Section II
Factors motivating us to advance the proposal of creating
a world coalition government
Man needs to deal with two kinds of relationship at all times. One kind of relationship manifests itself in the form of social ties that keep social fabric in shape. The other kind of relationship manifests itself in the form of reciprocity between man and nature. Man is a constituent part of the universe and the specific upshot from some phase of the evolution undergone by the cosmic spirit. Therefore man is endowed with a lot of attributes that should be counted as derivatives from the cosmic spirit. These attributes were instilled into man at the time of his genesis by the cosmic spirit through a process of specialization and include such as humanity, personality, creativity, sense of justice, conscience. It goes without saying that man would not be able to handle the first kind of relationship properly unless he could handle the second kind of relationship properly. In other words, creation of a world coalition government is the only best policy to enable man to go along superbly not only with the law governing man’s evolution but with the law governing the evolution of the universe.
(A) The development of political order in the present-day world demands that a world coalition government be created.
1. The conflicts between nations and those between civilizations
Before WWII, the major problem man had to face were the conflict between the AXIS (anti-allied forces in WWII) and the Allies. After the conclusion of WWII, and the major problem man had to face was the clash between superpowers and the rest of the world. In the cold war period after WWII, the major problems man had to face included the rivalry between countries adhering to different ideologies or religions and that between the two camps. Then, what are the major problems man faces after the evaporation of the Soviet Union and the bloc of the eastern European countries?
Professor Samuel P Huntington gave the following comment: “It is my hypothesis that the fundamental source of conflict in this new world will not be primarily ideological or primarily economic. The great divisions among humankind and the dominating source of conflict will be cultural. Nation states will remain the most powerful actors in world affairs, but the principal conflicts of global politics will occur between nations and groups of different civilizations. The clash of civilizations will dominate global politics. The fault lines between civilizations will be the battle lines of the future. Conflict between civilizations will be the latest phase in the evolution of conflict in the modern world.”
But Professor Fouad Ajami did not chime in with Professor Huntington’s hypothesis and believed that Huntington was wrong in taking different cultures for isolated entities and thus underestimated the extent to which all non-Western civilizations had been manipulated and revamped by Western Philistinism and modernization. Professor Ajami emphatically pointed out, “It is no way for a civilization to put a state under control. It is a state that has a civilization under control.” At variance with the two professors referred to above, Nu Xin, deputy president of the Chinese Academy of Social Science, and his colleagues maintained, “The theory propounded by Professor Huntington enlists civilization not only for the key role of a basis on which all the relationships in the future world are to develop but for the fountainhead whence the primary confrontations in the future world are to issue. But the theory is obviously overlooking the sway which politics, economy, or ideology is capable of holding over civilization in the future world. Moreover the theory lays overemphasis on the possibility of clash between civilizations and unduly minimizes the possibility of merging of one civilization into another and of interchange between civilizations.”
To tell the truth, the arguments presented by the three scholars are in nature academic and impertinent to what concerns the world population most deeply at present. In other words, the issue that impels the world population to feel the racking misgivings about on initially embarking on the globalization world is how to rid the world of military conflicts and violence, rather than what kind of clash—“clash between civilizations” or “clash between states”—they are to face in the future world. Nor is the world population interested in ascertaining which one of the two arguments—the argument of “clash between civilizations” and the argument of “clash between states”—is correct or ascertaining which one of the two arguments—the argument that “the clash of civilizations will dominate global politics” and the argument that “the exchange between civilizations and merging of one civilization into another will dominate global politics”—is correct.
Evidently, resorting to the expedient of “replacing a defective civilization with another for removing some ‘defects’ in the former” or to the expedient of “conquest of a state by another for ‘improving the status’ of the conquered state” would only result in war, the aftermath of which could only be fiercer and more complicated confrontations. Consequently global politics would be left only one alternative which is: resolving all the clashes between civilizations and disputes between states in the context of the administrative system of a world coalition government. When all strife between civilizations and all rivalry between states would appeal for a solution to the authority of a world coalition government under a unified system of global civilization, the nature of such strife or rivalry would be transmuted from hostility into disagreement between the states concerned seeking intervention of the world coalition government. Under the world coalition government all states and civilizations across the world would be on an equal footing. This would be the basis upon which peaceful settlement of all “disagreements” between member states could be rendered possible under the supervision of a world coalition government.
2. The conflicts between sovereign nations and international organizations
For millennia “state” has been regarded by man as most crucial to his existence and revered for that matter as a supernatural force capable of tampering with his lot. Since the inception of the historical stage of transition from the age of “an inter-national world” to the age of “a globalization world”, “state” seems to have all of a sudden become fascinated with playing the role of a hub whence emit all the troubles and complications for the human race so as to impede the progress of world civilization and play havoc with world peace.
It goes without saying that the emergence of international organizations (such as the United Nations) and of nongovernment organizations (such as Green Peace) has been triggered off by the politically faulty and presumptuous behavior on the part of most sovereign states. And the viciously monopolistic way of exerting control in the economic and financial domains on the part of a sovereign state and shameless graft, corruption and embezzlement on the part of its officialdom has been encouraging transnational companies and international consortia to act more arrogantly and aggressively. Such transnational companies and international consortia are more often than not collaborating with sovereign states because the former are clearly aware that it is only by involving sovereign states in some joint ventures that the former can fairly effectively hold in check the unpredictable outbursts of the latter’s impulse to employ its violence against the former. On the other hand, though the former would even take the initiative in having the latter locked in some kinds of joint ventures the former would run, the former do this actually out of a strong repugnance the former feel for the latter’s brutishness and dementia.
In the millennia before the dawn of “a globalization world”, the “state” did play the role of “protector of the world population” and was extremely active in leading the world population to march in the direction of the “Global Village”. But now after the advent of “the age of global village”, the people have turned against the “state”. Thus come forth the leaders of a sovereign state and solemnly declare, “Everything we’ve done is in interest of our state.” And the people retort upon them, saying, “You’ve done everything in the interest of your state, not ours”. Or, “you’ve done everything in the interest of the state which you imagine to be ours but it is actually yours.” A leader of a sovereign country now declares to its citizens gravely, “To protect the independence and security of our country, all citizens should fight bravely against our enemy country. Either you come back triumphant or you die.” But the citizens talk back eloquently as if they were having sharp repartee with an evil conspirator, saying, “We’re now living in the age of global village where everybody is a friend to everybody else and knows no enemy. The enemy country you just mentioned is history now. Probably you would chance to run into it in one of the museums. Our past enemy country is now our friendly country and nice neighbor. If you wanted us to exterminate it, you were egging us on to commit crimes whether we could succeed in exterminating it or not.”
In a word, the world order needs to be created anew. By “creating the world order anew” is meant the creation of a world coalition government, which is the basic as well as the ultimate measure to take for creating a new world order. The prerequisites to the creation of a world coalition government are a consensus, solidarity, broad mental horizon, and collective wisdom of the world population. And a world coalition government must be created by a worldwide general election. It is only after such a world coalition government is created that it is possible for the government to deal competently with all the complicated and acute contradictions between sovereign states and international organizations (including nongovernment organizations), between sovereign states and transnational companies, between sovereign states and international consortia, between the government of a state and its people, and between sovereign states.
3. The clashes in the present-day world between humanistic concepts (such as global egalitarianism, global justice) and tenets of present-day religions
There are three dimensions to a human being’s existence: the dimension of social existence that concerns, say, his country, the dimension of spiritual existence that concerns, say, his belief, and the dimension of bodily existence that concerns, say, his physique. A human differs from an animal in that he instinctively reverses the order of priority adhered to by animal kingdom for the three elements of (1) material needed for survival, (2) awareness, and (3) communality. For a human being, material needed for survival functions as the foundation, or vehicle, of his existence. His awareness plays the role of “the essence of his existence”. His communality constitutes a medium serving to link up his material life and his spiritual life. This accounts for the essential or ontological role played by religious faith in all aspects of a human’s existence.
Synchronous with the first emergence in primitive man of human awareness and intelligence, religious faith had existed in the minds of primitive human beings prior to their acquisition of the ability to invent a language or create some artistic things. The impulse in primitive man to adore some supernatural force or to insinuate himself into its favor marked the beginning in him of some religious feeling. This was occasioned by his little or distorted knowledge of nature. At the same time the rudimentary religious feeling in primitive man would incline him toward a primeval sense of egalitarianism. But the development of world civilization that has lasted millennia has been releasing man step by step from the bondage of ignorance of and naivety about nature. This is particularly evident after the dawn of the age of globalization. Nowadays religions are losing their followers; and religious feeling among the people is obviously ebbing away. But for all the thinning of religious feeling among the people, the awareness that man needs to believe in God or the awareness that man needs to trust in a Creator is gaining more and more ground as science and technology are making more and more rapid progress day by day, because such an awareness is in essence an instinct hidden deep and yet most tenacious in man.
Why has not such an instinct in man faded in the process of man’s evolution? It is because nothing but religious-faith-oriented rationality in man can serve as a medium, through which the quintessence of the universe and the quintessence of man can hold communion. It is only by dint of such communion that humanity can be elevated to sublimity cultivated by the universe and made to infiltrate the quintessence of the universe, so much so that the essence of the universe would be thus ameliorated.
Man is a species with intelligence and capable of thinking rationally. His rationality dictates that he sets store by justice. Such a primeval sense of justice is shared by all human beings alike. From the primeval sense of justice man has derived the ideas of conscience, equality, liberty, peace, and universal fraternity. These ideas are en masse in agreement with religious piety in addition to the ideas of truth, goodness, and beauty proffered by most religions.
`What is regretful is that owing to doctrinal differences between religions, our world has been witnessing, for thousands of years, sustained and never abated rivalry between religions. And rival parties have been at it with most pious religious tenacity. From such rivalry would, from time to time erupt crusades and religious wars which, because of religious zeal burning in the hearts of the followers of religions involved in a conflict, were usually very cruel. Today we can detect in almost all the wars in any part of the world the hidden strings pulled by some religions which went about instigating belligerent religious armed forces to perpetrating most irreligious atrocities.
However difficult to treat an illness may be, it can be expected to be cured after its remedy is found on the basis of a correct diagnosis that helps a doctor identify its pathogenic agent. Since we have had a correct diagnosis of the malady of “clash between religions” and found a remedy of great efficacy, which is the creation of a world coalition government, the step to take is to put the remedy to use.
It is possible only under the unified leadership of a world coalition government that warring religions can be invited to sit around a table for a detailed discussion of the doctrinal discrepancies between them. And they will find out at the end of such a discussion that in the universe there is and can be only one God, that God assumes various aliases under different circumstances, that the only God would use different versions of his dogma for the purpose of adapting it for different historical ages and distinct cultures.
4. The antagonism between world peace and terrorism
War is not so much antithetical to peace as terrorism. All forms of violence are uniformly terrorist in nature. And a war—whatever form it takes—has absolutely nothing to do with justice. Justice would never marry a war. Politicians—especially those who are apologists for the wars their countries are carrying on—are fond of labeling some wars as righteous undertakings and others as unrighteous affairs, because they need to do this to fortify their political status. Although the cause leading to an outbreak of military clash varies from war to war, no war can be sanctified as a righteous war.
War is horrible because it reeks of death just as open violence and assassination do. Nazism practiced terrorism in WWII. The September 11 Attack was an act of terrorism. Sadaam Hussein’s despotism was terrorism. The war imposed by the Bush administration upon Iraq was also terrorism. When a great power starts a war against a small or weak country, the former is really practicing terrorism. When a small or weak country rises to fight back the aggression from a great power, the former is of course doing the right thing. That does not mean that the small or weak country is upholding justice by fighting back against the aggressive great power. But today when all human beings have become inhabitants of the Global Village, and when man’s rationality has become so developed that all human beings on our globe have reached the consensus that differences in civilization or culture between nations or religions should be tolerated and treated in the way similar to that, in which disagreements between family members should be treated. Any form of murder, suicide, violence, or war should be indiscriminately condemned as a terrorist act.
From the war in Kosovo onward, many wars have broken out such as the war in Chechen, the September 11 Attack, the war in Afghanistan, the sustained conflict between Palestine and Israel, the war in Iraq. These military confrontations, all happening after the conclusion of cold war, should be considered not so much as clashes between civilizations, or clashes between states, or clashes between powers obsessed with practicing hegemony and countries putting up resistance against such powers, as clashes between most of the nations in the world (and their populations) and terrorism. And these military confrontations ensued necessarily as outcome of the process of intensified international rivalry and the process of converged conflicts between civilizations.
What can be done to remove the sources of war and check the expansion of terrorism? Being partial to any of the rivaling parties can lead the conflict nowhere. Not even acting as an impartial arbitrator to meddle in a confrontation can be of much help for that matter. As I see it, when a contradiction between nations or religions, territorial dispute, or long-standing feud between countries has deteriorated to the point of resorting to arms, it would be all but futile to pacify the hotly bellicose rivals by herding them to dialogues, negotiations, or other diplomatic alternatives. In other words, to rid the world of all forms of terrorism, such as war, assassination, economic sanction, armed provocation, the only method is to create a world coalition government, because only such a government can exercise as much undisputed sway over one party as over its rival party, provide the two parties to a dispute with an opportunity for getting what either party has been unfairly denied, and mobilize the world population to take part in eliminating the grudge harbored by one country against its rival.
(B) Creation of a world coalition government is one of the basic requirements world politics should meet for improving the conditions of man’s survival.
1. The increasing deterioration of natural environment
Since the conclusion of WWII, international organizations such as the UN Environment Program, the World Green Peace Organization, the Club of Rome, and the Paris Club, have repeatedly given the warning that the climate of earth is changing rapidly in the direction unfavorable to man’s survival. Again in the first years of the new millennium, they have made a point of issuing the loud warning that roughly one third of the world population is now living in an ecological environment inflicting practically chronic suicide on the local people. As for faunas and flora in regions across the world, things are even worse.
How come the natural environment has deteriorated to such an extent? Let us just take a look at the Kyoto Protocol. The protocol is a document addressing the problem of climate change that would fatally affecting man’s survival and was drawn up by statesmen and scientists who would hold themselves responsible for the fate of man. In the protocol are laid down clauses which are measures intended for gradually reducing the atmospheric pollution. The document would become legally binding if it were signed by countries whose total amount of air-pollutant emission takes up 55% of the total of the world’s air-pollutant emission. To our regret, the United States refuses to sign the protocol, though her emission of air pollutants takes up 33% of the world’s total air-pollutant emission. Although Russia’s air-pollutant emission took up 19% of the world’s total air-pollutant emission, President Vladimir Putin declared at the Vth IUCN World Parks Congress held in Durban, South Africa in September 2003 that he was not sure whether he should sign the Kyoto Protocol. Some authoritative source was making an educated guess that he was casting about for some way to sell part of Russia’s quota of 19% at an exorbitant price of three billion US dollars.
To rake something in the interest of his country, he would take no heed of the dictates of morality and conscience. Obsessed with the short-term profits to his country, he would pay no heed to the long-term interests of mankind, including the long-term interests of progeny of the Russian people. Refusing to sign the protocol is an egregious blunder too glaring to be overlooked by the international community. But the presidents of sovereign states are daring enough to defy the world by refusing to sign the protocol. Can both the American people and the Russian people be kept immune from the poisonous effects of polluted atmosphere? Of course, they cannot. But they can do nothing to compel their presidents to do what is the right thing for them to do. Therefore the only way out under the circumstances is creating—on the basis of consensus and solidarity of the world population, including the American and the Russian people—a world coalition government which is able to exercise the supreme political authority over all sovereign states across the world. Otherwise unilateralism practiced by a sovereign state would never be curbed in the long-term interests of the world population as well as the people of that sovereign state.
2. The increasing deterioration of social environment
Just as the saying goes, man tends to live communally. But nowadays communal strife, disturbances, and riots have turned man brutish. In some cases man has sunk to utter degradation lower than beastliness.
A considerable number of politicians have degraded to the practice of systematically using underhand treachery to ruin everybody around them. They would utilize even their most intimate kith and kin as tools either for beating their rivals or for gaining access to power. After they have come to power, they would spare no efforts to broaden their scopes of influence and accumulate wealth by cheating the public. Once they find out it is possible for them to swell their fame and gains by starting a war against another country, they would never hesitate to tap into the resources of warfare. Practicing sectarianism is usually their most favorite strategy and principal course of conduct. They are totally blind to morality, because for them sectarianism is immensely superior to morality. They would accept everything that is compatible with sectarianism and reject everything that would require them to act in compliance with ethics. They would rush to offer servile flattery to a rival who is much superior to him in clout; but before someone who is much lower in stature or inferior in potency, they will promptly tell themselves that they cannot be too overbearing.
A great number of businessmen have deliberately exerted to transform themselves into Frankenstein monsters so that they could do everything in their power to harm others. They regard markets as the dissecting rooms where the soulless monster was alleged to have been made, rather than as milieus for equitable competition. They always want to monopolize the market, are particularly given to speculative ventures, and would never be lenient toward any competitors until they have put them out of business. They would not feel contented with their empires in the commercial world and spare no efforts to insinuate themselves into political circles and judicial circles. That is why there are so many cabals backed by influential businessmen to interfere with the governmental decision-making process. Most of such businessmen look gentlemanlike, but their private life can be anything but one that bears moral scrutiny.
A significant number of religious dignitaries have let themselves assume the function of a patriarchally-minded abettor and domineer their religions. Although they talk about the wills of deities of their religions day in and day out, what they would preach to their followers in the names of the deities of their religions are actually nothing but their own propaganda. They would never tolerate the existence of other religions. One of such religious dignitaries even declared, “Whoever would not embrace my religion is inevitably hostile to my religion.” His words actually epitomize the attitude of any of such religious dignitaries toward another religion. Each of such religious dignitaries is hostile to and often provocative enough toward any other religion. When such a provocation is held back, open military confrontation would soon follow. Although such dignitaries preach egalitarianism, they run their religions actually by following a rigid peck order. Sometimes they exhort their followers to pay homage to sovereigns as if they were incarnations of deities. At other times they instruct their followers to regard deities as sovereigns. Sometimes they would proclaim themselves sovereigns. On other occasions they would impersonate sovereigns.
What have become of our families now? A lot of families have been transmuted into tribunes. At such a “tribune” either of the two spouses may be interrogated thoroughly by the other, even though the interrogated has not done anything wrong or problematic. Earnestly craving that their children would willingly support them in their senility, wife and husband try everything in their power to instill into their children the sense of filial piety. But the ways they resort to for instilling into their children the sense of filial piety are mostly questionable and hardly acceptable to their children, because such parents are overly demanding in most cases. Being disappointed in their own unfulfilled lifetime careers, such parents tend to be deeply obsessed with the hope that their children would grow up to realize the life goals they have striven for in vain, so much so that they would do, or are determined to do, everything in their power to press their children to take the same lifetime careers as those they have taken and have failed to fulfill, totally ignoring their children’s own aspirations for their future. Some parents fervently hope that their children will be married to a spouse belonging to a family of illustrious descent and would take no heed of their children’s own wishes or expectations in the matter of matrimonial union.
Not only are the current familial systems rotten; the current educational systems, the current law systems, etc. are also rotten. …
Well, are there no remedies for the current rotten political, economic, religious system, and familial systems?
Since we are now living in the age of globalization, the age dictates that man needs to formulate an ideological spectrum consisting of such ingredients as political faith, religious ideas, moral norm, familial concept. In other words, the social actualities of the age of globalization are in dire need of a global government which would be responsible for organizing the formulation of such an ideological spectrum on behalf of the entire world population.
3. The increasingly deteriorating ambience that is psychologically harmful to man
The stress imposed by the concerns about environment, livelihood, money matters, and lifetime career on the world population is really exacerbating the blunt of other kinds of crushing stress already felt by it.
The more developed a democratic country is, as shown by statistics, the greater the proportions of its population that complain of psychoses such as schizophrenia, melancholia, paranoia, aphasia. If you could manage to engage a great number of people in various parts of the world in a frank and long talk, you would readily find out a considerable number of your interlocutors must have contracted some mental disorders.
Why does the number of people complaining of mental disorders in developed or rich countries exceeds that in underdeveloped or poor countries? The only answer to this question is that mental disorder results from the workings of the mechanism, which accelerate the development of economy and civilization. In other words, the development of economy and civilization has as its concomitants the factors that contradict human nature.
An animal would feel satisfied with very simple living conditions and live contentedly so long as it has a nest or den to shelter it from rain and snow, a sufficient supply from its food chain for it to subsist on, some peaceful hours for it to take a nap. But that won’t do for a human being. A human being’s outlook on the way of life hinges upon his mentality or mental horizon. The broader his mental horizon, the more exalted his outlook on the way of life. So what man needs most is a broad mental horizon to enable him to secure victories in his fight against increasingly deteriorating ambience that is psychologically and physically harmful to him. Because of his broad mental horizon he would rid himself of greed for wealth and luxuries, act sensibly in his social life, and refrain from behaving patronizingly or despotically toward his offspring.
Since it is now clear to us that psychoses that are tormenting the human race are induced by the workings of the mechanism, which accelerate the development of economy and civilization, it goes without saying that to formulate a plan to combat them would call for a global perspective, rather than a regional or national perspective. Apart from a world coalition government, no states in the world are in a position to take the charge of drawing up a plan for combating the psychoses from a global perspective, not to say to implement such a plan.
(C) Creation of a world coalition government is the only path, along which man can proceed to eliminate the basic causes leading to war, inequality, injustice, and gap between the rich and the poor.
1. The path leading to the eradication of the source of disparity between the rich and the poor
The disparity between the rich and the poor has existed since time immemorial. The attrition between the two is one of the primary momentums activating the development of history of man and one of the chief patterns in which the world civilization develops. Therefore the disparity might as well be regarded as a necessity and be deemed as acceptable in that sense. But what needs to be mentioned here is this: The disparity should not be allowed to run wild or unchecked. In other words, the disparity should not be allowed to violate humanity or outrage human dignity. In other words, neither the rich nor the poor should indulge themselves in infringing the decencies. To our regret, the gap between the rich and the poor has been widened to such an extent that it makes conscience, ethics, and human dignity ache to see. As things now stand, both the impoverished public in and the governments of the poor countries are voluntarily letting themselves sink low in human dignity and national dignity, while the wealthy public in and the governments of the developed countries are swaggering around and deliberately doing most outrageous things to strangle human dignity and national dignity. In a word, the gap between the rich and the poor is really so shocking as to arouse the decent people to become skeptical about the possibility of even lessening it or of redeeming human dignity. The peoples of some poor countries are given to laziness and display little initiative in striving to make their own countries economically independent. They would rather survive on alms from rich countries. To live on commiserations from others and make no effort to stand on one’s own feet should be rated as an immoral and inhuman way of living. When persisting in securing its survival in such a way, a nation is suicidally stifling its vitality by inuring its people to indolence and parasitic life and actually behaving in contradiction to human nature. Poverty in some cases stems from sheer laziness. But in other cases extortion practiced by rich or strong nations constitutes another factor driving some weak or poor countries to stark indigence. Heartless extortion or exploitation of resources of poor countries by some powerful countries is also an outrage against human nature.
Since the poor people and poor and weak nations are unable to stop extortion and relentless exploitation by the rich people and rich or powerful nations, and since the rich people and rich or powerful nations can never be expected to give up on their own their extortion from and relentless exploitation of the poor people and poor and weak nations, the only alternative left us is to create a world government with supreme moral sway to wake up conscience in the poor and the rich alike. Such a world government would be able to exercise its political sway to stop wrong behavior not only of rich and powerful nations but also of poor and weak nations. It is only by the initiative to be taken by a world government in eliminating the gap between the rich and the poor that the source generating the gap between the rich and the poor can be removed in due course.
2. The path leading to the extirpation of the origins of wars
War can lead to not only the destruction of a place and extermination of the population living there but also the destruction of the world and extermination of the world population, if a nuclear war were started. Generally speaking, war is a monster adept in devouring lives, engulfing wealth, and engendering tragedies. Somebody has likened war to a malignant tumor on the “body” of mankind, because its growth calls for an utter devastation of all that man has created or has to depend on for his survival.
The expenditures defrayed directly for all the wars in the history of a country, all the expanses going indirectly to the preparations of all the wars in the history of that country, and all the losses incurred by that country in all the wars in its history could be a hundredfold, thousandfold, or even ten thousandfold cost required of that country in all its efforts to build its civilization throughout the entire span of its history. Moreover the immensity of the ruinous effect a war could inflict on man’s psychology or outlook on the way of life is beyond description.
It goes without saying that the most destructive calamity man has ever encountered is war. The mightiest force that is capable of setting off a war is a state apparatus. The weakest point in a state apparatus is its incompetence to sort out the chaos reigning both world politics and domestic politics. The direct cause leading to the chaos lies in the absence of a world coalition government.
3. The path leading to the elimination of the fountainhead of inequality and injustice
The inequality between countries is actually the hotbed of poverty and war and is supposed to be a congenital disorder existing at the birth of man. In the age of Homo sapiens, the species of man still followed the law of jungle. The dawn of civilization saw the human race follow closely the axiom, “might makes right”. Even today social inequalities are ubiquitous as bacteria for all clamorous professions made by politicians of liberty, equality, democracy, and fraternity. In every direction you turn, you are greeted by countless instances of inequality such as inequality between the white and the black, between men and women, between the rich and the poor, between mental work and manual work, between Europeans and Africans, between the healthy and the handicapped, between a sovereign and his subjects, between a descendent of noble lineage and a descendent of plebeian origin. Although inequalities are so ubiquitous, instances of equality are extremely sporadic and sparse. So we are tempted to think that man differs from animal kingdom in having accumulated so far an astronomical sum of stunning inequalities which the latter has not.
Inequality stems from “injustice”. Strictly speaking, justice means righteousness and equity. Righteousness is instilled in a human being by the Creator as an instinctive desire for equity. And righteousness is a moral quality shared by all human beings, into whom the Creator has instilled the moral quality of equity. Although the evolutionary process of man has covered a span of over 4,000,000 years, although the development of civilization has already behind it a history of over five millennia, and although man has been craving for a reign of equity for hundreds of years, there have been in this world extremely scarce instances of upheld righteousness or equity. The basic cause leading to scarcity of instances of upheld righteousness or equity is that the instinctive desire for equity, which has been instilled into man by the Creator, still lies in “hibernation” in the depth of human soul.
Moreover if a comparative study is made of the righteousness inherent in man and the righteousness demonstrated in everyday activities of man, it would readily be perceived that every individual human being has his unique and disparate definition of the term “righteousness”. When two brothers first have a dispute and then come to blows, nobody should venture to lend a helping hand to one of the brothers, who is in the right. Else either of the two brothers would stop fighting the other and instantly join forces to drive the intervener away. Why? Because either of the two brothers has his unique and disparate definition of the term “righteousness”; and the intervener has his unique and disparate definition of “righteousness”, too. Besides, there is another unique and disparate definition of “righteousness” shared by the two brothers.
Consequently in order that justice can rule supreme in the future world, a broad consensus needs to be reached among citizens and political leaders of various nations on both the definition of justice and the system of justice. As a matter of fact the definition of justice, that is acceptable to every human being, has already been given by sages long ago. Confucius, a great philosopher and educator in ancient China, for example, pronounced more than two thousand years ago, “Don’t do to others as you wouldn’t have them do to you” Again for example, Jefferson wrote in the Declaration of Independence: “All men are created equal.” Once a world coalition government is created, and once the government formulates for the human race a similar set of standards for justice and invoke its laws to facilitate the implementation of the standards, then the human race would, in an incredibly short period, gain access to a better world where justice rules supreme.
(D) Creating a world coalition government is a basic need of the present-day man in his effort to advance his own interests.
1. Interests of humanity and nation-states
Before the establishment of a world coalition government, that “conflicting prevails over overlapping” is exactly what the relation between the interests of humanity, the interests of a state, the interests of a citizen, and the interests of a group of people is like. And between them antagonism is a dominant status, though there might have been few cases of cooperation.
Theoretically speaking, the interests of a state should thrive in unison with those of humanity. But having contracted the congenital disorder of egotism and narrow-mindedness, a state has always been the culprit who ought to be held accountable for bringing to humanity periodical and worldwide calamities such as atmospheric pollution, ecological imbalance, war. At the time the United States took part in the effort to establish the United Nations, the interests of America did overlap those of humanity. But in the six decades following the establishment of the UN, the divergence in interests between the United States and the UN has apparently been exceeding the convergence of interests between them. The system of birth control now in force in China is in convergence with the interests of humanity. However the said convergence is in essence in the interests of the Chinese nation. In many other respects the interests of the Chinese nation are in contradiction with the interests of the United Nations. Therefore between China and the UN, dissension has been overpowering cooperation.
State, as the dynamism having succeeded in elevating man to the plane of civilization, has now most weirdly transform itself into a demon. For instance, striving to secure its own interests, a state would send—as it has been doing for thousands of years—batch after batch of its young people to battle field. It is state that has most sinisterly polluted atmosphere, rivers, lakes, and seas, even though they ought to be assets of the whole human race. If once in a blue moon a state’s interests in a specific field be at one with those of humanity in the same field, that would be a coincidence in most cases and not be what the state in question originally seeks for.
2. Interests of humanity and international organizations
Theoretically speaking, an international organization should work in the interest of the whole human race. But in reality, except for Amnesty International, the International Red Cross, and the International Bar Association, the majority of international organizations have not lived up to what have been expected of them, all because of the absence in the world of a world coalition government.
Let us take the United Nations for an example. It should be referred to as the greatest and the most influential world organization. Its charter is in full agreement with the interests of humanity. And it is equipped with a full spectrum of international laws. But it is consistently effete in enforcing its charter and laws, though it is docile enough to bow deep to the dictates of a great power or strong nation. Almost never has it succeeded in stopping the eruption of a war a country was bent on starting. Almost never has it succeeded in doing something to answer a request made by some small or weak country, when the request, though complying with the UN Charter, is not to the taste of some powerful member country.
Again we can take the European Union for an example. Although its history is rather short, still it is universally evaluated as a fairly successful international organization. However on a closer scrutiny we would perceive that though the creation of such an international organization tends to ease the tension in the region it exercises jurisdiction over and undo the conflicts in the region, that stem from either the region’s past and or its present, yet the creation of the European Union actually imparts the message that the entire Europe, where the number of developed countries surpasses that of any other continent, is being kneaded together to form a clenched fist for confronting any rivalry that might be directed in its direction. Moreover another message from the creation of the European Union could be that Europeans are shaking themselves free of all the conflicts between European nations and begin to focus their attention on handling all of their rivals across the world. In other words, European nations are going to circumvent all the conflicts among themselves and strive together to get the upper hand in any regional conflict. As a matter of fact, a regional conflict is even more dangerous than a conflict between neighboring countries and might as well be regarded as a rudimentary world war.
3. Interests of humanity and nongovernment organizations
From 1960s—especially from 1990s—onwards, our world has been having a downpour of nongovernment organizations. They have been busying themselves to the hilt with activities in various fields and exerting increasingly weighty impact upon the world. Now they can exercise very telling influence over various aspects of social life in the majority of countries and their governments. The epithet “nongovernment” connotes variously “dissatisfied with the government”, “functioning to fill up the gap left behind by governmental behavior”, “aiding the government”, “guiding the government”, and “improving the government” Indeed, the epithet serves to define the faculties which, the age of globalization demands that all the nongovernment organizations be endowed with.
Vivacious growth of nongovernment organizations imparts to us the messages that the status of all the existing governments across the world has been significantly weakened, that the functions they are capable of discharging are lagging far behind what the age of globalization expects of them, and that it is incumbent upon the human race today to map out a new type of government that must be able to cope with “the age of globalization”, “the age of information”, and “the age of new civilization”. After a general survey of all the existing nongovernment organizations, it has been revealed that a considerable number of them do work enthusiastically, motivated by conscience, morality, and allegiance to mankind. On the other hand, it is apparent that most nongovernment organizations are fragile and unable to achieve the goals they have promised to achieve and would collapse easily. Given both the term “nongovernment organization” and the way such an organization is created, it stands out as one of the most egregious preys the government of its country is most raring to devour.
How can all the good political faiths and ethical concepts peculiar to nongovernment organizations be assimilated by a really powerful organization which is capable of overcoming all the defects peculiar to them, such as lack of financial support, organizational instability? It is generally believed that the emergence of a world coalition government would be the only answer to the question.
4. Interests of humanity and transnational companies
In sharp contrast to a nongovernment organization, a transnational company is often very powerful but unwilling to uphold the cause a nongovernment organization pledges to strive for. Although transnational companies are extraordinarily wealthy, their wealth is used solely for multiplying it.
Once in a blue moon a transnational company’s endeavor might be at one with the interests of mankind in a specific field. But in ninety-nine cases out of one hundred, the goal, policies, and consequences of a transnational company’s undertaking are an antithesis to the interests of the human race. Du Pont Company has developed a new refrigerant which can replace chlorofluorocarbons (CFCs), the agent that destroys the ozone layer. Of course this is good for the whole human race, even though selling such a new refrigerant has enabled Du Pont Company to really to rake it. Suppose that the new refrigerant invented by Du Pont turns out very profitable but is very detrimental to the ozone layer, would Du Pont shelve it so as to benefit the whole human race? That is hard to say.
It is evident that an aggressive “giant” would go out of his way to hamper the creation of a world coalition government. One of the giant’s legs is formed of all the sovereign states across the world. His other leg is formed of all the transnational companies across the world. And he is flailing his fists about; and his fists are even mightier than his legs. One of his fists is formed of governments of all sovereign states, which are very adept at juggling with politics, whereas his other fist is formed of all the revenues and financial resources at the disposal of all sovereign states.
5. Interests of humanity and transnational organizations in control of capital
International entities that are in control of an enormous quantity of financial capital are richer than transnational companies and more resolute and daring in their pursuit of profits. Nobody is more devout than operators of such international entities in observing the dogma that money is almighty, because money can put not only rulers of countries and transnational companies but also various religions under the control of owners of great money, even though doctrinally speaking, religions should have been under God’s jurisdiction. Suppose international entities that are in control of international financial capital take the initiative in creating a world coalition government, they would accomplish such a feat most effortlessly. But the general public would protest, saying, “In case such international financial entities are allowed to conjure up a world coalition government before our eyes, we’ll all bow out of it.” But some intelligent people would probably argue that since all human beings, including those who run international entities in control of international financial resources, are entitled to take part in the endeavor to create a world coalition government, it goes without saying that no international financial entity operators should be barred from the joint effort to create a world coalition government, so long as such an effort could result in improving human psyche, broadening the scope of human rights, and exalting personality of all human beings, including all the operators running international financial entities. It is possible that the general public would come to a consensus with the intelligent people in the end and proclaim, “Since the said operators are entitled to participate in the endeavor of the creation of a world coalition government, and so long as such an endeavor is oriented to the grand goal of improving human psyche, broadening the scope of human rights, and making personality sublime, well, let all human beings in the world rally to the magnificent work of creating a world coalition government!”
(E) Creation of a world coalition government meets the needs of an individual living in the present-day world
1. The antagonism between human rights and the power of a state
By “human rights” is meant the power inherent in an individual human being. By “the power of a state” is meant the power intrinsic in a state as a governing apparatus. Although an individual human being appertains in a broad sense to his family, society, and state, he belongs in a narrow sense to himself, earth, and the universe. Therefore the life of an individual human being is passed in a framework having a lot of facets. As a result of the development of a spectrum of factors in the history of man, human rights and the power of a state have been locked in an intense confrontation for millennia. Owing to such an intense confrontation, it seems that almost all men are born and live on to cater to the needs of a state. And it is only when a man is born and lives to cater to the needs of a state that he can have an identity. It goes without saying that curtailment of human rights and exploitation of individual human beings by a state is most glaring in an autocratic nation, a nation controlled by a military government, or a nation governed by an integration of church and state. Even in those “democratic countries”, some of which are praised by their political leaders or by some other countries as “countries practicing the greatest democracy, freedom and egalitarianism and paying the greatest homage to ‘human rights’”, the phenomena of curtailment of human rights and exploitation of individual human beings by a state are rather chilling indeed! All over the world, politicians have been ceaselessly and proudly professing that they are predestined to be at the service of their motherlands. In all countries across the world, military commanders have been howling in agitation that they live for their motherlands and would die only for them. Even all the ordinary people of a country would frequently and wildly grind out such oaths as “I’d never for an instant forget about the destiny of my country, though I’m from the lower social stratum”, “every citizen should hold himself responsible for the destiny of his nation”. Almost all elementary-school pupils have been instructed thoroughly in the definition of the word “state”, though they are still quite ignorant of the definition of the expression “human being”. And politicians have even gone to the length of imbuing the definition of the word “country” into kids who are barely able to talk. So, if you chance to ask a kid whom you run into the question: “Who are you?” And the toddler would proudly answer, “I’m a citizen of my motherland.”
To tell the truth, the word “citizen” has a very attractive and yet thin veneer which encloses shit inside. The word—when used to address another citizen—may sound endearing enough and soothing as a surge of maternal love would. But the word connotes callousness and repulsion against such human beings as are regarded as foreigners by a user of the word “citizen”, even though “citizens” and “foreigners” are alike members of the human race. In other words, once a lovely and na?ve human being has been endued with the definition of “state”, he changes himself into a capricious monster pandering to his state’s egotism.
So it is evident that to enable an individual human being to live up to what is expected of a human being—in the true sense of the term “human being”—in the globalization age calls for, in the first place, his undergoing a training program that would mold his mind to fit in with his status as “a citizen of the world” or “a human of the earth”. In other words it is only by living in one and the same social climate created by a worldwide administration (namely, a world coalition government) that an individual human being, whatever his or her nationality, can be molded into a human who can live up to what is expected of a true human being. By “a true human being” is meant that he or she shares the same human nature in spite of his or her nationality, gender, or color. Therefore “a true human being” is at the same time a “human” not only in the pristine sense but in the present-age sense of the word.
2. The discord between the trend of our age and the status of an individual living in our age
That between human rights and the power of a state there exists so acute confrontation is due to the advent of the age of globalization. In the age preceding “the age of globalization” when state was central to the life of the entire human race, an individual human being would not be treated as “a normal human” unless he or she acted in the way a citizen of a country was required to behave in, whereas in the age of globalization, an individual human being should live up to what is expected of “a human of the earth”, otherwise he would not be regarded as normal or reasonable.
In the age of globalization, the basic way of life an individual human being has to comply with is “living in full agreement with human nature” or—to put it another way—“living by epitomizing human nature”. Therefore in such an age, an individual human being is expected to strictly toe the line traced out for him or her by human nature, whereas the whole human race would of its own accord adapt itself to such an age and assimilate the unlimited diversities evinced by all human beings. It is possible only in the age of globalization that a basic change both in the attributes of an individual human being and in the nature of the whole human race can take place. In other words, it is only in the age of globalization that what is in complete agreement with the interests of the whole human race can be at the same time in complete agreement with the interests of an individual human being. Conversely, it is only in the age of globalization that what an individual human being wants to accomplish could be exactly what the whole human race expects him or her to accomplish.
But, to our regret, what the realities of everyday life confront us is such a scene where the logic a human being needs to adhere to for securing his survival is “let your state dominate your everyday life”. Thus an individual human being has in most cases to place his psychology at the disposal of his nation. “State” and “nation” are so powerful that an individual human being’s everyday life, soul, political orientation, cultural orientation, ideal, values are all at the mercy of his state and nation. Even in such minute episodes in his everyday life as the clothes he has to put on from day to day, the change in his coiffure from time to time can be detected the sway of his “state” and “nation”.
Probably somebody would pose to us the question: “Do all the people have to lead the same pattern of life, put on the same pattern of clothing, eat by using the same type of tableware in the age of globalization?” Our answer to this question is an absolute “No”. The age of globalization is characterized by mankind’s complete compliance with and full acceptance of all forms of individuality inherent in every human being. It will be an age fully gratifying the peculiar needs arising from unlimited peculiarities inherent in personalities of all human beings. For example, in spite of nationality, color, faith, or cultural tradition and convention of an individual human being, he or she is entitled to embark on any kind of career in any part of the world, dress himself or herself in whatever way he or she likes to, and wear whatever type of hairdo he or she likes to. He or she is free to design his or her own apparel to suit his or her own taste.
It is obvious that such an exciting prospect for mankind would not come true unless all human beings have really gained the status of “a citizen of the world”, or unless all human beings are living under the unified leadership of a world coalition government and striving to enrich the worldwide social ambience created by that government.
3. The discrepancy between individuals living in our age and the disparity between them in gaining access to opportunities that would make them thrive
The way to reduce such discrepancy or disparity
What always strike one as most lamentable are the disparities between him and other individuals—disparities such as difference in IQ, acuity, physical strength, moral caliber, social station, etc. Speaking of such disparities, I cannot refrain from thinking of an insulting saying hurled in the direction of the Chinese people: “No admission to a Chinese or dog.” The saying is provocative, hurting, and providing the Chinese people with much food for thought. Such an insult was inscribed on a plaque fixed to the entrance of a park in a concession in Shanghai at the close of the Manchurian dynasty in China. Whoever the maker of such a plaque, he regarded a Chinese as low as, or even more repulsive than, a dog. But in the realities of the present-day life, disparities between individual human beings are something more tormenting than the insulting saying just referred to above to the persons concerned. If you are doubtful of this, please turn your eyes to the grisly realities in, say, Africa. There so many innocent children die every day of starvation. In other parts of the world, laborers in senility are barely kept living on incredible subsistence diet. Aren’t those African children and aged laborers worse off than puppies bred by rich families living in mansions along the Wall Street?
Disparities between individual human beings may have something to do with some type of historical development or geographical position. But such disparities in the main have been given rise to by some social factors. To be specific and accurate, they have been procreated by “political viruses”, “cultural viruses”, and “prejudice viruses”. Let us take the disparity in means between individual persons for example. In case corrupt officials and rich businessmen in underdeveloped countries would more or less listen to what their conscience would exhort them and offer to charity a small portion of the riches they have raked in, then what would result from that? In case in stead of using allocations as military expenditures for conducting the war in Iraq, the United States and Britain would use them to buy food, medicine, cement, glass, textbooks for Iraqi children, clothes for Iraqi women, so as to keep the Iraqi people, who are now living below subsistence level, fed and warm, then what would result from that? Are the poor people—for example the impoverished African adolescents—predestined to live an ordeal of a life in gruesome sweat shops, selling their bodies and souls dirt cheap? Are the rich people living in developed countries predestined to lead a luxurious life? Are such disparities between human beings sanctioned by God? It is completely inconceivable that God would ever sanction them. In the age when “state” was central to the life of the entire human race, inequality between persons was a phenomenon taking place either between citizens of the same country or between an individual citizen of one country and an individual citizen of another country. But in the age of globalization, a disparity between individual “citizens of the world” would be a concern of the whole human race. In other words, in the world today only a world coalition government can unite the whole human race into an agreeable family. It is within the framework of such an agreeable family that the source, from which emit acute disparities between individual human beings, can be thoroughly removed.
As a matter of fact, the disparities referred to above have been brought about by socio-political factors and are sinister in nature. The age of globalization and conscience would never tolerate the existence of such disparities. In other words, cases of disparity between individual human beings are inexhaustibly diverse and therefore cannot be dealt with uniformly. For example, by “equality between men and women” is actually meant equality in personality between both sexes and not meant that when a wife cooks for her family, it is incumbent on her husband to prove that he upholds equality between both sexes by washing the dishes after a meal is eaten. By “equality” is actually meant that everybody is entitled to the full freedom of pursuing his own happiness and well-being in a moral way. But “equality” does not mean that the existence of disparity in distribution of wealth between individual human beings is absolutely immoral, so long as the mode of distribution does not at all infringe moral norm or personal dignity. As is well known, if the disparity in distribution of wealth were banned, the whole human race would sink low in indigence for ever.
(F) Creation of a world coalition government is the only alternative left to man to help adapt himself to his physical environment.
1. Man and his Mother Earth
Arnold J. Toynbee, the most famous British historian of the 20th century, wrote a book in his later years. It is actually a historical treatise entitled Mankind and Mother Earth—A Narrative History of the World. He called it his representative work for general readership. Its chief concern is the history of man. He deliberately downgrades the proud and intelligent human race and disrespectfully labels it as a mere cub of the earth and piously honors the silent and creative earth as Mother of mankind. In my opinion, the way he dealt with the earth and mankind is exactly where the greatness of his mind lies. Toynbee believes mankind is after all one of the outcomes of the interactions between Father Sun—the title he gives to the sun—and Mother Earth. While Mother Earth was working to create the human race, she endowed it with a particular essence which is now generally known as human nature. Later, Mother Earth led in a very unique way the human race to distinguish itself from animal kingdom by shedding the savageness in man’s nature. Thus mankind was led by Mother Earth to embark initially on its rudimentary civilization. Therefore acquisition by man of all the endowments which have become intrinsic in him such as humanity, personality, faculty for doing manual and mental labor, reason, morality, sociability, and aptitude for building civilization is all by the grace of Mother Earth. In other words, it is only by making a full exploration of the relations between man and the earth that all the enigmas in the quintessence of man and his urge to make pilgrimage to civilization can be shed light on. For example, how can you explain the phenomenon that after drinking impure water one would fall ill? Or the phenomenon that after drinking for a long time the water devoid of iron ion one tends to contract anaemia? Or the phenomenon that having drunk the water containing mercury, one would get poisoned?
Moreover, that after having delved unusually deep into and mulled painstakingly over historical literature, Toynbee could finally come up with a most affectionate title—Mother Earth—for the earth actually hinges upon the fact he had formed a brand-new criterion to be used for the appraisal of various civilizations having ever appeared so far on the surface of the earth. Before him, all the historians were wont to describe and couch the history of man’s civilization either in terms of changes in mode of social production and of improvements in means of production or in terms of changes both in socio-economic system and in ruling dynasty and ruler. Historical works of such a denomination, in which may fall such classical Chinese historical works as Zizhi Tongjian (Historical Events Retold by Way of Exhortations for Rulers), San Guo Zhi (History of the Three Kingdoms), are of no use to mankind, except that they provide demagogues with an extremely extensive spectrum of instances of stratagem, ruse, intrigue, conspiracy, and treachery to enable the latter to overthrow a government effectively or bully their rivals into submission craftily. Toynbee, as a historian, was quite different from predecessors in his field of study. In his opinion, the fundamental criterion for assessing progressiveness of a civilization is what an attitude a civilization takes toward Mother Earth. The more painstakingly a civilization cares for the earth, the more progressive it is. When mankind cares for the earth, it would be bathed in bliss and stay away from barbarism. Otherwise it would be bombarded with visitations of God and plunged itself into ignorance and savagery. Therefore the attitude toward the earth can serve as a touchstone of the moral caliber of mankind and of degree of impairment of human nature. In Toynbee’s opinion, status of mankind, civilization, or human nature is the only indicator revealing the relation between man and Mother Earth.
In Conclusion to his work, Mankind and Mother Earth—A Narrative History of the World, he elaborates on his intention to introduce “the attitude toward the earth” as the fundamental criterion for assessing a civilization. And in Conclusion he maintains that his real intention in doing so is to exhort mankind to improve its relation with the earth so that mankind can go forward to embark on a new civilization. It is hopeless for mankind to rely on “state” in its effort to improve its relation with Mother Earth, because “state” can never rid itself of selfishness and egotism, as they are elements a state can never do without. In the final section of his work, Toynbee says that unless all the portions of the human race would knit themselves into a piece of really unified and compact fabric and act as a monolithic entity under all circumstances, it is impossible for the human race to improve its relations with Mother Earth. Toynbee further pointed out that in order to weave the whole human race into a close-knitted uniformity so that it can present a united front, it is necessary to create a supranational state apparatus similar to a world government.
2. Man and his Father Sun
Toynbee chooses to acclaim the sun as Father Sun, because he thinks the sun is mankind’s father. The sun, as father of mankind, is different from “father” in the common sense of the word. Through Mother Earth, Father Sun bestows fatherly love, vitality, and human nature on mankind and offers to look after mankind until it will have to leave the earth for another planet in the solar system.
A work entitled The Bible according to Einstein: A Scientific Complement to the Holy Bible for the Third Millennium was written by Professor Stuart Samuel and his colleagues. Professor Samuel is from Columbia University. In the first chapter—bearing the title of “Australopithecus”—entitled “the First Book of the New Testament” there is a passage which reads:
“A female hominid was different from a hominoid living in the Miocene Epoch of the Tertiary Period. She spent the greater part of her life moving about on the ground instead of staying arboreally. When having to get running, she used her four limbs, scrambling forward very slowly and clumsily. But when coming ambling forth, she used only her rear limbs, leaving her two fore limbs dangling to and fro.
That night she let herself slumber peacefully on a stout bough. Then there was an emission of cosmic light from the space. The light pierced layers of clouds to reach the earth and finally hit a segment of DNA in one of the ova in her womb. In its duplication the DNA segment underwent a quite unique pattern and brought about a genetic mutation.” (These two paragraphs are a back translation into English—done by me—from the Chinese version of The Bible according to Einstein—Trans.)
The sun not only supplies mankind with warmth and expels chill away but cheers human beings up. Its presence is traceable in every facet of man’s life. You can sense the penetrating tangibility of the sun’s impact on your soul even in the pitch-dark of the wee hours when you are soundly asleep.
It is due to changes of seasons—consequent upon the movements of heavenly bodies in the solar system—that man can sow and then reap. It is due to the geographical distribution of the Arctic to the extreme north of the globe, the Antarctic to the extreme south of the globe, the equator girdling the middle of the globe that the general circulation of the atmosphere is made possible. It is due to the action of the sun’s rays that ingredients in the soil decompose to give fertility to it to enable the flora to grow. Flora is to complete the local food chain in various parts of the world to facilitate man’s survival.
The bonds between the sun and the earth are so sublime that both of them combine to confer life on the human race. The life they offer to man is unique because it is imbued with conscience and intelligence, both of which would in due course blossom out into an awareness that has become intrinsic in man of truth, goodness, and beauty. When compared with the immense motherly affection of Mother Earth and the fatherly omniscient wisdom of Father Sun, the scope of intelligence and justice man can exert himself to administer is too limited to enable him to steer clear of follies and absurdities, so much so that he has remained so far partially ignorant of the true relationship between the sun, the earth, and man and almost completely at a loss how to properly handle the relationship.
Therefore we are witnessing so many follies and absurdities playing havoc with the present and future of mankind, though our politicians who think extremely highly of their own wisdom and are thought of as extremely intelligent are actually so stupid as to refuse to sign the Kyoto Protocol on the grounds that the protocol would adversely affect their country’s GNP and that the reduced GNP would adversely affect the number of votes they desire to get. Voters look forward to a whopping increase in their country’s GNP every year so that their incomes can guarantee a better life for them; hence they deliberately use their right to vote as a means to compel politicians to do everything in their power to boost up their country’s GNP. But in doing so, voters think little of the possibility that politicians would be thus forced to go to the ominous length of declining to sign such conventions as might spare progeny of mankind from undergoing an incredibly longstanding ordeal resulting from the polluted atmosphere and the devastated ozonosphere. The strong desire of the politician, who, for getting more votes so that he might be kept in office has made up his mind to reject the Kyoto Protocol, even though he knows perfectly well that adoption of the protocol would certainly do good not only to his own health but to the health and bliss of all his family members, not to say the health and bliss of the contemporary world population and its offspring. As for the voters, from whom the politician craves votes for keeping him in office, they are generally alleged to belong in the most civilized and educated portion of mankind! As for the politician in question, he is alleged to be the most intelligent star heading the entire array of politicians in the world!
The long history of evolution of man witnessed two special spells when man exerted to learn something new. In the first spell Homo Habilis upgraded itself to Homo Erectus by learning to stand and walk on rear limbs, use fire, make crude instruments, utter articulate sounds, draw and write, organize familial life, create faith, and cling together to start communal life. Today man is at the threshold of the age of globalization and is to begin his 2nd learning spell. This time he is to learn how to adapt himself to the life in the Global Village in the age of globalization, to learn what is meant by and how to properly handle “the relationship between the interests of an individual human being, those of a nation, and those of mankind”, and to learn what is meant by and how to handle the relationship between Father Sun, Mother Earth, and man. Among other things, man needs to comprehend correctly that the sun and the earth are man’s parents, that man is unable to obliterate the “genetic” bonds inlaid by his parents into his being, and that both the sun and the earth not only have supreme wisdom and boundless love for man but also are extremely righteous and strict with their issue, man.
Therefore man needs to attend, in the first place, the basic course of study of “the definition of ‘man’” before he can attend the second course. In other words, he is not equal to attending the second course in “how to properly deal with the nexuses of communality within the human species, unless he can fully understand and is fully convinced that the world population of six billion is a unified commonwealth where none of its members is exempted from enjoying equality under any circumstances. It is not until after man has completed the second course in “how to properly deal with the nexus of communality that man can really exalt himself to the status of the true human species under the unified leadership of a world coalition government.
3. Man and his companions in all forms of life on the earth
Mother Earth has given birth to multitudinous life forms other than the human species. Therefore all the forms of life other than man are his siblings. All the life forms, including the human species, are brought up by Mother Earth on the basis of equality. So it is incumbent upon man to treat all the other forms of life with equality and to care for the earth in cooperation with them. Without the water and the soil, botanical forms of life cannot survive. Without botanical forms of life, zoological forms of life cannot survive. And without zoological forms of life, man would cease to survive. Therefore coexistence of all forms of life on the earth is the prerequisite to eternal exuberance of all forms of life on the earth.
Since the sun is father of all forms of life, each form of life is entitled to its share of sunlight which should not be taken away from it by any other form of life. Likewise the ozone layer is shared equally by all forms of life and should not be ruined by any form of life. Since the earth is mother of all forms of life, and since all the streams, oceans, and land should benefit all forms of life alike, the earth, streams, and oceans should be jointly cared for by all forms of life. Not a life form is allowed to pollute or poison them. In the eyes of Father Sun and Mother Earth, all forms of life are born equal. As a matter of fact, one form of life is inevitably related to another form of life. All forms of life are just disparate links in a chain of universal life. To mistreat or exterminate a form of life would inevitably impair or even destroy the chain of universal life. At the time Siddhartha Sakyamuni founded Buddhism, he proclaimed a rule for his followers to observe that in the three most congenial months in a year, all his followers keep indoors practicing self-cultivation and be not allowed to go outdoors. The dual purpose of the rule is to let all the other forms of life flourish in the three most congenial months in a year without any interference from man and to help a follower of Buddhism with comprehending the benevolence of Father Sun and Mother Earth in giving the beatitude of luxuriant growth to all the other forms of life.
Man is “the eldest son” of his parents, Father Sun and Mother Earth. All the other forms of life are man’s siblings. Therefore it is incumbent upon man to look after all his siblings. In the history of evolution of the earth there have been a number of geological epochs. In each epoch there was a particular form of life assigned by Father Sun and Mother Earth to play the role of “the eldest son” which was to take care of all the other sibling forms of life. For example, the thalassophyte that existed in ocean four billion years ago, the dinosaur that existed sixty million years ago, or the primate that existed five million years ago did play, before their extinction, the role just specified. Compared with them, man, as “the eldest son”, is a life form characterized by his reason and intellect, from which is derived his ethics. But man has been taking advantage of his intellect and his position as “the eldest son” to victimize all the other forms of life and would even go to the length of setting his parents at defiance. His cruel acts of routing a great number of life forms out their habitats, random logging to eliminate pristine forests, and heartlessly preying on wild life have irretrievably inculpated himself; and man has now become an unpenitent perpetrator and refractory saboteur in the universe.
It is time man began to review his past in retrospect. What is most urgent for him to do now is let himself know the earth better and try to improve his relations with the earth. So deeply hurt by his sinful perversion, Mother Earth is now urging man to glance in retrospect over the history of his evolution. Besides, the advent of the age of globalization also demands him to curb his recalcitrance and awake from the monstrous bedevilment that has completely contorted his mentality. Heaven is harshly instructing man to reverse his course. It is only after man has reversed his course that he can play the role of “the eldest son” and lead his siblings to the path of prosperous coexistence. For example, man would be able to inhibit the excess reproductive power of rat so that the rat population would not be a scourge to other forms of life. On the other hand, man would not go to the extreme of exterminating such notorious vermin as dung beetles. In a word, once having reversed his course, man would be able to successfully interfere with multiplication or diminution of a form of life to make the chain of universal life evolve in strict compliance with the will of Father Sun and Mother Earth.
It is extremely important and urgent that man should start in earnest and as soon as possible to examine his past in retrospect and think seriously of reversing his course. In other words, the world population of six billion must be induced as soon as possible to review their past, cultivate the same outlook, and act in unison. Without the establishment of a world coalition government, it would not be possible to induce the world population to do that. Or, shouldn’t we say that the creation of a world coalition government is, in the last analysis, veritably called for by mankind’s evolution as well as by the earth’s evolution.
4. Man and extraterrestrial civilizations
Here the term “extraterrestrial civilizations” refers to the systems of civilized life on other planets. By “civilization” is meant “the way of life sustained by an intellectual life form”. Therefore extraterrestrial civilization is in essence the sum total of activities of an intellectual life form existing on another planet than the earth.
So long as man exists as an intellectual species, so long as the earth remains one of the zillions of heavenly bodies orbiting in space, and so long as man remains almost completely ignorant of other planets or galaxies in the universe, man
is in no position to negate some type of extraterrestrial civilization on one (or more than one) planet as a possibility. Such an extraterrestrial civilization might be lower than, roughly similar to, or higher than our civilization.
To explore and find out a channel of contact with an extraterrestrial civilization should be regarded as an undertaking much more important than that aimed at promoting the world civilization. Why? Emergence of the theory of relativity formulated by Albert Einstein in 1920s brought about an epochal change in the development of science, way of life, and pattern of productive labor。Then in 1970s, Nobel Prize-winning scientist Francis Crick and his colleagues James Watson, Maurice Wilkin, and Rosalind Franklin discovered the spiral “double-helix” structure of DNA. This has induced a deeper insight into human life and triggered off a revolution in the technique of generating a new form of life. In case man is able to discover the channel for making successful contacts with some extraterrestrial civilizations higher or immensely higher than the civilization of our world, that would be equal to the emergence on our globe of a host of giant scientists more gifted than Albert Einstein or Francis Crick. And that would mean that our civilization would be blessed with an epochal leap forward in a matter of decades, years, or even only months. In that case spacecraft sent as the herald from the earth would go to land on another planet to learn from the novel, or even more powerful and advanced, civilization having evolved on that planet. Consequently in a short lapse of years man would be enabled to produce some imaginary cures for all ills and even master such inconceivable technology as enables man to create a new species of human creatures. Also would it be possible that man could in a short period of time extirpate poverty, inequality, and injustice from the surface of the earth and effect a total disarmament across the world.
The prerequisite to coming into contact with an extraterrestrial civilization is a successful development of science and high technology—especially the development of sophisticated space technology. It is regrettable that the human race is still soaked so obsessively in preposterousness that no country would let its exploration in the field of space technology be pried into by any other country. (Very laborious efforts had to be made for developing the technology of spacecraft docking for joining the Russian spacecraft with its American counterpart simply because of the technological discrepancies between the two kinds of spacecraft.) Negotiations have already been afoot among the developed countries for settling the issue of how to share the resources of the moon, even though the human race has just made some initial landings there and still lacks even the rudimentary grasp of that satellite.
So it is evident that to pursue the goal of establishing a contact with some extraterrestrial civilization, measures need to be taken to organize a team composed of the most outstanding scientists and the most powerful space-technology corporations from countries across the world. To the team would be transferred the most sophisticated space technology developed so far by any country in the world. So the team would stand out as an interdisciplinary array comprising well organized space-technology research systems. And inspired by team spirit, every member of the team would willingly exert to the utmost to secure for the team the result of good teamwork. However it is obvious that none other than a world coalition government is equal to the task of organizing such a team. That self-conceited country, having got used to lording it over other countries, is not supposed to cope with organizing such a team.
5. Man and the cosmic spirit
In 1955 I published a treatise which contains over 700,000 Chinese characters and is in three volumes. Its title is The cosmic spirit. Below are a few paragraphs quoted from its first chapter:
“After all, mankind was an occurrence on the surface of the earth during a certain evolutional phase the cosmos experienced. Had not the cosmos had a spirit of its own, or had not the cosmos had such a spirit as could generate the spirit of man, the evolution of the earth would not have followed such a pattern as “an escalation from the low into the high”, or ”an escalation from the simple into the complex”. The process of evolution that brought forth the phenomenon of life onto the earth began with the appearance of marine life, spread through a dazzling parade of life forms on land, and culminated in the appearance of Homo sapiens and its spirit. We cannot equate the cosmic spirit with the spirit of man, because that would imply that the evolution of the cosmos would come to a halt right there and that the evolution of man would stop there, too. Therefore man constitutes a phase or stage in the process in which the universe unfolds and demonstrates its spirit. The said phase or stage is actually a token indicating that the universe has attained the status of consciousness in spirit. This is not unlike the case of the animal kingdom, because it also constitutes a phase or stage in the process in which the universe just makes a show of its spirit. But with the animal kingdom the said phase or stage is a rather inferior one and is characterized by such a natural way of life as is unique to the animal kingdom. A deeper exploration would reveal that the current human race would surely be superseded by a new and superior human species, or the superman species. (For instance, by dint of his intelligence and manual deftness, man would be able to create in the future a new human species having the same intelligence as or a higher intelligence than the existing human race.)
What is meant by ‘the cosmic spirit’? In their common parlance, scientists choose to refer to ‘the cosmic spirit’ as ‘rule’, ‘law’, or ‘theorem’, whereas philosophers are wont to refer to ‘the cosmic spirit’ as ‘the absolute idea’ or ‘the categorical imperative’. Religious circles would refer to ‘the cosmic spirit’ as ‘God’, ‘Buddha’, ‘Allah’, or ‘Dao’. The general public chooses to refer to ‘the cosmic spirit’ as ‘the divine law’, ‘the way of nature’, ‘divine conscience’, or ‘divine providence’. However having analyzed all the merits and demerits of all the epithets named above and made a point of imbibing from them what is rational in them in my effort to properly define the term ‘the cosmic spirit’, I have come to realize that the term should be defined as ‘a plexus of spiritual systems’, the essence of which is obviously superior to and scientifically more advanced than what all the epithets referred to above are intended to vindicate. In other words, by ‘the cosmic spirit’ is essentially meant the summation of the cosmic power, cosmic sentiments, and cosmic willpower, which have been demonstrated both at the time of the genesis of the universe and in the evolutional process of the universe and which man has become aware of through the function of either his faculties or his subconscious mind. To be specific, ‘the cosmic spirit’ is the determinism-anti-determinism-based spirit, or the ‘super-determinism-based spirit’ which is an integrated and upgraded conglomeration of all the rational factors of conventional determinism, modern anti-determinism, and contemporary anti-determinism. The ‘super-determinism-based spirit’ is actually a ‘super-evolutional spirit’ which can function as a ‘catalyst’ to facilitate both all the evolutional processes taking place in the universe and such evolutional processes as take place in the relations between different evolutional processes. Moreover the ‘super-determinism-based spirit’ is such a kind of spirit as is capable of making human nature associate itself with bestiality and at the same time dissociate itself from bestiality and is also capable of making man take advantage of godhood and at the same time rid himself of godhood. To elaborate, the ‘super-determinism-based spirit’ is such a spiritual momentum as not only enables man to behave humanly and acquire the spirit of man but also can impel man to modify the way he exerts to grasp the cosmic spirit so that he would approach it conscientiously, rather than casually, so that the cosmic spirit of self-awareness, spontaneous self-evolution, and unbridled creation can be realized through the agency of man.
Apparently it is from the perspective of ‘the cosmic spirit’ alone that things—such as characteristics, essence, and value of life, the history, present status, and prospect of civilization, ups and downs in the life of a human being, feelings and desires of a human being, birth, illness, senility, and death of a human being—can be properly accounted for. It goes without saying that the spirit-of-the-universe-based outlook is much more insightful and balanced than the whole spectrum of conventional and millennium-old modes of outlook such as family-oriented outlook, communal-life-based outlook, national-interests-based outlook, biologically-oriented outlook, galactically-oriented outlook, universally-oriented outlook, socially-oriented outlook, humanity-based outlook, ethically-oriented outlook.”
Elaboration on the topic of the cosmic spirit can also be found in a passage in another treatise of mine entitled The Book on Universe. The passage reads as follows:
“Connotations of the term ‘the cosmic spirit’ are so multifarious as to run the entire gamut of all the six directions of east, west, north, south, highness, lowness, the past, the present, the future, the quintessence, mystery, and sanctity. Therefore the cosmic spirit exists in the form of dynamic and is a trinity consisting of material potency (otherwise called physical momentum), field energy (otherwise called interaction-generated locomotion), and spiritual initiative (otherwise called intellectual impetus). If viewed in the light of the discussion above, the essence, ontological entity, and basic nature of the universe, within which the earth moves, is nothing but energy. In short, the entire universe contains nothing but energy.
The energy specified above originated with the pre-cosmogenesis universe. Its genesis is described in the works of Lao-tzu and Hegel. The creation of the universe happened at the time when the interaction of God’s three original intentions of ‘nonexistence’, ‘existence’, and ‘gradual modification’ reached the critical stage designated by the interaction itself. (In Hegel’s works, the ‘gradual modification’ is referred to as ‘change’, whereas in Lao-tzu’s work it is referred to as ‘yi’ (In Chinese, ‘yi’ literally means ‘alteration’--Trans.) At the very inception the universe was an incipient black hole. The energy it carried was greater by far than any of the successive black holes. The incipient black hole is also called ‘the incipient-energy spherical body’. The spherical body was similar to a mulberry in shape, conveyed an extremely infinite amount of energy, and was an integration formed of various energy ingredients. An unknown factor casually induced an explosion in the spherical body. (By ‘an unknown factor’, I mean the interaction between the three different types of energy bunch, which were the chief ingredients of ‘the incipient-energy spherical body’. When intensity of the interaction rose beyond the critical level fixed by the interaction itself, the explosion in the incipient black hole was triggered off. I choose to name the three different types of energy bunch respectively as the red type of energy bunch, the yellow type of energy bunch, and the blue type of energy bunch.) Because of the explosion, the incipient-energy spherical body split to hurl its innumerable energy constituents in every direction. As each energy constituent carried an infinite amount of energy, a band of energies was formed of the red, blue and yellow types of energy bunch. (But a number of scientists believe that the yellow type of energy bunch was misnamed and should be correctly called ‘the green type of energy bunch’.) The three types of energy bunch formed a 3-dimensional structure in the band of energies; and each dimension was at a right angle to one another in the structure. Since the three different types of energy bunch were derived from the same incipient-energy spherical body, they were actually three different phases of the same incipient-energy spherical body. When the three types of energy bunch in the 3-dimensional structure strayed off in six directions from the intersections—each intersection being formed of two types of energy bunch which met each other at a right angle—to reach their respective nodes, each of them was condensed into a tremendous energy conglomeration. Thus altogether six tremendous energy conglomerations appeared, because every band of energies consisted of the three types of the incipient red energy bunch, the incipient yellow energy bunch, and the incipient blue energy bunch and also because they were incessantly interacting with one another. The six tremendous energy conglomerations were the pristine fixed stars, or ‘the primary fixed stars’. Those straggling energy constituents flung in every direction by the explosion in the incipient black hole and, after having finally settled near the six primary fixed stars, now became various planets. Further interactions between the fixed stars, planets, and their satellites caused each of them to undergo a secondary explosion. The secondary explosion and its predecessor—the primary explosion—were different in scale but similar in nature and pattern. In other words, in the secondary explosion the three types of energy bunch in the 3-dimensional structure also strayed off in six directions from the intersections—each intersection being formed of two types of energy bunch which met each other at a right angle—to reach their respective nodes. There, each of the stragglers from the secondary explosion settled down to materialize respectively as secondary planets, satellites, and comets. Then as a result of the very complicated interactions between the primary fixed stars, satellites, and comets, a great number of stellar bodies which contained an immense amount of energy were anchored and became secondary fixed stars. According to some cosmologists, the number of the secondary fixed stars which are similar to the sun in magnitude is 1020. There were still a considerable number of minor stragglers—each carrying a huge load of energy—scattering around the secondary fixed stars; and later the minor stragglers settled down there to become secondary planets or satellites. (Some cosmologists are of the opinion that various forms of life have occurred on at least 108 planets. Some scientists believe the incipient explosion created not only the universe but a certain forms of life. And they hold that emergences of a new fixed star or a satellite, whatever class it belonged in, tended to create some new forms of matter and new chemical elements, apart from the corresponding nascent types of interactive forces. As mentioned above, at a certain stage of the evolutional process of one of the six energy bunches, a form of intellectual life was created on the earth. At a certain stage of the evolutional process of one of the other five energy bunches, some forms of intellectual life might also be created on other planets.
In the cosmic cycle of ‘explosion—stabilization—a successive explosion—a successive stabilization’ occurring respectively in the cosmic processes of the 1st order, the 2nd order, …the Nth order, the incipient energy conglomerations determined the incipient explosion to bring the primary fixed stars into being. Later on, the primary fixed stars determined the explosion that gave rise to the secondary fixed stars. And from then on, every explosion that created the (N+1)th fixed stars was determined by the cosmic process of the Nth order. Besides, magnitude of the attraction between fixed stars, planets, and satellites determined that of repulsion separating one of them from another. And the repulsion of the (N+1)th order was determined by the attraction of the Nth order. When the magnitude of the determining force of the (N+1)th order was in agreement with that of the determining force of the Nth order, all the heavenly bodies were in a state of relative stability.
According to the new cosmological propositions (as specified above) of ‘cosmic order’ that the universe was created by the intersections at a right angle of the red incipient energy bunch, the yellow incipient energy bunch, and the blue incipient energy bunch and that the law governing the evolution of the universe was laid down by the three different incipient energy bunches, the universe does not have a center, though every galaxy or sidereal system does have a center. Except for the dimension that we know very well, “space time’ has innumerable dimensions which Stephen Hawking refers to as ‘time in negative direction’. When the universe is at its critical point, it neither expands nor shrinks and nor stays in a relative equilibrium because of the determinism and anti-determinism between the procreating heavenly bodies and the procreated heavenly bodies and also between attraction and repulsion. … Thus all the heavenly bodies of various denominations behave as bearers of matter energy; and energy fields occur between heavenly bodies and galaxies. When matter energy and field energy are involved in interaction, and when one kind of matter energy initiates an interaction with another kind of matter energy by way of field energy, a kind of intellectual energy comes into being. Intellectual energy differs in nature from matter energy or field energy and is much higher in intensity and greater in magnitude than matter energy or field energy. Conveyor of intellectual energy may appear as such a form of life as is capable of exercising matter energy. (For instance, an animal, a human being, or even godhood in soul of man can be regarded a conveyor of intellectual energy.) Conveyor of intellectual energy may also appear in the form of high intellectual field energy. (For instance, black hole, white hole, worm hole, relations between individual human beings, and emotions are all manifestations of high intellectual field energy.) Intellectual energy, once created, would in turn have its impact exercised on the existing matter energy and field energy and would probably bring about some new type of field energy or some new matter-energy element.”
The quotations given above offer an adequate description of what the universe is like. The dynamic, sentiments, and willpower demonstrated in the evolutional process the universe has undergone are exactly what we would refer to as “the cosmic spirit”. The form in which the cosmic spirit appears varies with its bearing, conveyor, or condition. That is why things in the universe are so different from one another in appearance, quality, and scope. So, in a stone the cosmic spirit manifests itself in the form of “generic existence” that embodies matter and energy, whereas in a plant the cosmic spirit manifests itself in the form of “generic growth”. In an animal, the cosmic spirit manifests itself in the form of “corporeal mobility”.
As for the manifestation of the cosmic spirit in man, please refer to the section that discusses the topic of “Nature—Humanity” in volume 2 of The Second Manifesto of Man—an Introduction to Nature-Humanism. The Second Manifesto of Man is No.5 in my serial works bearing the title of The Serial Works Recording Zhang Shaohua’s New Exploration. Under the impact of nature-humanity, man demonstrates three forms of matter energy, which are unique to man; and they are (1) the “corporeal mobility system” which is manifested in the form of field energy, (2) the “social mobility system” which is manifested in the form of intellectual energy, and (3) the “mental mobility system”. The structures of the three systems are the same, though they are different in nature. The three systems bring out in full all facets of the life of man, which represent the civilization achieved by man.
The civilization achieved by man is, in the last analysis, the manifestation in man of the cosmic spirit. Therefore man’s civilization assumes roughly three major forms. They are (1) the blue civilization, (2) the yellow civilization, and (3) the red civilization.
The blue civilization is otherwise termed “man—things civilization”; it focuses on the material side of the life of man. The Occidental civilization typifies it.
The yellow civilization is otherwise called “civilization centering on relations between human beings” and typified by the Oriental civilization. It focuses on social life of man.
The red civilization is otherwise called “man—deity civilization” and typified by the Central civilization. It focuses on the spiritual life of man.
The system of man’s civilization is composed of the three major forms of civilization. The three are constantly interacting, blending, mutually alienating and at the same time mutually borrowing from one another such essence as to make the system of man’s civilization flourish.
Evidently it is incumbent on every human being—not just on such personages as famous astronomers, high-energy physicists, theoretic physicists—to study the cosmic spirit and to strive to know more about it, so that everybody would be able to comprehend man’s civilization, man’s existence on the earth, and the history of man from the perspective of the cosmic spirit. What is particularly important is that everybody should know how to approach issues such as a war between countries, a conflict between religions, ethnic discrimination, sexual discrimination from the perspective of the cosmic spirit.
If the pride man feels for his past achievements is scrutinized in the light of the cosmic spirit, then such achievements would strike us as pretty childish and ridiculous. If viewed from the perspective of the cosmic spirit, both WWI and WWII would look like irreconcilable scuffles among several bellicose bodies of ants. The lunanauts’ landings on the moon in LMs would look like some ants climbing up the stems of some plants. And the US-British coalition forces’ invasion of Iraq would look like a group of giant ants playing a game with a group of puny ants.
That we began our appeal to the world public for the creation of a world coalition government just at the inception of the new millennium is, after all, an inevitable manifestation—in modern man—of both the profound unity of “the cosmic determinism and cosmic anti-determinism” and the communality of all forms of existence in the universe. In other words, the timing of our appeal for the creation of a world coalition government is actually a normal growth—under appropriate circumstances—out of both the common human nature bestowed on man by the cosmic spirit and the characteristics of shared oneness. To enable man to behave like an organic whole under the unified leadership of a world coalition government so that the whole human race would act in unison in its effort to explore the universe, know more about it, transform it, and elevate it to a higher plane is a sublime mission which man is expected to carry out. The purpose of the cosmic spirit in creating in the universe an intellectual form of life is exactly for inducing it to carry out such a mission.
6. A human being and the cosmic spirit
Manifestation of the cosmic spirit in an individual human being is multiple. The body of a human being is a matter-energy manifestation of the cosmic spirit. The emotion of a human being is a field-energy manifestation of the cosmic spirit. The mentality of a human being is the intellectual-energy manifestation of the cosmic spirit. So there are the three factors of body, emotion, and mentality. Body tops the other two in terms of weight of matter but is endowed with less energy than the other two. Among the three, emotion ranks second in both weight of matter and energy. Mentality is the lightest of weight but the most powerful in terms of energy among the three. This means that essence of man consists in his mentality. In other words, the “soul of man” consists in his mental activities such as his rational thinking, cogitative capacity, conviction, religious faith. The “soul” of an individual human being can be likened to the black hole in the universe. And in a sense the black hole in the universe can be regarded as the “soul” of the universe.
Elaborated on below is the reason that justifies our initiative in starting new exploration of both man and individual human being from the perspective of the cosmic spirit: To perceive man in the light of the cosmic spirit would provide us not only with an ultimate version of an encyclopedia on man but also with enlightenment and guidance of fundamental importance in the matter of man’s ultimate goals connected with his existence in the universe.
The term “man’s ultimate goals” refers to objects of man’s pursuits such as happiness, wealth, luxury, democracy, liberty, human rights. It goes without saying that, as the term “happiness” connotes much more than “emotional or carnal pleasure”, it can be used to generically referred to such sentiments as exultation derived accumulated wealth, bliss derived from social well-being under a democratic political system well accepted by the general public, or gratification given rise to by the knowledge that liberty and human rights are guaranteed in one’s country. Therefore quintessence of happiness should boil down to the following statements:
(A.) Happiness is attained by a human being when he or she is able to fully comprehend, both in theory and in practice, the significance of the cosmic spirit’s specific manifestations, in him or her, in the forms of conscience, truth, justice, health, longevity, friendship, etc.
(B.) Happiness is attained by a human being when he or she is able to perceive such various manifestations of the cosmic spirit in multifarious systems existing in the universe as “the unity of the four different kinds of interaction”, “the shared oneness in all forms of existence in the universe”, “the co-prosperity of matter, man, and deity”.
(C.) Happiness is attained by a human being when he or she is able to grasp and adapt himself or herself to the following facts: (1) The quintessence of happiness must be shared not only by the cosmic spirit’s specific manifestations in an individual human being but also by the cosmic spirit’s specific manifestations in all forms of existence. (2) Harmony must be maintained between the cosmic spirit’s specific manifestations in an individual human being and the cosmic spirit’s specific manifestations in all forms of existence. (3) Interactions would never stop between the cosmic spirit’s specific manifestations in an individual human being and the cosmic spirit’s specific manifestations in all forms of existence.
Concerning “longevity” which is another “ultimate goal” of man, probably somebody would, in the first place, pose to me the question: What is meant by “longevity”? Confucius was of the opinion that few can live longer than seven decades. Modern scientists think that life expectation of man can exceed two centuries. Contemporary biologists hold that an individual human being can live longer than twelve centuries. In my opinion, so far as all forms of existence in the universe go, man, who has in him the sophisticated combination of the matter energy of the highest grade, the field energy of the highest grade, and the intellectual energy of the highest grade, can certainly have a life expectation verging on immortality. Below is a relevant passage quoted from my work entitled The Cosmic Spirit—an Introduction to Man’s Outlook on the Way of Life:
“The purport of idea of ‘plasticity of ‘man’s life’ should be appraised from the perspective of the cosmic spirit. The phenomenon of man living on the earth should be perceived as a phase of the highest form of matter in the universe so far. The human race did not appear on the earth until after the cosmos had undergone an evolutional process lasting over ten billion years, or after the earth had undergone an evolutional process lasting almost five billion years, or after various forms of biological life had experienced an evolutional process lasting nearly four billion years, or after various forms of animal life had experienced an evolutional process lasting nearly one billion years. In man have been epitomized almost all of the best qualities the universe was in a position to offer him. Into man have been implanted almost all of the most sophisticated structures evolved so far by the universe. Man is impregnated with almost all the benign evolutional possibilities the universe has had in store for him and with almost all the evolutional capacity the universe has been capable of offering him. Man is an intellectual form of life and the only receptor in the universe of intelligence, emotion, willpower, ideal, independence, and creativity, all these being gifts bestowed exclusively on him by the cosmic spirit. Given the bestowal on him by the cosmic spirit and the plasticity of man’s life, he is capable of creating all manner of miracles.”
It is only from the perspective of the cosmic spirit that we can assess properly the progress man has made in developing his civilization and detect clearly and infallibly the tempo of the development of our civilization. Concerning this a relevant passage might as well be quoted here for reference from my work entitled The Cosmic Spirit:
“It seems that man has come to agree with the proposition advanced by some outstanding futurists and prophets that the 21st century is going to be earmarked for biology, informatics, and social biological engineering. As a matter of fact, such a proposition offers a description only of the exterior of what the 21st century is going to look like. In essence, the 21st century would be earmarked for “the study of man’s life”. In other words, man would concentrate in the new century on studying himself and his own life. In the 21st century man’s chief concern is his own life and will begin his exploration of the life of man. The frame of reference he would adopt for his exploration in this connection would be ’the life of man’ itself; and the goal of his exploration would be a discovery of solutions to problems confronting man’s life. In the 21st century, man’s exploration of human life would be expected to result in investing one of the old Oriental philosophical propositions with a new connotation. The Oriental proposition in question is that ‘man is possible to attain true concord with the universe’. And the proposition would remain one of the principal tasks man would address himself to throughout the 21st century. Man is going to conquer two goals in the 21st century and prepared to push forward in two directions; one direction would be toward his maximal goal, and the other direction is toward his minimal goal just as Giordano Bruno described in his maximal-minimal theory. Man’s maximal goal for the 21st century would be a successful exploration of the secret hidden in the cosmic spirit, whereas his minimal goal would be a successful solution of the enigma presented by man’s life itself. Reaching the two goals would enable man to incorporate man’s life and the cosmic spirit into a unity, so that all forms of existence in the universe, ranging from a heavenly body to an individual human being, would evolve in compliance with the cosmic spirit.
We are living in a splendid epoch. And it is expected that the future world the human race is about to enter tomorrow would be an inconceivably beautiful wonderland. A short passage printed on the title of my work The Cosmic Spirit reads as follows:
“Eve ate God’s fruit of wisdom at least 35,000 years ago. As a result, arose the civilization of man. That was man’s first civilization. The contemporary human race is still overshadowed by that civilization which exists outside the body of a human being and should be appropriately named as a survival civilization. (The achievements of the first civilization embody themselves in institutions such as ‘a complete procedure prescribing how manual and mental labor should be performed’, ‘social structures’, ‘systems of scientific and technological research’, ‘the assimilation of the evolutional process of an individual human being into that of the human species’. All these have initiated, improved, and finalized in the period of time when the first civilization was in progress.) In case man be allowed to eat God’s fruit of life, he would have the expertise of steering his own life. As a result he would then be able to create his second civilization that would certainly be much more splendid than his first civilization. His second civilization would exist within his own body and might as well be called ‘the civilization of life’. By ‘… allowed to eat God’s fruit of life…’ is meant that after a meticulous exploration of life form of man, a mature, reasonable, and practical knowledge of the origin, structure, essence, and significance of man’s life would be acquired by man. (For instance, reasonable explanations of such problems as genetic mutation, formation of sex characteristics, decrepitude, extra-sensory perception, extraterrestrial being are expected to be worked out by man in the 21st century.)”
All the discussion on the topics dwelt upon in the previous paragraphs is not at all a surge of wild talks generated of some hot reveries. On June 23, 2000, both the scientists from the six countries that took part in the Human Genome Project and the heads of state of the six countries simultaneously announced the completion of the human genetic sequence and promulgated a working draft of the entire human genome sequence. The project took these scientists ten years to complete. The completion of the project signifies that not only the cosmic spirit but God has agreed to hand over to mankind part of the technique of making a human being. The breakthrough in the field of stem cell research is an indication that man is approaching the revelation of the secret of man’s decrepitude and verging on finding out the means for controlling the development of decrepitude. The remarkable progress made in the field of telomere (a chromosome end) research has vindicated that the development of science has brought fully to light the secrets of the rate and the length of period of cell division. This means that it is now possible for man to regulate and make change in man’s life clock. The discovery of death hormone (Cortisol) has enabled the human race to peel mystery off death and find a clue to the way by which death would be placed under control.
Longevity, health, harmony, bliss, conscience, and sense of responsibility are objects the human race as well as an individual human being has been constantly in pursuit of. So it goes without saying that their antitheses such as harms done by war, terrorism, conflict between religions, countries, or civilizations and the vicious sentiments behind these outrages, such as brutality, egotism, should be energetically denounced and repelled. To repel them, little can be done by dint of the conventional practice resorted to by the governments of most countries, leadership of most religious faiths, and some influential personages. The only alternative left for man to repress these outrages is to unite all portions of the human race on the basis of consensus of outlook and politics so that peace of mind and harmony would be made to rule supreme over the whole human species.
