The Contradiction Within the Soul of Humanity. By Ernest Dyer. New Generation Publishing. 2023. 83pp.
This book is, by the author’s own admission, his personal journey of escape from the conditioning which society, via conventional upbringing and education system, marks us all with. This journey, he tells us, was triggered by his questioning of why humanity has been plagued by the horrors of war and conflict throughout much of its known history. The book’s title, with its use of the word ‘soul’, may suggest some kind of religious inspiration, but, as he makes clear, even as a teenager he realised that religious explanations made no sense and that, as he puts it ‘God was a fictional construct’. So the underlying reasons for the competition and conflict which seemed fundamental to human society had to lie elsewhere. He proceeds here to identify ‘the evil in humankind’s history’ (his words) as developing from the beginnings of ‘civil life’, referring to the start of settled agriculture and the development of fixed communities around 10,000 years ago with their hierarchies and wealth inequalities.
This is very much in line with much modern thinking about the origins of inequality, inter-group conflict and the challenge to the pro-social behaviour among homo sapiens which had largely characterised its previous 2-300,000 years of existence. That challenge, he argues, has reached its peak in modern society, where the sources of ‘evil’ are not just war and economic inequality but also environmental degradation and the threats posed by artificial intelligence. He does not stint on detailing the horrors which war has brought, and still brings, to humanity and the overwhelming waste of resources occasioned by war and preparation for it. As he rightly points out, war in the modern world is overwhelmingly caused by ‘competition over valued resources such as: water, land, fossil fuels, rare and valued metals and materials’. This, he tells us, results in ‘a mismatch between what we can now do (technologically) and our seeming inability to manage the consequences’. He sees as the driver of all this the interests of what he variously calls the ‘elite class’, ‘elite groups’ and ‘national leaders’, with the vast majority of people being ‘impotent witnesses’. He recognises that these elites are the owners or controllers of the vast majority of society’s wealth, even if he does not explicitly identify them, as we would, as the capitalist class and their representatives.
What is the author’s remedy for this contradiction between human potential and the actual reality of human society? Since, together with war, competition and inequality, the other great ‘evil’ he sees in the world is the modern nation state (described as ‘the most powerful, and currently for the World the most dangerous, entity fostering the identification of differences between peoples’), he calls for ‘world consciousness’, considering that ‘no human is irredeemably beyond the potential for some precocious sense of world-consciousness’. An admirable sentiment definitely, but how is that world consciousness to be achieved? Via some kind of ‘global governance’ body, he suggests, perhaps based on the United Nations, where representatives from different nations will get together and agree on a way of organising the world and its resources so as to eliminate armed conflict and the threat of it. The problem of course is that the United Nations is already meant to do that in theory, but it doesn’t – and can’t –, because the foremost obstacle to it is the very existence of the ‘elites’ the author talks about in each individual country and their monopoly of the wealth that they possess and seek to retain or increase via the working of their national executive committees, ie, governments.
The author does, however, glimpse a solution that could work on a world-scale when he talks about ‘the actual engagement of mass populations as a necessary precondition’ to get rid of ‘hegemonic economic competition’ and achieve ‘co-operation and peaceful co-existence’. But that will involve something this book doesn’t mention, that is an understanding by those ‘mass populations’ of the way current society, capitalism, operates and the need to change that by mass political action, democratically and ideally via the ballot box, to create a moneyless, wageless, stateless society, a society of the ‘inter-group co-operation’ the book advocates. That will truly be ‘world consciousness’ and, no matter what the author of this book, which is well-meaning and for the most part entirely admirable, would like to happen, it cannot come through some kind of moral agreement by some global body within the current system.
Howard Moss
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