Movement of
HUMAN UNITY

Common (human) sense is our ability to put ourselves in another’s shoes. It has been known and understood in all cultures, even those historically isolated from one another. We find evidence of this in the so-called Golden Rule, “treat others as you would like to be treated,” and the Silver Rule, “do not do to others what you would not want them to do to you,” which both appear in a wide variety of civilizations.

Indeed, this is a certainty. If I twist your ear, it hurts; and precisely, in fact, if someone twists another person’s ear, it’s usually because they know it hurts, and that’s why they can force you to do something—this is the simplest example.

Another example among many others is a well-known saying by Rousseau: “Once a society was organized hierarchically, all humans must organize in this way because either they are absorbed by it or they can only avoid it by organizing themselves in the same way.”

Common sense (also called Logos), therefore, is something different from figurations (ideology and science, this last linked to mathematics) or myths (religion), which are specific to each culture and require instruction and learning because they cannot be based on common sense.

But, in general, the Logos or common sense, as the ancient sages in both the East and the West have already stated, points to the following, which is what interests us:

1. Cooperation for the common good is logically beneficial for everyone. Harm—intended damage—provokes reaction and destruction, violence, and waste serve no one. And there is no middle ground: given limited resources, simply not cooperating already causes harm.

2. The shift from violence -caused by exclusive decision making of the past- to cooperation cannot be unilateral—as such initiative must also have needed to be in the past—because it would not only fail to achieve its goal but only causes disadvantage and submission. This is why the figurations and myths of states have historically obscured the Logos, especially today, when the state is totalizing.

3. For harm to cease universally and simultaneously, this is; the cessation of the use, production, and development of weapons, and for cooperation to begin in the same universal and simultaneous way, it must first be COMMUNICATED universally -something we can do today. And this is made possible precisely by the logos—our shared human understanding and common sense. The state has no logos, that’s why this initiative was created and that’s why your help is needed

Do you understand? Of course—because it is logical. So now you know.

The only thing that justifies (and causes) our will—and, logically, our supreme effort to kill (others)—is our separation (into states—armed units), and that is the human basic problem, as common sense logically understands it, and not something else, as we are constantly and fantastically told.

And the solution to this basic problem is human unity. But we have to share this aim with others and no longer remain silent, because the state itself doesn’t make it public.

Common sense is truthful and objective; everyone knows it, and yet we deny it to ourselves: International law and the UN are based on the sovereignty of states—that is, on their freedom to arm themselves and threaten others. That is denying common sense—not that common sense doesn’t exist. And our harmony must be based on common sense.

🕊️ Five Keys of Understanding

1️⃣ War is the consequence of the accepted and institutionalized ill will of the weapon (the armed unit/State), whose purpose—killing and harming—forces us into that same ill will in order to defend ourselves.

2️⃣ The absurdity of violence being called legitimate comes from the external violence of others. This violence obliges us to organize ourselves through violence—through hierarchical chains of command (armies, States)—to ensure obedience to the homicidal and harmful purpose.

3️⃣ But today, with all humanity in contact, goodwill is now possible: we can propose human coexistence or human unity. Only now can our will be free (human, not conditioned or manipulated by the State) and capable of universal resonance.

4️⃣ To propose (to demand of ourselves) coexistence or human unity is to propose (to demand) the (agreed) cessation of harm—ceasefire and the production and development of weapons; that is, the end of institutionalized ill will. That alone is enough.

5️⃣ Then resources and will are liberated—that is, goodwill arising from the natural and logical convenience of each and every one (even more so when we understand that the alternative is the uncontrollable and infinite weapon). This remains true even if, at first, institutional support and mutual assistance could be needed due to the atavistic and irrational fears that have been instilled in us.

We appeal to common sense, which allows us to put ourselves in another’s place and to value things by their use — without ideology, religion, or confession that divides or excludes.

Human unity gives rise to goodwill, and to have goodwill is to promote human unity: to call on States to jointly cease the purpose of harm, expressed in the activity and development of weapons.

In doing so, we free our will and our resources for cooperation in human well-being and development.
Since resources are limited, only cooperation for universal benefit prevents harm — to the excluded.

Therefore, our priority is a dignified life and the integration of all into one community — that is, disarmament and the dismantling of borders.

Vision

Reconciliation, peace and concord are now within our reach because we are all in contact.

However, the proper agents to achieve them are not the States but human beings themselves, for every person knows what is good and what is evil, and to practice only good requires human coexistence or unity—and that is what we propose.

Although we call peace the absence of war, contradiction among humans continues as long as our will to harm others persists.

By producing, developing or improving weapons, we provoke in each other the same defensive impulse; we understand one another by putting ourselves in the other’s place, and therefore we cannot deceive ourselves—or them—about this.

Let us open our eyes and be sincere: only good will—the will to cooperate for mutual and common benefit, and to refuse harm—can lead us to peace.

Now then, and this is decisive, good will is not the result of heroic effort or individual virtue, but something natural.

A child is born without a determined will; it receives it from its parents and environment, from example and from others’ judgment.

Likewise, personal good will is not enough: we are often forced not to have it, the clearest example being war, where however much we may desire the good, we find ourselves compelled to kill the enemy.

Individual good will does not liberate the human being; it is the community that educates, guides and sustains him in the good (or toward evil, as happens now as a consequence of our division).

The cosmopolitan politics we propose is the rational proposal, demonstration and persuasion of all human beings that the correct politics is universal good will, which is also human coexistence or unity, since the latter leads to it by its own logic.

At present, no one considers it evil to work for killing or to seek ways to increase the capacity for harm—though there is already enough to cause our extinction—but if we lived together, we would see that it is evil, as it obviously and truly is, and as each of us already sees and knows.

Moreover, that common interest leads us to persuade and help one another toward the good, in contrast to the learning and reaction to harm and violence that are now necessary to us.

Mission

Before us lies a universal, public and verifiable turning point: the moment when the State renounces its sovereignty in favour of humanity.

That instant will be when States cease their service to the Weapon—stop its production, research and deployment—and, of course, declare a ceasefire wherever it is taking place.

It will be the moment when the human will is recognized as such and the purpose of harm ceases.
This point marks the liberation from the (mutual) conditioning that weighs upon everyone.
From that moment, cooperation for mutual benefit will be the logical consequence of our freedom.

Once freed from fear and threat, the policies of the States themselves, without the priority of defence, will naturally become cooperation for the well-being of their citizens.

And cooperation is more effective when it is more inclusive; therefore, the best cooperation is universal cooperation, the inclusion of all in one community.
This implies gradual disarmament, the dismantling of borders, the disappearance of property as exclusion, the provision of dignified living conditions, and the direct integration and communication among all human beings.

Values

We appeal to common human sense, which allows us to put ourselves in the other human being’s place as such human, and to value things and objects for their use (which we understand by virtually relating them to the body, also indistinct). And we refrain from other references, such as ideologies, religions, or confessions that divide us.

We appeal to and invite all human beings to adhere to that foundation and to refrain from any other reference in order to cooperate in this task.

We have good will only when it manifests itself in benefiting others, although we understand that any benefit that is not universal may harm third parties, making them poorer and more defenceless.
Therefore, the test of good cooperation is that which leads to disarmament, and for that reason our good will is, above all, the search for and proposal of human coexistence or unity.

Operative Principles

We know that peace is human coexistence or unity, but it is also—and therefore its path—everything that eliminates the necessity of evil, of bad will or the purpose of harm, of the weapon itself; such as good behaviour, which renders repression redundant; communication, which reveals shared interest and thus makes cooperation free instead of forced; dignity, equality and humane treatment—that is, a culture of mutual responsibility, where each recognizes himself in the other without discrimination of any kind.

Beyond this, it is now a matter of becoming aware of the transcendence of our cosmopolitan politics, which binds us in a common cause toward our goal.

For peace, even still within a limited sphere, is the common cause that allows us to give meaning to what we do and thus to act freely.

Therefore, we must always bring this meaning to our communications and to our cooperation, so that whatever they may be, they are illuminated by that final purpose of human unity and good will, whose correspondence must be made public by all of us who already understand it.

Join us here.