There is no need to list the demons that plague this world and that occupy the minds of all those who suffer on a daily basis.
This declaration, which can be co-signed by anyone who wishes to do so, is intended to identify positive solutions to all these problems. Thus, each one will take care to underestimate its relevance with its own criteria of evaluation.
The present declaration aims to determine what must be done, as well as what should have been done if the present situation, which can be described as catastrophic and hopeless, had been avoided.
Justice, the establishment of true justice, is not to punish in the hope that the fault will not be committed again, but to make the causes of the undesirable situations in which we have found ourselves illogical, so that they never happen again.
This means that we accept that the causes are real and ultimately logical, and that the fault lies not only with the criminals, but also with the structure of society to which everyone has contributed in some way. It is ultimately a redemption, and ultimately a great pardon.
Russell Government is a holistic concept of governance. It responds in a peaceful and organised, rational and ethical way to the needs of civilisation. It responds to a situation as a last resort, in the gap between two major styles of governance. It is a government of emergency and resistance that involves the whole of civil society, and its credibility, viability and respectability rest solely on this civil society.
Its premise is the right to self-determination, extended to the right to intellectual self-determination.
The Russell government enacts normative and desirable patterns, to which everyone is free to subscribe or not. At least, in enacting these norms, it is to comfort those who fear to follow them by feeling alone and isolated, and who risk the tyrannical repression of failing institutions. They will be able to answer "On behalf of the Russell Government, I affirm that". They will enjoy the de facto legitimacy that belongs to the self-determination of rationally organised peoples. They will benefit from the highest laws of civilisation, the UN Charter and Human Rights.
In no case can the fact of not following a new norm enacted be considered an affront, an injustice, or justify the slightest reproach or repression, not even in language or symbolism. If a norm enacted by the Russell government is not followed, this will be seen as a primary determination of its inadequacy.
It is this capacity to refuse enacted norms, subject to the understanding and approval of everyone, that builds the legitimacy of norms that are widely followed and applied.
As a result, political discussion will consist of debating ideas and arguments, not in an atmosphere of defiance and persuasion, but in a scientific atmosphere of searching for the truth, which can only be reached together.
This, this functional procedure, is the foundation of the Russell government.
Its implementation depends only on the will of each individual, on the justice of his or her arguments, and constitutes a bulwark against the tyranny of unjust laws enacted by irresponsible people drunk with power.
One of the first practical consequences of the Russell Government's Army is that all orders that seem unjust or misunderstood must require justification, until everyone understands the reasons, logic, morals, purposes and foreseeable consequences of those orders, as well as any senior officer. Challenging an unjust order is evidence that the order is unclear, and that evidence is sufficient to challenge it and trigger a debate.
Every decision of a Russell government must be taken in full consciousness, and without any pressure, submission, or hypocrisy.
The world is being consumed by an irrational and inconsistent desire for power, which is infecting minds at all levels of society.
It is obvious that the impregnation of the subconscious and the behavioural patterns of the barbarism that has been slowly instilled will not disappear overnight, and that it will take a long time to work on oneself in order to regain fair and effective moral standards.
In this sense, everyone must be aware that they may unconsciously be the owner of such destructive and irrational norms, whose scope lies in their natural predisposition to convince and organise persuasion strategies. Many of these behavioural patterns that constitute a lesion in the social network are deterministic impulses against which these people themselves cannot fight alone.
The value of decisions is measured by their impact on the social scale and on the fabric of human relationships. In this way, crimes have the value of their repercussions, just as propriety, respect, openness, and a willingness to hear conflicting opinions have a positive and beneficial impact on these inter-human relationships.
Surely what defines a civilisation is not just the individuals, but the nature of their relationships. It is in awareness of this that a Russell government operates.
There is no magic answer to solve all the problems of society, which is sinking ineluctably towards its own annihilation. However, there are elementary and unavoidable rules that are decisive.
Human rights are at the same time a guide towards which one must strive, a beacon that serves as a landmark in the darkness, a gauge that allows one to evaluate the relevance of the situations created, and finally a yardstick for the viability of the social system. It is both a cause and a consequence, a reason and a hope. It is the Alpha and the Omega.
There is no question, for example, of conditioning Human Rights on any other practice than that resulting from Human Rights.
Similarly, the definition of freedom must be re-characterised as only that which is left to others. It implies the notion of civic responsibility.
In the new civilisation, we understand that the paths are not linear but iterative and evaluated according to an invariance of scale. That is, the law is the same for all, at all levels.
The most beautiful constructions of humanity are the result of a slow emulation and a permanent return to the study of the foundations and the reasons for acting, in order to better redraw the emergences. Reason functions in this way, constantly maintaining an intellectual dynamic capable of re-evaluating what exists by means of new understandings of nature and the laws of the universe. And this, with the hope and leaving the door open to the new generations to do better than we have been able to do, while entrusting them with the care and responsibility of preserving and enriching the experience of their elders, namely ourselves.
We cannot be on their backs telling them what to do and think. This simple truth should make it clear that knowledge is portable, transmissible, that it belongs to all and rests on all, and that there is no functional reason to restrict it.
It is only possible, in this context, to admit its limitations and to prefer to rely on the advice of wiser or more competent people, until the reasons and logic are autonomously assimilated.
In such a paradigm, the law of the strongest consists in placing greater responsibility and duties on the strongest. Its objective cannot be other than to advance others.
All the ills that plague this world can be solved in a few decades, with a common and determined effort by all, leading to a complete end to wars, famine, pollution, and the existential threats that hang over our humanity like a sword of Damocles. This sanction which threatens us and of which we are the cause commands us to act with prudence and humility.
No law should be enacted without prudence and humility.
In this respect, the following crucial distinctions must be made: there are three kinds of laws:
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The laws of nature are inflexible and remain to be discovered. They are a source of enrichment for our understanding of the universe and a source of inspiration for our conduct.
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The laws of civilisation are publicly agreed regulations enacted for the good of the people, based on a moral, logical, cultural and scientific level that is constantly evolving, and which we wish to see progress positively. No human law can compete with the deterministic laws of the universe, or claim to be a deterministic law commanded by God. Its value is determined only by its functionality and the extent of its consequences. A law without value is not respectable, and does not have to be respected.
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Moral laws are like an afterglow of the intense suffering of departed souls who regret their past actions (so to speak). They guide humanity in its difficult choices, and whisper in the ears of those who will listen. Its spiritual and metaphysical dimension is undeniable, and its existence as a reality with weight in our decisions is also undeniable.
To emerge from this crisis of civilisation will mean knowing how to objectively qualify the value of the new laws.
Jesus, the only one, laid down with his righteous voice the elementary moral principles which are no longer in doubt, so that they may illuminate the path of humanity in the quest for its fulfilment and self-realisation. He never wished to order, but only to demonstrate, to put into practice, and to pray to be understood. His deepest motivation, which imbued his subconscious, projected the divine design of a perfect society, whose members are united and close to each other, and whose action is rational, understood, justified, and admired, not because of submission, but despite the filter of the greatest possible individual intelligence. For in this way the laws are not overrated.
We must not confuse Jesus with God, as is often done. Nor should we associate Jesus with the irresponsible practices of the churches and their weak and fallible representatives. Nor should we put Jesus in competition with the various historical and cultural religions.
Jesus is the one of our brothers to whom we can turn with our thoughts, and whom we can love. God, on the other hand, is a concept that explains why things exist. He cannot be addressed or loved or personified, because he is independent of what he has created. He created love, thought, the structure of the universe and sub-particles, biological mechanisms, DNA, relationships and everything else that we are discovering step by step through science. But this entity, whose existence is only coldly logical, escapes our understanding. In this way, we are left to love what it has created, not the one who created it, because it has no resonance, because it has no exteriority. The only way to honour him is to love what he has created; not to love him.
Jesus is the only time we will ever know when God intervened directly and in person in human society on Earth. For the rest, he leaves it to the laws he created, which are perfect.
Those who oppress us, who kill en masse, defy the divine order with a power acquired by chance, do not blame them. The infinite suffering they will endure in the next world will make them regret their actions. Even if they do not believe in it, they will have to face the evidence of a divine order, and a divine sanction.
Those of our brothers who oppress us, deprive us of our lives, plunge us into misery, psychological suffering, and prevent us from finding the light, out of sheer cruelty, are only angry children equipped with super-powerful weapons whose scope and operation they do not understand.
The point of the current situation, where madness is taking over humanity by focusing on anecdotal, irrational and neurotic issues, at a time when vital and urgent problems are rising like a tsunami, is to unite people in a common determination, motivated by reason, conscience and pragmatism.
It goes without saying that the terrible suffering suffered by almost all humans is due to the unjust distribution of wealth. The commodity system has exploited a desire for individual power to create the procedure of constantly conditioning the satisfaction of needs by intermediate steps that interpose themselves and keep increasing in quantity and complexity, making life on Earth impossible.
Like inflexible robots, dictators constantly reproduce this pattern.
Solving all the world's problems means solving the initial problem of satisfying basic needs, which could very happily be met if there were no such interstitial intermediaries.
It must be understood that they were created in the absence of any capacity to have a global vision of wealth, means and needs. But today this is no longer the case, since we can have a complete state of these data at the moment of request, thanks to information technology.
This completely changes the mechanics of rationalising the use of natural resources, since the usefulness and efficiency of the use of natural resources and human energy can be quantitatively estimated, in the context of the search for the common good.
This common good can be objectified by the satisfaction of everyone's needs, without conditioning it to any reason or "merit". In any case, in this society, it is only achieved by chance. The satisfaction of needs is an inalienable and imputrescible right. Its denial constitutes a violation of human rights and an impediment to the evolution of humanity. This reality is made glaringly obvious at a time when precisely what humanity needs most is to evolve.
It is therefore possible to statistically estimate the needs of each individual and to provide for these needs immediately and unconditionally.
The question of money is the question of what justifies a transaction. The term transaction is from the old world, where contracts are made between two autonomous entities, regardless of any questioning of its impact on the rest of society. Freedom of contract is based on freedom of possession. And this freedom of possession, in the name of preserving "what is one's own", has slipped into the hands of legal persons at the expense of natural persons, producing the opposite effect, which is the dispossession of everything, including what was free and abundant. Mankind has made a terrible mistake, the consequences of which, once they have been proven, are fatal for everyone.
Thus the remaining question, that of the justification of the allocation of wealth, must be addressed by a new and functional mechanism. The reason for allowing these transfers is the common good. That is, the "payments" must be "in kind", and constitute in themselves the reason for these payments. This means, to put it clearly, that transfers of goods are not conditioned by laws and functioning, but are themselves laws and functioning. To put it even more clearly: THEY ARE RIGHTS. Needs automatically give rise to rights
The birth of numbers and mathematics in human history was motivated by the desire to administer wealth rationally, so that it would be distributed fairly and produce a sense of justice for everyone. It is important to return to these fundamentals, and not get lost in the process of saying that justice depends on numbers, and numbers depend on the people who matter, and their unconscious depends on their personal and selfish interests.
Rather than estimating the value of anything, inert or living, material or intellectual, transferable or immovable, on a half-line from zero to infinity, with a single scale of measurement, it is more appropriate and judicious to estimate them according to their use value, which is a matter of a greater level of complexity, i.e. of an algorithm.
It will therefore be necessary to create the discernments that make it possible to make comparable what is comparable, by measuring the evaluation criteria specific to each of the objects of the negotiations. In this way, it should no longer be possible to compare the value of resources, humans, and the goods produced by these humans, in order to make exchanges, and to convert humans into simple merchandise.
To this extent, it is proposed that three distinct fields be created, due to the respective incompatibility of their evaluation criteria:
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Natural resources, which are the common good on a global and long-term scale
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Human labour, which is a matter of individual skill and effort, and which determines what is prolific for a civilisation
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Goods and services provided on a small scale and in the short term.
That is, where there has been a separation of church and state, and then a separation of powers, there must be a separation of values. The creation of new understandings, while adding complexity, always operates to the advantage of all.
It goes without saying that the articulation between these three poles must be done in such a way that each of them contributes to the good of the other two, and that by working on a small scale, the human being has the conviction, and then the proof, that his or her work benefits in fine all on a global scale. This is the basis of motivation to work, and this motivation is the basis of the will to live and of human genius.
With this infrastructure, which determines precisely, explicitly, rationally and objectively how these three axes can be articulated together, use value need only be determined by the impact of any activity on the health of the overall system.
It goes without saying that the global system, in its substance, is not meant to be a source of conflict or interest. It is meant to function transparently, not creating problems but rather solving them, so that humanity can free itself from the shackles of the daily terror of providing for itself on a day-to-day basis. And that humanity can finally devote itself to what is truly essential for humanity, science, contribution, spirituality, and the discovery of the immense and magnificent gifts that the future holds for those who are willing to seek them. In a word, to make sure that the human being is fulfilled as a human being, in his search for happiness, the satisfaction of his curiosity, that indispensable thing that Human Rights call fulfilment. From this fulfilment, logically follows the right to migrate, to express oneself, to control the action of the state, to access knowledge, and finally, as at the beginning, to Freedom.
The troubles and pains which humanity is undergoing, called "pains of childbirth" [^1] of a self-creating civilisation, and which is coming to an age when it must cross a qualitative threshold which separates childhood from adulthood, have a common cause which is very simple, and which must be resolved even before a new era can be inaugurated.
This common initial cause is inequality.
It is based on the belief, demonstrated by practice, that wealth allows everything. And poverty explains why we have to suffer everything.
There is no point in dithering, moderating, convoluting the reasons, creating transitions or trying to scrape together ways of diverting the focus. What needs to be done is in this list, which contains only one point:
- Make sure that everyone, on the whole earth, receives one and only one payment, in all and for all, in all possible ways.
This idea will then need to be refined very slightly when it comes to redressing the injustices that are specific to each individual's needs. But in the end, the very term "remuneration" should be abolished. The question is simply one of satisfying needs. So, put another way:
- All needs must be satisfied, and no other needs than those, elementary ones, which are conceded to all others, at the same time, without distinction of race, reason, judgment or difficulty.
When progress is to be made, then that progress must benefit all, without distinction and inalienably.
In this way, the progress that is made, the challenges that are met, the inventions and discoveries, automatically benefit all humanity, and everyone can rejoice. Similarly, in the face of disease, suffering, natural disasters and tragedies, all will have the guarantee that the maximum means will always be raised to respond to them in the most rapid and effective way possible, unconditionally.
Only this can be called true humanity.
Without particular power and without selfish personal gain, those who are now in power may be more inclined to live a simple and quiet life, while those who feel within them the real and powerful desire to contribute to the good of all, will have more scope for action.
The structure of the universe teaches us how it was designed.
The deterministic laws of physics are inflexible, drawing, to a first approximation, a predictable destiny, in which case humans are neither important nor of interest. From this restricted logic comes the chaos theory, saying that in the end chance is the only master, and that nothing matters, and that morality does not exist. Those who claim that Jesus is a mystification for profit.
But biological laws teach us how an organism whose DNA predetermines its characters is able to adapt to its environment and evolve positively in order to conform with it a true harmony.
Similarly, moral laws, for those who want to hear them, guide the free choices of humans so that they can measure the consequences of their actions, and repent if necessary, in order to learn from them, which they will be sure to pass on to new generations.
Freedom is that which breaks with the determinism of the universe, and brings to it a sensitivity to the determination of the mind. It is God's main gift to humans, so that they themselves may be the authors, managers and creators of their own universe. That they might be proud of it, concerned for the good of all, invested in it, involved in it, and an integral part of it, not just passive spectators of God's perfect creation. Or anyone who claims to be.
Thus freedom is the greatest asset of the universe. It must always be maximised, to the extent that it is reasonable, possible, logical, and tending towards a maximum. Only Jesus enjoyed a freedom that can be described as having been 100%.
Freedom means involvement, responsibility, consciousness, reason, and perfect agreement with the divine design of the creation of the universe. All these criteria, so called, or whatever they may be, justify the divine work. Nothing more can be said, nothing more can be forced to be believed, only that the maximisation of freedom constitutes a providential increase in reason, logic, and thus peace and justice. Everything is connected, and the backbone is freedom.
The second and third greatest riches of the universe are humus and drinking water.
As far as we are concerned, humus, the starting point of the chain of life, which is only present on thirty centimetres of the Earth's surface, and drinking water, in barely sufficient quantity for all, but unfortunately greatly contaminated, must be protected as a matter of extreme priority.
Similarly, the DNA of all living organisms, including humans, must be protected with the utmost severity.
Food production methods must be revised from prescriptive agriculture to agroforestry permaculture, which uses natural forces to create forests, to diversified food production with nutritional qualities, which must be specifically measured and researched.
The entire apparatus of war must be abandoned immediately. Armies converted into humanitarian armies, but this time not as a cover for resource grabbing.
All natural resources must be placed under the global jurisdiction of a democratic and scientific governance, whose members are disinterested, numerous, complementary, and with short and non-renewable mandates.
Politicians who have been responsible for any crime must be removed. The whole of governance must be overhauled, and competences and skills very scrupulously monitored.
The Russell Government's laws and recommendations can be intelligently adapted to situations. They express principles for improving the quality of human relations and life in society.
All political decisions that are made on behalf of those they represent should demonstrate that this decision corresponds to the public determination.
The challenge of the coming of age of the civilisation of the Earth, at the dawn of its opening to the universe, is to certify once and for all, and to engrave in the marble of the collective unconscious, the principles of self-determination, self-sufficiency, maximisation of freedom, protection of the weak, and the search for and implementation of moral standards universally shared by all civilisations.
Done on 211121.
Deposited on Git, to allow for collective ameliorative contribution.