens tried to learn to live up to being primitively human. The second spell which is more significant than the previous one is happening just now around the beginning of the 21 st century. The world population is facing the second spell of learning right now. In this spell man is required to learn how to uphold egalitarianism and world peace. Everybody is required to learn to behave like a world citizen, to be a good protector of the earth, and to promote global civilization by resorting only to civilized means. In a word, in the second spell of learning man is required to learn how to adapt himself to nature in a way that is in the interest of “ the human species ”. In other words, man is now required to learn to lead a life in full compliance with the rules established by “ the human species ”.
By “full compliance with the rules established by “ the human species ” is meant that a region, a country, a religion, or an individual human being ought to regard the world population of six billion as an entity that is as human as itself or himself. Moreover the former ought to regard the latter as being completely on an equality with itself or himself and to understand that survival of the human species hinges upon the sense of mutual reliance every human being feels towards all the others. Therefore it is obligatory for an individual human being to learn to examine and appraise everything from the perspective of humanity. In my opinion, the tragedy man has incurred since he succeeded in shaking himself free of animal kingdom lies in his failure to broaden his mental horizon by replacing the narrowness and shallowness of his regionalistic or nationalistic psyche with liberality of the globalization psyche. Because of the failure of mankind to switch its mentality to the globalization psyche, it would remain a bogus human species, just assuming an appearance that looks human but fondly cherishing beastliness in its spirit. In millennia mankind has been weighed down by a full spectrum of extremely devastating problems such as racial discrimination, world war, clash between civilizations, animosity between nations, antagonism between religions, domestic discord, inequality, injustice. Such problems are all touched off by one single fuse which is the lack on the part of mankind of the awareness that every human being is a member of the human race and entitled to the same human rights as every other human being. As a result man has been degenerating morally and takes it for granted that he is warranted to enjoy such villainy and brutishness as is even inconceivable in a beast.
However the 21 st century is harsh—and at same time lenient—enough to leave mankind a way out of a complete shambles which it has been for millennia exerting to trap itself into. The way out consists in the building of a world coalition government by dint of the joint efforts from all parts of the whole human race—especially the joint efforts of all the statesmen, religious leaders, and leading scholars. In this way a global political unity can be expected to become real in the foreseeable future, so as to guarantee that all human beings are on an equal footing. A world coalition government would be expected to organize the way of life of the world population so that it would gradually become humanized. This would be impelling the world population to forge ahead on the path to becoming such a human species as is truly worthy of the epithet “human”. To make mankind become the worthy human species would be a mission to be fulfilled by the contemporary world population, too.
As a matter of fact, it is incumbent upon man of the present age to carry out the single mission referred to above. And to carry out the single mission is the only way man can follow not only to resolve the knotty problems history has bequeathed him but also to keep himself clear of another set of impasses in a new era of his evolution. In order to fulfill such a mission, it is necessary to work out a conciliation, coalescence, and reciprocal elevation between the Oriental political tradition and its Occidental counterpart. Moreover the fulfillment of the single mission would mean that man would be in a position to develop his maturity from then on and may prove to be such a history's great watershed as tells a “spontaneous civilization” of man from a “civilization-for-itself” of man. Or, shall we say that the fulfillment of the single mission ought to be marked as the turning point whence man would be heading for a completely new phase of man's existence on the earth and bid adieu to his nearly 5,000-century-old phase of spontaneous evolution? And shall we say that our effort at fulfilling such a mission should accordingly and duly be labeled as a move to substantiate “ the Second Manifesto of Man ”?
- IV -
The rudimentary intellectual tidbits that were later fermented into a nexus of connected and logical ideas on which this work is based were given rise to in the years overlapping the 80s and the 90s of the last century. This work of mine is a companion piece to The Book on the World , a book (ISBN981-040-6827) I published in 2001. I believe those who have read another book of mine—entitled The Second Manifesto of Man (ISBN7-5043-2586-4/B · 46 ) and published in the format of two volumes in the period just specified above—must have had some foretaste of what is conveyed in this work of mine. In other words this work is actually a substantiated version—with specific substantiation being made to expatiate on such issues of world politics as are referred to in the said manifesto—of The Manifesto of Global Civilization which was drafted by me. ( The manifesto was adopted at the 1 st World Congress of Global Civilization held in Sydney in July 2001.—the author )
The timing of this work's publication is based on two considerations: (1) In July 2003, the Organization for Promoting Global Civilization presented to the United Nations and governments of all its member nations its proposal that the 60 th UN General Assembly discuss and adopt the OPGC's draft resolution on the creation of a world coalition government. Shortly after the submission of such a draft resolution, a tremendous barrage of questions in relation to “world coalition government” has been leveled in my direction. I deem it obligatory for me, as chairman of the OPGC, to give adequate answers to all the pertinent questions. (2) Between November 14 and 16, 2005, the OPGC is to hold its 2 nd world congress. The site of the world congress will be the UN Millennium Plaza Hotel in New York. The top item on its agenda will be “The Spirit of Global Civilization and a World Coalition Government”. I am supposed to preside over that congress and therefore think it compulsory for me to have all the participants in the forthcoming congress be well informed in advance of the focal point and scope of the discussion to be unfolded at that congress. At least I have to help them fully understand, before that congress is convened, my own ideals of a world coalition government.
My reader will readily find out that in this work more space is dedicated to an expatiation on “theories” and “views” than to “politics” and “political system”. This can be accounted for by the facts that it is my profession doing cogitation and that what man in the present age is in dire need of is not material stuff such as nuclear-energy-powered submarine, nuclear bomb, air plane, artillery, manor, money, bread, beefsteak, culture, science and technology, liberality, reason. Rather, man in our times is dolefully lacking in cogitation and conceptualization that originate with conscience and sense of justice.
Here I would like to convey my special thanks to Mr. Zhai Xinliang, head of the editorial staff of the journal of Global civilization for his kind consideration of carrying the full text of this work of mine in the 2004 Number 3 issue of the journal. I would like to offer my thanks to both my dear wife Wang Tao and my beloved son, Zhang Xinye, both of them being very successful in coercing me into rapidly completing this work with the expedient of “sweets plus ‘whip'”. My thanks should also go to Professor Zhai Mo, research fellow from the Chinese Arts Research Academy. He was extremely patient and meticulous in his attempt to compose a critique of my work and had revised his draft many times before he produced a satisfactory critique of this work of mine. And I am indebted to Dr. Ni Liya, head of the editorial staff (and concurrently editor-in-chief) of the journal of Study and Research for the trouble he took in doing the final proofreading.
This much is humbly meant to pass for my “preface” to this book.
Zhang Shaohua
Duhuan Study in my residence in the western portion of Beijing
October 2003
NOTES
1. Zhang Shaohua, The Book on the World , The Right Way Press, Singapore, 1 st edition, 2001, p.117. 2. Zhou Songlun et al, Chinese Civilization and the World , The Oriental Publishing House, 1 st edition, 1988.
3. American Presidents , The International Culture Press, 1 st edition, 1996, p.799.
4. Writings of Albert Einstein in His Old Age , Hainan Publishing House, 1 st edition of its Chinese version, March 2003, p.181.
