How to form a new culture
The emergence of a global pandemic – in this case manifested as an extremely contagious lung virus, a mutation of SARS – was but a matter of time. Since humanity started to utilize other creatures in agriculture and husbandry, viral mutation rates have seen numerous plagues emerge from the gens animalia to make the leap over to human hosts, from an animal to another. While the excess deaths caused by the sudden overstretch of hospital capacity throughout the world has been tragic, especially as said deaths were preventable, we still should consider ourselves lucky.
I grew up in Sweden, as did my parents before me. They told me of their time in the school, where they were graded according to a ranking system. The student who performed best in class would get a five and the one who performed the worst would get a one. It didn't matter how well you managed to solve a certain task, only how much better or worse you performed in comparison to your classmates. Since I grew up we´ve had a system based on individual capabilities, which of course is a more reasonable way to measure performance. Still, although this development has occurred within Sweden it has not changed the way we think of foreign and international issues. In these arenas we are still locked in the past perspective of being the best in class.
This, my first article of 2019, will investigate the need for our movement, its goals for the near future and what its purpose is. Despite being a small seed of an organisation, the EOS in our view is a harbinger of the leading ideas and directions of the Third Millennium, as we who inhabit this organisation are not only offering a framework of solutions, but more importantly are guided by focusing on the most important issues for humanity, our planetary civilization and the planet itself.
I am writing this article because I think it concerns a profoundly important, though delicate subject matter – namely the very thing that determines what you do with what you know, which is your integrity. But what is integrity? Is it a metaphysical, theoretical or a practical subject matter?
I would argue it is a very practical subject matter, perhaps the most practical of them all, seeing as how it determines everything you accept and allow yourself to do, in thoughts, words and deeds, in every moment of breath. So thus, it concerns the very question of who you are within and as what you accept and allow, within as well as without. It is in a way the one undeniable metric by which you can actually measure your integrity. What do I accept and allow, directly and indirectly?
This world is incredibly complex and interconnected, and there are laws and principles that regulate the way it all works in relation to each respective part. It’s been referred to as first order principles, governing dynamics, universal laws etc. But these governing dynamics, or as I like to call them, determining factors; play a decisive role in all fields and areas of society, nature, as well as human behavior, without exception. Yet, we tend to study such principles and/or laws in isolation from each other. Much like we tend to study various subjects in isolation from each other. I mean, consider for example the study of human behavior, in terms of how it requires a very multidisciplinary approach in order to come to terms with. You have to consider genetics, biology, history, psychology, spirituality, education systems, politics, parenting, social circle, economics etcetera. Because they all play a decisive role in the creations of human behavior.
Liberal Democracy as a system is – much like the entire western civilization – torn between two mutually opposing forces, namely between its Liberal and Democratic aspects. The founding principle of Democracy is that the people should be vested with political power over the political, economic and social reality of their communities. The principal self-contradiction, which we here imagine occurring in a vacuum (as often is the case with Liberalism), is that the people should have the power to direct the fate of their community, but not to the extent that they can deprive others of their human rights or make arbitrary decisions which would hurt the very community.
The discourse surrounding globalization has often been shrill, repetitive and emotional – on all sides of the aisle. The proponents point out how trade and growth have increased GDP and living standards, while the critics point out that inequality has grown and the poignant fact that the global biosphere has seen better days, upon which the proponents may claim that the detractors want to deny the developing world the opportunity for raised living standards. There might be acknowledgements that there have been bad effects, but the foundation for the current development is seldom questioned.
In this time we have evolved in to a society that do not courage the development strong social bonds between humans. Even if internet and modern technology on the surface level have brought people closer globally, it has come with a darker side. Instead of touching someone's cheek we are touching a screen, instead of building deeper relationships we walk past strangers, whom maybe if we dare to ask could have learn us something about life. People often live in fear of themself, afraid of what might happen if we are taking the step out of our comfort zones. I believe that the comfort and technology in today's civilisation have grown at a much faster rate than our capacitivity to create good and healthy relationships toward each other. And the more connected the world is, the more and more important it is to learn new social skills. The social culture we are coming from are based on the family, friends and the working place, which risks to create filter bubbles. And beside that we have the others, but now when the world have come closer they who have been called the others have come in to or lives trough the phone, the computer, and the tablet.
Yes, I know that many who usually appreciate my writings will recoil at the sight of this headline, but this article is since long overdue.
The unfolding of the Brexit event chain has mostly been a debate about how the United Kingdom is affected, but the departure of the United Kingdom has re-galvanised the federalists within the European Union, and during 2017 increasing calls have been heard to increase the amount of federalisation within the European project. Notable examples are commission president Juncker and German opposition leader Schulz.
The advent and rapid acceleration of information technologies have opened up increased opportunities for inclusion and participation, as well as making possible more de-centralised and autonomous methodologies of administration, project leadership and resource management.
Flint michigan was a teachable moment ; is a teachable moment. One we are failing to fully take advantage of. Before we begin, there are some clarifications and terms we must agree on. We must agree on these terms in order to have a productive and responsible discussion on the topic. So, to start. Governor Snyder committed a crime of almost genocidal proportions and I do not level that claim lightly. The effects of Flint’s water contamination have been deadly and done generation spanning damage from which the people and city of flint are unlikely to recover. BUT for as grave as Snyder, and his administration's offences are; they are not going to be my main focus here.
Our mission is the most paramount endeavour ever hurled over the shoulders of our species – namely to steer of a monster of our own making.
The Sixth Mass Extinction Event. A fever raging over our Earth’s biosphere, a convergence of crises approaching. There are causes hidden within causes. Humanity has allowed a financial system built on debt to govern our way of managing our planet’s surface and resources, leading to man-made climate change, the world-wide disappearance of insect populations, eroded soils, dying oceans, depleted freshwater reservoirs and massive deforestation in the tropical regions.
Throughout the European and wider western world, tribalism is once again emerging, through the lens of mainstream xenophobic parties, CounterJihad activism, the emergent Alt-Right and outright militant neo-Nazis. This phenomenon is however not only confined to the western world – and I am not thinking primarily about the Nazis in Mongolia or Mexico.
For decades, the concept and reality of mutually assured destruction could be said to have contributed to a less warlike world. Since the end of the Second World War, we have not had any more direct wars between Great Powers – not to a small part because the destructive potential defined by the existence of Weapons of Mass Destruction ensures that such conflicts only have losers, and that future generations born in the areas affected by mass destruction will still suffer from the destructive effects.