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We humans live together in a society based on the division of labour. If each person does what he accepts as an occupation according to moral principles and the ”True Law,” we will have a crisis-less society.
Most of us do the assignments we have undertaken more or less accurately. Still, three groups of us, namely philosophers, jurists, and politicians, either cannot or do not want to fulfil the tasks they have accepted. As a result of their irresponsible manners, human society faces various crises, which will remain until philosophy, the judiciary, and politics take responsibility and fulfil their duties.
Philosophy is first responsible for the chaos in human society because it has been unable to discover two-thirds of our Homeostasis flaws and fix them through education.
Thus, philosophy is the source of a culture of irresponsibility that dominates the judiciary and politics.
Whereas one form of philosophy (Academic Philosophy) is the source of a culture of irresponsibility that dominates the judiciary and politics, another form (True Philosophy) seeks to transform this culture into one of responsibility.
Since I have dealt with philosophy’s problem in detail in my books—especially the fourth volume—I refrain from repeating it here.
The culture of irresponsibility brings two destructive tangible consequences:
1. Silence in confrontation with reasonable questions. Politicians and judiciary staff can even use silence as an offensive and defensive weapon.
2. The existence of insensitivity to injustice among politicians and jurists.
The culture of irresponsibility and its two damaging outcomes mean that even when some decent jurists and politicians strongly desire to establish justice, they cannot do it because they don’t know what justice is. Simultaneously, they are confronted with sabotage by dishonest jurists and politicians who take advantage of that culture of irresponsibility.
The scrupulous jurists and politicians are unsure whether justice exists at all. If it does, where must they seek it? And if it doesn’t, how can they create it? The source of their confusion is Academic Philosophy.
Considering the devastating role of Academic Philosophy in the creation of the culture of irresponsibility, you must know when you ask an alleged philosopher a simple question like ”What is justice?” and he cannot answer it accurately or remains silent, you shall think about the dangerous consequences of his irresponsibility(no response) that appear as crises for you and other humans.
So, the only logical way to escape the crises is to hold this triple group of philosophy, judiciary, and politics responsible. These three groups are the main obstacles to discovering two-thirds of our Homeostasis defects and rectifying them through education.
Because irresponsible philosophy is an extant philosophical system that lives in universities, it can be called scholastic or academic philosophy. The neglect of Academic Philosophy caused me to undertake responsibility and fulfil their tasks.
Since 1979, I have tried to answer questions that Academic Philosophy couldn’t answer. Thus, I have had a moral obligation or responsibility to answer philosophical questions.
Whereas every person who considers himself responsible towards human society is morally obliged to hold other humans accountable, I have to do so. In other words, I fulfilled my moral responsibility to humanity and have the right to call others to pay their shares of moral responsibility.
According to this principle, an instruction for creating a chain of moral responsibility is born: ”Take responsibility, call for responsibility, and let us make accountability a standard.”
This moral instruction encourages everyone to take personal responsibility for their actions while urging others to do the same. It emphasises the importance of creating a culture of moral responsibility where accountability is the norm —meaning people should not only be responsible for their own behaviour but also expect and promote moral responsibility in others. The ultimate goal is to ensure that accountability becomes a shared value, guiding both individual and collective actions to benefit humanity as a whole.
It is inadequate for only some people to be accountable for human society and to do their appointments correctly. In such circumstances, others or irresponsible ones will ruin society with their lack of duty, as academic philosophers, careless jurists, and thoughtless politicians have done.
My audience in this essay is all members of humanity. For a better conclusion, I divide humanity into two categories:
1. The members of three groups: philosophy, judiciary, and politics, whom I call the ”Real System”. The members of Real System are ”crisis-makers.”
2. The rest of human society, whom I call ordinary people or ordinary humans. They are ”crisis-takers.”
Thus, as an individual, you are an ordinary human if you are not engaged somehow in philosophy, judiciary, and politics.
As a dutiful person who fulfils her or his occupation and pays taxes, you should enjoy a crises-less life.
Health, well-being, and security are your rights because they are asserted in the Universal Declaration of Human Rights, and you have already paid for them by fulfilling your share of the labour division principle.
As the following picture depicts, when you vote with one hand simultaneously, you should receive a package of Good Governance with your other hand.
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Your vote is your right to sovereignty, which is the second right after your right to life because the rest of the rights asserted in the Universal Declaration of Human Rights emanate from your ability to exert your right to sovereignty.
When you give your right to sovereignty through a vote to the government without receiving ”Good Governance,” you destroy your right to sovereignty with your hand because when you don’t respect your sovereignty and throw it into the basket of immoral persons, how can you expect they respect your right to ”Good Governance?”
Your disregard for your right to sovereignty not only destroys your rights but also puts at stake my rights, too, because our rights are chained to each other. When you—and many like you—deprive yourself of ”Good Governance,” you impose the same thing on me. I would be deprived of ”Good Governance” because of your neglect.
Among all the goodness and rights that must exist in the package of Good Governance, the UDHR emphasises the following: dignity, freedom, justice, peace, freedom from fear, the rule of law, a spirit of brotherhood, the right to life, liberty, security, health, well-being, international order, morality, the general welfare, and democratic society.
These terms are not meaningless, as governments would have you believe when they sell to you, and you buy them without question. For instance, instead of the ”rule of law,” governments often impose the rule of non-law. Similarly, instead of providing a true democracy, they offer a blend of plutocracy (capitalcracy, or rule by the wealthy) and kakistocracy (rule by the worst or most unscrupulous citizens). This happens because people often don’t recognise the difference between law and non-law or democracy and kakistocracy.
In essence, you’re buying catchy tags instead of factual content. William Shakespeare famously said, ”All that glitters is not gold,” which captures how ordinary people interact with the Real System. Rulers sell worthless glitter(non-law), but the people pay as if it’s gold(law).
Equating democracy merely with voting and ballot boxes is a widespread fallacy, leading you to choose between incompetents from a pool of incompetents.
My claim about the incompetency of philosophy, judiciary, and politics is not an unfounded label but a fact.
Competence in a field means one has sufficient Knowledge and related experience in the same vocation. In other words, ”Competence” is a mixture of Knowledge and Experience. Without Knowledge in an area, having experience in the same area is impossible because experience results from exercising Knowledge in practice.
Consider these testable and approvable facts:
1. Philosophy means loving wisdom, and an academic philosopher, as a lover of wisdom, cannot even define wisdom without a stammer.
2. A judge who must bring justice to human society cannot clarify justice.
3. A politician, as a lawmaker, cannot describe the function of law.
These members of the Real System are incompetent because has been deprived of such education that the Universal Declaration of Human Rights (UDHR) in Paragraph Two of Article 26 demands.
The UDHR demands an education that directs us ”to the full development of the human personality.”
Academic philosophers, indifferent jurists, and oblivious politicians, themselves deprived of the education demanded by the UDHR, have similarly deprived ordinary citizens.
In such circumstances, ignorance is guaranteed to grow because how can the illiterate be expected to teach literacy?
Achieving the ”UDRH’s demanded education” is the core of an exit strategy that humanity needs because it awakens philosophy, makes the judiciary sensitive to injustice, and pulls politics out of the darkness of ignorance.
The ”UDRH’s demanded education” causes enlightened philosophers, jurists, and politicians to take responsibility, solve current crises, and deter the occurrence of new crises in the future because knowledge gives us the ability to forecast events.
The UDHR demand for an education that directs us ”to the full development of the human personality” provokes three questions:
1. Teaching which type of subjects can direct us to the full development of the human personality?
2. What would happen if we were deprived of such education?
3. What does ”full development of the human personality” mean?
The first question answer is:
Undoubtedly, teaching scientific subjects such as physics, chemistry, biology, and the like cannot lead to the full development of human personality. Even the education of literature and humanities, along with scientific subjects, couldn’t cause us to be taught to accept and respect each other’s rights and live peacefully.
In my work ”The UDHR, A Serious Text”, I explained which type of education can respond to the UDHR demand. It is Wise Education.
The second question is: What would happen if we were deprived of such education?
Answering this requires us to revisit Article 26 and assess the impact of complying with its mandate.
I underline that paragraph’s achievements.
(2) Education shall be directed to the full development of the human personality and to the strengthening of respect for human rights and fundamental freedoms. It shall promote understanding, tolerance and friendship among all nations, racial or religious groups, and shall further the activities of the United Nations for the maintenance of peace.
When we ignore Article 26’s demands, we shouldn’t expect to achieve ”full development of the human personality.” Instead, we would have ”stunted growth” and ”immature personality” with many destructive consequences.
The ”strengthening respect for human rights and fundamental freedoms” would vanish, replaced by disregard and violations of human rights and freedoms. In other words, we will have immoral humans because immorality means refusing and disregarding other human rights.
Rather than ”promote understanding, tolerance and friendship among all nations, racial or religious groups”, we would face misunderstanding, intolerance, and hatred among them.
Under these conditions, the ”maintenance of peace”, a central goal of the United Nations, would fail, and WAR would be inevitable.
In summary, neglecting the education referred to in the second paragraph of Article 26 has already contributed to various crises for us as members of the ”human family.”
One aspect of depriving mandated education and suffering from ”stunted growth” and ”immature personality” is a trait best described as a ”half-devil and half-child characteristic”, which appears when such an immature personality achieves governmental power.
You can see such half-devil and half-child characteristics and manners among powerful men because the combination of power and ignorance is devastating to human rights. I considered its reasons in ”Power, Corruption and Crackdown.”
By ignoring the demanded education, we will have decorative UDHRs and facade institutes that claim to stand for human rights. Whether such institutes are for defending those rights —like human rights organisations— or must provide them for their citizens —like governments.
Without a foundation of Wise Education, these institutions(the UN and national government)become hollow, condemned to serve their members’ self-interests instead of the commitment to humanity.
In an atmosphere of ignorance, the government will inevitably fail to achieve its true aim: delivering Good Governance to every member of society.
In such circumstances, emerging troubles for humanity are unavoidable, and confrontation with crises is inescapable.
The third question is: What does ”full development of the human personality” mean?
The answer to this question is: ”Full development of the human personality” means every human being must be equipped with Developed or Secular Moral Values.
Exercising such education makes us responsible to each other as family or, as the UDHR requires, a ”human family.”
”Full development of the human personality” means we will be wise humans, which is necessary to establish collective wisdom.
Only wise humans can see reality —as it is— and understand its relationship with the truth.
An ”Exit Strategy” means a plan of action designed to achieve an overall and long-term solution to prevent these endless crises we are facing one after another.
Understanding and enforcing the whole UDHR and complying with that document’s instructions is the essence of any reasonable and influential ”Exit Strategy”.
As previously mentioned, philosophers, jurists, and politicians play a critical role in creating crises.
Ordinary humans, especially journalists —as a part of ordinary humans— can awaken philosophers, jurists, and politicians, demand their right to Good Governance and generate an ”Exit Strategy.”
No solution can emerge without true philosophy’s presence to interpret the UDHR’s terms and phrases.
Then, establishing an ”Exit Strategy” is impossible without the interaction between at least one true philosopher(like myself) and:
1. The rest of the system(jurists and politicians as crisis-makers).
2. Ordinary humans who suffer from crises meanwhile they deserve well-being and happiness.
In other words, I am obliged to interact with crisis-makers and crisis-takers.
So, I am morally compelled to mention jurists’ and politicians’ duties and urge them to fulfil their accepted assignments. I can use legal levers provided by the UDHR and its conventions.
Simultaneously, I am obliged to tell ordinary humans about their rights to Good Governance because until ordinary citizens submit their right to sovereignty to a bunch of people with immature personalities and immoral manners, the domination of crises will continue.
Our destinies as humans are intertwined as if we were chained together. When some people throw themselves into the well of misfortune, they not only make themselves miserable but also bring suffering to others (including me). Therefore, every individual has a duty to ask others not to participate in creating crises because the consequences of a crisis will not remain confined to its creator but will spread to everyone. For instance, the outbreak of COVID-19 was not limited to one person, city, or country; it plunged humanity into crisis. Therefore, you have the right to ask me and other humans to act wisely so we do not create problems for you. Based on this principle, I, too, have the right to meet your and others’ exact demands.
When people with ”stunted growth” and ”immature personality” gain governmental power, they threaten humanity because the combination of power and ignorance is an extraordinary peril.
For these reasons, I was convinced that I take responsibility as a true philosopher and am obliged to interact with crisis-makers and crisis-takers.
Ordinary humans who are crisis-takers must demand ”Good Governance” because their naivety in buying catchy tags instead of factual content makes trouble for themselves and me.
By choosing incompetent governments, the ordinary citizens not only impose ”Bad Governance” upon themselves but also inflict such governance on me —as my fellow Swedish citizens did with me for a few decades.
From the perspective of a human deprived of Wise Education, there is no exit from this evil arrangement that humanity has been trapped in.
It seems that a vicious power has arranged things in our world so that humans are obliged to violate human rights.
Deprived of Wise Education, a lone thinker’s mind cannot do anything to penetrate that evil arrangement and exercise a meaningful change.
Lack of Wise Knowledge causes a lone thinker to participate in the ballot and elect a bad politician to avoid the winning of a worse politician.
Such a lone thinker must comply with unjust laws(non-laws) because non-laws are the most existing dominating laws, and their alternative is lawlessness.
A lone thinker deprived of Wise Education cannot understand abstract words and concepts. He uses rights, justice, order, law, responsibility, and many other terms without defining them and understanding their relationships.
In the absence of true philosophy, deep thinking can lead the thinker toward frustration and hopelessness because he cannot understand the reasons behind so many injustices and cannot find an exit door to get rid of them.
Deep thinkers’ frustration and hopelessness are based on their incomplete education and insufficient knowledge.
In such circumstances, deep thinking and its aftermath can guide a thinker to commit suicide —as it did with David Buckel, a US lawyer who set himself on fire in climate protest.
Indeed, such thinkers face an issue they cannot understand. They confront problems that they cannot solve. In other words, they cannot see even the ”statement of problem,” let alone solve it.
There is no vicious power that created this evil arrangement.
A repairable flaw in the structure of the human mind is the origin of this evil arrangement.
Two-thirds of our Homeostasis doesn’t work appropriately, and we are born with this flaw. It means we have severe problems regulating our relationship with each other and nature according to accepting and respecting rights.
Accepting and respecting each other’s rights provides a solid stage on which we can play our theatrical roles as members of the human family that the UDHR demands.
We call ”accepting and respecting each other’s rights” morality.
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Morality is an establishment, a common ground, or a solid stage where intelligent entities can be unified
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The malfunction of our Homeostasis is a reality, which I accepted and tried to cure myself, but you don’t even consider the existence of that flaw in yourself.
This critical difference separates me and my opinion from you and other humans.
I discovered my flaw by distancing myself and studying my behaviour outside my entity. In that investigation, I put myself in Slime Moulds shoes and, from their eyes, criticised my human manners.
A long-lasting critique caused me to find a way to cure my Homeostasis flaw and approach to Wise Education or that type of education Paragraph Two of Article 26 demands.
Of course, it cost me four decades, but I am satisfied with the price I paid.
Suppose you think the defect in Homeostasis is specific to me (Bahman Azadfar) and that you are exempt from such a flaw. In that case, you have made a big mistake that will continue the current situation in the world, and you and other people will pay the price for this arrogance.
The difference between me and those who think they are perfect is that I confessed to my Homeostasis deficiency and accepted the slime moulds as my teachers. Still, the others didn’t like to put a question mark on their Homeostasis function.
I overcame that defect with systematic self-criticism(sui-criticus) and became part of the solution. Still, others deny this natural flaw and remain as a reason for the problems and crises, either as crisis-makers or crisis-takers.
The harsh reality is we engage in behaviours that cause us to violate each other’s rights. We should seek the reason behind such conduct on Earth, not in heaven.
Why do we violate each other’s rights and launch a war?
Answering this question is vital because without knowing the reasons behind a phenomenon’s occurrence, we can neither take advantage of it—if it is useful—nor avoid it—if it is harmful.
My answer to ”Why do we violate each other’s rights and launch a war?” is the malfunction of two-thirds of human Homeostasis. What is yours?
Don’t think about committing suicide, which solves nothing except the expansion of sorrow and agony among other humans, whether they know you or they aren’t familiar with you.
I didn’t know David Buckel personally. Still, his self-immolation made me deeply sad.
Instead of surrendering to depression and frustration, be patient, retrieve your moral courage and by participating in the justice-making process, fight against injustice, as during World War Two, free women and men joined Resistance and fought against Nazism.
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New Resistance
When Nazism occupied most of the European countries one after another and imposed its hellish rule(order) on them, the people of these occupied countries did the following:
1. Despite their pent-up anger, the majority controlled it and continued their daily assignments, just as before the Nazists invasion.
2. A few considered the rule of Nazism permanent. This group betrayed their occupied countries and humanity. They cooperated with the Nazis for personal interests.
3. A group could not bear the occupation of their countries and the destruction of Europe and succumbed to despair and committed suicide like Stefan Zweig(1881-1942).
4. The last group consisted of those who did not lose hope for freedom or the downfall of Nazism. They chose to resist and fight with every available means.
To resist is to refuse to do something that you or others want you to do. Resistance is the power to deny, refuse to accept, or comply with something unjust.
Nazism sought to make the people of occupied countries sheepishly accept the new order it imposed. Under this order, every individual was to be placed according to Nazism’s ideology, not according to their inherent human dignity. However, from birth, every person should have the opportunity to discover and exercise their talents, finding their rightful place in the human family. This is what dignity means. A free person must stand against any order denying human dignity. Resistance is a moral obligation that demands to refuse any order that suppresses human freedom and dignity.
The fourth group resisted and defeated Nazism. They reconstructed the world after the war. Also, they practised the lessons they learned from Resistance time and determined not to allow such terrifying experiences to occur again. So, some of the members of the Resistance, like Stéphane Hessel, participated in forming the Universal Declaration of Human Rights.
Indeed, drafting the UDHR was a continuation of the Resistance during the war through a different norm.
The Universal Declaration of Human Rights mandated a new order based on morality(accepting and respecting human rights) and inherited human dignity.
In other words, the ratification of the UDHR on December 10, 1948, marked the birth of a New Resistance or a perpetual standing against any order that violates human rights and dignity.
During wartime, the Resistance was forced to rely on weapons as a last resort because no dialogue was possible between the oppressed and their oppressors.
Nazism could understand no other language than that of rifles.
The defeat of Nazi Germany in May 1945 broke Hitler’s war machine but did not eradicate Nazism or other forms of injustice and cruelty.
Injustice and human rights violations were not exclusive to Nazism; they could resurface at any time and any place.
Imposing predetermined order on humans according to the will of powerful rulers was not Nazism’s monopoly. Many other ideologies and mindsets are ambushed to confiscate human dignity and inflict their orders on humans.
Any order that denies human dignity calls us to establish a Resistance: to refuse such an order.
Because of the essential role of dignity, it appeared in the first paragraph of the UDHR’s text:
”Whereas recognition of the inherent dignity and of the equal and inalienable rights of all members of the human family is the foundation of freedom, justice and peace in the world,”
Thus, the need for continued Resistance remained vital, though words must replace bullets and reasoning working as rifles this time.
The New Resistance should emphasise human rights and the Rule of Law to prevent further bloodshed and brutality. From this perspective, the preamble of the UDHR becomes more understandable and more transparent:
”Whereas disregard and contempt for human rights have resulted in barbarous acts which have outraged the conscience of mankind, and the advent of a world in which human beings shall enjoy freedom of speech and belief and freedom from fear and want has been proclaimed as the highest aspiration of the common people,
Whereas it is essential, if man is not to be compelled to have recourse, as a last resort, to rebellion against tyranny and oppression, that human rights should be protected by the rule of law,”
The academic philosophy’s negligence has allowed the UDHR to be misused or underutilised as an effective tool against human rights violations.
The UDHR is not a document to be praised with empty words. Chanting, ”Long live the Universal Declaration of Human Rights,” cannot achieve its goal of making us ”members of the human family.”
Thus, the UDHR is not just for verbal admiration. It is a document to be understood and applied.
Without grasping the meaning of every word and phrase, it is impossible to create a world free from oppression and war.
Ignoring the education mandated by Article 26, the UDHR risks becoming a sheer decorative document, framed and hung on the wall, powerless to fulfil its purpose.
Since 1948, the New Resistance has been unable to defeat injustice in the way the Old Resistance overcame Nazism.
Although the UDHR was ratified in 1948, and the will to fight injustice has existed since then, the door to the New Resistance has been closed.
Via True Philosophy, I have opened that door and allowed any human to equip himself with the meanings and reasoning hidden in the UDHR. We shouldn’t forget that meaningful words must replace bullets, and reasoning must work as rifles in the New Resistance.
Just as opening the armoury gave anti-fascist fighters access to weapons, opening the meaning of the words and phrases of the UDHR provides access to the tools of language and reasoning for anyone who seeks to end human rights violations.
My task doesn’t end with defining the UDHR’s words and phrases. I must also teach others how to apply this knowledge in practice because developing ”Wise Knowledge” through teaching is the duty of True Philosophy.
The teaching of the UDHR’s words and phrases must, by me, go beyond theoretical aspects. It should include practical conducting because the Real System tried to impose its order on me and violated my rights.
Ignoring my inherited dignity by the Real System in Sweden is a suitable excuse to show my fellow humans the capacities of the contents of the UDHR, theoretically and practically.
I will encourage others to fight rather than succumb to frustration through my actions. We must refuse all orders that infringe upon human dignity and work together to establish a universal order that accepts and respects human rights.
Expansion of Wisdom allows us to work together to build a more humane future instead of surrendering to despair and accepting the current unjust order in the world.
Since the summer of 1979, I have strived to open the door to the New Resistance because your health, well-being, and security have been my concerns.
I expect you to care for the health, well-being, and security of others in return. By doing so, we truly become members of the ”human family,” as envisioned in the UDHR, and we will be members of the New Resistance to create Just Order.
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New Resistance
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Toward Reform
No magician can appear and chant ”hocus pocus” to solve our problems as humanity.
Only through our collective wisdom can we solve our actual problems and avoid crises. We need to make profound reforms.
Reform means to return to form or shape. The need for ”Reform” tells us something has lost its FORM and become deformed(out of shape), and we must transform it from deform to form.
The question is: Which FORM did we lose, and now are we obliged to revert?
Somewhere in the evolution, our intelligence divided itself, and we lost the ability to reassemble its separated ingredients. In other words, we lost our intelligence coherence, a FORM for living as humanity(a union of all humans).
The loss of intelligence coherence caused us to fall into the trap of deformity, which compelled humans to exert disorder and injustice among us.
Exercising order and justice(balance between rights) in a living organism is the duty of Homeostasis, whether that living organism is an individual like your body or a colossal body like humanity.
The loss of intelligence coherence deprived us of understanding that humans are simultaneously members of three systems: 1) an individual body, 2) humanity, and 3) all living organisms.
These three living systems require Homeostasis or ”Order and Balance”.
You grasp the vital role of order and balance in your body easily. Thus, this part of your Homeostasis works appropriately.
Ignoring the importance of exerting ”Order and Balance” among humans and between humanity and other living organisms is a severe defect in our Homeostasis that emanates from the human mindset.
In conclusion, one-third of human Homeostasis is in good shape(FORM) because it works correctly, but two-thirds are deformed because they face malfunction(out of FORM).
Turning two-thirds of our Homeostasis to FORM means the Reform which we need. We can fulfil that Reform by complying with the UDHR-mandated education that we legally accepted by signing the UDHR and its conventions.
Thus, Educational Reform is the core of turning to FORM, but that process demands minor Reforms: 1) Reform in the judiciary and 2) Reform in politics.
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1. Reform in the Judiciary
Some Reforms in the judiciary, in a nutshell, are:
a.Independence of Judiciary
Academic philosophy’s failure to define ”rights, justice, morality, order” profoundly and describing these concepts’ relationships with the law has imposed ignorance on judiciary staff and caused their incompetence.
The judiciary should be an independent foundation working as humanity’s conscience. Its deprivation of Wise Education has caused the judiciary to lose its independent characteristic and decline to be a tail of the executive branch.
Governments confiscate the judiciary’s independence by legislating non-laws and compel it to lose its role as humanity’s conscience. So, the judiciary became a Captive Conscience.
Scrupulous jurists shall restore the judiciary’s independence and remove all barriers that prevent ordinary humans from reaching the judiciary. The judicial system is a sanctuary for all who have been harmed or faced injustice.
The judiciary should not turn away a victim on the pretext of jurisdiction or legal limitations, which is immoral.
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b. Justice for everybody
Access to justice(Preventive Justice + Compensatory Justice) for every human is as vital as access to air for breathing.
A citizen shall not run after Justice. Access to Justice must be as easy as access to air for breathing.
Any society must facilitate access to Justice as smoothly as possible and remove all barriers that make it problematic.
Members of the judiciary system, whether judges, prosecutors, or other judicial staff, must organise themselves at the national and international levels to smoothly guide an oppressed individual to the appropriate section of the judiciary —without causing a crushed person bewilderment or frustration.
In other words, conscientious jurists are morally responsible for managing themselves to care for people who request Justice.
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c. Cutting the tie of justice and money
The link between access to justice and an individual’s financial resources must be broken.
Everyone, even the poorest member of society, must be able to access justice when they feel injustice.
When an injustice occurs, the entire society is responsible and must bear the burden.
Establishing local juries under the supervision of a judge can cut the link between justice and money.
The jury members would be local people, and every resident of an area would be required to participate on a rotational basis.
Victims of injustice should be able to raise their issues before the jury without paying any money. If most jury members find the complaint justified, a lawyer will represent the case in the appropriate court without the victim paying any costs.
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c. Abolition of impunity
It is injustice if a society denies even one person access to justice, using excuses like law, common good, or impunity.
The UDHR considers the rights of any individual human, and nobody can violate even a person’s rights because he or she is only one person.
When the rights of even a single human are violated, they have the right to complain to an impartial court and request justice.
The perpetrator’s occupation or political status shall not give him impunity if injustice occurs.
Impunity is a non-law, and having it is pure injustice. It turns the mighty men, who are logically more responsible to society, into irresponsible actors.
The jurist community must oppose impunity and abolish it through coordination and cooperation at the national and international levels.
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2. Reform in politics
Realpolitik is the only existing political system—whether people choose their leaders or not.
Oppression is a decree for dismissing a political system per se. Realpolitik for systematic oppression and violation of human rights has no moral legitimisation.
The lack of Wise Knowledge emanating from ignoring the UDHR’s mandated education causes amorality to decline into immorality when it comes to gaining political power.
Realpolitik has four traits:
Immorality, Lying, Conspiracy, and Irresponsibility are four characteristics of Realpolitik. These four traits make any government in any subset of Realpolitik ”a necessary evil”, which must be transformed into ”indispensable goodness” in True Politics through Reforms, which generate four decent attributes: Morality, Responsibility, Transparency, and Truth-telling.
In brief, the necessary political Reforms include the following:
a. Training of Individuals for Political Leadership
A fully developed personality —marked by deep beliefs and commitments to Secular Moral Values— is a prerequisite for entering politics. This means that not only must every person receive the education mandated by Paragraph Two of Article 26 of the UDHR, but candidates aspiring to lead human society must also be equipped with the most profound ”Wise Knowledge”.
Just as society invests in training doctors, nurses, and other medical professionals to care for public health, it must similarly attract and rigorously train individuals capable of political leadership. In the same way that medical professionals ensure the health of the body, political leaders must ensure the well-being and stability of society as another living body, a colossal one.
Medical staff’s responsibilities include maintaining order and balance in the human body. Similarly, political staff must preserve order and balance within humanity —as a colossal living body. In both cases, people’s fundamental right to life is endangered when ignorant and irresponsible individuals fill these critical roles.
Just as we would never entrust public health to unqualified doctors, we should never entrust human society’s governance to unqualified politicians.
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b. Nullifying the Impunity of Politicians
According to moral principles, humans are responsible to each other, and nobody is exempt from moral responsibility.
When humans are morally responsible, they are legally accountable to each other, and the transformation of life’s law to human law shouldn’t eliminate responsibility. Otherwise, a law that excludes a group of humans from accountability is non-law because it doesn’t originate from morality.
Immunity from legal prosecution for governments and politicians of any rank proves Realpolitik stands above the law.
For many reasons, a human can make mistakes.
Proper education can reduce mistakes, and the lack of Wise Education increases them.
Any man’s mistakes when they harm others oblige moral responsibility and legal accountability.
When amoral and unqualified persons enter politics where the existence of moral commitments and Wise Knowledge are mandatory, the number of mistakes soars. By giving impunity to incompetent politicians, the frequent occurrence of wrongdoings becomes routine in Realpolitik.
Abolishing impunity makes politicians, as an irresponsible bunch, accountable humans.
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c. The Shifting from Majority’s Despotism to True Democracy
The more advanced part of Realpolitik, which calls itself a democracy, has institutionalised a concept among the people according to which the majority’s will is the origin of rights and law. The origin of human rights is the ”right to life,” and the origin of law is ”morality.”
By shifting concepts and placing the will of the majority instead of the ”right to life” and ”morality”, Realpolitik violates individual human rights.
Realpolitik makes unaware voters accomplices in violating their fellow individuals’ rights. Thus, the majority perpetrate a crime against human rights unconsciously.
Imposing the majority’s will on the minority is the majority’s despotism, not True Democracy.
Changing this culture of imposing the majority’s will on the minority (even one person) is possible when the majority can choose among the wise and morally bound candidates.
As ”crisis-makers” or ”crisis-takers,” we are all in the same boat. If it sinks, we will all sink with it. To avoid sinking and dying, we must transform ourselves from ”crisis-makers” and ”crisis-takers” into ”crisis-solvers”—for current crises— and ”crisis-preventers” —for future ones.
Those who consider themselves philosophers, judges, or politicians must engage in self-criticism and explain to themselves and others why and how humanity has reached this point.
This group, as the creators of the crises, must now find themselves at a crossroads:
They must equip themselves with Wise Knowledge, continue their work with awareness and responsibility, and embrace reform.
Or, they must leave their professions and make room for those who are wise(aware), responsible, and capable of implementing the necessary reforms.
Ordinary people, too, must stop treating their fate carelessly and demand their rights, including the right to Good Governance, from philosophers, jurists, and politicians and persist in their demands.
If they recognise in themselves the talent and ability to enter the fields of philosophy, law, or politics, they should step into these areas and replace the incompetent philosophers, jurists, and politicians.
I entered the realm of philosophy as an ordinary person because I could not tolerate the irresponsibility of Academic Philosophers and the dangers they impose on humanity’s security.
No one invited me into philosophy, nor did any institution assist me. On the contrary, the Real System did everything in its power to obstruct me, even arresting me and sending me to a mental hospital.
As ”ordinary citizens”, if you are engaged in occupations outside philosophy, the judiciary, and politics, do not wait for an invitation to enter these realms. If you are capable, step into these realms; if not, demand reforms tirelessly.
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