Story Twelve

　As pointed out in Episode 1 and Episode 2, global capitalism is causing global problems such as wealth inequality and climate change, and the concept of 'cosmopolitanism' is gaining attention. While originating in ancient Greece, a modern interpretation is that instead of a unified global government, it acknowledges differences in ethnicity, religion, and culture, and prioritizes common 'human rights (equally valuable lives)' over monopolistic 'property rights (economic wealth)'. It seems that poverty and social vulnerability are not a matter of personal responsibility, and opportunities should be equal; it's wrong for effort to go unrewarded. It appears that monopolistic rule is justified by the 'objectification of people' (as seen in the Orange Organization in Episode 8 and the former European ideology in Episode 10). Re-examining 'what it means to be human', and fundamentally changing our selfish values driven by convenience and desire, prioritizing human rights is what protects people from semi-coercive exploitation and subjugation, safeguards employment and livelihoods. (omitted) This is considered an essential method for resolving the urban-rural issues pointed out in Episode 10, and consequently protecting the global environment. On the other hand, we must also recognize that excessive competition and hierarchical structures are unnecessary.

"The defining characteristic of cosmopolitanism is that all people, as members of the 'human community' and as 'human beings,' possess equal ethical values and dignity. (omitted) Cosmopolitanism does not necessarily deny the sense of belonging or identity to a region, ethnicity, or nation. It affirms it while simultaneously striving to transcend it. At the same time, it regulates excesses to prevent such a sense of belonging and identity from becoming exclusive. (omitted) The view that a 'world government' tends to be centralized and uniform, thus endangering cultural and political diversity, is shared even among cosmopolitans. (omitted) The words 'human being' and 'humanity' differ from the words 'homeland' and 'ethnicity'. It is unlikely to become an ideology of war that will awaken the passions of nations. (omitted) Moral cosmopolitanism that conveys a common humanity has the potential to develop into legal cosmopolitanism that grants rights and obligations to global citizens." (Quoted from book [12-1], pages 2-5).

　In order to secure employment through economic management (Episode 4 and Episode 6), environmental destruction and impoverished labor are closely intertwined, and various global problems such as drastic climate change and the North-South divide transcend national borders. At the same time, it is essential for nations to share food, resources (minerals, timber, water, etc.), and science and technology. Therefore, it is not acceptable to think that only one's own country (or company, region, etc.) is doing well.

"The central framework of this book's structure is cosmopolitanism versus the nation-state, and this conflict is the central axis around which the discussion unfolds. Therefore, there is debate among cosmopolitans themselves, and fierce debate has also taken place among those who support the nation-state. (omitted) Furthermore, the conflict between cosmopolitanism and the nation-state is, naturally, not the same as the conflict between neoliberalism, which rejects the redistribution of wealth, and social democracy, which advocates for its redistribution. (omitted) The issue boils down to one point: whether to achieve social justice and the redistribution of wealth across national borders. The criteria for evaluation in this regard depend on whether the principles of social justice are universally applicable across national borders, or whether the concept of justice is constrained by historical and cultural values." (Quoted from book [12-1], pages 8-9).

　Below, I will introduce several important points. These are not ideals or fantasies, but rather encourage concrete measures directly linked to the 'Universal Declaration of Human Rights' established by the United Nations and the 'International Monetary Fund (IMF)'. J. Maritain (1882-1973), who lived during and after both World Wars, is known as a cosmopolitan who defended human dignity and human rights against fascism and Nazism, and who was involved in drafting the Universal Declaration of Human Rights.

"In its preamble, the Universal Declaration of Human Rights states that 'the recognition of the dignity and equality of all members of the human family as inalienable rights is the basis of liberty, justice and equality in the world,' and Article 1 states that 'all men are born liberated and equal in dignity and rights.' They are endowed with reason and conscience and should act upon one another in the spirit of brotherhood, thus embodying the spirit of cosmopolitanism. (omitted) The Universal Declaration of Human Rights is composed of three pillars, which correspond to the rights of 'human personality', 'civil personality' and 'social and labor personality' in Maritain's 'Man and the State'. Rights attached to human personality include the 'right to life' and 'personal liberties,' while the rights of 'civil personality' include the right to vote, and the rights of 'social or labor personality' include the right to work, the right to choose one's occupation, the right to form a trade union, the right to wages sufficient to secure a family's livelihood, and the right to receive social security such as unemployment insurance and sickness pensions." (Quoted from book [12-1], pages 67-69).

　D. Held's (1951-) ideas are based on the concept of the commons (Episode 2) and advocate for the redistribution of wealth between nations (perhaps not domestic redistribution?).

"Held's contributions to cosmopolitanism are, firstly, his opposition of global social democracy to the neoliberal 'Washington Consensus,' and secondly, his attempt to expand democracy from the framework of the nation-state to the global sphere." (Quoted from book [12-1], page 170).

"Held's attempt is not to reject national democracy based on language and territory, but rather to create a global public sphere that transcends territory and language in a layered manner with it. (omitted) Held points out that cosmopolitan sovereignty prevents the excesses of market mechanisms and economic power, extends representation to developing countries in international financial institutions such as the IMF, and necessitates the enactment of cosmopolitan economic laws such as global taxation (energy consumption tax, carbon emission tax, global tax on the extraction of domestic resources, tax on GNP countries exceeding a certain level of development, and tax on the volume of financial transactions in the foreign exchange market). A series of taxes can serve as a source of funding for cosmopolitan governance and the redistribution of wealth to poorer countries." (Quoted from book [12-1], pages 191-194).

　Furthermore, D. Miler's (1946-) ideas, like those of 'Houtoku', are not about monopolizing or free-riding. It seems that people are saying that we should help each other.

"Miller's theory of justice is underpinned by a view of autonomous humanity, which recognizes that while humans are poor and vulnerable, they are also capable of making choices and taking responsibility for their own lives." (Quoted from book [12-1], page 362).

　To summarize this cosmopolitan way of thinking, we must first break away from the value system of 'as long as we're okay'. This means not being trapped by convenience or short-term gains (Episode 9 and Episode 10), broadening our perspective, recognizing that various people (and things) are interconnected and influence each other, and aiming for a cultured and safe life for people across borders. Therefore, the autonomous construction of networks that are less likely to fall apart, to avoid division and domination, becomes crucial.

"What exactly is the challenge of cosmopolitanism? Perhaps it is considering the international order from the standpoint of a 'global citizen' in today's world, where globalization is progressing and cross-border interdependence is advancing. This is a sense of crisis, recognizing that humanity is on a single ship, and that ship is in danger of capsizing. Modern cosmopolitanism is not an illusion supported by an optimistic view of humanity or history, but rather a prescription for overcoming a common crisis facing humankind. In particular, the challenge of cosmopolitanism teaches us to transcend the nation-state-based human rights protection and democracy that we have implicitly defined our thinking as self-evident. We must not criticize the challenge of cosmopolitanism as abstract and rootless, but rather firmly embrace it. A 'paradigm shift' from a nation-state-centered paradigm to a cosmopolitanism-centered paradigm is required. (Quoted from book [12-1], pages 376-377).

　To reiterate, let us look at the current state of the world and reaffirm that these issues concern ourselves.

"This book describes the current state of the world and various problems surrounding children, such as climate change, disasters, food and water shortages, war, and poverty, and explains how they are connected to our lives. These are all problems that I believe wouldn't have happened if we had prioritized life above all else." (Quote from book [12-2], pages 2-3).

　For example, despite international environmental regulations, large quantities of waste plastic are exported, and from storage sites, it travels through rivers and oceans, becoming microplastics that contaminate marine life. Meanwhile, seafood, agricultural products, and timber are imported and consumed on our tables and in our homes, while also contributing to poverty.

"Karim doesn't go to school. His whole family has to pick up trash to earn enough money to buy food for the day, so Karim, like everyone else, doesn't go to school and instead picks up trash. He picks up recyclable materials like empty cans, plastic, and glass. (omitted) Karim used to live in the forest, subsisting on its abundant bounty. However, in order to earn money, he cut down many trees in the forest, which ruined the land and prevented crops from growing, so he moved to the city. Because he has no money, he lives in a place called a 'slum', where poor people live. (Quoted from book [12-2], pages 26-27).

　In Sierra Leone, Africa, a diamond-producing region, conflict over money is constant, and there are places where armed soldiers remain.

"Solosis was kidnapped, forced to become a soldier, and after about two weeks of gun training, was immediately sent to the battlefield. If he says he's scared, he's injected with a drug that makes him not scared. This makes his head feel hazy, and he no longer feels scared. Some children have drugs implanted in their bodies. Some children are forced to walk through fields full of landmines, being told to 'go ahead!' If you step on a landmine, it explodes with a bang! But after that, there are no more landmines, so the adults walk over it. They let the children walk first, let them step on the landmines, and then they walk over themselves. (omitted) Doesn't it seem like they're treating the children like fighting machines? (omitted) It's the same with the children who are forced to work. They're treated like working robots. It's as if they don't think of them as human beings." (Quoted from book [12-2], pages 34-35).

　As explained in Episode 2, let's remember that the history of plunder began in medieval Europe with the 'enclosure of farmland'. Similar short-sighted gains are leading to the destruction of forests on a global scale.

"Forests are disappearing from the Earth at an incredible speed. Every year, an area of forest roughly the size of Hokkaido, Kyushu, and Shikoku combined disappears. Forests disappear because trees are being cut down. Trees are cut down to sell them for money, or to create fields by cutting down trees that originally grew there in order to grow crops that can be sold for a higher price. (omitted) As forests that stored water disappear, floods become more likely downstream, and in some places, deserts form. Once a place becomes a desert, it is not easy to restore it to its original state. Food cannot be grown in barren land or deserts, so the people who lived there have to move to other places. (omitted) Also, not only humans, but when forests disappear, the creatures that lived there also disappear. The nutrients in the soil flow out little by little, passing through rivers and nourishing marine life, but when forests disappear, the nutrients that flow in disappear, Furthermore, soil containing pesticides flows in, polluting rivers and seas, and preventing marine life from thriving. (omitted) The disappearance of forests means the disappearance of life. It's a waste ('Mottainai' in Japanese) not to cherish the forests." (Quoted from book [12-2], pages 56-57).

"Forests contain many different kinds of trees, each with its own role, and they complement each other's weaknesses, creating a balance throughout the forest. However, if you cut down these trees and plant many of only one type of tree that wasn't originally there, problems are more likely to occur. (omitted) If you only look at short-term gains, you might lose everything. In the end, all that will be left is barren land." (Quoted from book [12-2], pages 58-59).

The problem of exploitation in the < center-periphery > relationship, pointed out in Episode 10, also applies to the rich and the poor. Such problems may be closely related to our daily lives. While being aware of the connections between people around the world might feel like being unilaterally burdened with responsibility, let's think of it as a reciprocal relationship. Wouldn't a future where money, goods, data, wisdom (including science and technology), and human resources circulate and are effectively utilized, rather than being dominated and stagnant by a few, be more desirable? Promoting cooperative enterprises by workers based on the ICA principles ( Episode 6) (such as the examples in Episode 7 and re-nationalization, and Teal organizations in Episode 8) is a concrete step towards achieving this. As individuals, let's not only listen to our own interests, nor cling to biased opinions shaped by things like filter bubbles on social media, but instead pay attention to the current state of the world.

"In poor countries, poor people, because they have no money, even their children can't go to school and have to work, they can't even buy food for the day, they drink contaminated water and get sick, or even lose their lives. (omitted) Don't you think that's strange? We're all inhabitants of the same planet, yet there's such a difference. (omitted) Our lives are by no means unrelated to the poor in poor countries. For example, some of the ten foods on our table, only four are made in Japan, and the other six are bought from abroad, so perhaps they were brought in from a poor country. Our purchases may drive up the price, making it impossible for those people to afford them. Perhaps some of the paper we use is made from trees cut down in forests due to poverty. And perhaps some of the things around us were made by children who didn't go to school and worked from morning till night. It might be chocolate, a soccer ball, or a T-shirt. As fellow inhabitants of this planet, we are all connected." (Quoted from book [12-2], pages 74-75).

So, what should we do? First, we can prioritize the impact on society (whether it is useful, whether it brings joy, etc.) over making money, avoid being self-centered, not be swayed by trends, and accept diversity without making assumptions. And once again, we must re-examine our self-interest (ownership) and make efforts to help each other so that we can protect life (human rights) and maintain our livelihoods and employment. We must change the values of 'as long as I'm okay' and 'competition (hierarchy) is natural', and cooperate in our immediate surroundings such as work, hobbies, and communities, protect and nurture employment along with the natural environment, and be sensitive to the production process of goods so as not to succumb to giant capitalist corporations. Various efforts will be necessary. In such efforts, as pointed out in Episodes 9 and Episode 11, instead of connecting with the strong (high-degree hubs) through convenience and short-term profits, we should rather connect with the weak (the majority of low-degree nodes) and aim for an equal society, while avoiding the concentration of equipment and close-knit groups that become exclusive. Recognizing that purchasing activities are part of connections, and maintaining broad and diverse connections while understanding differences in race, religion, and culture, is by no means impossible. Many people have generally done so since ancient times (until about a few decades ago), and we should be able to learn even more from history and science and envision a desirable future. There may be different viewpoints than those written in this series, but if we can agree even partially, I hope we can find common ground.

"If we don't think 'as long as I'm okay', but instead have a willingness to share, a peaceful world will surely be possible. Let's think about how we can all live happily together. It would be a waste ('Mottainai' in Japanese) not to do what we can!" (Quoted from book [12-2], page 76).

Series: Learning about cutting-edge science and human history to prevent social division