Abandonment of war as an instrument of policy and the renunciation of exploitation of man by man and nation by nation as a means of enrichment would put an end to the scandalous and corrosive extremes of riches and poverty that have cursed every civilization of which we have a written record.

Western civilization, like its predecessors, had consisted of rival nations and empires competing for living-s.p.a.ce, wealth, position, expanding territorially as they exploited nature and available labor power for the advantage of the few.

Civilization as a life style, built around the compet.i.tive struggle for wealth and power, using war as an instrument of policy and multiplying the techniques of expansion and exploitation, has had a series of experimental tryouts already under way at the dawn of written history.

Under no circ.u.mstances has civilization proved to be wholly rewarding and satisfying. The current revolution in science and technology has rendered civilization unreformable as well as obsolete.

The structure or pattern of civilization has divided western civilization into separate parts that benefit by separateness and profit from conflict. The result is a typical example of a self-destroying life style struggling through an impa.s.se from which there is no escape save through a third fratricidal war.

Today civilization is a bad buy, especially for young people starting out in life. Civilization still has its advantages for those who have lived actively, achieved many of their material objectives and retired to spend their declining years in a well-feathered nest. For some privileged young people, willing to settle for comfort and conformity, civilization offers the leisure to learn, and an opportunity to test themselves out against a big field of ardent compet.i.tors. But for energetic, forward-looking, idealistic young people, the opportunities offered by western civilization are deemed inconsequential, trivial and in the long run, inadequate. For them, the game is not worth the candle.

Today civilization is a bad buy for two reasons. The first is that antisocial, predatory, exploitive and parasitic elements are unfortunately and unnecessarily prominent in the lives of all civilized peoples, including the present West. The second reason is the arrogant, self-righteous, peremptory, bragging, bullying, dictatorial approaches adopted by civilized people in their dealings with those who live on the fringes or outside the pale of civilization. The first reason is an inescapable consequence of the political, economic, ideological and sociological a.s.sumptions of the civilizing process. The second reason is inherent in the methods used by civilized peoples in their dealing with the uncivilized majority of humanity.

_Part IV_

Steps Beyond Civilization

CHAPTER THIRTEEN

TEN BUILDING BLOCKS FOR A NEW WORLD

In the previous chapter I argued that we are marking time in a fool's paradise while western civilization slips backward and downward toward dissolution and oblivion. Like many of its predecessors, our civilization seems to have exhausted its capacity to create, progress, advance. Instead it is disintegrating and breaking up in our current time of troubles.

In an earlier epoch of human history civilization helped to bridge the wide gap between man the victim and plaything of nature, and man as the user, director and, to a limited degree, the coordinator of natural forces. Today questions of our demise or our survival and advance are pressing and urgent.

Civilization has played an important role in the social history of mankind during the several thousand years when segments of the human family have turned their backs on barbarism, regrouped their forces, revamped their patterns of a.s.sociation and experimented with the more complicated, specialized and integrated life pattern of civilization.

These experiments have paralleled or followed one another, separated by shorter or longer ages of rest and recuperation. Each epoch of civilization has contributed ideas, artifacts and inst.i.tutions to the sum total of human culture. This has been the case with past civilizations. It is true of western civilization.

Civilization, like other aspects of human culture, is never static but always dynamic. It changes constantly, waxing and waning. It develops, expands and contracts. It reaches out toward universality, then breaks down and dissolves into a welter of conflicting regional and local interest groups. These changes are the outcome of hard-nosed experience.

They are related to alterations in ideas, outlooks and purposes. They are often a.s.sociated with technical discoveries and inventions. They come and go in more or less clearly defined cycles. They are influenced by deep running political, economic and social forces and trends.

Each civilization matures into forms and develops functions and inst.i.tutions that tend to consolidate and crystallize in well defined social patterns and habit grooves in which two forces oppose each other: one force is status--preserving that which is; the other force is change--that which tends to become or is becoming.

Status and change confront each other at all social levels. During periods of rapid social change they take the center of the stage and dominate the drama.

The planet-wide revolution of 1750-1970 is an outstanding example of rapid change. The current opposition of status and change has pushed other aspects of social life into second place and has made the social status of yesterday outmoded today and obsolete tomorrow.

The disintegration of western civilization (indicated by its 1910-1975 time of troubles) is having profound effects on western man. The effects are physical, mental, energenic and moral for individuals. Socially they find expression in vandalism, hooliganism, major crime, in the break-up of the family; in alienation, inertia, boredom; in laxity, indiscipline; loss of faith, weakness or absence of purpose. Most serious of all, perhaps, western peoples are learning to ignore principle, live for the moment, satisfy their already sated appet.i.tes and pay little or no attention to the future. These att.i.tudes are widespread in the western world of the 1970's, particularly among the young. These effects, on the whole negative, are offset by a number of positive factors. Human beings are curious and imaginative. They are also ingenious, inventive and intuitive. All of these attributes are a.s.sets when dealing with the future and the unknown.

In a previous generation, preceding the war of 1914-18, a very large part of the West was under the influence of the Christian church, which promised good things in the hereafter. During the ensuing years of military conflict, planned destruction and wholesale murder, another considerable part of the West, both socialist and liberal, was promising security, comfort and convenience here and now. The influence of the Christian church on life style, even among its own membership, has declined in the past half century. Affluent monopoly capitalism, meanwhile, has provided the rich, the middle cla.s.s and important numbers of workers and farmers with necessaries and amenities far beyond the levels imagined by reformers and revolutionaries of a previous generation. As an integral part of this maturing revolutionary situation a generation of human beings born since war's end in 1945 has come on the scene, surrounded by the concrete and gla.s.s buildings, block printed nylons, the automobiles and domestic appliances of monopoly capitalism and by the social security of socialism. In both segments, capitalist and socialist, the more gifted, original, sensitive, creative members of this comfort-pampered generation have turned their backs on affluence and security and begun shouting a new slogan: "We want to live!"

There is nothing surprising about this development. Many trained, experienced observers have been predicting it. Youth, idealism, aspiration, optimism, ambition--cannot be satisfied with status in any form. They want to live, to achieve, to face difficulties, to overcome dangers, to express themselves, to create. They are not content merely to arrive at physical affluence. Affluence and social security cannot satisfy. They merely sharpen the appet.i.te for a continuance of the life journey, on the best terms permitted by the current time of troubles.

Among the members of the post-war generation, this ambitious, perceptive elite is aware of two disturbing and compelling realities. The first is the peril to mankind implicit in a continuance along its present disaster course of war, with its inescapable counterpart, social dissolution. The second is the possibility that out of the wreckage and rubble of an outmoded cultural pattern, a mature, chastened, more experienced, more consciously purposive generation will arise, possessing the wit to see the necessity of creative advance, and the wisdom to guide the pioneers of humanity along the difficult and dangerous path that they must follow if they are to reach the land of purpose and promise.

Current frustrating experience with the breakdown of western civilization, coupled with historical precedents, confront the present generation of mankind with a compelling challenge and a unique, precious opportunity. The challenge arises out of experiments with particular civilizations and with civilization as a way of life. Our a.n.a.lysis of this situation leads to only one possible conclusion: Repeated experiments with civilization unmask it as a way, not of life, but as a cycle of rise, expansion, maturity, decline and certain death.

The challenge is emphasized by the failure of reforms and reformers of civilization to make changes in structure and function sufficient to meet the challenge of the birth-maturity-death cycle. Nor has it been possible for western civilization to take advantage of the drastic changes and challenges arising out of the current world revolution.

Man's top negative priority at the present moment is to reject the wiles, the temptations, the mortal conflicts and the annihilative destruction which have disrupted and decimated civilized society during the past six thousand years and reached their apex in the Great Revolution of 1750-1970. These experiences prove beyond the shadow of doubt that this pattern of human collective life is inadequate to meet the present and future needs of the human family.

Man's top positive priority is the present-day occupancy of the planet Earth by 3,700 million human beings who wish to survive, to utilize and conserve the natural habitat and to improve the social environment.

Within narrow limits, almost all members of the human family want to live and to help other humans to do likewise. Mult.i.tudes of human beings, particularly among the youth, want to enjoy outward looking, satisfying, productive, creative lives. They also want those near and dear to do the same thing.

What steps must they take in order to realize their hope and fulfill their aspirations?

Broadly speaking, they must pick their way warily through the maze of artifacts, gadgets and gimmicks produced by human ingenuity during the current world revolution. Most of them are superficial and time consuming. A few are fundamental. They are of the utmost importance as implements to human advance. Taking what advantage they can of recent innovations, avoiding dead-ends and illusion leading to rainbows, the more sensitive and more competent segments of mankind must close ranks and move upward and onward to a new level of culture. The chief instrument available for such an enterprise is the twentieth century version of the political state. The bourgeois revolution was achieved through the developing, evolving political state. The political state is the binding force that held scattered fragments of the human family together during the stresses and strains of the current revolution in science and technology. It is the political state that must be depended upon to resist the fragmentating forces of a disintegrating western civilization, to preserve the social structure and administer human society through the transition from civilization into the structure and functioning of the new social order which is presently supplanting civilization.

Through Europe's transition from feudalism to capitalism, the feudal state, here and there, step by step, was replaced by the bourgeois state as the chief structural building block of western civilization. The bourgeois revolution, in various parts of Europe, lasted for several centuries; the process was well under way by 1450. As lately as 1945 feudal pockets remained in Eastern Europe.

An even more profound transformation of European society is made in the course of the Great Revolution of 1750-1970. The transformation is in its early stages. During the process, the political life of Europe-in-transition will be administered by the political inst.i.tutions of the bourgeois state, together with the closely related state patterns of socialism-communism which have come into being during the present century.

During this transition the bourgeois state itself has evolved. At the outset it was a revolutionary force devoting its energies to the elimination of feudal inst.i.tutions and practices and replacing them by the inst.i.tutions and practices needed for the advancement of bourgeois interests.

Today the bourgeois state is a bulwark of conservatism; devoting its energies to the preservation of bourgeois forms and practices and doing its utmost to fulfill its counter-revolutionary role of resisting and, if possible, destroying the inst.i.tutions and practices needed to replace the political inst.i.tutions and practices of civilization by the new inst.i.tutions required to move mankind from the outmoded lifestyle of civilization to a lifestyle beyond and above that to which humanity has become adapted during the now obsolete epoch of civilization.

At the same time, the socialist-communist variant of the bourgeois state pattern is providing the framework within which the inst.i.tutions and practices needed for the transition from civilization to a newer and more universal social order are being matured. At the next stage in the birth process, the inst.i.tutions and practices necessary for upbuilding the social order that will replace civilization are being worked out in theory and embodied in experimental practice.

In practice, an accurate distinction must be made between the conservative bourgeois state, the temporary transitional state and the universal socialist-communist state that will shepherd humanity along the difficult and dangerous path of the political life pattern beyond civilization. In theory such distinctions are needed as part of the scaffolding within which the social pattern of beyond-civilization will be constructed.

Like most decisive epochs of human history, the revolution through which we are pa.s.sing has had both a negative and a positive aspect. In Chapter 11 I wrote about one of its destructive aspects--the extreme destructivity of two periods of general war. At this point, I would like to list ten positive contributions made by the same revolution toward the development of a social life style that is offering itself as an alternative to civilization.

1. NEW SOURCES OF ENERGY. Up to 1750 human beings had the energy of the human body plus the energy of domestic animals. They used wind to turn mills and sail ships and water to turn crude wheels. They also burned various things, particularly vegetable fibres, to produce heat.

During the revolution they have learned to use steam, electricity and chemical explosives. Recently they have learned to use the energy in the atom, to use water power extensively and, to a slight extent, the energy of the sun and the tides.

2. The revolution has taught people who previously feared CHANGE, to welcome change and take full advantage of discoveries and inventions that modified nature and profoundly altered human society.

3. Among the INVENTIONS were the extensive use of the wheel for movement on land, the use of steam engines and electric motors for moving, manufacturing and transportation and the use of electricity for communication.

4. INCREASED HUMAN MOBILITY on land and water, and, more recently, in the air and, still more recently, in outer s.p.a.ce. Easy and rapid movement, and almost instantaneous communication brought people together in towns and cities, built up trade in goods and services, increased speed of communications and enabled people living at a distance from one another to keep in close touch, bringing human enterprises and human beings into continuing contact. Human life, thought and action were coordinated. Increased mobility UNIFIED HUMAN SOCIETY.

5. RESEARCH is now an accepted aspect of all phases of human life and activity. Research is a recognized occupation. Research teams solve problems, map the paths of enterprise. We are learning first to think, then, only after careful study, decide on courses of action and follow them through.

6. The field of inquiry and research covered the entire range of human experience. Information, resulting from research, provided the subject matter of new sciences. In the new fields new skills were developed and new professions built up. The members of this new TECHNOLOGICAL INTELLIGENTSIA, added to the learned professions, created a large group who expected and enjoyed affluent living conditions.

7. SPREADING AFFLUENCE increased the number of families that enjoyed abundance of goods and services, comforts and luxuries ma.s.s produced and offered in a ma.s.s market, lifting people out of scarcity by growing abundance. Scarcity ceased to restrain. Instead, people learned the values of RESTRAINT, ECONOMY, FRUGALITY, SIMPLICITY.

8. Increase in size and complexity called into being a new profession.

MANAGEMENT with the necessary PLANNING, BUDGETING, COST KEEPING.

9. Large numbers of well-fed, housed, educated and aware human beings created the possibility of arousing, mobilizing and utilizing people--especially young people--to take part in voluntary group projects, co-operate and create. Such experiences developed SOCIAL AWARENESS and led to LARGE SCALE Ma.s.s ACTION.