Why Socialism?

By Albert Einstein

This essay was originally published in the first issue of Monthly Review (May 1949).

Is it advisable for one who is not an expert on economic and social issues to express views on the subject of socialism? I believe for a number of reasons that it is.

Let us first consider the question from the point of view of scientific knowledge. It might appear that there are no essential methodological differences between astronomy and economics: scientists in both fields attempt to discover laws of general acceptability for a circumscribed group of phenomena in order to make the interconnection of these phenomena as clearly understandable as possible. But in reality such methodological differences do exist. The discovery of general laws in the field of economics is made difficult by the circumstance that observed economic phenomena are often affected by many factors which are very hard to evaluate separately. In addition, the experience which has accumulated since the beginning of the so-called civilized period of human history has—as is well known—been largely influenced and limited by causes which are by no means exclusively economic in nature. For example, most of the major states of history owed their existence to conquest. The conquering peoples established themselves, legally and economically, as the privileged class of the conquered country. They seized for themselves a monopoly of the land ownership and appointed a priesthood from among their own ranks. The priests, in control of education, made the class division of society into a permanent institution and created a system of values by which the people were thenceforth, to a large extent unconsciously, guided in their social behavior.

But historic tradition is, so to speak, of yesterday; nowhere have we really overcome what Thorstein Veblen called "the predatory phase" of human development. The observable economic facts belong to that phase and even such laws as we can derive from them are not applicable to other phases. Since the real purpose of socialism is precisely to overcome and advance beyond the predatory phase of human development, economic science in its present state can throw little light on the socialist society of the future.

Second, socialism is directed towards a social-ethical end. Science, however, cannot create ends and, even less, instill them in human beings; science, at most, can supply the means by which to attain certain ends. But the ends themselves are conceived by personalities with lofty ethical ideals and—if these ends are not stillborn, but vital and vigorous—are adopted and carried forward by those many human beings who, half unconsciously, determine the slow evolution of society.

For these reasons, we should be on our guard not to overestimate science and scientific methods when it is a question of human problems; and we should not assume that experts are the only ones who have a right to express themselves on questions affecting the organization of society.

Innumerable voices have been asserting for some time now that human society is passing through a crisis, that its stability has been gravely shattered. It is characteristic of such a situation that individuals feel indifferent or even hostile toward the group, small or large, to which they belong. In order to illustrate my meaning, let me record here a personal experience. I recently discussed with an intelligent and well-disposed man the threat of another war, which in my opinion would seriously endanger the existence of mankind, and I remarked that only a supra-national organization would offer protection from that danger. Thereupon my visitor, very calmly and coolly, said to me: "Why are you so deeply opposed to the disappearance of the human race?"

I am sure that as little as a century ago no one would have so lightly made a statement of this kind. It is the statement of a man who has striven in vain to attain an equilibrium within himself and has more or less lost hope of succeeding. It is the expression of a painful solitude and isolation from which so many people are suffering in these days. What is the cause? Is there a way out?

It is easy to raise such questions, but difficult to answer them with any degree of assurance. I must try, however, as best I can, although I am very conscious of the fact that our feelings and strivings are often contradictory and obscure and that they cannot be expressed in easy and simple formulas.

Man is, at one and the same time, a solitary being and a social being. As a solitary being, he attempts to protect his own existence and that of those who are closest to him, to satisfy his personal desires, and to develop his innate abilities. As a social being, he seeks to gain the recognition and affection of his fellow human beings, to share in their pleasures, to comfort them in their sorrows, and to improve their conditions of life. Only the existence of these varied, frequently conflicting, strivings accounts for the special character of a man, and their specific combination determines the extent to which an individual can achieve an inner equilibrium and can contribute to the well-being of society. It is quite possible that the relative strength of these two drives is, in the main, fixed by inheritance. But the personality that finally emerges is largely formed by the environment in which a man happens to find himself during his development, by the structure of the society in which he grows up, by the tradition of that society, and by its appraisal of particular types of behavior. The abstract concept "society" means to the individual human being the sum total of his direct and indirect relations to his contemporaries and to all the people of earlier generations. The individual is able to think, feel, strive, and work by himself; but he depends so much upon society—in his physical, intellectual, and emotional existence—that it is impossible to think of him, or to understand him, outside the framework of society. It is "society" which provides man with food, clothing, a home, the tools of work, language, the forms of thought, and most of the content of thought; his life is made possible through the labor and the accomplishments of the many millions past and present who are all hidden behind the small word “society.”

It is evident, therefore, that the dependence of the individual upon society is a fact of nature which cannot be abolished—just as in the case of ants and bees. However, while the whole life process of ants and bees is fixed down to the smallest detail by rigid, hereditary instincts, the social pattern and interrelationships of human beings are very variable and susceptible to change. Memory, the capacity to make new combinations, the gift of oral communication have made possible developments among human being which are not dictated by biological necessities. Such developments manifest themselves in traditions, institutions, and organizations; in literature; in scientific and engineering accomplishments; in works of art. This explains how it happens that, in a certain sense, man can influence his life through his own conduct, and that in this process conscious thinking and wanting can play a part.

Man acquires at birth, through heredity, a biological constitution which we must consider fixed and unalterable, including the natural urges which are characteristic of the human species. In addition, during his lifetime, he acquires a cultural constitution which he adopts from society through communication and through many other types of influences. It is this cultural constitution which, with the passage of time, is subject to change and which determines to a very large extent the relationship between the individual and society. Modern anthropology has taught us, through comparative investigation of so-called primitive cultures, that the social behavior of human beings may differ greatly, depending upon prevailing cultural patterns and the types of organization which predominate in society. It is on this that those who are striving to improve the lot of man may ground their hopes: human beings are not condemned, because of their biological constitution, to annihilate each other or to be at the mercy of a cruel, self-inflicted fate.

If we ask ourselves how the structure of society and the cultural attitude of man should be changed in order to make human life as satisfying as possible, we should constantly be conscious of the fact that there are certain conditions which we are unable to modify. As mentioned before, the biological nature of man is, for all practical purposes, not subject to change. Furthermore, technological and demographic developments of the last few centuries have created conditions which are here to stay. In relatively densely settled populations with the goods which are indispensable to their continued existence, an extreme division of labor and a highly-centralized productive apparatus are absolutely necessary. The time—which, looking back, seems so idyllic—is gone forever when individuals or relatively small groups could be completely self-sufficient. It is only a slight exaggeration to say that mankind constitutes even now a planetary community of production and consumption.

I have now reached the point where I may indicate briefly what to me constitutes the essence of the crisis of our time. It concerns the relationship of the individual to society. The individual has become more conscious than ever of his dependence upon society. But he does not experience this dependence as a positive asset, as an organic tie, as a protective force, but rather as a threat to his natural rights, or even to his economic existence. Moreover, his position in society is such that the egotistical drives of his make-up are constantly being accentuated, while his social drives, which are by nature weaker, progressively deteriorate. All human beings, whatever their position in society, are suffering from this process of deterioration. Unknowingly prisoners of their own egotism, they feel insecure, lonely, and deprived of the naive, simple, and unsophisticated enjoyment of life. Man can find meaning in life, short and perilous as it is, only through devoting himself to society.

The economic anarchy of capitalist society as it exists today is, in my opinion, the real source of the evil. We see before us a huge community of producers the members of which are unceasingly striving to deprive each other of the fruits of their collective labor—not by force, but on the whole in faithful compliance with legally established rules. In this respect, it is important to realize that the means of production—that is to say, the entire productive capacity that is needed for producing consumer goods as well as additional capital goods—may legally be, and for the most part are, the private property of individuals.

For the sake of simplicity, in the discussion that follows I shall call “workers” all those who do not share in the ownership of the means of production—although this does not quite correspond to the customary use of the term. The owner of the means of production is in a position to purchase the labor power of the worker. By using the means of production, the worker produces new goods which become the property of the capitalist. The essential point about this process is the relation between what the worker produces and what he is paid, both measured in terms of real value. Insofar as the labor contract is “free,” what the worker receives is determined not by the real value of the goods he produces, but by his minimum needs and by the capitalists' requirements for labor power in relation to the number of workers competing for jobs. It is important to understand that even in theory the payment of the worker is not determined by the value of his product.

Private capital tends to become concentrated in few hands, partly because of competition among the capitalists, and partly because technological development and the increasing division of labor encourage the formation of larger units of production at the expense of smaller ones. The result of these developments is an oligarchy of private capital the enormous power of which cannot be effectively checked even by a democratically organized political society. This is true since the members of legislative bodies are selected by political parties, largely financed or otherwise influenced by private capitalists who, for all practical purposes, separate the electorate from the legislature. The consequence is that the representatives of the people do not in fact sufficiently protect the interests of the underprivileged sections of the population. Moreover, under existing conditions, private capitalists inevitably control, directly or indirectly, the main sources of information (press, radio, education). It is thus extremely difficult, and indeed in most cases quite impossible, for the individual citizen to come to objective conclusions and to make intelligent use of his political rights.

The situation prevailing in an economy based on the private ownership of capital is thus characterized by two main principles: first, means of production (capital) are privately owned and the owners dispose of them as they see fit; second, the labor contract is free. Of course, there is no such thing as a pure capitalist society in this sense. In particular, it should be noted that the workers, through long and bitter political struggles, have succeeded in securing a somewhat improved form of the “free labor contract” for certain categories of workers. But taken as a whole, the present day economy does not differ much from “pure” capitalism.

Production is carried on for profit, not for use. There is no provision that all those able and willing to work will always be in a position to find employment; an “army of unemployed” almost always exists. The worker is constantly in fear of losing his job. Since unemployed and poorly paid workers do not provide a profitable market, the production of consumers' goods is restricted, and great hardship is the consequence. Technological progress frequently results in more unemployment rather than in an easing of the burden of work for all. The profit motive, in conjunction with competition among capitalists, is responsible for an instability in the accumulation and utilization of capital which leads to increasingly severe depressions. Unlimited competition leads to a huge waste of labor, and to that crippling of the social consciousness of individuals which I mentioned before.

This crippling of individuals I consider the worst evil of capitalism. Our whole educational system suffers from this evil. An exaggerated competitive attitude is inculcated into the student, who is trained to worship acquisitive success as a preparation for his future career.

I am convinced there is only one way to eliminate these grave evils, namely through the establishment of a socialist economy, accompanied by an educational system which would be oriented toward social goals. In such an economy, the means of production are owned by society itself and are utilized in a planned fashion. A planned economy, which adjusts production to the needs of the community, would distribute the work to be done among all those able to work and would guarantee a livelihood to every man, woman, and child. The education of the individual, in addition to promoting his own innate abilities, would attempt to develop in him a sense of responsibility for his fellow men in place of the glorification of power and success in our present society.

Nevertheless, it is necessary to remember that a planned economy is not yet socialism. A planned economy as such may be accompanied by the complete enslavement of the individual. The achievement of socialism requires the solution of some extremely difficult socio-political problems: how is it possible, in view of the far-reaching centralization of political and economic power, to prevent bureaucracy from becoming all-powerful and overweening? How can the rights of the individual be protected and therewith a democratic counterweight to the power of bureaucracy be assured?

Clarity about the aims and problems of socialism is of greatest significance in our age of transition. Since, under present circumstances, free and unhindered discussion of these problems has come under a powerful taboo, I consider the foundation of this magazine to be an important public service.

http://www.monthlyreview.org/598einst.htm

© copyright 2008 by Monthly Review

Laws of Nature and Free Will

By Mogens Michaelsen

An article by Behind My Screen: "There is no Free Will: A Secular Argument" inspired me to write a little about the relation between the laws of nature and free will.

Many people think, that since the universe is governed by natural laws, it must necessarily be determined in a way that excludes free will.

The first argument against this, is the fact, that according to science the world we live in is not fully pre-determined in the sense that it is possible to calculate the present state if you knew everything about a state in the past. According to the so-called Copenhagen interpretation of Quantum Mechanics this is due to the "Uncertainty Principle" which makes it impossible to measure both the exact location and the impulse of an electron at the same time. I will not go further into this here, but the implication of it is, that there is an element of randomness in the world/universe. Because Albert Einstein was opposed to this theory he said something like: "I don't think God plays dice". This is often used to argue, that Einstein believed in a personal "God" - which is actually not the case. It is more correct to view it as a metaphor, referring only to the question of randomness.

If we look at another interpretation of Quantum Mechanics called MWI (Many Worlds Interpretation) it is a little more complicated. Here you have to make a distinction between a "world" and the universe as a whole. The reality which most people call "the universe" is only a single world in this theory, and this is only a part of the universe - a part of the universe in which we exist as observers. In contrast to the Copenhagen interpretation, MWI claims that there is no real randomness, because all the possibilities are actually realized, but any observer in our world will observe that he or she is still living in "the world". Since the state of this world is not fully predictable, there appears to be some randomness in the chain of events. The interesting question then is, if it is correct to say, that this apparent randomness is simply an illusion? Personally I would say that it is relative to the observer. If it was possible for an observer to observe the whole universe, there is no randomness. But if you are an observer in a "world" (which human observers normally are!) there actually is randomness in this world - objectively, that is.

My explanation of the interpretations of Quantum Mechanics is very far from complete, but that is actually not my intention here. My intention is to explain, that no matter which interpretation of Quantum Mechanics is used, the existence of a given person in the world is not pre-determined, not even if the universe is 100 pct. deterministic!

The implication of this is, that your own existence as a living human being, is not a necessity, meaning that it is not simply a necessary consequence of the laws of nature. To be, or not to be, that is the question...

Where do all this connect to the question of free will?

Well, it doesn't prove that we have a free will, but it certainly doesn't exclude it either. Most people will probably say, that if everything is pre-determined in the simple sense of the word, you can hardly give any meaning to the concept of "free will". Free will would at best be an illusion, or something like that.

Now I will try to view the laws of nature from a different perspective. And I will do that by a simple example:

1) Imagine a person holding a small object in his hand, e.g. a cigarette lighter.

2) Ask this person to decide whether to drop the lighter or not. And tell him he is free to make the decision himself.

3) Tell the person, that if he drops the lighter within a minute, he will get 10 dollars. If he doesn't drop the lighter within a minute, it will be chosen by random, whether he will get 100 dollars, or no money at all.

Now, what you can "predict" is, that the person will perform some thinking before deciding whether to drop the lighter or not. But can you predict much else than that? Some might say, that his decision will depend on how much he needs how much money, but do you know that for sure? I don't think so - it is also possible that he choose to do the opposite of what he thinks the instructor expects, in order to demonstrate that he has a free will.

Does that mean, that you cannot predict much else than that?

Actually there is another important thing you can predict: If he choose to drop the lighter, you will see the lighter move towards the floor, due to gravity! Or to be more correct: If you see the lighter move towards the floor, you know that he must have decided to drop it. You also know, that the lighter would move towards the floor with an acceleration of 9.8 m/sec^2, if it was not for air-resistance. Of course the exact value of the lighter's acceleration is not relevant, but the fact that there is a natural law - the law of gravity - governing this movement certainly is. If the lighter could just as well move in a random direction with a random speed, the person cannot choose to drop the lighter, since he is not able to predict the movement, and since "dropping" is defined as involving a movement towards the floor. In short: he can only choose to drop the lighter if the laws of nature is like they actually are.

Conclusion: The laws of nature does not contradict free choices. The laws of nature is a necessary precondition for free choice.

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Links:
Newsvine: Laws of Nature and Free Will
Newsvine: There is no Free Will: A Secular Argument

President Ahmadinejad's speech at UN General Assembly

20 September 2006 (source: www.president.ir)

Madam President,
Distinguished Heads of State and Government,
Distinguished Heads of Delegation,
Excellencies, Ladies and Gentlemen

I praise the Merciful, All-Knowing and Almighty God for blessing me with another opportunity to address this Assembly on behalf of the great nation of Iran and to bring a number of issues to the attention of the international community.

I also praise the Almighty for the increasing vigilance of peoples across the globe, their courageous presence in different international settings, and the brave expression of their views and aspirations regarding global issues.

Today, humanity passionately craves commitment to the Truth, devotion to God, quest for Justice and respect for the dignity of human beings. Rejection of domination and aggression, defense of the oppressed. And longing for peace constitute the legitimate demand of the peoples of the world, particularly the new generations and the spirited youth, who aspire a world free from decadence, aggression and injustice, and replete with love and compassion. The youth have a right to seek justice and the Truth; and they have a right to build their own future on the foundations of love, compassion and tranquility. And, I praise the Almighty for this immense blessing.


Madame President,
Excellencies,

What afflicts humanity today is certainly not compatible with human dignity; the Almighty has not created human beings so that they could transgress against others and oppress them.

By causing war and conflict, some are fast expanding their domination, accumulating greater wealth and usurping all the resources, while others endure the resulting poverty, suffering and misery.

Some seek to rule the world relying on weapons and threats, while others live in perpetual insecurity and danger.

Some occupy the homeland of others, thousands of kilometers away from their borders, interfere in their affairs and control their oil and other resources and strategic routes, while others are bombarded daily in their own homes; their children murdered in the streets and alleys of their own country and their homes reduced to rubble.

Such behavior is not worthy of human beings and runs counter to the Truth, to justice and to human dignity. The fundamental question is that under such conditions, where should the oppressed seek justice? Who or what organization defends the rights of the oppressed, and suppresses acts of aggression and oppression? Where is the seat of global justice?

A brief glance at a few examples of the most pressing global issues can further illustrate the problem.

A. The unbridled expansion of nuclear, chemical and biological weapons

Some powers proudly announce their production of second and third generations of nuclear weapons. What do they need these weapons for? Is the development and stockpiling of these deadly weapons designed to promote peace and democracy? Or, are these weapons, in fact, instruments of coercion and threat against other peoples and governments? How long should the people of the world live with the nightmare of nuclear, biological and chemical weapons? What bounds the powers producing and possessing these weapons? How can they be held accountable before the international community? And, are the inhabitants of these countries content with the waste of their wealth and resources for the production of such destructive arsenals? Is it not possible to rely on justice, ethics and wisdom instead of these instruments of death? Aren't wisdom and justice more compatible with peace and tranquility than nuclear, chemical and biological weapons? If wisdom, ethics and justice prevail, then oppression and aggression will be uprooted, threats will wither away and no reason will remain for conflict. This is a solid proposition because most global conflicts emanate from injustice, and from the powerful, not being contented with their own rights, striving to devour the rights of others.
People across the globe embrace justice and are willing to sacrifice for its sake.

Would it not be easier for global powers to ensure their longevity and win hearts and minds through the championing of real promotion of justice, compassion and peace, than through continuing the proliferation of nuclear and chemical weapons and the threat of their use?

The experience of the threat and the use of nuclear weapons is before us. Has it achieved anything for the perpetrators other than exacerbation of tension, hatred and animosity among nations?

B. Occupation of countries and exacerbation of hostilities

Occupation of countries, including Iraq, has continued for the last three years. Not a day goes by without hundreds of people getting killed in cold blood. The occupiers are incapable of establishing security in Iraq. Despite the establishment of the lawful Government and National Assembly of Iraq, there are covert and overt efforts to heighten insecurity, magnify and aggravate differences within Iraqi society, and instigate civil strife.

There is no indication that the occupiers have the necessary political will to eliminate the sources of instability. Numerous terrorists were apprehended by the Government of Iraq, only to be let loose under various pretexts by the occupiers.

It seems that intensification of hostilities and terrorism serves as a pretext for the continued presence of foreign forces in Iraq.

Where can the people of Iraq seek refuge, and from whom should the Government of Iraq seek justice?

Who can ensure Iraq's security? Insecurity in Iraq affects the entire region. Can the Security Council play a role in restoring peace and security in Iraq, while the occupiers are themselves permanent members of the Council? Can the Security Council adopt a fair decision in this regard?

Consider the situation in Palestine:

The roots of the Palestinian problem go back to the Second World War. Under the pretext of protecting some of the survivors of that War, the land of Palestine was occupied through war, aggression and the displacement of millions of its inhabitants; it was placed under the control of some of the War survivors, bringing even larger population groups from elsewhere in the world, who had not been even affected by the Second World War; and a government was established in the territory of others with a population collected from across the world at the expense of driving millions of the rightful inhabitants of the land into a Diaspora and homelessness. This is a great tragedy with hardly a precedent in history. Refugees continue to live in temporary refugee camps, and many have died still hoping to one day return to their land. Can any logic, law or legal reasoning justify this tragedy? Can any member of the United Nations accept such a tragedy occurring in their own homeland?

The pretexts for the creation of the regime occupying Al-Qods Al-Sharif are so weak that its proponents want to silence any voice trying to merely speak about them, as they are concerned that shedding light on the facts would undermine the raison d'être of this regime, as it has. The tragedy does not end with the establishment of a regime in the territory of others. Regrettably, from its inception, that regime has been a constant source of threat and insecurity in the Middle East region, waging war and spilling blood and impeding the progress of regional countries, and has also been used by some powers as an instrument of division, coercion, and pressure on the people of the region. Reference to these historical realities may cause some disquiet among supporters of this regime. But these are sheer facts and not myth. History has unfolded before our eyes.

Worst yet, is the blanket and unwarranted support provided to this regime.

Just watch what is happening in the Palestinian land. People are being bombarded in their own homes and their children murdered in their own streets and alleys. But no authority, not even the Security Council, can afford them any support or protection. Why?

At the same time, a Government is formed democratically and through the free choice of the electorate in a part of the Palestinian territory. But instead of receiving the support of the so-called champions of democracy, its Ministers and Members of Parliament are illegally abducted and incarcerated in full view of the international community.

Which council or international organization stands up to protect this brutally besieged Government? And why can't the Security Council take any steps?

Let me here address Lebanon:

For thirty-three long days, the Lebanese lived under the barrage of fire and bombs and close to 1.5 million of them were displaced; meanwhile some members of the Security Council practically chose a path that provided ample opportunity for the aggressor to achieve its objectives militarily. We witnessed that the Security Council of the United Nations was practically incapacitated by certain powers to even call for a ceasefire. The Security Council sat idly by for so many days, witnessing the cruel scenes of atrocities against the Lebanese while tragedies such as Qana were persistently repeated. Why?

In all these cases, the answer is self-evident. When the power behind the hostilities is itself a permanent member of the Security Council, how then can this Council fulfill its responsibilities?

C. Lack of respect for the rights of members of the international community

Excellencies,

I now wish to refer to some of the grievances of the Iranian people and speak to the injustices against them.

The Islamic Republic of Iran is a member of the IAEA and is committed to the NPT. All our nuclear activities are transparent, peaceful and under the watchful eyes of IAEA inspectors. Why then are there objections to our legally recognized rights? Which governments object to these rights? Governments that themselves benefit from nuclear energy and the fuel cycle. Some of them have abused nuclear technology for non-peaceful ends including the production of nuclear bombs, and some even have a bleak record of using them against humanity.

Which organization or Council should address these injustices? Is the Security Council in a position to address them? Can it stop violations of the inalienable rights of countries? Can it prevent certain powers from impeding scientific progress of other countries?

The abuse of the Security Council, as an instrument of threat and coercion, is indeed a source of grave concern.

Some permanent members of the Security Council, even when they are themselves parties to international disputes, conveniently threaten others with the Security Council and declare, even before any decision by the Council, the condemnation of their opponents by the Council. The question is: what can justify such exploitation of the Security Council, and doesn't it erode the credibility and effectiveness of the Council? Can such behavior contribute to the ability of the Council to maintain security?

Excellencies,

A review of the preceding historical realities would lead to the conclusion that regrettably, justice has become a victim of force and aggression.

- Many global arrangements have become unjust, discriminatory and irresponsible as a result of undue pressure from some of the powerful;

- Threats with nuclear weapons and other instruments of war by some powers have taken the place of respect for the rights of nations and the maintenance and promotion of peace and tranquility;

- For some powers, claims of promotion of human rights and democracy can only last as long as they can be used as instruments of pressure and intimidation against other nations. But when it comes to the interests of the claimants, concepts such as democracy, the right of self-determination of nations, respect for the rights and intelligence of peoples, international law and justice have no place or value. This is blatantly manifested in the way the elected Government of the Palestinian people is treated as well as in the support extended to the Zionist regime. It does not matter if people are murdered in Palestine, turned into refugees, captured, imprisoned or besieged; that must not violate human rights.

- Nations are not equal in exercising their rights recognized by international law. Enjoying these rights is dependent on the whim of certain major powers.

- Apparently the Security Council can only be used to ensure the security and the rights of some big powers. But when the oppressed are decimated under bombardment, the Security Council must remain aloof and not even call for a ceasefire. Is this not a tragedy of historic proportions for the Security Council, which is charged with maintaining the security of countries?

- The prevailing order of contemporary global interactions is such that certain powers equate themselves with the international community, and consider their decisions superseding that of over 180 countries. They consider themselves the masters and rulers of the entire world and other nations as only second class in the world order.

Excellencies,

The question needs to be asked: if the Governments of the United States or the United Kingdom, who are permanent members of the Security Council, commit aggression, occupation and violation of international law, which of the organs of the UN can take them to account? Can a Council in which they are privileged members address their violations? Has this ever happened? In fact, we have repeatedly seen the reverse. If they have differences with a nation or state, they drag it to the Security Council and as claimants, arrogate to themselves simultaneously the roles of prosecutor, judge and executioner. Is this a just order? Can there be a more vivid case of discrimination and more clear evidence of injustice?

Regrettably, the persistence of some hegemonic powers in imposing their exclusionist policies on international decision making mechanisms, including the Security Council, has resulted in a growing mistrust in global public opinion, undermining the credibility and effectiveness of this most universal system of collective security.

Excellencies,

How long can such a situation last in the world? It is evident that the behavior of some powers constitutes the greatest challenge before the Security Council, the entire organization and its affiliated agencies.

The present structure and working methods of the Security Council, which are legacies of the Second World War, are not responsive to the expectations of the current generation and the contemporary needs of humanity.

Today, it is undeniable that the Security Council, most critically and urgently, needs legitimacy and effectiveness. It must be acknowledged that as long as the Council is unable to act on behalf of the entire international community in a transparent, just and democratic manner, it will neither be legitimate nor effective. Furthermore, the direct relation between the abuse of veto and the erosion of the legitimacy and effectiveness of the Council has now been clearly and undeniably established. We cannot, and should not, expect the eradication, or even containment, of injustice, imposition and oppression without reforming the structure and working methods of the Council.

Is it appropriate to expect this generation to submit to the decisions and arrangements established over half a century ago? Doesn't this generation or future generations have the right to decide themselves about the world in which they want to live?

Today, serious reform in the structure and working methods of the Security Council is, more than ever before, necessary. Justice and democracy dictate that the role of the General Assembly, as the highest organ of the United Nations, must be respected. The General Assembly can then, through appropriate mechanisms, take on the task of reforming the Organization and particularly rescue the Security Council from its current state. In the interim, the Non-Aligned Movement, the Organization of the Islamic Conference and the African continent should each have a representative as a permanent member of the Security Council, with veto privilege. The resulting balance would hopefully prevent further trampling of the rights of nations.

Madame President,

Excellencies,

It is essential that spirituality and ethics find their rightful place in international relations. Without ethics and spirituality, attained in light of the teachings of Divine prophets, justice, freedom and human rights cannot be guaranteed.

Resolution of contemporary human crises lies in observing ethics and spirituality and the governance of righteous people of high competence and piety.

Should respect for the rights of human beings become the predominant objective, then injustice, ill-temperament, aggression and war will fade away.

Human beings are all God's creatures and are all endowed with dignity and respect.

No one has superiority over others. No individual or states can arrogate to themselves special privileges, nor can they disregard the rights of others and, through influence and pressure, position themselves as the "international community".

Citizens of Asia, Africa, Europe and America are all equal. Over six billion inhabitants of the earth are all equal and worthy of respect.

Justice and protection of human dignity are the two pillars in maintaining sustainable peace, security and tranquility in the world.

It is for this reason that we state:

Sustainable peace and tranquility in the world can only be attained through justice, spirituality, ethics, compassion and respect for human dignity.

All nations and states are entitled to peace, progress and security.

We are all members of the international community and we are all entitled to insist on the creation of a climate of compassion, love and justice.

All members of the United Nations are affected by both the bitter and the sweet events and developments in today's world.

We can adopt firm and logical decisions, thereby improving the prospects of a better life for current and future generations.

Together, we can eradicate the roots of bitter maladies and afflictions, and instead, through the promotion of universal and lasting values such as ethics, spirituality and justice, allow our nations to taste the sweetness of a better future.

Peoples, driven by their divine nature, intrinsically seek Good, Virtue, Perfection and Beauty. Relying on our peoples, we can take giant steps towards reform and pave the road for human perfection. Whether we like it or not, justice, peace and virtue will sooner or later prevail in the world with the will of Almighty God. It is imperative, and also desirable, that we too contribute to the promotion of justice and virtue.

The Almighty and Merciful God, who is the Creator of the Universe, is also its Lord and Ruler. Justice is His command. He commands His creatures to support one another in Good, virtue and piety, and not in decadence and corruption.

He commands His creatures to enjoin one another to righteousness and virtue and not to sin and transgression. All Divine prophets from the Prophet Adam (peace be upon him) to the Prophet Moses (peace be upon him), to the Prophet Jesus Christ (peace be upon him), to the Prophet Mohammad (peace be upon him), have all called humanity to monotheism, justice, brotherhood, love and compassion. Is it not possible to build a better world based on monotheism, justice, love and respect for the rights of human beings, and thereby transform animosities into friendship?

I emphatically declare that today's world, more than ever before, longs for just and righteous people with love for all humanity; and above all longs for the perfect righteous human being and the real savior who has been promised to all peoples and who will establish justice, peace and brotherhood on the planet.

O, Almighty God, all men and women are your creatures and you have ordained their guidance and salvation. Bestow upon humanity that thirsts for justice, the perfect human being promised to all by you, and make us among his followers and among those who strive for his return and his cause.

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source: CASMII

Secret Unit Expands Rumsfeld's Domain

New Espionage Branch Delving Into CIA Territory

By Barton Gellman
Washington Post Staff Writer

09/10/06 "Washington Post" -- -- The Pentagon, expanding into the CIA's historic bailiwick, has created a new espionage arm and is reinterpreting U.S. law to give Defense Secretary Donald H. Rumsfeld broad authority over clandestine operations abroad, according to interviews with participants and documents obtained by The Washington Post.

The previously undisclosed organization, called the Strategic Support Branch, arose from Rumsfeld's written order to end his "near total dependence on CIA" for what is known as human intelligence. Designed to operate without detection and under the defense secretary's direct control, the Strategic Support Branch deploys small teams of case officers, linguists, interrogators and technical specialists alongside newly empowered special operations forces.

Military and civilian participants said in interviews that the new unit has been operating in secret for two years -- in Iraq, Afghanistan and other places they declined to name. According to an early planning memorandum to Rumsfeld from Gen. Richard B. Myers, chairman of the Joint Chiefs of Staff, the focus of the intelligence initiative is on "emerging target countries such as Somalia, Yemen, Indonesia, Philippines and Georgia." Myers and his staff declined to be interviewed.

The Strategic Support Branch was created to provide Rumsfeld with independent tools for the "full spectrum of humint operations," according to an internal account of its origin and mission. Human intelligence operations, a term used in counterpoint to technical means such as satellite photography, range from interrogation of prisoners and scouting of targets in wartime to the peacetime recruitment of foreign spies. A recent Pentagon memo states that recruited agents may include "notorious figures" whose links to the U.S. government would be embarrassing if disclosed.

Perhaps the most significant shift is the Defense Department's bid to conduct surreptitious missions, in friendly and unfriendly states, when conventional war is a distant or unlikely prospect -- activities that have traditionally been the province of the CIA's Directorate of Operations. Senior Rumsfeld advisers said those missions are central to what they called the department's predominant role in combating terrorist threats.

The Pentagon has a vast bureaucracy devoted to gathering and analyzing intelligence, often in concert with the CIA, and news reports over more than a year have described Rumsfeld's drive for more and better human intelligence. But the creation of the espionage branch, the scope of its clandestine operations and the breadth of Rumsfeld's asserted legal authority have not been detailed publicly before. Two longtime members of the House Intelligence Committee, a Democrat and a Republican, said they knew no details before being interviewed for this article.

Pentagon officials said they established the Strategic Support Branch using "reprogrammed" funds, without explicit congressional authority or appropriation. Defense intelligence missions, they said, are subject to less stringent congressional oversight than comparable operations by the CIA. Rumsfeld's dissatisfaction with the CIA's operations directorate, and his determination to build what amounts in some respects to a rival service, follows struggles with then-CIA Director George J. Tenet over intelligence collection priorities in Afghanistan and Iraq. Pentagon officials said the CIA naturally has interests that differ from those of military commanders, but they also criticized its operations directorate as understaffed, slow-moving and risk-averse. A recurring phrase in internal Pentagon documents is the requirement for a human intelligence branch "directly responsive to tasking from SecDef," or Rumsfeld.

The new unit's performance in the field -- and its latest commander, reserve Army Col. George Waldroup -- are controversial among those involved in the closely held program. Pentagon officials acknowledged that Waldroup and many of those brought quickly into his service lack the experience and training typical of intelligence officers and special operators. In his civilian career as a federal manager, according to a Justice Department inspector general's report, Waldroup was at the center of a 1996 probe into alleged deception of Congress concerning staffing problems at Miami International Airport. Navy Vice Adm. Lowell E. Jacoby, director of the Defense Intelligence Agency, expressed "utmost confidence in Colonel Waldroup's capabilities" and said in an interview that Waldroup's unit has scored "a whole series of successes" that he could not reveal in public. He acknowledged the risks, however, of trying to expand human intelligence too fast: "It's not something you quickly constitute as a capability. It's going to take years to do."

Rumsfeld's ambitious plans rely principally on the Tampa-based U.S. Special Operations Command, or SOCOM, and on its clandestine component, the Joint Special Operations Command. Rumsfeld has designated SOCOM's leader, Army Gen. Bryan D. Brown, as the military commander in chief in the war on terrorism. He has also given Brown's subordinates new authority to pay foreign agents. The Strategic Support Branch is intended to add missing capabilities -- such as the skill to establish local spy networks and the technology for direct access to national intelligence databases -- to the military's much larger special operations squadrons. Some Pentagon officials refer to the combined units as the "secret army of Northern Virginia."

Known as "special mission units," Brown's elite forces are not acknowledged publicly. They include two squadrons of an Army unit popularly known as Delta Force, another Army squadron -- formerly code-named Gray Fox -- that specializes in close-in electronic surveillance, an Air Force human intelligence unit and the Navy unit popularly known as SEAL Team Six.

The Defense Department is planning for further growth. Among the proposals circulating are the establishment of a Pentagon-controlled espionage school, largely duplicating the CIA's Field Tradecraft Course at Camp Perry, Va., and of intelligence operations commands for every region overseas.

Rumsfeld's efforts, launched in October 2001, address two widely shared goals. One is to give combat forces, such as those fighting the insurgency in Iraq, more and better information about their immediate enemy. The other is to find new tools to penetrate and destroy the shadowy organizations, such as al Qaeda, that pose global threats to U.S. interests in conflicts with little resemblance to conventional war.

In pursuit of those aims, Rumsfeld is laying claim to greater independence of action as Congress seeks to subordinate the 15 U.S. intelligence departments and agencies -- most under Rumsfeld's control -- to the newly created and still unfilled position of national intelligence director. For months, Rumsfeld opposed the intelligence reorganization bill that created the position. He withdrew his objections late last year after House Republican leaders inserted language that he interprets as preserving much of the department's autonomy.

Lt. Gen. William G. Boykin, deputy undersecretary for intelligence, acknowledged that Rumsfeld intends to direct some missions previously undertaken by the CIA. He added that it is wrong to make "an assumption that what the secretary is trying to say is, 'Get the CIA out of this business, and we'll take it.' I don't interpret it that way at all."

"The secretary actually has more responsibility to collect intelligence for the national foreign intelligence program . . . than does the CIA director," Boykin said. "That's why you hear all this information being published about the secretary having 80 percent of the [intelligence] budget. Well, yeah, but he has 80 percent of the responsibility for collection, as well."

CIA spokeswoman Anya Guilsher said the agency would grant no interviews for this article.

Pentagon officials emphasized their intention to remain accountable to Congress, but they also asserted that defense intelligence missions are subject to fewer legal constraints than Rumsfeld's predecessors believed. That assertion involves new interpretations of Title 10 of the U.S. Code, which governs the armed services, and Title 50, which governs, among other things, foreign intelligence.

Under Title 10, for example, the Defense Department must report to Congress all "deployment orders," or formal instructions from the Joint Chiefs of Staff to position U.S. forces for combat. But guidelines issued this month by Undersecretary for Intelligence Stephen A. Cambone state that special operations forces may "conduct clandestine HUMINT operations . . . before publication" of a deployment order, rendering notification unnecessary. Pentagon lawyers also define the "war on terror" as ongoing, indefinite and global in scope. That analysis effectively discards the limitation of the defense secretary's war powers to times and places of imminent combat.

Under Title 50, all departments of the executive branch are obliged to keep Congress "fully and currently informed of all intelligence activities." The law exempts "traditional . . . military activities" and their "routine support." Advisers said Rumsfeld, after requesting a fresh legal review by the Pentagon's general counsel, interprets "traditional" and "routine" more expansively than his predecessors.

"Operations the CIA runs have one set of restrictions and oversight, and the military has another," said a Republican member of Congress with a substantial role in national security oversight, declining to speak publicly against political allies. "It sounds like there's an angle here of, 'Let's get around having any oversight by having the military do something that normally the [CIA] does, and not tell anybody.' That immediately raises all kinds of red flags for me. Why aren't they telling us?"

The enumeration by Myers of "emerging target countries" for clandestine intelligence work illustrates the breadth of the Pentagon's new concept. All those named, save Somalia, have allied themselves with the United States -- if unevenly -- against al Qaeda and its jihadist allies.

A high-ranking official with direct responsibility for the initiative, declining to speak on the record about espionage in friendly nations, said the Defense Department sometimes has to work undetected inside "a country that we're not at war with, if you will, a country that maybe has ungoverned spaces, or a country that is tacitly allowing some kind of threatening activity to go on."

Assistant Secretary of Defense Thomas O'Connell, who oversees special operations policy, said Rumsfeld has discarded the "hide-bound way of thinking" and "risk-averse mentalities" of previous Pentagon officials under every president since Gerald R. Ford.

"Many of the restrictions imposed on the Defense Department were imposed by tradition, by legislation, and by interpretations of various leaders and legal advisors," O'Connell said in a written reply to follow-up questions. "The interpretations take on the force of law and may preclude activities that are legal. In my view, many of the authorities inherent to [the Defense Department] . . . were winnowed away over the years."

After reversing the restrictions, Boykin said, Rumsfeld's next question "was, 'Okay, do I have the capability?' And the answer was, 'No you don't have the capability. . . . And then it became a matter of, 'I want to build a capability to be able to do this.' "

Known by several names since its inception as Project Icon on April 25, 2002, the Strategic Support Branch is an arm of the DIA's nine-year-old Defense Human Intelligence Service, which until now has concentrated on managing military attachés assigned openly to U.S. embassies around the world.

Rumsfeld's initiatives are not connected to previously reported negotiations between the Defense Department and the CIA over control of paramilitary operations, such as the capture of individuals or the destruction of facilities.

According to written guidelines made available to The Post, the Defense Department has decided that it will coordinate its human intelligence missions with the CIA but will not, as in the past, await consent. It also reserves the right to bypass the agency's Langley headquarters, consulting CIA officers in the field instead. The Pentagon will deem a mission "coordinated" after giving 72 hours' notice to the CIA.

Four people with firsthand knowledge said defense personnel have already begun operating under "non-official cover" overseas, using false names and nationalities. Those missions, and others contemplated in the Pentagon, skirt the line between clandestine and covert operations. Under U.S. law, "clandestine" refers to actions that are meant to be undetected, and "covert" refers to those for which the U.S. government denies its responsibility. Covert action is subject to stricter legal requirements, including a written "finding" of necessity by the president and prompt notification of senior leaders of both parties in the House and Senate.

O'Connell, asked whether the Pentagon foresees greater involvement in covert action, said "that remains to be determined." He added: "A better answer yet might be, depends upon the situation. But no one I know of is raising their hand and saying at DOD, 'We want control of covert operations.' "

One scenario in which Pentagon operatives might play a role, O'Connell said, is this: "A hostile country close to our borders suddenly changes leadership. . . . We would want to make sure the successor is not hostile."

Researcher Rob Thomason contributed to this report.

© 2005 The Washington Post Company

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source: ICH

Meaning and Miracle

by Mogens Michaelsen

Today I heard about a Danish girl, who was out collecting money for poor children in Africa. She did that, in spite of the fact, that it was her 14-years birthday today.

Now, why should a young girl do that?

As I understood from the clip on TV, she had visited Mozambique in Africa just recently, and seen children living under very harsh and poor conditions. So her motive to collect money here in Denmark was clearly, that she wanted to help those children.

But that is not so special, after all - many people do that, and many young people too. I remember from my young days, when I was in Public School, that we were sometimes out collecting money for some organisation. Especially I remember selling postcards for UNICEF several times. But I also remember, that we were not only motivated by helping other children in the world through UNICEF. We were also highly motivated by the fact, that it gave us an opportunity to get away from the damned school!

So why should a young girl spend her valuable time doing something like that, on her own birthday?

Maybe she is simply a better person than most. Or maybe it is because she finds a lot of meaning in it?

I don't know if this girl is religious or not. You cannot judge that from her behavior, because non-religious people can certainly also show this behavior, and they are all good people - religious or not.

Suppose she is really not religious at all? Suppose she rejects faith, because she cannot believe in a God that allows human suffering, like the suffering of these African children?

Like many other people, she might not understand why God doesn't use his power to help people, since he is assumed to be a loving God. Why doesn't he make some more miracles?

Only fools would say, that she is a lost soul, going to hell when she dies, because she doesn't believe in God, Jesus, and the Holy Bible!

Of course this is not so. She is clearly motivated by clean and pure love to her fellow human beings. And, as you might know: God is love!


Mogens Michaelsen
http://mogmichs.blogspot.com/

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source: Newsvine