This is Essay Twenty-Two in the series Lighten the Load, a back-to-basics re-think of government. What should a government be and do? What should it definitely NOT be and do? What are the underlying basic principles upon which we can all agree? Is government even necessary at all? If so, how much and why? How do we decide, against what criteria?
by Steve Cook
….continued from Essay 21
The above principles, simple and common sense as they are, are nevertheless too often neglected, most notably when criminal groups are trying to prepare nations psychologically for war or seeking to enslave them to the needs of some vested interest or other.
However, in the interests of broad human survival, they absolutely must be applied. They must be freely and equally available to all. The support and application of justice must be the primary duty and obligation of all.
And, given the survival-interdependency of groups described earlier, that right and that obligation must extend to all members of all other groups everywhere.
A truly just society, however, may not be able to extend just restraint to the criminals of some other society. What it can do to further justice and expand outwards the sphere of pro-survival conduct, is demand that all its members abide by its moral codes and laws, not only within its own borders but also in their interrelations with all people everywhere.
A case in point, by the way, is that of a Japanese citizen living in France. The man committed several brutal murders in which cannibalism was involved. He was caught, tried, convicted and then deported back to Japan. Back home in Japan the man was allowed to live free because he had committed no crime in Japan. The Japanese people were obliged to have present in their midst a particularly dangerous serial killer because both states were unwilling or unable to assume full responsibility for their obligation to protect good people.
The French, in taking steps to protect their own people by removing the danger to them, presumably assumed it “didn’t matter” that the good people of Japan were then endangered.
The Japanese authorities, presumably, did not regard it as a particularly bad thing that several French people had been brutally murdered: their laws include no provision for the protection of good people outside Japan and this, ironically, then wound up placing the good people of Japan in danger.
How much better would it have been if both states took full responsibility for protecting the rights and safeties of all people everywhere?
If the society’s survival codes deem it wrong for anyone to steal from or defraud its citizens, then the same standards of right and wrong conduct should be extended by its citizens to their treatment of all citizens, of all groups.
Such a society would become thereby a true civilising influence, extending good conduct and sane human relations wherever its members travel, work or abide.
Nations flounder around without survival goals or, indeed, often without any goal at all or any sense of where they are going or what they want to achieve, and without inspiring dreams for all of humanity. Well, this would seem to me a worthy goal for the good people of a nation to embrace.
And if many societies adopted such a principle, the spectre of nation-to-nation crime would steadily vanish peacefully from the world.
There can be neither civilisation nor peace without a predominance of good conduct and the means to correct bad conduct where it occurs.
And that’s the ghastly simplicity of the matter.
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