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Love, Hate, and the Earth Constitution

The universe is one interrelated, holistic reality. This is the central message of science going back more than a century. Humanity is also one holistic reality. This is but a corollary of the central message of science. However, our economic and political institutions do not reflect these truths. They foster hate and fragmentation rather than love as fostered by the Earth Constitution.

Love, Hate, and the Earth Constitution Glen T. Martin The universe is one interrelated, holistic reality. This is the central message of science going back more than a century. Humanity is also one holistic reality. This is but a corollary of the central message of science. However, our economic and political institutions do not reflect these truths. Both capitalism and the system of militarized nation-states go back at least to the 17th century, long before science had discovered the holism of the cosmos. In the 17th century, early-modern science appeared to reveal the world as a collection of “bodies in motion,” that is, a world as a collection of independent things with primarily external relations to one another. If a person is killed or harmed elsewhere on Earth this matters little for me since other persons are “external” to me. By the late 18th century, it was possible for an advanced thinker like Immanuel Kant to perceive that our relations are primarily internal. In his essay “Perpetual Peace” Kant wrote that “because a (narrower or wider) community widely prevails among the Earth’s peoples, a transgression of rights in one place is felt everywhere.” Internal relations mean that we are holistically interrelated because we are part of one another—what happens to you necessarily affects me. A violation of your rights is also necessarily a violation of my rights. Kant was perhaps the first great philosopher of human dignity. Not only is every person an “end in his or herself,” but “humanity itself is a dignity.” Kant recognizes our universality as one common human reality and hence our internal relations that we have with all others. To see that a violation of rights in any one place on Earth is also a violation of my rights is to experience my internal relationship with others. As I point out in my new book Human Dignity and World Order (2024), we all share the same infinite dignity, and my own dignity merely participates in this. My primarily reality is that of a “human being,” not that of an American, Russian, or Iranian. The system of sovereign militarized nation-states that we inherit from the distant past, institutionalizes fragmentation, separation from one another. The UN Universal Declaration of Human Rights opens with a key statement about dignity: “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.” Our dignity is universal, and all specific rights derive from this. Can people in general be loved because of their dignity? Those who love one another live in a very real sense within one another. World law can recognize our common dignity and therefore make possible a common love in which we live from our common humanity rather than from our egoistic and ethnocentric separations. But a sovereign militarized nation-state intrinsically denies the dignity of all others (no matter what its constitution may claim). It creates a military whose job it is to kill designated enemies. Those in other nation-states exist in an external relation to me. Their death by my military means little to me. This system of nation-states embodies “structural hate,” structurally induced alienation, external relations that in effect deny our common humanity. This very system causes “us” to be able and willing to kill “them” with impunity, since “they” can be reduced to officially designated enemies. If I truly recognize their dignity, as the UN Universal Declaration makes clear, how can I then support some national military that structurally denies their dignity? If I am ordered by my state to kill them, the state does not considered this murder. Their dignity has been denied. The holism of our situation has been denied. I have treated them as if they were merely “external” to me, rather than part of me. From the point of view of holism, this is indeed murder. When Jesus declares in Matthew 22 that we should “love our neighbor as ourselves” he is affirming the holism of our situation. We love them as ourselves because we are them, in internal relations with them, and inseparable from them. Love affirms this differentiation without separation. When Matthew 25 states, “when you have done it unto one of the least of these our brethren, you have done it unto me,” this too is holism. The divinity of our common dignity embraces all persons and makes us one. The divine “One” who speaks here is the ground of all our being and all persons participate in the dignity of the whole. To violate another person is to violate the whole that is the source, father and mother, of us all. Jewish thinker Martin Buber declares that “love does not cling to an I, as if the you were merely its content or object; it is between you and I…Love is a cosmic force.” Love is therefore not necessarily an emotion. It is a cosmic force because the universe is holistic. Similarly, the love taught by Jesus, agape, is a non-attached love. It is “like the sun and the rain, falling equally on the just and the unjust” (Matt. 5). Philosopher William Sadler, in his book Existence and Love (1969) writes: “From the perspective of love it becomes apparent that the main aim of human life is not to become oneself as an autonomous agent. Man’s existential goal is to transcend his singular self by becoming a person in relation with others. The basic existential structure within which a human being becomes a person is loving coexistence.” Love fosters unity, harmony, coherence, holism, and peace. The opposite of love is hate—which fosters disunity, disharmony, incoherence, fragmentation, and war. The fragmented institutions of capitalism and sovereign nation-states foster hate. To divide the world into militarized territories willing to slaughter any and all those considered enemies is to institutionalize hate. Like love, hate is not necessarily an emotion. It is a condition that objectifies the “Other,” turning them into a thing or a lesser being who can be killed with impunity. The sovereign nation-state system is a “structural hate” system. It is inherently a war-system as many thinkers have pointed out going back to the 17th century. What would a “peace-system” look like? We should be clear that there is nothing wrong with “nations” themselves as part of the unity in diversity of our common humanity. Diverse cultures, identities, traditions, languages, and unique national personas are valuable aspects of our planetary community. Love unites diverse peoples, cultures, and persons while affirming their wonderful diversity. Rather, it is the idea of “sovereignty,” identifying each nation as an autonomous unit recognizing no law beyond itself, that translates as “structural hate.” Humanity is one reality, and we need to be governed by one law for all, predicated on universal justice, peace, and dignity, which also translates as the principle of “unity in diversity.” This describes a “peace-system,” which is a system based on structural love. The hundreds of people who worked on and approved the Constitution for the Federation of Earth designed a world system premised on holism and therefore on love. Its Preamble states that “conscious that Humanity is One despite the existence of diverse nations, races, creeds, ideologies and cultures and that the principle of unity in diversity is the basis for a new age when war shall be outlawed and peace prevail; when the earth’s total resources shall be equitably used for human welfare; and when basic rights and responsibilities shall be shared by all without discrimination.” It recognizes, therefore, our common human dignity, which the UN Universal Declaration affirms as the basis for freedom, justice and peace in the world. The Upanishads of India declare vaisudhaiva kutumbakam, “the world is one family.” Another affirmation of love. If we institutionalize the truth of the world as one family, then we are institutionalizing love. Today, the world is breaking down between hate groups, identity groups, and warring nation-states. But these horrors are in significant part simply manifestations of the structural hate by which we organize our global politics and economics. Such absolute fragmentation fosters fragmented people, encouraging external relationships, that is, relations of hatred, war, and injustice: the dehumanization of those perceived to be enemies. People’s emotions and attitudes reflect the fragmented economic and political structures within which they are forced to live. Since these structures create in-groups (sovereign nations) and out-groups (illegal aliens, official enemies, those who are “not us”), it becomes easy to demonize the others for the horrific problems the world is facing. The Earth Constitution transfers sovereignty to the whole of humanity, hence to a relation that makes love possible. It sets up agencies to deal with inevitable conflicts or misunderstandings in holistic and nonviolent ways. It recognizes one humanity, one universal dignity, one internal relationship among all persons. It creates a nonviolent framework by which the diversity of peoples and nations can dialogue, beneficially interact, and peacefully coexist. It abolishes all militaries from the world as simply unnecessary. Fifteen sessions of the Provisional World Parliament have thus far been held under its authority between the years 1982 and 2021. Today’s World Democracy Campaign (WDC) initiated by the Earth Constitution Institute (ECI) and the World Constitution and Parliament Association (WCPA) seeks to join people across the globe in a loving movement to empower the 16th session of the Provisional World Parliament in Pondicherry, India, December 7-10, 2025. This session of Parliament will establish a Permanent Secretariat for the Parliament thereby magnifying the drive for wholeness and love to begin truly governing human affairs. The multiple crises confronting humanity demand that we transfer the foundations of our human community from the sovereignty of the parts to the sovereignty of the whole, from structural hate to structural love. You can find out more about the World Democracy Campaign at our website www.earthconstitution.world. Together, we can actualize what it really means to be “together.”
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