In the Masses Lies the Key
Some facts are based on principle, others follow from empirical evidence. The economic and social order of the industrial world no longer considers universal welfare the object of its deliberations and actions. This has been, in part, the result of a self-centered design by the elite few whose underhanded influence upon government has seen a cancerous variant of capitalism eat into the vitals of democratic representation. However, this is also because a general unity of values, discourse, and global consensus on the part of the masses of people was lacking. Blame should be carefully laid where it can be demonstrated, to avoid exaggerating the culpability of those who exploited a situation that lacked unity of vision. Particularistic forces operated in a way that profited themselves according to an institutionalized design. The measure of their selfishness may neither have exceeded nor been exceeded by the selfishness of the masses. Outcome inequalities in access and opportunity may have resulted from a difference in power which enables them to acquire the structural changes anyone would seek in accordance with a morality of chaos that is fragmented into isolated individuals, in which each individual pursues their own personal benefit. This was and continues to be the dominant moral order. A differential of moral culpability may not have existed; only a power differential, between the soon-to-be elite, and the masses. But all animals exist in a state of power struggle with others. What worm declines to struggle against the crushing weight of a lion’s paw on his hunting sprint? If all people were universally selfish in the years leading up to the current accumulation of financial and social capital in the hands of a minuscule minority, then the current outcry should not be identified with the voice of justice, but is better anthropomorphised as the objection of losers. Culpability cannot be placed at the feet of the victors, soley due to their disproportionate privilege. Culpability must be placed equally at the feet of all who engaged in a jungle-style war of the fittest evolutionary specimen in the selfish and competitive world of social Darwinism. Anyone who competed in the game of selfishness contributed to the downfall of our moral order, and its institutionalization of unequal access and opportunity. If all humans were equally guilty in the years leading up to the injustice of our world order, then all can be declared equally innocent in this day, when all humankind is awakening to the reality of what our selfish ways have wrought. Humankind is now waking up from its great folly and opening its eyes to the beneficence of a new value system. The value systems of the future are based upon the acute awareness of the spiritual reality of humankind and therefore our essential oneness. The realization of the many inadequacies of the individualistic, competitive, materialistic paradigm is tearing away the veils from our eyes. In temporary moments of adjustment to blinding sunlight most social theorists are stunned, awed, and bewildered. There is need for a time of self-examination after our confidence in our identity has been shaken. The social theory that we touted for over half a century with such apparent promise, and in which we invested so much of our hopes and faith, now sags under mounting evidence that it is the source of a world-wide atrocity against all humankind, and the perpetrator of an ever-expanding abyss that divides a quickly shrinking wealthy elite from the masses of impoverished people mired in hopeless want. Bewilderment, gives way to search, and search to love of a philosophy of universal brotherhood and institutionalized philanthropy, based on the concepts of a spiritual human identity, global unity, justice for all, and insightful theories as opposed to economics as the central feature of social existence. These concepts enable a renewed commitment on the part of people, institutions, and communities to the common well-being of humankind.
In the application of this new theory, we are not allowed to assign to the masses again a role of passive obedience to the will of an elite minority, this time a minority who understands the need for the common resources of earth (material and human) to be devoted to the universal well-being of all equally. This minority, no matter how well intentioned will prove to be no different from the minority that was responsible for the individualstic, competitive system of consumerism that produced so much senseless suffering and injustice in the world. No doubt they too had noble intentions with the start of their enterprise (Indeed their theory maintained that the greatest amount of total prosperity resulted from each person striving to achieve the most comfortable life for himself or herself). No, rather must the revolutionary theory of human unity, equality, and spirituality be implanted in the lives of all people through the patient but methodical action and reflection of all people collectively in their respective spheres of endeavor to the problems facing them in their social, economic, agricultural, health care, and educational lives. Only this way will the empowerment of a people become a wide-spread and global phenomenon, which alone can be responsible for elevating a civilization out from the mire in which a half-century of greed, domination, and war has imprisoned it. The masses will have a fundamental role in the transformation of our world forward.
New theories are important, but structures must be coherent with those theories if they are to have a positive effect. Love cannot be maintained by force. Peace cannot be achieved through war. Similarly, justice cannot be achieved through injustice. Through principle we always knew, and through experience we have come to learn, that means must always be expressed in a way that is morally consistent with our ends. Equality cannot be achieved by a few. For, those few in perceiving the endpoint of a just social order, and seeking to impose that endpoint on multitudes of other people, will thereby ironically become the unknowing perpetrators of a tyrannical world order. Foreknowledge of outcomes is not always necessary to be a good man, in many instances adherence to moral principles is sufficient. A revolution for the people must ultimately be conducted by the people. Where the people are activists only and not thinkers in the formulation of transformation, they continue to occupy the position of the manipulated and their leaders, though purportedly advocating a moral order free of manipulative dynamics, are in fact inwardly becoming the oppressor class of a new totalitarian regime.
What is the role of “leadership” then, in the path to a just social order? As opposed to giving society its structure and overall direction, the function of the new leadership is to convene those settings in which selfless consultation can take place, to coordinate the interface and representation of all human needs equally, and to safegard the process of democratic decision making. The new leadership is a shepherd, walking beside the flock, not a fox, herding them toward exploitation. Reflection and action are as intrinsic to the masses as success is to revolution–without it, tyranny supplants tyranny without any change in human fortunes. Ironically, the act of compelling the masses to serve a revolutionary goal, falsifies the goals of the transformation, and robs it of its intended nobility. The oppressed maintain their status as oppressed under a new master, and the elite are merely exchanged for a minority with another lingo, and another vocabulary for justifying their indulgence. The means must be coherent with the ends, to truly vindicate those ends in the long run. It is a strange law built into the fabric of the universe, that morality is not utilitarian, but always will be, deontological. No matter how good the justification for a crime may be, God has made up His mind, that unsound means shall never serve His holy Ends. If leadership is committed to the unity and equality of all humankind, it recognizes that its reflection and action must walk hand in hand with the reflection and action of the masses.