Archive | listopad, 2020

31 listopad 2020 ~ 0 Comments

Video – knjiga Život

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29 listopad 2020 ~ 0 Comments

World post coronam

The world of today is characterized by (1) a sudden advent of globalization of economy, but also of the species Homo sapiens; (2) the economic rise of China, that has shuttered American world hegemony; (3) the complete awareness of a dangerous climate worsening; and (4) most recently by the persistent COVID-19 pandemic.

The pandemic has made chronic economic malaise acute and has seriously stalled the world economy exacerbating closures of many small and medium-sized companies and wiping out the entire branches of gig industries. The nascent world recession has not been caused as it usually happened by economic “internalities”, but by COVID-19 “externality”.

The COVID-19 pandemic provides an enormous stimulus to our species to sort out the internal political, economic, security and cultural relationships. The present overall world chaos presses our species to introduce a new governance of its dynamic affairs.

In planning new strategy either corporate or national one has to take into account an unstoppable development, until now unseen sophistication and accrual of new technologies. The use of new technologies should be directed towards the industries that make products and offer services that meet human existential needs and not consumers’ whims. During two previous centuries the development of technology was driven by desire of private capitalists to maximise their profits and not to fulfil the needs of our species.

The direst need of our species is the continuation of its existence. In order to last, our brave species – which has conceptual or symbolic thinking and knowledge and whose individuals have consciousness – has to stop harming and heating the planet Earth and start reversing climate change. In addition, our species must begin to heel itself physically and mentally. Human beings must change their attitude and their behaviour. That will be the price of healing humans and of saving life on Earth.

The world-wide chaos and the deepening poverty in the world testify abundantly to the incapability of the “free” (world) market to regulate activities and relationships of corporations, national economies and of nations or “living communities”. The heavy mesh of the world market has oppressed our species and has separated it from the nature. The world market is not free for nations or countries’ corporations. It is free only for capital, which is the ruler of the market. There is no free market. The world market is populated by monopolies, which are not created as earlier by the groups of corporation, but by single corporations as Amazon, Facebook, Google or Apple.

As the present world recession was caused by the COVID-19 “externality”, the cure for it has to be “external” too. It has become obvious, that the responsibility for the present world-wide chaos (WWC) falls beyond doubt on capital, which has been concentrated only in private hands. The nation-states, nations or local living communities have been barred from accumulating common, collective wealth or capital. The nation-states, national economies and nations or living communities have only debts to private (hidden) individuals.[1]

The present recession proves that world market cannot regulate world’s affairs any longer and that private capital is not capable of ruling the world. The present state of the species’ affairs casts long and deep shadow of doubt on capitalism as an approach of neither regulating behaviour and relationships within individual living communities nor the behaviour and relationship within the entire species. It calls into question the viability and usefulness of capitalism.

The present crisis presses all individual members of our species to abandon the lifeless concept of “society” and “humanity”. The globalization of species Homo sapiens has not brought a prematurely announced end of history, geography and politics, but an end of society and humanity. We human beings belong to one of the species of life. When one looks at the present burning issues (environment, climate, poor human condition, viral aggression) from the standpoint of the species, one must put in the centre of human concern and activities the life itself. Our species is made of conscious, capable of work, knowledgeable, inventive and enterprising individuals. It is an organism in its own right. The species has to acquire possibility and capability to act on its own, without following any one’s orders.

The species had a master since the establishment of the first civilizations many millennia ago. Civilization is characterized primarily by extracting political power and decision-making from the communities that lived in togetherness in the valleys of the great Asian and African rivers. In civilizations political power was tied to the privatized and appropriated communal property and wealth. Civilization had deprived our species of the possibility to adapt to ever changing circumstances. The species’ rulers have even willingly changed circumstances. Capitalism is just one of the models or examples of civilization. In order to acquire “freedom” or possibility to adapt as a species, globalized living community has to overthrow not only capitalism, but civilization as a ruler over our species.

Capitalism can and should be replaced by politism.® What is politism? In each political community or nation-state there are four interwoven and inseparable networks of influence or power: politics or state, economy, security and ideology or system of basic beliefs and convictions. In capitalism, the production relationships and the private ownership of means of production encompasses other three networks of power. In capitalism, capital directs market relationships, the market rules economy, and economy decides the destiny of nations and the condition of human life. In politism, politics or the managing of common, public affairs encompass economy, security or protection and ideology or the system of basic tenets of human behaviour. In politism, the species or its living communities decide for themselves. Politism will bring back our species from wilderness, neglect and disregard to self rule and self government.

Although our globalized species cannot be governed as a whole, in its entirety, it is possible to establish in it the consistent and complete connectivity. However, individual local living communities can be efficiently and fruitfully governed on its own. Managing the affairs of the entire species can be achieved by consent and by cooperation between “state and state” or by bilateral cooperation. Instead of being covered by the heavy grille of market, the living space of our species will be covered by the network of bilateral agreements between nation-states. Bilateral agreements as opposed to multilateral arrangements preserve sovereignty of the agreeing parties. That is very important as sovereignty also implies responsibility. The most dangerous tenet of capitalism or its Achilles’ heel is a complete abrogation of responsibility. Those who have means to discharge responsibility have abrogated it and those who want to be responsible are penniless.

The governing of any human community or political system requires an adequate system of human conviction, ideology or religion. In the past almost all systems of behaviour and human values have been sacral in nature. Liberalism as the ideology of capitalism is a worldly system of beliefs. Liberals ardently believe or profess that the invisible hand of the free market will in time iron out all differences among peoples and “will stand everyone in good stead”. Liberals profess that the purpose of human endeavour is an unbridled economic growth and that human beings are possessed by an insatiable “animal spirit”, as Allan Greenspan has put it, which compels them to hoard only material wealth. Our liberated species will put emphasis on the cultural goods as it has strong conceptual or symbolic knowledge and has strong cultural needs.

The governing of our globalized species requires a completely new system of convictions, which will replace all inherited endemic and outlived systems of beliefs, whether sacral or worldly. In my humble opinion, that system could be only the cult of life as it has been developed on Earth. Another decisive aspect of the new system of conviction is that all humans should belong to our globalized and interconnected species and to the local living space.[2] The humans must abandon the present identification with nation, class, place of origin or race. One must embrace new place of abode as a homeland and the people one finds there as neighbours. Individuals of all species feed themselves, defend themselves and obviously procreate together. All species as species participate in the food network of life on Earth. That the reason I believe every human being must be thoroughly knowledgeable about anthropology.


[1] In Latin language “privatus” means hidden, sheltered or removed.

[2] Living space or Lebesraum is valid and important concept in social geography. It comprises everything that people develop or build in the geographic space: physical and social infrastructure, political institution, school and universities and the rest. The humans are not born any longer in the open nature like rabbits, but in a developed living space. I have defined the index of development of living space. It is a relative number, which one gets dividing the annual GDP of a country by the area of a country and additionally by the number of inhabitants. In 2015, if the development index for China is taken as 1, it was 7 for USA, 80 for Germany and 2000 for Switzerland.

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27 listopad 2020 ~ 0 Comments

Cotribution to a Business Forum

The world of today is characterized by (1) a sudden advent of globalization of economy, but also of the species Homo sapiens; (2) the economic rise of China, that has shuttered American world hegemony; (3) the complete awareness of a dangerous climate worsening; and (4) most recently by the persistent COVID-19 pandemic.

The pandemic has made chronic economic malaise acute and has seriously stalled the world economy exacerbating closures of many small and medium-sized companies and wiping out the entire branches of gig industries. The nascent world recession has not been caused as it usually happened by economic “internalities”, but by COVID-19 “externality”.

The COVID-19 pandemic provides an enormous stimulus to our species to sort out the internal political, economic, security and cultural relationships. The present overall world chaos presses our species to introduce a new governance of its dynamic affairs.

In planning new strategy either corporate or national one has to take into account an unstoppable development, until now unseen sophistication and accrual of new technologies. The use of new technologies should be directed towards the industries that make products and offer services that meet human existential needs and not consumers’ whims. During two previous centuries the development of technology was driven by desire of private capitalists to maximise their profits and not to fulfil the needs of our species.

The direst need of our species is the continuation of its existence. In order to last, our brave species – which has conceptual or symbolic thinking and knowledge and whose individuals have consciousness – has to stop harming and heating the planet Earth and start reversing climate change. In addition, our species must begin to heel itself physically and mentally. Human beings must change their attitude and their behaviour. That will be the price of healing humans and of saving life on Earth.

The world-wide chaos and the deepening poverty in the world testify abundantly to the incapability of the “free” (world) market to regulate activities and relationships of corporations, national economies and of nations or “living communities”. The heavy mesh of the world market has oppressed our species and has separated it from the nature. The world market is not free for nations or countries’ corporations. It is free only for capital, which is the ruler of the market. There is no free market. The world market is populated by monopolies, which are not created as earlier by the groups of corporation, but by single corporations as Amazon, Facebook, Google or Apple.

As the present world recession was caused by the COVID-19 “externality”, the cure for it has to be “external” too. It has become obvious, that the responsibility for the present world-wide chaos (WWC) falls beyond doubt on capital, which has been concentrated only in private hands. The nation-states, nations or local living communities have been barred from accumulating common, collective wealth or capital. The nation-states, national economies and nations or living communities have only debts to private (hidden) individuals.[1]

The present recession proves that world market cannot regulate world’s affairs any longer and that private capital is not capable of ruling the world. The present state of the species’ affairs casts long and deep shadow of doubt on capitalism as an approach of neither regulating behaviour and relationships within individual living communities nor the behaviour and relationship within the entire species. It calls into question the viability and usefulness of capitalism.

The present crisis presses all individual members of our species to abandon the lifeless concept of “society” and “humanity”. The globalization of species Homo sapiens has not brought a prematurely announced end of history, geography and politics, but an end of society and humanity. We human beings belong to one of the species of life. When one looks at the present burning issues (environment, climate, poor human condition, viral aggression) from the standpoint of the species, one must put in the centre of human concern and activities the life itself. Our species is made of conscious, capable of work, knowledgeable, inventive and enterprising individuals. It is an organism in its own right. The species has to acquire possibility and capability to act on its own, without following any one’s orders.

The species had a master since the establishment of the first civilizations many millennia ago. Civilization is characterized primarily by extracting political power and decision-making from the communities that lived in togetherness in the valleys of the great Asian and African rivers. In civilizations political power was tied to the privatized and appropriated communal property and wealth. Civilization had deprived our species of the possibility to adapt to ever changing circumstances. The species’ rulers have even willingly changed circumstances. Capitalism is just one of the models or examples of civilization. In order to acquire “freedom” or possibility to adapt as a species, globalized living community has to overthrow not only capitalism, but civilization as a ruler over our species.

Capitalism can and should be replaced by politism.® What is politism? In each political community or nation-state there are four interwoven and inseparable networks of influence or power: politics or state, economy, security and ideology or system of basic beliefs and convictions. In capitalism, the production relationships and the private ownership of means of production encompasses other three networks of power. In capitalism, capital directs market relationships, the market rules economy, and economy decides the destiny of nations and the condition of human life. In politism, politics or the managing of common, public affairs encompass economy, security or protection and ideology or the system of basic tenets of human behaviour. In politism, the species or its living communities decide for themselves. Politism will bring back our species from wilderness, neglect and disregard to self rule and self government.

Although our globalized species cannot be governed as a whole, in its entirety, it is possible to establish in it the consistent and complete connectivity. However, individual local living communities can be efficiently and fruitfully governed on its own. Managing the affairs of the entire species can be achieved by consent and by cooperation between “state and state” or by bilateral cooperation. Instead of being covered by the heavy grille of market, the living space of our species will be covered by the network of bilateral agreements between nation-states. Bilateral agreements as opposed to multilateral arrangements preserve sovereignty of the agreeing parties. That is very important as sovereignty also implies responsibility. The most dangerous tenet of capitalism or its Achilles’ heel is a complete abrogation of responsibility. Those who have means to discharge responsibility have abrogated it and those who want to be responsible are penniless. The governing of any human community or political system requires an adequate


[1] In Latin language “privatus” means hidden, sheltered or removed.

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24 listopad 2020 ~ 0 Comments

Knjiga o životu na Zemlji

Život: Ugroza i čuvanje je knjiga o dugoročnim, milenijskim promjenama u životu na Zemlji. To je knjiga i o tomu, kako čovjek kao vrsta može poboljšati sadašnje slabo stanje života. Život na Zemlji polagano sahne.

Knjiga ima tri dijela: Život po volji Stvoritelja, Život po volji Sapiensa i Spašavanje života.

U prvom sam dijelu objasnio svoje poimanje nastanka života, koji sam pripisao stvarateljskoj sili izvan tvari. Život se pojavio u tvari, koja ga nije mogla stvoriti. Život je rođen iz klice, ključa ili riječi života, što ne može proizvesti tvar. Poslije sam opisao kako su evolucijom na istim životnim načelima nastale nebrojene vrste, kako je nastala silna bioraznoličnost, kako opstanak vrsta ovisi o hranidbenoj mreži i kako je putem kulturne evolucije nastao čovjek, koji za razliku od drugih vrsta ima pojmovno znanje. Kulturnu evoluciju prolazi samo naša vrsta. Ta se evolucija sastoji u promjeni ljudskog organizma putem uporabe uma, a ne pojavom genskih mutacija. To pokazuje, da se čovjek kao vrsta može smišljeno i svrhovito mijenjati. Naglašavao sam, da se vrste zajednički hrane, brane i množe te da je životno zajedništvo u vrstama temeljna zasada života.

Drugi dio opisuje propadanje života na Zemlji, koje dolazi od prljanja i zagrijavanja Zemlje te od poremećaja klime, a očituje se u izumiranju vrsta, smanjenju bioraznoličnosti, pobolijevanju naše vrste te u goropadnom napadu virusa na ljudske organizme. Izravan počinitelj kvarenja života na Zemlji je naša vrsta, ali je pravi krivac tomu kapital. Kapitalisti samo u svrhu izlišnog gomilanja privatnoga, a ne skupnog bogatstva rabe goleme fizičke sile da prekopavaju Zemlju i da kvare okoliš u kojemu žive biljke, životinje i čovjek. Kapitalizam je otkrio izvore energije u ugljenu, nafti i zemnom plinu pa je njihovom neumjerenom uporabom pregrijao Zemlju, pokvario klimu i oslabio uvjete za život općenito.

Treći dio naglašava potrebu povratka vrste kulturnoj evoluciji, jer su civilizacija općenito i kapitalizam posebno uzeli vrsti mogućnost da se prilagođuje okolnostima. Uspostavom civilizacije vrsta je dobila gospodara. Vrsta je radila, što je morala. Sad se vrsta sa zakašnjenjem treba prihvatiti prilagodbe okolnostima. Još je važnije da vrsta mijenja okolnosti u kojima se zatekla. Ona će to moći raditi, ako se opremi životnim i stručnim znanjem, ako umjesto dosadašnje prljave razvije čistu, zelenu tehnologiju i ako umjesto prljave izgradi čistu, zelenu industriju. Vrsta to ne može obaviti s ljudima kakvi je sad sastavljaju. Čovjek se mora promijeniti ili obratiti na novi život. Zemlja je unakažena, a život na njoj ugrožen zato što je kapitalizam vrstu navukao da prekomjerno nakuplja i rabi materijalna dobra. Stoga ljudi trebaju više posezati za kulturnim dobrima, u koje svakako spada znanje, ali i doživljaj ljudskosti i stjecanje zadovoljstva čovjeka vlastitim životom. (Kod uživanja kulturnih dobara nema otpada.)

Čovjek je prisiljen zauzeti novi stav prema životu i prema sebi kao posebnoj vrsti života, u kojoj su jedinke svjesne svijeta i sebe. Čovjek nije robot. Čovjek se mora upitati, što želi imati od života. Kako bi mogli pravo obavljati posao vrste, ljudi moraju odbaciti sadašnju samoživost i prigrliti životno zajedništvo. Ljudi će prihvatiti pripadnost vrsti, umjesto pripadnosti društvu, naciji, čovječanstvu ili vjeri. Pripadnost vrsti će stvoriti životno zajedništvo. Ona nije potrebna samo za obavljanje posla vrste, nego i za to, da ljudi dožive ljudskost te da ostvare zadovoljstvo vlastitim životom. Ljudi jedni u druge mogu unositi život.

Svaki čovjek kao svoje ima samo život, a sve drugo je tuđe. Zato se čovjek treba trsiti, da u sebi ima više života. Zajedništvo proizvodi život.

Zar Isus iz Nazareta nije rekao: „Došao sam, da svi imaju život!“ i „Čime čovjek može nadomjestiti svoj život?“ Isus je bio velik i jedini učitelj životnog zajedništva.

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12 listopad 2020 ~ 0 Comments

Nastanak i prestanak naroda i dolazak vrste

U Engleskoj je u dvanaestom stoljeću došlo do pokreta „ograđivanja“ zajedničkog ili komunalnog zemljišta, kako bi se povećala površina pod pašnjacima na privatnim, velikaškim posjedima. Taj postupak je bio uzeo maha u petnaestom stoljeću i bio okončan u sedamnaestomu. Tad su Englezi naveliko izvozili vunu, iako su donekle izvozili i vunene tkanine. To je bio jedan od primjera oduzimanja i prisvajanja bogomdanog zajedničkog bogatstva.

Međutim, i nastanak prvih civilizacija bio je praćen „ograđivanjem“. U civilizacijama nije došlo samo do oduzimanja i prisvajanja bogomdanog zajedničkog bogatstva unutar životnih zajednica, nego i do „ograđivanja“ dijelova Zemlje i njihova odvajanja od ostatka Zemlje. Planet Zemlja prestala je skupno pripadati našoj vrsti i ostalim vrstama života.

Ipak, osim „ograđenih“ civilizacijskih prostora, koje su antropolozi nazvali krletkama, postojao je i neograđen prostor, na kojemu su trajali brojna plemena i narodi. Tako je bilo, jer je Zemlja konačan planet s konačnom plohom, na kojoj nema ruba ili vanjske granice. To je značajka svake kugle, lopte i sfere. S civilizacijama je Zemlja počela dobivati unutarnje granice, jer su vladari nastojali zaštititi svoje bogatstvo od ostatka vrste. S vremenom je cijela Zemlja postala ispresijecanom (unutarnjim) međama.[1]

Izvan prostora civilizacija postojali su plemena i konfederacije plemena, koji su se često premještali s jednog mjesta na drugo, izdašnije mjesto. Poslije se govorilo o seobama naroda. Ljudske životne zajednice su se u jednom času od premještanja dale u osvajanja. Ograđene izvorne civilizacije koristile su bogatstvo koje su im pružale naplavine plodnog mulja u dolinama velikih rijeka Afrike i Azije. S vremenom se pokazalo da su bogate „krletke“ oskudijevale u mnogočemu, primjerice u drvu, kovinama te u brzim jahaćim konjima i u tovarnim životinjama. Civilizacije su usprkos zidinama, kojima su se ogradile bile prisiljene trgovati s okolnim „neciviliziranim“ plemenima ili plemenskim konfederacijama. Trgovanjem je došlo do doticaja i upoznavanja „gorštaka“, koji su nadzirali ratnu tehnologiju (pašnjake, nalazišta željezne rudače i uzgoj konja) i civilizacija, u kojima su žitelji bolje, bogatije i sređenije živjeli.

Slobodna, gorštačka plemena uviđala su razliku u načinu i izvjesnosti života u gradu i na otvorenom prostoru. U njima se pojavila želja da dođu na bolje ili želja za napretkom. Kad bi se u njima nakupio dovoljan životni i politički naboj združena plemena bi se kao narod sručila na oslabljeno carstvo u blizini, za koje se moglo znati da trpi od ozbiljnih unutarnjih poteškoća. Narodima su bile privlačne i civilizacije, zbog života u gradu, pitomijeg ophođenja i pismenosti, ali su im bila privlačna i carstva. Prigoda da se dođe na bolje te da se osvoji primamljivo i privlačno carstvo od plemena bi stvorilo poduzetan učinkovit i djelatan narod. Narodi su se pokazali dobrim sredstvima za stvaranje novih carstava.

Prije upuštanja u osvajanje slabih obližnjih carstava narodi bi obično u tim carstvima imali svoje dijaspore. Slaba carstva su trebala useljenike, koji su često znali biti najamni vojnici.[2] U velikim carstvima se s vremenom pojavila potreba za tuđincima, a tuđinci su u njima stvarali svoju dijasporu, koja bi u zavičaj prenosila obavijesti i koja bi služila kao ratna prethodnica.

Poslije osvajanja natrulih civilizacija narodi, koji su dotad imali svoje predvodnike i jasnu ideju širenja i osvajanja, bi usvojili civilizaciju koju bi osvojili. Narodi bi se našli u civilizaciji, koja je za narode uistinu viša sila, koliko god im je ta sila prije bila privlačna. Ubrzo bi se uvidjelo, da su posebni probitci vlasti preči od skupnih dobrobiti naroda, koji su se radi namicanja tih dobrobiti i bili upustili u osvajanja. Narodi koji su prije trajali na otvorenom prostoru našli bi se ubrzo u krletci civilizacijskih vlasti, u koje bi se pretvarali nekadašnji predvodnici naroda.

Skupna svrha novog naroda bi se ubrzo pretvorila u posebnu svrhu nove vlasti. To je vodilo do prestanka naroda i pretvaranja pripadnika naroda koji je obavio posao u podanike vlasti. Tako se događa do današnjeg dana. Kako su prošli narodi koji su u novom vremenu izveli veličajne revolucije?[3]

Poslije pretvaranja pohoda ili pokreta naroda u civilizaciju otvorilo se ne samo pitanje sudbine naroda, nego i budućnosti novouspostavljene civilizacije. Otvorena je temeljna dvojba vlasti: dograđivati životni prostor za pučanstvo ili graditi veličajne građevina za stvaranje vlastitoga ispraznog ugleda? Treba li graditi životni prostor ili „piramide“? Otvara se i pitanje mogućnosti djelatnog nadzora prostora i zaštite ljudi bez primjerene prometne, komunikacijske i životne infrastrukture. Infrastruktura je dio životnog prostora, a ne imovina vladara ili vlasti. Izgradnja infrastrukture je skupna svrha, a ne poseban probitak vlasti. Izostanak skupne svrhe, koji se osvećuje svakoj vlasti postaje klicom njezine propasti. Usklađeno djelovanje („sinergija“) pučanstva ne može se nadoknaditi pojačanim naporom vlasti, koja obično uključuje i prisilu nad pučanstvom. Carstva su sama od sebe slabila i počinjala se rasipati dok ih ne bi ugrabio neki novi vlastoljubljiv narod.

Već sam spomenuo smjenjivanje carstava na Prednjim Istoku. Jedan za drugim sirovi okolno narodi bi se pod vlastitim političkim nabojem bacili na osvajanje istog prostora koji je tražio novu civilizacijsku vlast. Izredali su se Asirci dva puta, Babilonci dva puta, Perzijanci, Grci, Rimljani, Arapi, Mongoli i Seldžuci. Iznimkom su bili Osmanski Turci koji se svoje carstvo, kako sam spomenuo, nastojali napraviti u Europi.[4]

U povijesti naroda postoje određene iznimke. Jedna od njih se odnosi na kinesko carstvo ili na kineski narod. U Kini je napravljen obrat: umjesto da narod stvori državu i da se poslije toga raspline u podanike, carstvo je u drevna vremena stvorilo narod Han, koji postoji i danas te koji je još uvijek najmnogoljudniji narod na Zemlji. U Kini carstvo nije stvorio narod, jer je do pobjede Čin Ši Huangdija na kraju Razdoblja zaraćenih država postojalo više kraljevina sa sedam baštinjenih slikovnih pisama. Carstvo je stvorio Čin Ši. On nije bio predvodnik sirovih plemena ili naroda. Kina je i dotad bila civilizacija koja je imala svoju pisanu povijest, ali je bila razjedinjena.

Osim što je postavio veličajnu prometnu, komunikacijsku i životnu infrastrukturu (ceste, plovne kanale koji su spajali dvije velike rijeke, sustav mjera, jedno pismo) Čin Ši je stvorio narod, koji je Kinu držao na okupu, kao jedinstvenu zemlju. Narod je unio život u mrtvu carsku infrastrukturu. Kina se kao jedinstvena zemlja nije održala samo brigom vlasti, koja je imala „mandat nebesa“ da se brine za zemlju i ljude, nego i usklađenim djelovanjem pripadnika naroda, koji se i sad smatra narodom i koji se ponosi time, što je narod. Rimljani u stvaranju svojeg carstva nisu kanili stvoriti jedan sredozemni narod. Cijelo Sredozemlje postalo je rimsko, Mare nostrum.[5] Sovjetski komunisti nisu u Sovjetskom Savezu ni pokušali stvoriti jedan narod, jer im to ne bi uspjelo. Poslije svršetka Hladnog rata rasule se sve višenarodne države u Europi. Sad se rasipa Ujedinjena Kraljevina, koja se pružanjem autonomije trima manjim narodima nastojala spasiti.[6] Nepostojane su vlasti i u Belgiji i u Španjolskoj, koje su višenarodne zemlje.

U naše vrijeme obavljena je globalizacija poslovanja korporacija, ali i vrste Homo sapiens. U svijetu ima mnoštvo pritajenih naroda – od kojih je jedan i hrvatski – koji su se našli u civilizaciji kapitala. Globalnost je postala višom (civilizacijskom) silom, kao što su civilizacije uvijek bile višim silama za narode koji bi ih stvorili. Međutim, svjetskom slobodnomu privatnom kapitalu nije pošlo za rukom da napravio carstvo, jer je preslab da zavlada cijelom vrstom. Napor kojim je kapital nastojao stvoriti svjetsko carstvo ili kojim nastoji održati sadašnje krnje carstvo nikad neće biti dovoljan da zamijeni ljudsku infrastrukturu, kakvu u Kini, Iranu ili u Izraelu čine svjesni i ponosni pripadni narodi. Kako bi opstao, svijetu je potrebno da od mnoštva naroda dođe do jednoga. To se može izvesti samo putem uspostave jednog sustava uvjerenja za sve ljude. Međutim, taj sustav ne može stvoriti novi umjetni narod, nego ga se mora usaditi u postojeću vrstu Homo sapiens. To može biti samo sustav pripadnosti ljudi samo našoj ranjenoj i ugroženoj vrsti i štovanja života kakav se pojavio na Zemlji.


[1] Američki pjesnik Robert Lee Frost (1874.-1963.) napisao je pjesmu Popravak plotova, u kojoj stoji redak. „Dobri plotovi stvaraju dobre susjede.“ Zbog te pjesme Frost je bio protjeran iz SAD. U njih se vratio iz Engleske nakon tri godine (1915.) kao priznat i velik svjetski pjesnik.

[2] Prije nego što je Aleksandar Makedonski (356.-336.-323.) osvojio Perzijsko carstvo mnogi Grci su u uvježbanim falangama služili kao perzijski vojnici. Atenski prvak Temistoklo (534.-459.) nakon protjerivanja (ostrahe) iz Atene (478.) stupio je u službu perzijskog kralja Artakserksa (465.-424.) i postao upraviteljem (satrapom) pokrajine Magnezija, na kojoj dužnosti je i umro. Prije toga Temistoklo je pobijedio perzijsku mornaricu u bitkama kod Artemizija i Salamisa -480. godine. Očito je, da je grčka „dijaspora“ u Perziji znala za stanje tog carstva, kad se Aleksandar odlučio na pohod na Perziju.

[3] Kako je prošao francuski narod, koji je izveo Revoluciju 1789. godine; kako je prošao ruski narod, koji izveo Veliku oktobarsku revoluciju; ili kako je prošao hrvatski narod, koji je u vrlo teškim svjetskim, europskim i područnim okolnostima obnovio svoju državnost u uzorno izvedenom Domovinskom ratu? Kakvu vlast sad imaju Hrvati u obnovljenoj državi?

[4] Zanimljivu iznimku napravili su drevni Feničani, koji poslije sloma carstava Brončanog doba oko tisućite godine prije Isusa nisu nasrnuli na Prednji Istok, nego su se upustili u osvajanje južnih i zapadnijih sredozemnih priobalnih prostora. Prije stvaranja svoje napredne civilizacije – Feničani su smislili slogovno i glasovno pismo, kojim su zamijenili slikovno – Feničani su živjeli u „konfederaciji“ malih kraljevskih gradova na istočnoj obali Sredozemlja. Feničani nisu svoje nove naseobine rabili samo za trgovanje, kao što su radili Grci, nego su u svoje kolonije ulagali novac i tehnologiju. Feničani su bili stvorili Kartagu i naseobinu koja se danas zove Katalonija i u kojoj je jezgra današnje španjolske industrijske proizvodnje.

[5] Novo kinesko carstvo ili “Središnja kraljevina“ uspostavljeno je -221. godine, a Rimljani su pošli u pohod na Sredozemlje sredinom trećeg stoljeća prije Isusa, a Kartagu su razorili istom -146. godine. Rimljani su u Bitci kod Pidne pobijedili Makedonce -168. godine, a Korinćane u Bitci kod Korinta -146. godine. Što je ostalo od Rima poslije 476. godine?

[6] U Ujedinjenoj Kraljevini postoje četiri neovisna nacionalna nogometna saveza.

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