The problem
(And it’s universal)
Living is a struggle for all life forms. In fact, life is dangerous in the natural world. Humans, however, by virtue of their anatomy and presence of mind, are supposed to live less in struggle and more in thriving toward their greater potential. Humans can invent technology, cooperate among themselves, and thereby accumulate power and wealth to change reality into something that favours their peaceful living and continued existence.
This would have been the ideal paradigm for humans: to live as a species peacefully and perhaps reach their full potential—allowing humanity to live and flourish for hundreds or even thousands of years into the future.
However, two things impede the species in its growth into the future:
(a) Collective Insecurities (Tribalism)
(b) Individual Insecurities (Narcissism)
The problem
(And it’s universal)
Living is a struggle for all life forms. In fact, life is dangerous in the natural world. Humans, however, by virtue of their anatomy and presence of mind, are supposed to live less in struggle and more in thriving toward their greater potential. Humans can invent technology, cooperate among themselves, and thereby accumulate power and wealth to change reality into something that favours their peaceful living and continued existence.
This would have been the ideal paradigm for humans: to live as a species peacefully and perhaps reach their full potential—allowing humanity to live and flourish for hundreds or even thousands of years into the future.
However, two things impede the species in its growth into the future:
(a) Tribalism
(b) Self-absorption
In simple terms, the tragedy of humanity seems to arise from two weaknesses: one at the collective level and one at the individual level. Tribalism operates at the collective level, dividing humans into competing groups. Self-absorption operates at the individual level, drawing individuals inward toward themselves.These two forces shape much of human behaviour. Wars, death, destruction, murder, rape, the killing of children, the destruction and over-exploitation of land and environment, leaving barren wastelands, and the traumatization of humans through pain, suffering, misery, torture, and trauma—the root cause of many of these can often be traced to tribalism at the collective level and self-absorption at the individual level.
Self-absorption does not only mean greed or arrogance. It can also mean indifference, laziness, or the unwillingness to work, sacrifice, or cooperate when cooperation is essential. In this sense, self-absorption is not always loud and aggressive; often it is quiet and passive, but equally damaging to the collective good. Now, why tribalism exists or why self-absorption exists—or whether they must be condemned as evil—these are questions for philosophers and social scientists. Because even if we decide that they are evils and resolve to fight them, how are we going to fight them while remaining inside the very system that produces them? One cannot cut a tree branch while standing on it.
The more practical solution is awareness. Humans must remain alert to these forces and to the problems they create, while moving slowly toward a greater ideal—one in which humans cooperate and thrive collectively as a species. At the same time, individuals must recognize the limits of self-absorption. Societies should provide healthier avenues for individuals to excel, to feel capable and accomplished, and even to feel superior through contribution rather than domination or withdrawal.
The solution, therefore, lies in moderating and channeling individual motivations while aligning individuals toward a larger goal of cooperation at the level of the species.
The vision is now clear: a peaceful world in which humans flourish, and the Earth that sustains our life is protected. But the real challenge—and the mission before us—is how we are going to achieve it. How are we going to protect ourselves from tribalism and from the dangers of individual self-absorption?
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The Conflict is Not Between Ideologies
The Conflict is the Hijack of Power
Perhaps we already know that tribalism is one of the forces preventing humanity from coming together as a species. But it may still be too early to fight it directly. Human beings often learn slowly, sometimes only through suffering. Perhaps humanity needs to fight ten world wars before realizing that the death and destruction of conflict ultimately burdens everyone.
So perhaps societies must be left to themselves. Let the Iranians live as they choose. Let the Americans live as they choose. The Indians, the Chinese, and others as well. Each society will experiment with its own systems—socialism, communism, capitalism, or something else.
The real conflict may not be between these ideologies.
The deeper conflict is the hijack of power. Groups or individuals capture power and then use ideology as a justification to hold it. Socialism, capitalism, religion, nationalism—any of these can become the banner under which power is maintained. The greater danger, however, is when power is not only captured but kept indefinitely by the same groups or individuals.
This becomes both unnatural and inhumane. It is unnatural because all living systems require movement and renewal. Any activity produces waste and toxins, and without circulation and renewal, stagnation sets in. It is also inhumane. The feeling of being powerful often makes human beings arrogant and numb to the suffering of others. Over time, some may even begin to take pride in causing suffering—believing they are justified because those who suffer are considered “bad people.”
If humanity is to act with true responsibility, the solution may not lie in choosing the “correct” ideology. It lies in ensuring that power is never permanently captured—that it circulates, renews itself, and remains accountable—not for the sake of human comfort or survival alone, but to protect the Earth and preserve the possibility of life itself. The ultimate failure would not be the extinction of humanity, but the destruction of the miracle of life, a burden of guilt too great to bear. If necessary, even humanity’s own survival must be subordinated to this higher duty.
If humanity is to act with true responsibility, the solution may not lie in choosing the “correct” ideology. It lies in ensuring that power is never permanently captured—that it circulates, renews itself, and remains accountable—not for the sake of human comfort or survival alone, but to protect the Earth and preserve the possibility of life itself. The ultimate failure would not be the extinction of humanity, but the destruction of the miracle of life, a burden of guilt too great to bear. If necessary, even humanity’s own survival must be subordinated to this higher duty.