Inevitable self-destruction?
In 1994 the Ukraine signed the Budapest Memorandum, giving up the nuclear weapons it had inherited from the Soviet Union in exchange for security guarantees, in what was regarded as an exemplar of nuclear non-proliferation. By 2022 , with a full blown invasion of the Ukraine by the Russian Federation, those security guarantees were in shreds, and even Ukraine’s western allies, fearful of a nuclear war, avoided direct intervention against Putin’s forces . The lesson from the Ukraine seems to be that any society lacking such weapons, even if it has nuclear armed friends, is at a huge disadvantage when it comes to deterring aggression from a society that does.
Nevertheless, the continued existence of nuclear weapons seems in itself to condemn humanity to eventual terrible loss of life, the likely collapse of civilisation and possible extinction.
History is a chaotic process, a random walk through a landscape of different possible social states, that continually appears to seek more stable points, simply because stable points, by definition, endure longer.
Now, there are some who would argue against such a view of history, who would argue that it is too passive, that it underplays “agency”, the role of human will. However, there are two countervailing considerations to consider. The first is simply that the consequences of human actions, especially when we referring to the cumulative actions of billions, sometimes reinforcing each other, sometimes contradicting or interfering with each other in unpredictable ways, frequently interacting with a general environmental context that may itself not be fully understood, are often unintended. The second countervailing consideration is more subtle: if history is process through which we all try and seek solutions to our problems, in such a way as to allow us to achieve whatever we define as our goals, then those historical states that appear closest to solutions, at least to the most numerous or powerful “problem solvers”, will also tend to be more stable, as the historical actors of most influence will not be actively seeking to change those states. Therefore any view of history as a problem solving process, as a reflection of human agency, is itself just a subset of the view of history as a process that continually seeks out new “islands of stability”.
Now, in a situation where massively destructive weapons such as nuclear devices exist, there are only two such islands of stability into which history could drift: oblivion or a world government, or “cosmocracy” in the jargon, with a monopoly on the remaining Weapons of Mass Destruction (WMDs).
At this point it is natural to wonder why a world disarmed of WMDs is not a stable solution. The answer is because, though it’s a cliché, these devices really can’t be disinvented; in fact, as technology advances, such weapons are ever more likely to become easier to manufacture and use. We could, for example, imagine techniques being invented to more readily enrich fissionable materials. Another factor currently restricting the actual use of nuclear weapons is that the requirement for a certain critical mass of fissionable material, to trigger a detonation, means that these weapons have a minimum explosive yield, and can never be made entirely clean in terms of radioactive fallout. That is why research has been ongoing for decades to find ways to make sub-critical nuclear-style devices, such as nuclear isomer triggered bombs, or even “pure fusion” devices, where less or no radioactive material is needed in the detonator, and the yield can be reduced to span the large gap between conventional explosives and that of today’s nuclear weapons. Though such weapons may naively seem less dangerous, they actually lower the bar blocking escalation from a conventional war to a full blown use of weapons of mass destruction, and make such an outcome more likely.
Always remember that this the most sensitive area of military research and development. It is shrouded with not only with the deepest secrecy, but also bluff and disinformation. Even arch rival nations may collaborate to suppress secrets that could undermine their own nuclear domination or, if we want to be more forgiving of their motives, risk dangerous nuclear proliferation. Some of the developments talked about above may not only be closer that we might otherwise think, but could even have already happened. The first time we would know would be when the resultant weapons are actually used, just as was the case with Hiroshima and Nagasaki.
Now, let’s assume for a moment that, despite all of these concerns, it is possible to genuinely, say, disarm the world totally of nuclear weapons or their equivalents. This would, in and of itself, be a highly desirable outcome as, for a time at least, it would make the world a much safer place. Such a state of affairs could endure for as long as all sides are willing to accept being policed to prove they are abiding with the rules. However, it would start to breakdown with any decline in mutual trust. As and when the world/humanity re-divides into armed camps, engaged in direct or proxy conventional war, each will race to re-develop WMDs. Then either the competing powers will attain a similar capability at a similar time, in which case the upshot is, again, a dangerous stalemate and some form of mutually assured destruction, or one side will seize its temporary advantage in such highly destructive weapons to conquer all others. In the latter case the end result is again a world with a single government with a monopoly on weapons of mass destruction, but one wrought by force not consensus.
The counter-argument to all the above is that it over-emphasises the actual military, and political, usefulness of weapons of mass destruction. You can’t, for example, keep order on the streets with nuclear weapons. However, a conquering power does not need to exert such a detailed level of control: merely being able to dominate the local government, including its military establishment, and its associated elites, such that some level of direct or indirect “tribute” can be extracted, is sufficient. That is a purpose for which the threat, or even where necessary occasional use, of weapons of mass destruction, is entirely effective.
Nuclear weapons, or their possible equivalents, are the most efficient way to dump massive amounts of energy on any given target. No other weapon comes even close: not the most powerful “conventional” thermobaric bombs, nor even dropping a mass matching that of a typical nuclear missile from the height of the Moon. As such these armaments are the most effective way to cripple hardened targets such as missile silos, command bunkers or submarine pens, or to destroy physically extensive targets such as airfields, ports, depots or industrial facilities, or to eliminate concentrations of conventional forces, such as armoured convoys or naval squadrons (more here: Nuclear Weapons in the Twenty-First Century). Failing all that, they can also subdue an opposing population through sheer terror.
Apparently, humanity cannot survive nuclear weapons, but equally cannot relinquish nuclear weapons without inviting subjugation by those who are so ruthless they are willing to play the nuclear card to bully and coerce. Is there a way out of this terrible dilemma?
Is this all outdated thinking?
We have to ask, though, in these days of cyberwarfare, mass disinformation campaigns and drone swarms, is such blunt force thinking now, or soon to be, outdated?
The famous sociologist Max Weber defined a state as a “human community that (successfully) claims the monopoly of the legitimate use of physical force within a given territory.” We could pick holes in that, mainly that the use of the word “legitimate” is somewhat circular, but the fact remains that it is the state that can project overriding overt violence over the territory that it controls. Asymmetric forces, such as guerilla fighters, may be able to defeat units of the state military, but only using “hit and run” tactics: if they don’t run, reinforcements will arrive and the guerillas will then be forced to retreat or face death or capture. Where this situation ceases to be the case, and it is the guerillas themselves who can have the final say in any pitched battle, then the guerillas have taken control of that territory themselves and essentially become the local state.
In this contest, to be able to project overwhelming violence over an area or volume of space, the side possessing the most energetic weapon systems will always have the advantage. The side willing and able to simply obliterate the battlefield, if the other side isn’t willing and able to retaliate in kind, will always ultimately win.
Disinformation campaigns may win a political struggle without a shot being fired, and cyberattacks can disrupt an opponent’s war-fighting capability. But once two sides are locked in a hot war, in a fight for survival, it is that ability to project overwhelming violence that is still the deciding factor.
Furthermore, even very dispersed attacks, such as those mounted by a swarm of drones or possibly even much smaller weapons systems, can still be countered very effectively with highly energetic weapons, such as nuclear warheads. For starters, these swarms are physically extensive targets, just like airfields, military bases or ports, that, provided the inevitable collateral damage is accepted, could be destroyed in a single strike by a WMD, either in the resultant explosion, or as a result of additional effects such as electromagnetic pulse. More importantly, unless such distributed weapon systems are, very inadvisedly, entirely autonomous, then they will still be under some form of human control, implying the need for command and control input routed from and via limited locations, such as bunkers. Such concentrated and likely hardened command and control loci are, as we have seen, prime targets for WMDs.
Ultimately, it seems there is no easy way to avoid the decisive military usefulness of these terrible weapons. We are therefore back to our two stable outcomes: oblivion or a world government with a monopoly on use of these WMDs. Given that the latter state is preferable to the former, the question then becomes how to best transition to that world government as peaceful as possible, and ensure that the resultant political structures are benevolent.
Some basic principles for cosmocracy
It should also be noted that a world government, in so far as it could represent humanity coming together as a community, is not only a desirable outcome, but morally obligatory. It is, arguably, the world unity, the coming together of the human family, the “brotherhood of man” (and sisterhood of humanity), so long sought.
Here (Questions and some answers: how to live with yourself and others) is the derivation of a basic reciprocal morality centred around respecting the wants of needs of others as much as your own, provided they return that respect. This is the essentially the moral “Golden Rule” advocated by many mainstream religions and humanists alike. It is a basic ethical principle elucidated repeatedly since ancient times, where the adoption of farming increased population densities and settlement sizes so human beings, evolved to live in bands of relatives and the very familiar, had to solve a fundamental problem: how to create and sustain social relations among relative strangers.
Such a morality knows no bounds. It does not stop at the edges of existing community, nation, “race” or even species. As the referenced article says, “This rule encourages us to create what could be termed a ‘growing moral community’. Note that the moral community could include many beings capable of acting morally towards each other, in other words of following the above simple rule… Membership of the ‘moral community’ is therefore not limited to beings of a particular tribe or nation, or even species, or even order of being, such as created and non-created, as in evolved, beings.”
That is the principle that obligates not only attempting to bring all of humanity into one single community, but ultimately embracing all beings, capable of participating in that reciprocal morality, into such a community. That community then needs a way to regulate itself and to defend against those who would do it harm. It needs a government created from, run by and accountable to the community.
In other words, merely accepting that relationships between communities, such as modern international relations, are essentially dog-eat-dog, is to reject, or at least constrain, a Golden Rule based morality, and therefore be selfish. We are obligated to strive for something better: to create the most universal moral community we are capable of creating. Nevertheless, the fact remains that this morality, of respecting the wants and needs of others, provided they return that respect, is reciprocal. Just as an individual has every right to defend themselves against other individuals who do not reciprocate, so it is with sovereign societies. Indeed, as upholding and extending a system of moral relations is itself a moral act, then deliberately failing to do so is therefore a immoral act. That means that we are also obligated to defend a moral community against those, internal or external, who would undermine or attack it.
However paradoxical it may seem that our cosmocracy, an attempt to create a moral, kind, even loving, moral community, should possess the most powerful weapons that are then conceivable to protect itself, weapons that, used ruthlessly and cruelly, can have appallingly horrific consequences, the absolute obligation to defend a system of moral relations is the resolution to that paradox. If such weapons are conceivable than they will eventually be created and wielded against a moral community by its opponents, if those opponents know that the moral community is incapable or unwilling to respond in kind. That will eventually doom such a system of moral relations to destruction. Militant defence of a moral community is itself an act of love, as the alternative is, in the final analysis, to give the cruel and the selfish free reign.
Taking the moral high ground, showing compassion and understanding, even love, for enemies can weaken the resolve of many opponents and sap their support. Love can conquer most things though, sadly, not entities incapable of experiencing even roughly equivalent feeling in return, and to base any long term plan on an assumption that such entities do not and cannot exist would be very foolish indeed.
Now, if creating a cosmocracy, and ensuring it is strong enough to endure, is a moral obligation, we are back to asking how we transition to that world government as peacefully as possible, and how to best guarantee that the resultant political structures are, and remain, benevolent. Merely possessing a very powerful weapons capability offers essential protection against opponents who may also obtain access to such weapons, but it is no guarantee against tyranny. In fact some would say it invites it, as, say, a nuclear armed global super state, perhaps the very “New World Order” that so many conspiracy theorists fear, threatens any rebellious communities with an ultimate sanction.
Just as the article (Questions and some answers: how to live with yourself and others) derives a reciprocal morality based on the Golden Rule, it also works through the consequences of such a system on how we should organise our society. In particular, as only individuals can really decide on their own wants and needs, on what is subjectively most important to themselves, that article places a huge importance on society being run by consent and consensus. It also stresses that everyone must have an equal say in producing that consensus, as the principle that we should respect the wants of needs of others as much as our own contains within it an implicit but clear commitment on each of us to treat the wants and needs of all, who reciprocate, as equal.
On that basis the article derives a set of principles for governance as follows:
Democratic systems arise directly from this system of morality, and democratic systems that encourage compromise and consensus , rather than those that merely tend to allow a majority to overrule everything and everyone else. Majority decision making should only be a last resort where a decision has to be made and differences are otherwise irreconcilable.
The autonomy of every member of a sovereign society to live according to their own wants and needs must be respected, with the limits to that autonomy, where those limits are necessitated by the fact that anyone’s actions could affect anyone else, defined only by the consensus of that society.
In practice though, a sovereign society is usually composed of many smaller societies, and we each may find ourselves as members of a range of overlapping “communities”. Just as there has to be respect for the autonomy of the individual, so there must be respect for the communities of which we are all a part, at least in so far as those communities themselves reciprocate by respecting this moral system, as those communities will reflect an important part of our own identities, of our own feelings about how best to fulfil our wants and needs, of what “works for us”. Therefore the autonomy of these component societies must be respected in the same way as the autonomy of individuals, with the limits to that autonomy, where those limits are necessitated by the fact that community’s actions could affect other communities and individuals outside that community, defined only by the consensus of both all the members of the sovereign society and all component societies to which those restrictions in autonomy will apply.
Furthermore, the principles derivable by combining a reciprocal form of the Golden Rule with the observation that only we can really know the contents of our own minds, are absolutely fundamental but also, precisely because of being absolutely fundamental, entirely general. How those principles should be applied in detail will vary according to specific circumstances, and again may require a lot of subjective decision making that can only be deferred to a social consensus of some kind. This means that we should respect diversity in the component societies of any sovereign society in terms of their detailed formal and informal rules.
World federalism
Now, applying these principles to a cosmocracy results in the following deductions:
A world government would have to be democratic, with voting systems that encourage the generation of a consensus, for example with preferential and proportional systems being favoured over “winner takes all” systems such first passed the post.
A world government would have to be rules-based, with the rules derived by consensus, or by the decision of the majority if a consensus is not possible, and those rules applying equally to all.
The requirement for a world government to respect the autonomy and diversity of component societies means that decisions have to be made on a basis of “subsidiarity”, meaning delegated to the most local level possible, so that that structure of the cosmocracy will have to be federal, indeed most likely comprising of many levels of nested federations. It isn’t a unitary structure because some autonomy is retained by its component societies, but with the extent of the autonomy of the component societies agreed by the whole. It isn’t confederal because component societies have no moral way to leave the whole provided the whole is still functioning as a moral community, though they can campaign for changes the rules, including to the limits on autonomy. (In a confederation any member should be free to leave at any time).
The federal structure of the world government must give both individual citizens a voice and component societies, most likely “member nations”, a voice, implying at least a two level structure.
A world government would have to promote equality, both before the law and in terms of ability to access life’s essentials.
Equality applies to both individuals and the component societies, the “member nations”. Any arrangements that give some member societies of the cosmocracy more rights than other member societies are abhorrent. Having something like an executive “Security Council” with a few privileged “permanent members” each of which has a solitary power of veto, is completely unacceptable.
Serving all citizens and communities, and doing so equally but also without violating autonomy, while allowing everyone to have a fair say in influencing consensus generation, will mean that a benevolent world government would also have to enshrine certain basic and important needs as “human rights”. As well as being rules-based, a world government will also be specifically rights-based. To best ensure that those rights can only be changed with a broad consensus, they will have to be made difficult to change, for example requiring supermajority voting and/or a vote followed by a confirmatory vote after a “cooling off” period, to alter or abolish.
We should also not forget to “follow the money”. Unless a world government has some control of its own purse strings it will be laughably weak. It cannot be dependent on “contributions” from member states that it will, in all likelihood, have little power to actually enforce. Two sources of funds should be reasonably obvious. The first is taxing the use of resources that are meant, according to international law, to be the common property of all humanity, such as those in international waters, or in the rest of the Solar System. Simply letting billionaires seize all these resources, in something approaching a repeat of the enclosures of the commons and land grabs of the past, is not acceptable. Anyone utilising anything that is common property, especially in a way that depletes its value, should compensate everyone else, so the world government collecting such levies, and using those for the general benefit, is perfectly reasonable. Secondly, the world government should be able to progressively tax the profits of multinational corporations, which would also help to prevent a fiscal race to the bottom as nations compete to attract internal investment by offering the most favourable taxation regimes, and often the services of outright tax havens. Also, to avoid the possibility of a world government ever being forced into bankruptcy, it should be able to create direct claims on resources by issuing its own legal tender, most likely some form of digital currency. This would have the added advantage of giving the world a universal reserve currency independent of any individual nation.
Similarly, so it can respond quickly to emergencies and intervene rapidly to enforce the peace, a meaningful world government must also have some conventional armed forces of its own. It must not be entirely dependent on borrowing the armed forces of its member societies, and any use, or threat of use, of WMDs must be a last resort.
It must be realised that a world government dependent on contributions from its richest member societies, or military support from the best armed, will end up beholden to a few of the most powerful nations and therefore not able to act with equal respect for all. That is why allowing the world government its own tax raising powers and military is so important.
Preventing tyranny
Nevertheless, some may feel that such a world government, with a high degree of financial and military independence and a monopoly on WMDs, would be too powerful, and create a risk of global tyranny. Now, it is important to take the risk of tyranny, of a government that, instead of serving all equally, acts as an instrument that allows a ruling elite to exploit the many, to subordinate the needs and wishes of the ruled to those of the rulers, especially seriously in the case of any form of cosmocracy. That is because, for a cosmocracy, there is no outside. Though the lack of an outside means that the rulers cannot use the typical trick of imposing order at home by asserting the existence of some external enemy, it also means that there is no outside people can run to, no hope of liberation assisted by any outside party, and no chance that, through defeat in war, the ability of the government to maintain control by projecting violence will be weakened. If a cosmocracy becomes tyrannical it could remain tyrannical for a very long time.
That situation could even be regarded as another “island of stability”. If so our choice would be between oblivion in a holocaust caused by widespread use of weapons of mass destruction, most likely starving to death in an equivalent to a nuclear winter, or accepting prolonged global tyranny.
To avoid this grim possibility the powers of a world government must be circumscribed, and not merely by democracy, a federal structure and strong legal protections for universal individual and community rights. Even though all WMDs must be surrendered to the world government, it is also important that the component societies retain their militaries. The military capabilities of the world government must also be agreed and limited democratically. Now, the main point of the military establishment of the world government is to prevent any aggression between its component societies, to allow it to act quickly and independently to force peace in the event of a surprise outbreak of hostilities. It would therefore be wise to keep the size of the armed forces of the world government at very least equal to those of the single most militarily powerful of its component societies, as a minimum. As a reasonable maximum, however, it must not exceed the capabilities of, say, the most well armed half of its member societies combined. Though, in the normal course of events, the purpose of each member society’s military is to deal with domestic threats and emergencies and to assist the world government in peace keeping and disaster relief, it must also be possible for a majority combination of member states to overthrow and re-constitute the world government should it slip into tyranny.
The cache of WMDs available to the world government must also be restricted to a democratically agreed limit. The purpose of these weapons is two-fold. Primarily it is to reduce the advantage that any potential opponent could gain by developing such weapons themselves, so both deterring such a course of action in the first place, and allowing decisive intervention against any entity that does develop such weapons, as the world government could counter any use with a strike of their own, or even use its own WMDs to pre-emptively destroy its opponent’s WMDs. Secondly, and more generally, the world government could also, if necessary, use such weapons to attain a military advantage in an otherwise conventional conflict.
To achieve these limited ends, the size of the WMD cache can be, indeed must be, constrained. In the case of action being needed against a member society or other entity that has illegally developed WMDs, it is very likely that a potential adversary could not acquire many of these weapons before being detected. In the more general scenario of deploying the weapons for actual war-fighting, it is possible that the opportunities for using such devices, although probably critical to the outcome of any conflict, without causing mass civilian casualties, or other unacceptable collateral damage, would be limited. Finally, the cache must not be so large that is full-scale use could threaten the continuation of human (or equivalent) life, either directly or through indirect effects, such as nuclear winter. After all, the main points of this whole arrangement, of vesting control of WMDs with a world government, is to eliminate WMDs as an existential threat, so it would be entirely contradictory to allow the world government to possess such a large stockpile that its own WMDs would still pose the same threat.
In the worst case scenario we should imagine the world government’s WMD cache falling into hostile hands, and all fail-safes preventing their use somehow being bypassed. Of course, in the control of the utterly ruthless, even a small cache of these devices could be used to terrify and there-by subdue civilian populations, essentially holding millions to hostage. Nevertheless, we must also be cognisant of the fact that such an act of mass terrorism is likely to discredit the cause of any faction that so acts: that to menace the general population in this way would be political suicide. Furthermore we should note again, as discussed above, that though WMDs could be effective at subjugating populations at a high level, to coerce governments and ruling elites, such devices are very blunt instruments to keep control on the streets. Conventional military and security forces are more useful for that. By making the world government’s ultimate ability to keep order more reliant on WMDs, and less on conventional military forces, we reduce the possibility that it could turn completely totalitarian, meaning being able to use an extensive security apparatus to enforce its rule over every aspect of life, there-by closing down any possibility of resistance or dissent.
The restricted size of the cache should also mean that, even though they would risk very heavy casualties, opposition by the armed forces of a sufficiently large coalition of member states would still by capable of overthrowing a world government that had turned tyrannical. Therefore, the limited size of this cache is a very important factor in ensuring the military balance between the world government and its member societies.
The critical advantages of world federalism
Of course, though we expect military establishments to be retained at various levels, this would not prevent disarmament, provided that the sizes of the various armed forces, those of the world government and component societies, are kept in proportion. Indeed, as minimum sizes of the armed forces, to keep order against paramilitary threat or in disaster situations, or to allow effective overthrow of the world government should it attempt an executive coup, could be low, there would be considerable scope for mutual disarmament. The very structures of the world government itself, by removing threats and facilitating negotiation, would encourage disarmament still further.
Disarmament would reduce resources wasted on sustaining military establishments that, hopefully, never actually have to be used, and, if used, may be expended and degraded very quickly. That in itself would be one key benefit of a cosmocracy, and one clearly closely associated with the main advantage of cosmocracy: removing the threat of global holocaust.
Next on the list would obviously be dealing more effectively with the existential threat of climate catastrophe. Greenhouse gases care nothing about borders, and only collective action at the widest level, enforced by mutually agreed rules to prevent free-loading, can deal with that essential issue and ensure that any survivable future is possible at all (more here: The climate crisis and why only collective action can solve it).
Beyond the critical issues of environmental crisis, and risk of nuclear holocaust, there are many other vital challenges that are also easier to handle at the global level. Fighting pandemics is also imperative, as it is genuinely the case that, in a world where anyone can be anywhere within a few hours, no one is safe until everyone is safe. Then there is disaster relief, itself a more demanding task as the worst effects of climate change kick in. Administering the global economy to prevent absolute want, correcting instabilities and reducing inequality is also necessary. That includes distributing economic aid to those in need and, vitally, ensuring a minimum level of international regulation and taxation so that questionable, even criminal, economic practises do not go unchecked, of the kind that can lead to a flight of capital to the lowest tax, most weakly regulated domains, and sometimes even bring down entire financial systems. Then there is peace keeping in general, ridding the world of the appalling scourge of war, and upholding standards of international human rights.
The final advantage of an openly formalised, rule-bound, rights-based, democratic, world government is that it avoids the emergence of a far less accountable and potentially tyrannical situation where some approximation of world hegemony is arrived by other means, possibly even drifted into semi-accidentally as a result of “globalisation”.
Some, such as those who are fearful of the secretive creation of what they call a “New World Order”, would argue we at or close to this point already. It is certainly the case that the super-rich have come to form a new international elite, with domiciles in many countries, investments in multinational corporations, savings in tax havens, children educated in the world’s most elite schools and universities, and often multiple citizenships, even though citizenships in particular nations often aren’t really needed for the super-rich, who are seemingly welcome anywhere. While the poor of the world’s nations are often marginalised and persecuted even at home, the super-rich are elevated to apparent “citizens of the world”.
Nevertheless, sovereign nations are still important, even to this new elite. Along with their global businesses, nations are also the chess pieces they move as they play out their rivalries with each other. Most national governments are heavily influenced by this class, and some have been entirely captured: in fact, as those with political power steal the wealth, and those with the wealth buy the political power, the political and economic elites have often merged, with sources of riches from political or economic dealings very difficult to disentangle. Nations are a major source of funds because of the taxes they raise and spend, and, by and large, nations are still the main instrument for projecting organised violence. As of yet, though there are many private security forces, there are, right now, no corporate armies as significant as that once possessed by, for example, the British East India Company. If you want to crack open up a particular territory to your machinations, or seek to deprive anyone of their life or liberty, using the security forces of a nation-state is often the most direct way to achieve such ends, as well as providing considerable legal cover for actions that otherwise could incur the most severe punishments. Finally, it is usually sovereign nations that make most of the rules that apply on the ground, so the international elite needs to influence the governments of nations in order to ensure a legislative environment amenable to its own interests.
This use of nations as chess pieces in a game of their own, with the the mass of humanity caught somewhere in the middle, means that this “New World Order” doesn’t even guarantee world peace. Indeed, the continuation of localised conflicts provides a lucrative side-line in terms of investment opportunities in the arms trade. The cynical reality is actually that this new global elite normally actively campaigns against the development of international institutions that could genuinely hold its power in check. International structures that force open all parts of the world to so-called “free trade”, often meaning low taxation, privatisation and minimal regulation, are favoured, while all others are undermined. Nationalism is often encouraged as a trick to delude populations into opposing internationalism. while accepting the rule of local political factions that are, in the final analysis, tightly connected to, and really dominated by, this global elite.
In this way, an open, formal, accountable, people-driven, world federalist project along the lines we are exploring here heads off the continuing emergence of a global hegemony that really only serves the world’s elite. It is not the creation of a global tyranny, but the necessary antidote to it: a critical mechanism for keeping the power of this predatory international elite in check.
How could cosmocracy come about?
So, if the creation of some form of world government is essential to defeating threats as diverse as nuclear holocaust, climate catastrophe, pandemics, war and predatory elites we are left wondering how such a state of affairs can be brought into being peaceably.
As our interlocking crises cause our species’ situation to deteriorate, with climate change, resource shortages, pandemics, refugee crises, economic collapse and wars, all feeding off each other, it is possible that significant numbers of the global elite, where their power hasn’t been curbed by more localised efforts to promote a combination of political and economic democracy, will come to see improved global governance as essential for even the promotion of their own interests. An extensively uninhabitable greenhouse baked Earth or one ravaged first by nuclear holocaust, and then by the decade long famine of a nuclear winter is, ultimately, not good for business. Some may even prefer that the increasingly bothersome business of politics be “outsourced” elsewhere, while they concentrate on their core activity of making money.
In such a situation weakening opposition, and even grudging support, from the more benign, and themselves increasingly anxious, sections of the global elite, coupled with a popular demand across the world for better and more accountable leadership at a global level, to alleviate terrible suffering and mass death, could yield a compromise where this world federalist project is allowed to go ahead. It may even happen in time to prevent total disaster.
One thing is important to note, though: in this context any attempt on the part of any power group, or temporary alliance of power groups, to create a world government, that would be viewed, at the time, as likely to be authoritarian, would probably precipitate the very final cataclysm it is meant to avert. It is much safer, and less painful, to construct a world government that aims to be democratic, than one that is authoritarian. That’s because people will be considerably more inclined to pool their power if they believe that they will still have a say: that their viewpoint and needs will be respected. In an authoritarian system some groups will grab all the power; others will be forced into a submissive role, subject to exploitation, possible persecution and even extermination. If the emergence of such a state of affairs is anticipated, individuals and groups, especially powerful individuals and groups, will fight like “rats in a sack” to ensure it is they who come out on top. In a world where multiple competing groups have access to WMDs, the creation of a world government that those groups expect to be authoritarian, is blocked by wars so intense that they equate to the apocalypse.
Even in the unlikely event that the most powerful in the global elite manage to cooperate sufficiently to instigate the establishment of an authoritarian global government, it is unlikely that the venture could be brought to fruition before the factions and families within the elite, fearful of betrayal, fall out with each other, and the armed forces of the nations under their influence go to war. Even for the most ruthless amongst them, it is therefore better to launch such a scheme on a democratic basis and then plot to try to take it over again later. Only a democratic, accountable, plan for global governance can inspire the widespread support, from the most powerful to the most marginalised in the global population, necessary to actually succeed.
Once we take a view of historical development as a “random walk” between islands of stability we should pay careful heed to the oft-quoted words that Arthur Conan Doyle put in the mouth of Sherlock Holmes: “When you have eliminated all which is impossible, then whatever remains, however improbable, must be the truth. ” For our present purposes, we could amend that as follows: “Whenever history has done with the unstable and transient, whatever remains, however once unthinkable, is an attainable stable state”. The world federation we are outlining here is one such state. Far from being over-idealistic, it is one of the few stable destinations to which the current world situation actually could lead.
What can we do?
If this world federalist project is so essential, what can we do as individuals to best promote its success? Of course, having the debate and sharing ideas such as the above can help. Crucially, there are also already influential campaigns running in which we can engage. Firstly, there is the campaign for a world parliament, the support of which even includes a former UN Secretary-General. You can read about that and sign up here: Campaign for a United Nations Parliamentary Assembly.
On the issue of nuclear weapons, the UN itself actually adopted a “Treaty on the Prohibition of Nuclear Weapons” in 2021, ratified, at the time of writing, by 60 nations (see: Treaty on the prohibition of nuclear weapons). Of course, what we have argued above is that a more realistic alternative would be for all nuclear weapons to be banned except for a smaller cache of nuclear weapons, or weapons of equivalent destructive energies, that would be controlled by a world government, in order to protect everyone from their secret retention or re-development. Nevertheless, right now, that caveat could be regarded as a detail, and anything that encourages the reduction of these terrible and hugely threatening weapons is to be supported. Also, the analysis above could be flawed, and so, as nuclear weapons pose such an extreme risk to the survival of our species, we should hedge our bets and promote anything that could mitigate that risk. To that end the UN initiative to prohibit nuclear weapons also has an associated campaign, which you can read about and sign up to here: The International Campaign to Abolish Nuclear Weapons (ICAN)
And in the further future…
Just negotiating our immediate crises, especially the nuclear threat and climate change, without a mass die-off or civilizational extinction, would itself be a significant achievement, and we have seen how a world government could critically contribute to such an outcome. Otherwise we don’t even have a further future to worry about in the first place. However, in the longer run, stable doesn’t mean eternal: even a pan-human government with a monopoly on the use of weapons of mass destruction, with its own military and tax-raising powers, built on a foundation of consent and broad consensus and with no external threats, wouldn’t last forever. Eventually settlements would be established beyond its effective control, and/or a split would occur, or some faction would manage to secretly develop enough of its own WMDs to offset the pan-human government’s WMDs. We are not saying this situation is eternal, more that it is longer lasting than the disarmed but still divided, or prone to be divided, situation, with no central government with a monopoly of use on the most extremely energetic weapons.
Nevertheless, when that split eventually occurs, humanity would again develop into separate armed camps, threatening each other with WMDs, arguably the most unstable of all the possible scenarios, with the next attainable stable states again being apocalypse or a unified WMD armed government.
If that is the case, then is the only really stable solution oblivion after all? Once we have developed weapons sufficiently powerful that we can wipe out significant fractions of humanity on a single order, have we then doomed ourselves to eventual extinction?
Not necessarily: there are ways out of even this final dilemma. Humanity, or at least something human descended, could expand faster than our ability to destroy ourselves, firstly into the rest of the Solar System, possibly eventually to the stars. Alternatively, or additionally, we could develop self-evolving and eventually god-like AIs, hard-wired for benevolence (though perhaps doing something like that is the only way out of another dilemma, if you stop to think about it).
We could also transform ourselves, perhaps transcend our tendency for violent conflict. A start would be to kindle a genuine interest in a rational moral philosophy not dependent on metaphysical leaps of faith, or that instead, in the final analysis, collapses into mere moral relativism, and then, once we have established such principles at the core of our society, to reorganise politics and economics on that foundation. If that sounds utopian we should remember (for example, as Jeremy Lent does in his seminal work “The Patterning Instinct”) that our “software” is as important as our “hardware”, so that our ideas shape our future as much as the material facts of our existence. We could also, indeed must also, screen out those with psychopathic tendencies from high office (as explored here: Should psychopaths be screened out of holding positions of power?), so that we can’t be plunged into the abyss by an act of pure uncaring malice. Perhaps we could even alter ourselves, take charge of our own evolution, though any such process must be undertaken consensually and with great care, not splitting the species even further into haves and have-nots, like the Eloi and Morlocks in H G Well’s “The Time Machine”, and always bearing in mind that those initiating any such process will be us, flawed humanity, so we must draw deep on wells of wisdom before embarking on any such endeavour, or the results could be tragic. (Incidentally, H G Wells was also a “world federalist”, as were many others: see H G Wells and the war to end war).
Of course, should we choose to follow the never ending expansion escape route out of our otherwise seemingly inevitable self-destruction, and do so without somehow remaking ourselves somehow first, then we can only wonder how the rest of the universe might react to such a potential disturbance.