The Third Face of Coins

Copyright © 2017 Martin Kari.

All rights reserved. No part of this book may be used or reproduced by any means, graphic, electronic, or mechanical, including photocopying, recording, taping or by any information storage retrieval system without the written permission of the author except in the case of brief quotations embodied in critical articles and reviews.

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ISBN: 978-1-5043-0699-7 (sc)

ISBN: 978-1-5043-0700-0 (e)

Balboa Press rev. date: 03/07/2017

CONTENTS

Acknowledgements

Dedication

Introduction

CHAPTER 1

THE ANT SOCIETY

Prologue

Human Society Versus Ant Society

Epilogue

CHAPTER 2

DEMOCRACY VS ‘DEMO-CRAZY’

Prologue

History of democracy

Challenges in a Democracy

Some ‘demo-crazies’ of today

Epilogue

CHAPTER 3

ECONOMY

Prologue

Start of an Economy

Multinational Economy Branch

Epilogue

CHAPTER 4

MULTICULTURAL SOCIETY

Prologue

From Early Civilisation to Culture

Multicultural Society in Limbo

A Day’s Work in Australia

Epilogue

CHAPTER 5

THE ENVIRONMENT

Prologue

Environmental affairs today

Enter Antarctica

Epilogue

CHAPTER 6

EDUCATION

Prologue

As old as the human race

Education today

Education in the future

Epilogue

CHAPTER 7

HEALTH

Prologue

Health, a Timeless Issue

Epilogue

CHAPTER 8

JUSTICE

Prologue

From the past to the present

Epilogue

CHAPTER 9

TERROR: A DISEASE

Prologue

Introduction

Analysis - Symptoms

Analysis - Diagnosis

Measure – Remedies

Epilogue

CHAPTER 10

RELIGION

Prologue

Out of the past

Epilogue

CHAPTER 11

MILITARY MIGHT

Prologue

Definition

Positives and Negatives of Military Might

The Hague, Geneva Convention

Military Olympic Games

Epilogue

CHAPTER 12

LOVE – JEALOUSY – HATE – WAR

Prologue

Close-up Views

Epilogue

Conclusion

About The Author

ACKNOWLEDGEMENTS

ALL’S WELL THAT ENDS WELL

DEDICATION

To every reader who takes part in this wider dialogue, which was started by my gifted editor, Karen Mackay.

INTRODUCTION

How many faces does a coin have? One face shows a number and another a picture, which makes two faces. What then is the third face of a coin? Take for instance the ‘gambling factor’ of the two coin sides. Tossing a coin gives one option out of two – heads or tails. The third option is an imaginary third face being the ‘common sense’ version, which refers to both other faces, regardless of the chance tossing result.

In the same ‘common sense’ way, writing should serve a purpose of a wider dialogue with people, which we couldn’t otherwise reach. There are so many issues surrounding us today that it has become a near impossible task to comprehend everything concerning our modern existence. One way out of such a bottleneck is to break down this complexity into single issues in order to initiate a better understanding.

My 12 chosen topics - from ‘The Ant Society’ to ‘Religion’ - highlight general aspects of a society and their reflections on the individual and vice versa, where the individual finds himself in a constantly changing society. In a search for answers to the big questions of life we will never reach an end, but we should update in our lifespan our inherited understanding. We will always fall behind in upgrading the present and our movement away from any given position that expresses our current beliefs seems only to occur as a last resort.

The ‘experts’ look from too close at a task, losing in this way the general view in relation to other tasks surrounding them. Many sit their lives out in a ‘glasshouse’ watching the world from their ‘educated’ perspective. But there is also a need to recognise the world as it is, in order to understand and act more responsibly in it. Such efforts should be recognised as a creative positive contribution. We all have knowledge, some of it written down, but much of it incoherent ‘bits and pieces’ floating in our minds.

By writing, thoughts are collected and eventually a better-organized perspective is gained, which can then be passed on in a dialogue with a reader. I consider also that it is essential to follow a path, which starts in the past, showing where we came from. This then opens up an understanding of our present situation: updating, opening up clichés for changes, and elements of constructive criticism are all essential to energise a future responsibly.

After all these supporting elements have been considered and a dialogue has developed with a reader, we are asked to contribute in measured practical steps when the occasion arises. Knowledge that does not go out into its practical field for the real test is like an appendix - very little use. I don’t want to see my writing as an appendix but as a useful contribution.

You, the reader, are not asked to agree with everything outlined here but to join in a thinking process, because from there we get the motivation for better judgements. Even by disagreeing with something, as long as we have thought about it, there is the chance for real progress. Historical, social, psychological, philosophical, biological, and futuristic considerations are brought together in a way that everybody can gain an understanding and follow my objectives.

Everybody has his/her way of thinking; a difference between individual thinking and writing is that we can think only in the moment, whereas writing allows us to collect thoughts over a period of time. When put on paper, they can become organized into a more complex overview, enabling a reader to follow it through and compare it with his/her knowledge. A writer’s preparation opens up a reader’s own moods and views. So much is said: therefore I think that it is worthwhile to collect a personal understanding, organise it and then go out to the reader’s world to experience how it is received.

Chapter 1

THE ANT SOCIETY

Prologue

Where do the indicators point in these observations of a hypothesis: does our destiny parallel that of an ant society? Our destination is not different from that of other living forms; each living form has its own way to reach it, which it has developed through evolution. We are all ‘animals’ and differ from each other only by the degree of ignorance between us.

Before highlighting our human society in order to find out where the associations are, I’d like to point out a fact that was only recently established - that all living forms have in common one and the same DNA double helix, responsible for life’s evolution. This leads to the conclusion that all living forms are basically built from the same material – DNA (Deoxyribonucleic Acid) - making them equal in a universal perspective. The mixed diet customs of both species, ants and humans, have a strong biological bond with a bearing on our common developments.

We are the ones overestimating our level of existence and therefore failing in our coexistence with other living forms! New knowledge should support a new understanding; we ‘excel’ at failing to follow such an adage, as change is never easy for us. We would be better advised to play a much more humble role in our existence and not to lose our bond to other life forms which together represent the vast majority of life itself.

I’d like to refer here to this understanding so that my statements are also seen in relation to it. There is another point of interest, which should be taken into consideration. We claim our intellectual superiority is above what we call the ‘instinct’ of other animals. Aren’t we also animals? Where are our ‘instincts’?

Besides reproductive instincts, we are also locked into narrow margins of what we really can do. A maximum of 10% of our brain capacity is available to us for the creative learning process. The remaining 90 % is reserved for our physical functions. The more we create and learn, the more we shift away from a sound function of our body. Neuroses are common results of this, which feed back to unbalanced behaviour. With our progress and understanding we constantly shift a certain amount of effort in relation to our 10% capacity. To gain more, we have to leave something behind, allowing a constantly growing deficit on other sides, but nature redirects us to our origins.

Many today use a mobile phone, a car, a television, a video camera, a watch and so on - but how much do we really understand about all these things? To know how to use something has very little to do with our inherent know how! Consumerism leads us into a self-confidence that can lock us into ignorance. As long as we don’t recognise it, we think we do not have any reason to worry about what we don’t know. All dependencies have in common consumption, in that they feed on our existing rules that are placed above a common understanding.

A mass of individuals becomes through its activities over time a coordinated society in order to survive, which is a natural ‘mechanism’ to which we are also bound. As a result, an individual is more and more restricted in his actions, allowing more individuals to participate through a reduced function in a quest for survival. Other living forms are locked into behaviour patterns relative to their survival needs.

Are we really better off diverging from such directions? Every intellect in us is equipped with a capacity, which is constant and not variable; it drives our physique and our mind. Would an ant-like society become our final destiny? Also, we live with limitations. We recognize the limitations of animals with their instincts only on a very superficial level, because we have very little knowledge in real terms about other living forms, especially when it comes to communication.

What we call instinct allows other living forms to learn about their destination in a roundabout way, which ultimately is the same for all living forms: ‘vivat, crescat, floriat’ (live, grow, flourish) for a purpose we can only guess. Our drive for progress accelerates our evolutionary race. Failure to recognise this in time will affect the environment around us and feed back to us in strong messages. Goethe said, Die Kräfte, die ich rief, die werd ich nun nicht los (The powers we unleashed will take over and control us).

I encourage everyone to take their ‘blinkers’ off: everybody wants to see the world through his own eyes; the technician sees the world as a technical field; many others see opportunities to make money, a chemist sees it through a test tube, a bricklayer wants to see the world ‘bricked’ up, a teacher sees an uneducated world, and a clergyman sees it through a devoted vision.

Where is the all-connecting ‘looking-glass’, which could keep us on a more sustainable common track instead of diverting our blinkered path towards our personal ‘hobby-horse’ directions? Philosophy is meant to bridge those gaps in a new understanding, but it is lacking dramatically behind a quickly advancing reality. All these preliminary thoughts serve as an introduction into a continued analysis of the human society versus the ant society. I’d like to foreshadow a result a bit in advance to indicate where the direction leads: we are on track with the ant society and not all that far away from it.

Human Society Versus Ant Society

Are there parallels between human society and the ant society? Where are the commonalities today? What are the determining facts to show this parallel direction between an ant society and a human society?

Our skyscraper residences (right down to the cellars) are not much different from an anthill, when built close together in our towns and cities. Only in small numbers we can act more individually, whereas in masses, we respond more to needs, which drive our existence. Looking at our own ‘anthill’, it also swarms with moving residents. Passages control the movements inside and outside both domiciles. Rushing around - often for no apparent reason - is quite common. Our movements by other means than nature has given us, only add to a busy scene that asks for increased attention. We conform, often almost unconsciously, to restrictions; they are the result of our own activities. Controlled activities are again the reality associating us with the ant society.

What do our activities look like and reflect in terms of the classes of our society? We are not as clever and independent as we pretend to be; we are all more or less followers like the ants. We all indulge in something, whether it is meeting a goal or making money. In recent times consumerism has taken over so that even money becomes subordinated. Consumption has become the indicator of our activities, which is questionable, because of its distance to our efforts and actions in today’s exchange economies. In our streets we mainly look busy.

• Workers pursue their employment, which in return supplies them with the commodity money. Money is said to drive our world. In other words, money largely determines our actions. We have subordinated ourselves also to a ‘mechanism’ that drives us just like the ants are driven but not necessarily exactly the same.

• Soldiers in our society are not only the military. There are also police and to a certain degree banks, which all ‘defend’ through control. They become the ‘status quo’ in a society. In some countries I have seen even banks fortified inside with life-ammunition to secure their ‘title’. This is the same thing that the soldiers of an ant society do. Their defence is, in comparison, rather sophisticated with ‘keywords’, ‘scent-confirmation’ and character analysis.

• War also seems to be a necessary ‘commodity’ in our lives. So far we could not prove the opposite. War returns everything to basics from where we try so hard to escape efforts to advance us. Every advance is also accompanied by its ‘club-foot’, which makes sure that we don’t run out of control. The more we push for ‘progress’, the more another side demands balance. Everything in the universe exists in polarities and so also are our actions.

War is among us in many forms in everything we do - as an individual, a family, a society, and the world. Original war-signs are not always visible, but they follow the signs of confidence versus depression – conviction versus disbelief - victory versus defeat - success versus misfortune – intellect versus ignorance – effort versus failure – health versus sickness – construction versus destruction – help versus indifference – honesty versus lies – birth versus death. They all co-exist in a so-called neighbourhood, waiting only to change over as soon as the balance is lost. The extent of a re-balance determines the scale of the war. Do we know about balance-needs? Obviously we don’t know much, because our actions cannot be translated into a balance even when we claim to know it. Acting and knowing seem to be another polarity, therefore we are bound to keep them together in a constant struggle.

• Guards are the soldiers for specific classes within a society. In many ways we guard our advantages against others, whether it is through ‘status’, education, competition or even war. By often being our own guards, we tend to distance ourselves from others, which is one significant difference from the ant society, where all individuals of a mass society are subordinated to one main task, survival. With our mass society on the increase, we are also increasingly bound to one main task, namely to survive. Nature returns us to our origins even in the case of humans, through roundabouts ways.

• Administrators in our society are identified as the ones not visibly doing much, but claiming instead responsibilities in our societies. They successfully interpret with ‘delays’; at the most, they prompt a constant potential between wishful thinking and reality. Their position relies on acceptance by a majority, which they secure eventually with ‘vote rigging’ and other things that help their case temporarily. Long term, our administrators fall back on ‘mechanisms’ driven by majority demands. How does this compare with the ant society? The ‘masses’ need guidance in a direction they know how to accept. The reason for changes lies within that process bringing claims and acceptance closer together. Adaptation is evident in both camps, ant and human, for a broader acceptance, whereas dispute over principles leads to disunity.

• Nurses operate in a human society mostly in line with doctors. In many developed countries hospitals take centre-stage today in society through their impressive complexes, which constantly grow in size. Can we afford or sustain such a direction? Will there be enough healthy people left to support the less healthy ones? More and more people are sick today requiring the services of doctors and nurses to eventually stabilise them. Hospitals are like the nurseries in an ant society; they are central to the community, but with the difference that the ants obviously have to deal less with sickness than we do and this is not just by accident.

Lack of the necessary insight drives large portions of our ever-growing society towards the health industry, which again is, to a certain degree, working hand in hand with an industry favouring conditions of ill health. Education hasn’t come far in that field yet. Asking questions about a healthy life, there would be as many answers as there are individuals, indicating confusion on the matter. A healthy life is not only knowing about it, but also following it in order to understand it. We are in many ways good at substituting new ideas by economising them, until we register a loss, when it is by then too late.

When conditions aren’t ‘right’, most other living forms refrain from reproduction; what about us? In socially imbedded societies much less of such a consideration exists. Recently some societies have started to throw money towards a younger generation - money they haven’t got in real terms - and pay to have off-spring all in the name of keeping a future consumer economy afloat, regardless of the individual’s living conditions. Questions about life-quality to be passed on are not raised; a reproductive cycle is downgraded to short-term gains to score political points. Doesn’t this take the shine off our ‘superior existence’ for the purpose of adjusting us towards an ant society, where an individual responsibility is not asked any more, even if at a price of lowering our ‘sacred’ living standard?

The question arises again: what makes us so superior to the ant society? Don’t we create our own problems and consequently struggle in then finding ways to overcome them? We are again on the ‘circus of the roundabout’, which the ants and all other living forms are equipped to avoid in the first place. Also they have to deal with diseases, but on a different scale, as they do not promote and maintain an industry out of it. We are regularly caught in our own activities as we have the choice of ‘good’ and ‘bad’, which delivers us the varied options in our lives.

I consider it a phenomenon of our human understanding: we can talk relentlessly about health issues while most of us would only agree about it, but finally very few can practise it. Are we largely incompetent in dealing with our actions, when words proceed? Wasn’t the action first and the word always followed afterwards? If we really think about it, this statement would not only relate to health, but also to other vital issues concerning societies. We talk conveniently; many pretend to know and at the end, most of the time nothing is done about it? Are we by nature ‘drivers’ and ‘brakers’ at the same time?

• Teachers are needed by societies to support its people in a task just as ants do. We however tend to isolate teaching from actions, creating an adaptation problem for the individual pupils later on. This is how the ‘convention’ has always slanted it. Teaching is brought into the world of action only in fragments; teaching and reality have traditionally been separate. Is it human nature seeking expressions of power through systems? A teacher finds him or herself in a class cemented within our society, where constant adaptation is not a priority. To a large degree this spares the teacher a life in the real world. We have run the world for a while like this and it will stay in place for quite another length of time. Others are always asked to make the changes as long as the others are still available.

Couldn’t we learn from ant society, where teaching is a constant partner with life’s actions and not isolated like we have it? It is better to remember: the action was always first and only from there can we learn further. Learning first and acting accordingly is in fact a system, but a very inflexible one, because it requires an individual translation into the reality. The teacher, who comes out of the world of action, would understand much better how to assist in teaching requirements as they emerge. He/she would then be part of the process. The economy and efficiency out of such team efforts could support a broader field in our societies.

What we teach, we claim to know. What ants teach or pass on, can only be guessed at. As a matter of fact, all the ants know what to do to fit into their society. Is this accidental or a result of the broader effort? One can only watch and try to analyse what is going on when ants meet, moving their head-feelers into specific directions like antennas towards each other. What