Back to January 2021 Newsletter

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Theme for this month January 2021:
Global Civilizational State: the application of the Scale of Global Rights to the most important global issues threatening humanity's survival worldwide.

• Global Issue 4, sections 1, 2, 3, 4, 5, and 6 affected: The need of Evolutionity and Global Civilizational State leadership to educate Peoples for humanity survival, and to emphasize moral virtues and a healthy intellectual development.

  Short explanation of global issue 4.
  Text of the speech in the Video about global issue 4 to be published in February Newsletter 2021.
  Full explanation concerning all nine (9) global issues.

In 1985, surviving solutions for Life on Earth and a system of global governance was put forward by Global Civilization State. This system would consist of nine or more Global Governments described within the largest cultural groupings of people on Earth - Global Civilizational State. In such system core states would play a leading role, that is a variety of cultures, civilizations, religious worlds, historical traditions, and nation-states. Earth governance is about the rights of nation-states to self-determination in the global context of Global Civilizational State rather than the traditional context of a world of separate states. Earth governance does not imply a lost of state sovereignty and territorial integrity. Global Civilizational State has no intention of changing the status and privileges of state governments. In fact, state governments become primary members of Global Community. Earth governance is a balance between the rights of nation-states with rights of people and the interests of nations with the interests of Global Civilizational State. Global Parliament and the Federation of Global Governments would be the place of meeting between Global Governments. The power of the Federation was de-centralized to give each Global Government a better chance to find right solutions to global issues in its specific area and to take a larger share of responsibility and be more accountable to the people of the region where it operates. A Global Government is concerned not only with economics and trade, but also with the environment, health, agriculture, energy, as well as social, cultural and many other essential aspects.

Our world is facing crises of freshwater, food, deforestation, ocean health, and destruction of the global Life -support systems. We need leadership in the protection of all our natural resources, in peril because of what we do and what that does to our planet. We are facing a fresh water crisis. We are facing a food crisis. We are facing a crisis over deforestation. And we are facing crises in our oceans. While carbon emissions from fossil fuels pollute the air, land and our oceans, we are facing the climate change crisis. Now is the time to press for leadership.

Those who fight to protect Life on Earth for this generation and the next ones are the defenders of the environment and the global Life -support systems. They know who the beasts are, the planarchists , and how they destroy the living on our planet. They have rallied together all over the world to protect our home, Earth. We know it all! We know how everything works. And we will do whatever it takes to protect Life on Earth. "We the Peoples", the Global Community, the Federation of Global Governments, are the Earth revolutionaries, and we will protect Life on Earth at all costs. Planarchists have no true religion, they dont believe in anything but money and the wealth of the planet for themselves, they have no care for the people they represent except those who work direcly or indirectly for the war industry and the corporate elite, they refuse to acknowledge the trends of the global crisis and its chaotic end and doing something humane to prevent it, and they refuse to accept the global concepts researched and developed by Global Community for the protection of Life on our planet. Because of their wrong way of doing things, our planet is in great danger of losing its most precious asset: Life . They are true anarchists, the destructive kind, and they want humanity to follow on their destructive path. Planarchists can also be "terrarists".

We define here a "terrarist" to Global Community as being a person, a group of persons, a business, a government, or an organization that by their activities have had a significant destructive effect on the global life-support systems. This is where the above measurement of the effects and activities come to be useful. For instance, a person such as Ban Ki-moon, Secretary-General of the United Nations, is a terrarist because of his position as a leader with significant powers over the world and has given hope to a small group of people, students, also terrarists, who started the Syrian uprising with significant consequences and destruction. A business is called a terrarist business when its activities can bring about signifiant destruction to the global life-support systems. A typical example is of course the businesses involved with the production of the dirty tar sands oil of Alberta, Canada.

Perhaps a strong leadership is needed above everything else! The world needs a strong leadership! The kind of leadership the world needs is not found in the USA or the EU. Neither NATO! Not free trade types! Not the UN! Not money driven types! 

For the first time in humanity's history, ever since the beginning of the post-Cold War, global politics has become multipolar and multicivilizational. For hundreds of years, the nation states of the West, namely Spain, France, Great Britain, Austria, Germany, Australia, New Zealand, Canada and the United States, formed a multipolar world within Western civilization. For a long time, Americans have defined themselves, their society, in opposition to Europe. America was the land of freedom, equality, opportunity, the future, and is a distinct civilization. Those nation states of the West interacted, competed, and fought wars with each other. Concurrently, Western nations also expanded, conquered, colonized and influenced every other civilization worldwide. Democratic societies led by the United States were engaged in a pervasive ideological, economic, political, and, sometimes, military invasion of the communist societies of the Soviet Union and in the Third World. Only Russian, Japanese, and Ethiopian civilizations, all governed by highly centralized imperial authorities, were able to resist the onslaught of the West and maintain meaningful independent existence. During those years, not so much ideologies, economics and politics were differentiating peoples of different civilizations. But their cultures, their ways of Life , ways doing things have been their most distinguishing characteristics. Those characteristics have been defined by religion, language, ancestry, history, communities, ethnic groups, customs, nations, and also by major levels of classification being civilizations. In modern era, Western civilization, the West, is referred to the European-American civilization. The global aspirations of Western civilization, the declining relative power of the West, and the increasing cultural assertiveness of other civilizations ensure generally difficult relations between the West and the rest of the world.

The futures of the United States and of the West depend upon Americans reaffirming their commitment to Western civilization. Domestically this means rejecting the divisive siren calls of multiculturalism. Internationally it means rejecting the elusive and illusory calls to identify the United States with Asia. Whatever economic connections may exist between them, the fundamental cultural gap between Asian and American societies precludes their joining together in a common home. Americans are culturally part of the Western family; multiculturalists may damage and even destroy that relationship but they cannot replace it. When Americans look for their cultural roots, they find them in Europe. As Western countries increasingly interact with increasingly powerful non-Western societies they become more and more aware of their common Western cultural core that binds them together. If North America and Europe renew their moral Life , build on their cultural commonality, and develop close forms of economic and political integration to supplement their security collaboration in NATO, they could generate a third Euroamerican phase of Western economic affluence and political influence. Meaningful political integration would in some measure counter the relative decline in the West's share of the world's people, economic product, and military capabilities and revive the power of the West in the eyes of the leaders of other civilizations.

These concepts, practices, and institutions have been more prevalent in the West than in other civilizations. They are in large part the factors which enabled the West to take the lead in modernizing itself and the world. The expansion of the West has promoted both the modernization and the Westernization of non-Western societies. Today, the total rejection of modernization as well as Westernization is hardly possible in a world becoming overwhelmingly modern and highly interconnected. Only the very most extreme fundamentalists reject modernization as well as Westernization. The religious values, moral assumptions, and social structures of the non-Western societies are at best alien, and sometime hostile, to the values and practices of individualism. Even extreme proponents of anti-Westernism and the revitalization of indigenous cultures do not hesitate to use modern techniques of e-mail, computers, compact discs, USB devices, the Internet, and television to promote their cause. So modernization does not necessarily mean Westernization. Non-Western societies can modernize and have modernized without abandoning their own cultures and adopting wholesale Western values, institutions, and practices. Whatever obstacles non-Western cultures pose to modernization pale before those they pose to Westernization. In short, modernization means a great victory and achievement of Global Civilizational State on Earth. Modernization strengthens those cultures and reduces the relative power of the West. In fundamental ways, the world is becoming more modern and less Western. 

Inevitability, the fates of the United States and of the West depend upon Americans asserting strongly once more their commitment to Western civilization. At home, this means rejecting the divisive urgent need of multiculturalism. Internationally it means letting go the elusive and illusory calls to identify the United States with Asia. Whatever economic connections may exist between them, the fundamental cultural gap between Asian and American societies precludes their joining together in a common home.  

Renewing their moral Life , building on their cultural commonality, and developing close forms of economic and political integration to supplement their security collaboration in NATO, Americans could also generate a renewed European-American phase of Western economic affluence and political influence.  Meaningful political integration would in some measure counter the relative decline in the West's share of the world's people, economic product, and military capabilities and revive the power of the West in the eyes of the leaders of other civilizations. Whether the West comes together politically and economically depends overwhelmingly on whether the United States reaffirms its identity as a Western nation and defines again its global role as the leader of Western civilization. With President Donald John Trump, americans have lost their stand in the world, especially have lost their leadership stand of the West. They are no longer considered the leader of the West. Joseph Robinette Biden Jr. is an American politician and the president-elect of the United States. He defeated incumbent president Donald Trump in the 2020 United States presidential election and will be inaugurated as the 46th president on January 20, 2021. It is hope that president-elect Biden will renew and upgrade America stand in the world and its leadership stand of the West.  

Certainly a statement of Western and particularly American values would give far more weight to the rights of the individual as against those of the community, to freedom of expression and truth emerging out of the contest of ideas, to political participation and competition, and to the rule of law as against the rule of expert which was lost within the dictatorship President Trump. His leadership style has been characterized by abusively using power for himself, monopolizing decision making, and being dismissive of alternative opinions. His dictatorship implied absolute power — one person who takes control — of a political situation. During the 4 years of his leadership he claimed "to make America great again" yet he allowed so far over 300,000 americans be killed by the Coronavirus disease (COVID-19), an infectious disease. He rejected all experts opinions and of scientific and statistical data that were showing clearly the deadly impacts of the COVID-19. The USA Democratic Party emphasized egalitarianism, social equality, protecting the environment, and strengthening the social safety net through liberalism, and supporting voting rights and minority rights, including LGBT rights, multiculturalism, and religious secularism. Even though Democrats proposed legislation in the House of Representatives, the U.S.A. Congress, to deal with the Coronavirus disease, the Republicans control of the Senate dismissed any such legislation that could have stopped the deadly impacts of the virus.

From ancient time to this day, morality in society made its way into our ways of doing business. So the set of behaviors that constitute Global Civilizational State ethic for a business also evolved largely because they provided possible survival benefits to increase evolutionary success. Consequently, peoples evolved socially to express emotions, such as feelings of empathy or guilt, in response to these moral behaviors. Humans developed truly moral, altruistic instincts. When looking across cultures of geo-cultural areas and across millennia, certain moral virtues and intellectual development stages benefited human evolution and evolutionary success, and have prevailed in all cultures, the major values include:  

wisdom, knowledge, courage, justice, love, truth, empathy, kindness, cooperation, compassion, solidarity, social harmony, moderation, altruism, a sense of fairness, and social intelligence. 

Global Community is proposing ethics to live by for Life 's survival on our planet. The illusion (Hope) being the belief that humanity can be repaired by some ethic principle. Humanity urgently wants social and ecological reforms, as well as a spiritual renewal to add trust, meaning, standards and practical guidelines to this new quest for survival. This of course assumes humanity needs repairs. If so how and why? Dont we have human rights to live by? Yes, we do! Dont we have something to protect the global Life -support systems without which Life on Earth would be extinct? Yes, we do! Dont we have ethics in all professions? Yes, we do! Dont we have religions to teach us about good moral values to live by? Yes, we do! Are we not mostly good Peoples doing the best they can? Yes, we are! So why do we need repairs for? How can we be better Peoples than we are already? Not sure ethics are the answer to humanity's problems! But ehtics will certainly show the way to the survival of Life in all its forms on our planet.

The ethic proposed here provides no direct solution for all the extensive problems of humanity. The ethic is giving humanity the moral foundation for a better individual and community. Global Community offers a new global order with a vision of Hope and Love away from despair and social chaos. Global Community ethics offer fundamental moral behaviors and irrevocable standards. You need not be religious to make this vision yours. This vision is for all human beings regardless of their social origin, language, culture, sex, skin color or religion. Global Community vision creates new hopes, standards, ideals and goals for everyone to embrace freely, and live a Life without fear. Global Community faith is about realizing this new global order will be better, safer, and more realistic after replacing the 1948 Universal Declaration of Human Rights by the Scale of Global Rights . To determine rights requires an understanding of needs and reponsibilities and their importance. The Scale shows social values in order of importance and so will help us understand clearly the rights of a community and its citizens. So now Global Community ethics includes a process based on the Scale of Global Rights. Global citizens have a binding responsibility for the welfare of all humanity and care for all Life on Earth. Global Community ethical grounds are practical, real, and applicable for all women and men of good will, religious and non-religious.

Perhaps a strong leadership is needed above everything else! The world needs a strong leadership! The kind of leadership the world needs is not found in the USA or the EU. Neither NATO! Not free trade types! Not the UN! Not money driven types! Morality is the study of intentions, decisions, and actions between those that are "good" (or right) and those that are "bad" (or wrong). Morality can be a body of standards or principles derived from a code of conduct from a particular profession, religion, culture, business, etc., or it can derive from a standard that a person believes should be universal such as Global Community ethics which include all Life forms over the entire Universe.

Ethics is the branch of philosophy which addresses questions of morality. The word 'ethics' is commonly used interchangeably with 'morality' and sometimes it is used more narrowly to mean the moral principles of a particular tradition, group, or individual. Although the morality of people and their ethics amounts to the same thing, there is a usage that restricts morality to systems that are based on notions such as duty, obligation, and principles of conduct, reserving ethics for practical reasoning, based on the notion of a virtue, and generally avoiding the separation of 'moral' considerations from other practical considerations.

Ethics aims to identify principles of right action that may be used to guide human beings in their lives. These principles can be used to decide whether particular courses of action, or particular types of action, are right or wrong. Ethics emphasizes respect for persons, and holds that there are certain actions that should never be done. Ethics seeks to resolve questions dealing with human morality concerning concepts such as good and evil, right and wrong, virtue and vice, justice and crime. In short, ethics involves systematizing, defending and recommending concepts of right and wrong conduct, often addressing disputes of moral diversity.

Wherever there are people there will be conflicts, and ethics can help to resolve conflicts. Global Community proposes that such conflicts be resolved without violence and within a framework of justice. People must commit themselves to the most nonviolent, peaceful solutions possible. This is the path to global peace .

Modern morality is closely tied to the sociocultural evolution of different Peoples of humanity. Morality is therefore a product of evolutionary forces acting at an individual level and also at the group level through group selection. The set of behaviors that constitute morality evolved largely because they provided possible survival and/or reproductive benefits to increase evolutionary success. Consequently, Peoples evolved socially to express emotions, such as feelings of empathy or guilt, in response to these moral behaviors. Humans developed truly moral, altruistic instincts. When looking across cultures of geo-cultural areas and across millennia, certain virtues have prevailed in all cultures, the major ones include wisdom; knowledge; courage; humanity; justice; temperance; and transcendence. Each of these includes several divisions. For instance humanity includes love, truth, empathy, kindness, and social intelligence.

Moral values can be identified across cultures, even if we do not accept a supernatural or universalist understanding of principles: values including integrity, trustworthiness, benevolence, justice, and fairness. These values can be resources for finding common ground between believers and nonbelievers, and for conflicts needing of ethics to resolve their problems.

On the understanding that moralities are sets of self-perpetuating and biologically-driven behaviors which encourage human cooperation, then we all can see why Global Community concepts and approaches to humanity's survival become so urgently needed today. All social animals, from insects to mammals, have modified their behaviors, by restraining immediate selfishness in order to improve their evolutionary fitness. Human morality, though sophisticated and complex relative to other Life forms, is essentially a natural phenomenon that evolved to restrict excessive individualism, including human rights, that could undermine a group's cohesion and thereby reducing the individuals' fitness. On this view, moral codes are ultimately based on emotional instincts and intuitions that were selected for in the past because they aided survival and reproduction. Examples: the maternal bond is selected for because it improves the survival of offspring; close proximity during early years reduces mutual sexual attraction and decreases the likelihood of genetically risky behaviour such as inbreeding.

The phenomenon of 'symbiosis' in Nature is seen by evolutionary biologists as one way to begin to understand human morality. Its function is typically to ensure a reliable supply of essential resources, especially for Life forms living in a habitat where food quantity or quality fluctuates unpredictably. For example, when some bats fail to feed on prey some nights while others manage to consume a surplus. Bats that did eat will then regurgitate part of their meal to save an other bat from starvation. Since these Life forms live in close-knit groups over many years, an individual can count on other group members to return the favor on nights when it goes hungry. Thus morality is a group of behavioral capacities likely shared by all mammals living in complex social groups (e.g., chimpanzees, wolves, elephants,coyotes, dolphins, rats). Morality can thus be defined as an accumulation of interrelated other-regarding behaviors that cultivate and regulate complex interactions within social groups. These behaviors includes empathy, reciprocity, altruism, cooperation, and a sense of fairness. For example, it has been convincingly demonstrated that chimpanzees show empathy for each other in a wide variety of contexts. They also possess the ability to engage in deception, and a level of social 'politics' prototypical of our own tendencies for gossip and reputation management.

As it happens in Nature, symbiosis is also a common feature in human society. Global Community has begun to establish the existence of the age of symbiotical relationships and global cooperation. An economically base symbiotical relationship exists between nations of the European Union. Other types (geographical, economical, social, business-like, political, religious, and personal) may be created all over the world between communities, nations, and between people themselves. There has always been symbiotical relationships in Nature, and between Souls and the matter of the Universe to help the formation of Life on Earth to better serve God

Symbiotical relationships are needed today for the long term future of humanity and for the protection of Life on Earth. Global citizens are civilized people and so the expression "global symbiotical relationship" needs to be defined to include ethics.

A global symbiotical relationship between two or more nations, or between two or more global communities, can have trade as the major aspect of the relationship or it can have as many other aspects as agreed by the people or nations involved. The fundamental criteria is that a relationship is created for the good of all groups participating in the relationship and for the good of humanity, all Life on Earth. The relationship allows a global equitable and peaceful development and a more stable and inclusive global economy.

A global symbiotical relationship between nations is more than just a partnership, or an economical agreement such as the WTO. The WTO is about a trade partnership between nations. Of course it is a bad idea to be a member of the World Trade Organization ( WTO). There are no advantages! The fundamental criteria is not being fulfilled. It just does not work for anyone except when you have an army to knock down any member who does not do your five wishes and plus. A membership in the WTO is not needed and nations should instead seek relationships with fewer other nations only if needed. Certainly it is better to seek an economic relationship with another nation we can trust than with hundred nations we have no control on and everyone of those nations has a say in the governing of our nation, its environment and social structure. The WTO only offers illusions to profit the few wealthiest people on Earth. They say "become an industrialized nation as we are". But that is the biggest illusion of all.

The WTO is an illusion hiding endless hunger, deficiency, and need. Not only individuals, but especially unjust institutions and structures are responsible for these tragedies. Millions of people are without work; millions are exploited by poor wages, forced to the edges of society, with their possibilities for the future destroyed. In many nations the gap between the poor and the rich, between the powerful and the powerless is immense. Unbridled capitalism have hollowed out and destroyed many ethical and spiritual values. A materialistic mentality breeds greed for unlimited profit and a grasping for endless plunder. These demands claim more and more of the community's resources without obliging the individual to contribute more. The cancerous social evil of corruption thrives in the developing countries and in the developed countries alike.

Global Community is asking all states and international organizations to participate in the building of just economic institutions.

A solution which can be supported by all sides must be sought for the debt crisis and the poverty of the dissolving second world, and even more the third world. All developing countries debts must be let go without conditions.

In the developed countries, a distinction must be made between necessary and limitless consumption, between socially beneficial and non-beneficial uses of property, between justified and unjustified uses of natural resources, and between a profit-only and a socially beneficial and ecologically oriented market economy.

Economic and political power must be used as a service to humanity instead of misusing it in ruthless battles for domination. Global Community faith can help to develop a spirit of compassion with those who suffer, with special care for the children, the aged, the poor, the disabled, and the refugees.

Today, self-knowledge is necessary for success in society and inherently an essential good. A self-aware person (male or female) will act completely within his capabilities to his pinnacle, while an ignorant person will flounder and encounter difficulty. A person must become aware of every fact and its context relevant to his existence, if he wishes to attain self-knowledge. People will naturally do what is good, if they know what is right. Evil or bad actions are the result of ignorance. If a criminal was truly aware of the intellectual and spiritual consequences of his actions, he would neither commit nor even consider committing those actions. Any person who knows what is truly right will normally do it. The truly wise man will know what is right, do what is good, and therefore be happy.

A morally right action is one that engenders a good outcome, or consequence. This view is often expressed as the aphorism "The ends justify the means". In this context, morality find answers to the questions: What sort of consequences count as good consequences? Who is the primary receiver of moral action? How are the consequences judged and who judges them? To act in the morally right way, people must act from duty. It is not so much the consequences of actions that make them right or wrong but the motives of the person who carries out the action. The greatest happiness of the greatest number is a measure of right and wrong. In society, the proper course of action is one that maximizes a positive effect, such as "happiness", "welfare", "humanity survival", or the ability to live according to personal preferences. Today, it is the greatest happiness of the greatest number that is the measure of right and wrong. What matters is the combined positive effect of everyone and not only of any one person. Developing ethics that would save humanity from extinction will encounter numerous criticisms from individuals whose basic human rights were violated. But that is to be expected! And there is no other way! Global Community has researched and developed the Scale of Global Rights to continue this process. On the Scale of Global Rights, primordial human rights and the protection of the global Life -support systems and ecological rights are on top of the Scale. They are the most important aspects on the Scale. Ethics evolved over the course of many generations. Those things that are usually thought to be good, such as intelligence, perseverance and pleasure, sometimes fail to be intrinsically good. Pleasure, for example, appears to not be good because when people take pleasure in watching someone suffering, this seems to make the situation ethically worse. So that makes it hard to understand ethics based on the Scale of Global Rights.

Ethics holds that moral correctness evolves similarly to scientific knowledge: socially over the course of many generations. Thus, we should prioritize social reform over attempts to account for consequences, individual virtue or duty. And that is what Global Community ethics have been about over the past decades.

There are several obvious applications of Global Community ethics. For instance, for those who work in the mass media, they should report for the sake of truth. They do not stand above morality but have the obligation to respect human dignity, global rights, and fundamental values; they are duty-bound to objectivity, fairness, and the preservation of human dignity; they have no right to intrude into individuals' private spheres, to manipulate public opinion, or to distort reality.

Now Global Community claims that all Life forms are important and included as part of global ethics. It is not just about 'humanity survival' but about 'all Life forms survival' we are fighting for. The treatment of animals provides a clear example of the practical value of global ethics. In the Western world (and in contrast with certain Eastern traditions) animals have long been excluded from the domain of moral concern. They have been bred up and killed for food and clothing, captured and dissected in the name of science, and sometimes hunted for pure pleasure. This treatment has been justified in several ways. Within the Jewish and Christian religious context, for example, it is taught that God created animals for human use, and so we are entitled to do to them as we please. Global Community condemns this behavior because each of us depends on the well-being of the whole, and so global citizens have respect for the community of living beings, for people, other Life forms, and plants, and for the preservation of Earth, the air, water and soil.

In modern days, morality is fundamentally a matter of promoting happiness (pleasure) and preventing suffering (pain). This implies that moral concern is not limited to creatures with reason but has application to all Life forms. The day may come when the rest of the animal creation may acquire the rights which never should have been withholden from them but by the hand of tyranny or religion. For example, the blackness of the skin is no reason why a human being should be abandoned without redress to the caprice of a tormentor. It may one day come to be recognized that the number of the legs, the villosity of the skin, or the termination of the os sacrum are reasons equally insufficient for abandoning a sensitive being to the same fate. The question is not, Can they reason? nor, Can they talk? but, Can they ‘’suffer’’? And even further, are they Life forms? Global Community ethics include all Life forms.

So now global ethics can be a set of concepts and principles that guide us in determining what behavior helps or harms all Life forms. Suffering (rather than rationality) is a criterion of moral significance, and agrees that it is wrong to cause suffering unnecessarily, then many accepted practices such as meat production are clearly immoral. This easy argument shows how philosophical reasoning can generate important ethical conclusions. Similarly controversial results have been obtained in other areas after the application of different ethical theories. These include but are not limited to medical ethics; abortion; euthanasia; bioethics; suicide; reproduction ethics; environmental ethics; animal rights; vegetarianism; ecological philosophy; professional ethics; business ethics; pornography; sexuality; paternalism; just war theory; punishment; capital punishment; famine and poverty.

An obvious application of Global Community ethics is concerned about artists, writers, and scientists, as they too are not exempt from general ethical standards and must serve the truth.

Global Community ethics are concerned about the leaders of countries, politicians, and political parties, because when they lie in the faces of their people, when they manipulate the truth, or when they are guilty of venality or ruthlessness in domestic or foreign affairs, they forsake their credibility and deserve to lose their offices and their voters; conversely, public opinion should support those politicians who dare to speak the truth to the people at all times.

The politician must sometimes do “wrong to do right”. The politician uses violence to prevent greater violence, but his act is still wrong even if justified. Some of the acts of violence are never justified, no matter what the ends. In a democracy citizens should hold the leader responsible, and therefore if the act is justified their hands are dirty too. In large political organizations it is often not possible to tell who is actually responsible for the outcomes. Often, the key issues are not the conflict between means and ends but the conflicts among the ends themselves.

For example, in the question of global justice, the conflict is between the claims of the nation state and citizens on one side and the claims of all citizens of the world. Traditionally, priority has been given to the claims of nations, but in recent years thinkers known as global citizens have pressed the claims of all citizens of the world. Global Community represents all global citizens, all Life forms, and stands for global justice. Political ethics deals not mainly with ideal justice, however, but with realizing moral values in democratic societies where citizens disagree about what ideal justice is. In a pluralist society, how if at all can governments justify a policy of progressive taxation, affirmative action, the right to abortion, universal healthcare, and the like? Political ethics is also concerned with moral problems raised by the need for political compromise, whistleblowing, civil disobedience, and criminal punishment.

In the context of the global civilization of the 3rd Millennium we have defined that any symbiotical relationship is for the good of all, for the good of the 'other'. It is based on a genuine group concern and unconditional support for the individual's well-being ~ a giant leap in human behaviour. The question is how can we improve the political symbiotical relationship to fulfill the fundamental criteria? Global Community promotes values and principles to achieve the fundamental criteria and that requires the promoting and establishment of: global community ethics, mutual respect, respect for Life , basic liberties, justice and equity, caring for the 'other', integrity, responsibility and accountability.

Other symbiotical relationships may be based on common concerns and issues such as: the environment, peace, justice, women's rights, global rights, and many more. There is a whole spectrum of possible symbiotical relationships. Let just make sure they all satisfy the fundamental criteria of a symbiotical reletionship. Professions are expected to develop up-to-date codes of ethics with specific guidelines in line with the Scale of Global Rights.

On a theoretical level, there is debate as to whether an ethical code for a profession should be consistent with the requirements of morality governing the public. For example, it could be argued that a doctor may lie to a patient about the severity of their condition, if there is reason to think that telling the patient could cause them so much distress that it would be detrimental to their health. This would be a disrespect of the patient’s autonomy, as it denies them information on something that could have a great impact on their Life . This would generally be seen as morally wrong. However, if the end of improving and maintaining health is given a moral priority in society, then it may be justifiable to contravene other moral demands in order to meet this goal. There can be different, equally valid moral codes that apply to different sections of society and differences in codes between societies. Those problems will arise when the Scale of Global Rights is applied as a basis of global ethics. Professions such as scientists, physicians, business people, journalists, and politicians, are expected to develop up-to-date codes of ethics with specific guidelines in line with the Scale.

It is impossible within the scope of this paper to describe, compare, and evaluate all past and present civilizations, and conclude that "A successful Global Civilization for all Life " would have the following distinguishing characteristics of Global Civilization. Nevertheless, let us see what can be found within the context of today civilizations, what are possible surviving solutions for Life on Earth, and even attempt to promote a system of global governance consisting of a more meaningful world union in the form of nine or more Global Governments and Global Parliament.

In order to understand the rise of a civilizational state and of Global Civilization as a civilizational state, it is useful to understand the concept of a nation-state. A nation-state generally refers to a state made up of people who share some common traits such as language, religion and way of Life . Europe is the birthplace of nation-states, and nationalism pushed much of Europe's nationhood and modernization, and also proved to be a major cause of conflicts and wars. During the 18th and 19th centuries, nation-states emerged one after another in Europe, the earliest nation-state being France. Our first description of a civilization with nation-states will be that of the Western civilization which emerged about A.D. 700 or 800. It has three major components: Europe, North America, and Latin America. A civilization is generally defined as an advanced state of human society with important characteristics. Historians, anthropologists, and other scholars have researched several core characteristics of civilization. Some of the most important characteristics of the Western civilization include:

a) Western Christianity, namely Catholicism and Protestantism, is the most important characteristic of Western civilization. There exists a well-developed sense of community among Western Christian peoples.

b) Language is second only to religion as a factor distinguishing people of one culture from those of another.The West differs from most other civilizations in its multiplicity of languages such as Japanese, Hindi, Manderin, Russian, and Arabic. The West inherited Latin from its past.

c) God and Caesar, church and state, spiritual authority and temporal authority, have been a prevailing dualism in Western culture. The separation between church and state that typify Western civilization have existed in no other civilization. This division of authority contributed immeasurably to the development of freedom in the West.

d) The concept of the centrality of law to civilized existence was inherited from the Romans. The tradition of the rule of law laid the basis for constitutionalism and the protection of human rights, including property rights, against the exercise of arbitrary power. In most other civilizations law was a much less important factor in shaping thought and behavior.

e) Historically Western society has been highly pluralistic and that was a distinguishing characteristic, the rise of diverse autonomous groups not based on blood relationship or marriage. These groups included monasteries, monastic orders, guilds, and a variety of other associations and societies. Most Western European societies included a strong and autonomous aristocracy, a peasantry, and a class of merchants and traders.

f) Social pluralism gave rise to estates, parliaments, and other institutions to represent the interests of the aristocracy, clergy, merchants, and other groups. These bodies provided forms of representation which in the course of modernization evolved into the institutions of modern democracy. They provided a vehicle for expanded political participation. Then movements for self-government developed in cities and spread forcing bishops, local barons, and other nobles to share power with the people. Representation at the national level was thus supplemented by a measure of autonomy at the local level.
g) Over time emerged a sense of individualism and a tradition of individual rights and liberties unique among civilized societies, even claims for equal rights for all individuals. Again and again both Westerners and non-Westerners point to individualism as the central distinguishing mark of the West.

These concepts, practices, and institutions have been more prevalent in the West than in non-Western civilizations. They are in large part the factors which enabled the West to take the lead in modernizing itself and the world. The expansion of the West has promoted both the modernization and the Westernization of non-Western societies. Today, the total rejection of modernization is hardly possible in a world becoming overwhelmingly modern and highly interconnected. Only the very most extreme fundamentalists reject modernization. The religious values, moral assumptions, and social structures of the non-Western societies are at best alien, and sometime hostile, to the values and practices of individualism. Even extreme proponents of anti-Westernism and the revitalization of indigenous cultures do not hesitate to use modern techniques of e-mail, computers, compact discs, USB devices, the Internet, and television to promote their cause. So modernization does not necessarily mean Westernization. Non-Western societies can modernize and have modernized without abandoning their own cultures and adopting wholesale Western values, institutions, and practices. Whatever obstacles non-Western cultures pose to modernization pale before those they pose to Westernization. In short, modernization means a great victory and achievement of Global Civilization on Earth.

Ever since the beginning of the post-Cold War, global politics worldwide has become multipolar and multicivilizational. For hundreds of years, the nation-states of the West, namely Spain, France, Great Britain, Austria, Germany, Australia, New Zealand, Canada and the United States, formed a multipolar world within Western civilization. Afresh, Americans have defined themselves, their society, in opposition to Europe. America is the land of freedom, equality, opportunity, the future, and is a distinct core-state civilization. Democratic societies led by the United States were engaged in a pervasive ideological, economic, political, and, sometimes, military invasion of the communist societies of the Soviet Union and in the Third World. Only Russian, Japanese, and Ethiopian civilizations, all governed by highly centralized imperial authorities, were able to resist the onslaught of the West and maintain meaningful independent existence. During those years, not so much ideologies, but economics and politics were differentiating peoples of different civilizations. Nevertheless, their cultures, their ways of Life , ways doing things have been their most distinguishing characteristics. Those characteristics have been defined by religion, language, ancestry, history, communities, ethnic groups, customs, nations, and also by major levels of classification being civilizations. In modern era, Western civilization, the West, is referred to the European-American civilization.

Inevitability, the fates of the United States and of the West depend upon Americans asserting strongly once more their commitment to Western civilization. At home, this means rejecting the divisive urgent need of multiculturalism. Internationally it means letting go the elusive and illusory calls to identify the United States with Asia. Whatever economic connections may exist between them, the fundamental cultural gap between Asian and American societies prevents their joining together in a common home such as a Global Civilizational state or a global empire lead by the United States. Americans are culturally part of the Western family; multiculturalists may damage and even destroy that relationship but they cannot replace it. When Americans look for their cultural roots, they find them in Europe. As Western countries increasingly interact with increasingly powerful non-Western societies they become more and more aware of their common Western cultural core that binds them together. If North America and Europe renew their moral Life , build on their cultural commonality, and develop close forms of economic and political integration to supplement their security collaboration in NATO, they could generate a third Euroamerican phase of Western economic affluence and political influence.

Furthermore and equally possible, a referendum about the UK leaving the EU, an economic and political partnership involving 28 European countries, a vote, called the Brexit, in which everyone (or nearly everyone) of voting age can take part, was held on Thursday 23 June, 2016, to decide whether the UK should leave or remain in the European Union. Leave won by 51.9% to 48.1%. The referendum turnout was 71.8%, with more than 30 million people voting. Over time, the EU has grown to become a "single market" allowing goods and people to move around, basically as if the member states were one country. It has its own currency, the euro, which is used by 19 of the member countries, its own parliament and it now sets rules in a wide range of areas - including the environment, transport, consumer rights and even things such as mobile phone charges. But the withdrawal agreement reached between the EU and UK has been rejected three times by UK MPs. The EU leaders have now backed a six-month extension until 31 October 2019. However, the UK will leave before this date if the withdrawal agreement is ratified by the UK and the EU.

Now, if North America was already united as a Global Government described here in this Paper, and the UK decided to be a part of the Global Government of North America (GGNA) instead of staying with the EU, then that could be another alternative for the people of the UK. Renewing their moral Life , building on their cultural commonality with the GGNA, and developing close forms of economic and political integration to supplement their security collaboration in NATO, they could also generate a third UK-American phase of Western economic affluence and political influence.

Meaningful political integration with the UK bounded by a Global Civilizational state, the GGNA, would in some measure counter the relative decline in the West's share of the world's people, economic product, and military capabilities and revive the power of the West in the eyes of the leaders of other civilizations. Whether the West comes together politically and economically depends overwhelmingly on whether the United States reaffirms its identity as a Western nation and defines its global role as the leader of Western civilization.

The West, especially the United States, believe that peoples from the non-Western civilizations should commit themselves to the Western values of democracy, free markets, limited government, human rights, individualism, the rule of law, and should embody these values in their institutions. What is Global Civilization to the West is imperialism to the rest of the world. The West will continue to attempt to sustain its preeminent position and defend its interests by defining interests of Global Civilization. The West is attempting to integrate the economies of non-Western societies into a global economic system which it dominates. Through the World Bank and the IMF, and other international economic institutions, the West promotes its economic interests and imposes on other nations the economic policies it thinks appropriate.

Having achieved political independence, non-Western societies wish to free themselves from Western economic, military, and cultural domination. East Asian societies are well on their way to equaling the West economically. Asian and Islamic countries are looking for shortcuts to balance the West militarily. The global aspirations of Western civilization, the declining relative power of the West, and the increasing cultural assertiveness of other civilizations ensure generally difficult relations between the West and the rest of the world.

If it became prominent at home, the impact of multiculturalism in the United States would threaten the United States and the West. A Global Civilization abroad would threaten the West and the world. A multicultural America is impossible because a non-Western America is not American. And a multicultural world is unavoidable because global empire is impossible. The preservation of the United States and the West requires the renewal of Western identity. The security of the world requires acceptance of global multiculturality. Cultures prescribe institutions and behavior patterns to guide humans in the paths which are right in a particular society. Instead of promoting the supposedly global features of one global civilization, the requisites for cultural coexistence demand a search for what is common to most civilizations. It is a search for a Global Civilizational state. In a multicivilizational world, the constructive course is to renounce global culture, accept diversity, and seek commonalities. There are core values which different ethnic and religious societies have in common.

Certainly a statement of Western civilization and particularly of American values would give far more weight to the rights of the individual as against those of the community, to freedom of expression and truth emerging out of the contest of ideas, to political participation and competition, and to the rule of law as against the rule of expert. Commonalities exist between Asia and the West. Whatever the degree to which humankind is divided, the world's major religions, Western Christianity, Orthodoxy, Hinduism, Buddhism, Islam, Confucianism, Taoism, Judaism, also share key values in common. A Global Civilization can emerge gradually through the exploration and expansion of these commonalities. Peace in a multicivilizational world is the finding of commonalities: peoples in all civilizations should search for and attempt to expand the values, institutions, and practices they have in common with peoples of other civilizations. This effort would contribute to strengthening Global Civilization which is a complex mix of higher levels of morality, religion, learning, art, philosophy, technology, and material wellbeing.

Because of modernization, global politics today is being reconfigured along cultural lines and civilizations. And of course, Global Civilization is finally giving its historical place as the global solution to saving humanity from complete extinction. Peoples and countries with similar cultures are coming together. Alignments defined by ideology and superpower relations are giving way to alignments defined by culture and civilization. A civilization may also include people who share in and identify with its culture, but who live in states dominated by members of another civilization. Civilizations usually have one or more places viewed by their members as the principal source or sources of the civilization's culture. These sources are often located within the core state or states of the civilization, that is, its most powerful and culturally central state or states. For instance, Japanese civilization is virtually identical with the single Japanese core state. Sinic, Orthodox, and Hindu civilizations each have one overwhelmingly dominant core state, other member states, and people affiliated with their civilization in states dominated by people of a different civilization (overseas Chinese, near abroad Russians, Sri Lankan Tamils).

The components of order in today's more complex and heterogenous world are found within and between civilizations. The world will be ordered on the basis of civilizations or not at all. In this world the core states of civilizations are sources of order within civilizations and, through negotiations with other core states, between civilizations.

Now, let us have a more specific definition and understanding of non-Western civilizations.

Non-Western societies, such as those in East Asia, are expanding their economic wealth, political strength, military power, claiming their own cultural values and letting go those constrained on them by the West. Nations with cultural similarities cooperate economically and politically. On the other hand, international organizations based on states with cultural commonality, such as the European Union, are far more successful than those that attempt to overshadow cultures. The reviving of religion worldwide is energizing these cultural differences. For instance, East Asian economic success has its primary source in East Asian culture. Power has shifted from the predominant West to non-Western civilizations, and global politics has become multipolar and multicivilizational.

When defining the culture of a civilization with respect to its behavior, a socially acceptable behavior would be a behavior that is accepted as normal or appropriate within a social culture or subculture. But today in world affairs, nation-states behaviors are shaped by the pursuit of power and wealth and also by cultural preferences, commonalities, and differences. The most significant and consequential groupings of states are now the world's major civilizations where local politics is the politics of ethnicity, and global politics is the politics of civilizations. Conflicts and wars will occur between peoples in association with different cultural groups.

Having defined what was meant by a nation-state, and a core-state within civilizations, and to a great extent within Western civilization, a much different attitude toward Life in society can be found in non-Western civilizations, especially in China.

This 21st century is very crucial for humanity as it will determine our survival or not as a species and, consequently, the survival of the next generations. The Biosphere is our world, our home. The lives of all Life forms and plants on our planet deserve protection, preservation, and care. The genomic information of plants, animals, and human beings is the common wealth of the planet, and all efforts to make use of this environmental commons must be framed around principles of equality, solidarity, environmental and climate justice. 

Democratic socialism advocates that the control and management of natural resources be under the control of the people. The 1 % super rich people worldwide who thrive within capitalism, must be overthrown. This new way of governing can be achieve through legitimate democratic means by voting in a party that represents this way of governing. Democratic socialism plus implies public owership, not private ownership of natural resources.

Democratic socialism means equality in a democratic state, and is attainable only through the ballot box, by voting, Free and fair election determine changes in government and society.

Democratic socialism accommodates dissent and opposing points of view. It ensures a society free from oppression and midnight knocks. It fights dictatorships and control of the super rich 1% of the world population over the natural resources on the planet which caused the planetary state of emergency crisis worlwide, an environmental crisis, a global warming out of control, a climate change crisis, a Life extinction crisis, and a widespread Life extinctions.

What would be the shape and fundamental goals of an expansive anti-capitalist movement against extinction and for environmental justice? It would have to commence with open recognition by the developed nations of the long history of ecocide. Such an admission would lead to a consequent recognition of the biodiversity debt owed by the wealthy nations of the global North to the South. Building on the demands articulated by the climate justice movement, the anti-capitalist conservation movement must demand the repayment of this biodiversity debt. 

This proposal is based on moving towards a situation in which all nations have the same level of emissions per person (convergence) while contracting them to a level that is sustainable (contraction). A country such as the United States, which has only 5% of the global population, would be allowed no more than 5% of globally sustainable emissions. Such a move would represent a dramatic anti-imperialist shift since the US is at present responsible for 25% of carbon emissions. The powerful individuals and corporations that control nations like the US are not likely to accept such revolutionary curtailments of the wasteful system that supports them without a struggle. Already there is abundant evidence that they would sooner destroy the planet than let even a modicum of their power slip. 

A legally imposed contraction of the fossil energy supply and a rapid global conversion to renewable energy, is a necessary step toward saving our world, Earth. So what should Global Civilization do to avoid the worst impacts of climate change? Capitalism is based on ceaseless compound growth that is destroying ecosystems the world over, the goal in the rich nations of the global North must be to overturn our present expansionary system by fostering de-growth . Most importantly, nations that have benefited from burning fossil fuels must radically cut their carbon emissions in order to stem the lurch towards runaway climate chaos that endangers the vast majority of current terrestrial forms of Life .

Global Community is asking all states and international organizations to participate in the building of just economic institutions within the context of the Global Government of North America (GGNA). So this way, Western civilizations together with Non-Western civilizations would allow Global Civilization to flourish and be successful now and for future generations.

Over ancient time to this day, morality in society made its way into our ways of doing business. So the set of behaviors that constitute Global Civilization ethic for a business evolved largely because they provided possible survival benefits to increase evolutionary success. Consequently, peoples evolved socially to express emotions, such as feelings of empathy or guilt, in response to these moral behaviors. Humans developed truly moral, altruistic instincts. When looking across cultures of geo-cultural areas and across millennia, certain virtues have prevailed in all cultures, the major ones include:

wisdom, knowledge, courage, justice, love, truth, empathy, kindness, and social intelligence.

Global Civilization ethic for a business offers fundamental moral behaviors and irrevocable standards that every corporate citizen and, to some extent if applicable, the public at large may adapt as their own vision for Life 's survival on our planet. You need not be religious to make this vision yours. This vision is for all corporate citizens, regardless of their social origin, language, culture, sex, skin color, religious and non-religious. Global Civilization vision creates new hopes, standards, ideals and goals for corporate citizens to embrace freely, and live a Life without fear. Corporate citizens have a binding responsibility for the welfare of all humanity and care for all Life on Earth. Global Civilization ethical grounds for a business are practical, real, and applicable for all corporate women and men of good will, religious and non-religious.

Global Civilization ethics for a business are about how we treat others and a commitment to respect every person humanely and with dignity. For this process to work, global citizens learn to forgive, be patient and compassionate, promote acceptance, open theirs hearts to one another, and practice a culture of solidarity and cooperation. Let go narrow differences between us all for the greater good of humanity and future generations.

Global Civilization ethic for a business aims to identify principles of right action that may be used to guide people in their lives. These principles can be used to decide whether particular courses of action, or particular types of action, are right or wrong. Ethics emphasizes respect for persons, and holds that there are certain actions that should never be done.

In this paper we are offering the world, once more, guidelines, politics and ethics for human behaviors so needed for Life 's survival on our planet.

Morality is the study of intentions, decisions, and actions between those that are "good" (or right) and those that are "bad" (or wrong). Morality can be a body of standards or principles derived from a code of conduct from a particular profession, religion, culture, business, etc., or it can derive from a standard that a person believes should be universal such as Global Community ethics which include all Life forms over the entire Universe.

Morality can thus be defined as an accumulation of interrelated other-regarding behaviors that cultivate and regulate complex interactions within social groups and civilizations. These behaviors includes empathy, reciprocity, altruism, cooperation, and a sense of fairness. For example, in the question of global justice, the conflict is between the claims of the nation-state and citizens on one side and the claims of all citizens of the world. Traditionally, priority has been given to the claims of nations, but in recent years thinkers known as global citizens have pressed the claims of all citizens of the world. Global Civilization represents all global citizens, all Life forms, and stands for global justice. Political ethics deals not mainly with ideal justice, however, but with realizing moral values in democratic societies where citizens disagree about what ideal justice is. In a pluralist society, how if at all can governments justify a policy of progressive taxation, affirmative action, the right to abortion, universal healthcare, and the like? Political ethics is also concerned with moral problems raised by the need for political compromise, whistleblowing, civil disobedience, and criminal punishment.

Economic and political power must be used as a service to humanity instead of misusing it in ruthless battles for domination. A system of global governance is needed consisting of a more meaningful union in the form of nine or more Global Governments. The Federation of Global Governments would be the place of meeting between Global Governments. A Global Government is concerned not only with economics and trade, but also with the environment, health, agriculture, energy, food, social, cultural and many other essential aspects. Global Civilization can help to develop a spirit of compassion with those who suffer, with special care for the children, the aged, the poor, the disabled, and the refugees. In the developed countries, a distinction must be made between necessary and limitless consumption, between socially beneficial and non-beneficial uses of property, between justified and unjustified uses of natural resources, and between a profit-only and a socially beneficial and ecologically oriented market economy.

We need ways of organizing ourselves to help us live in a world with less energy and to grow strong caring communities in which we get more of our human satisfaction from caring relationships and less from material goods. We need to reclaim the ideal of being a democratic middle-class people without extremes of wealth and poverty. We need to recover a deep sense of community that has disappeared from many of our lives. This means letting go a sense of ourselves as consumption machines.

A successful Global Civilizational state for all Life on Earth is on the horizon. Let us lead the world toward a Global Civilizational state.