The implementation of the UN reform is the response to this plea and demand for the absolute cessation of the intention or purpose of harm—this is, a ceasefire wherever there is armed conflict and a complete freeze on the development of weapons in any possible form.

The UN reform is summed up in something very simple: humanity must renounce state sovereignty—that is, the partial or unilateral decision-making that inevitably leads us to confrontation and war—and instead, coexist. This means making inclusive and universal decisions, the way to prevent, avoid, prohibit, and renounce the purpose of harm and to seek only the common good. These two aspects are two sides of the same coin and cannot exist independently.

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Introduction

Let the reader be aware that this exposition is not a narrative or belief, but a vital experience that every human being can mentally or virtually relive at any moment. For that reason, it is the truth and the foundation of peace and justice. All it takes is using our intelligence and showing interest—that is, demanding it of others, because:

Peace, harmony, and concord are based on our capacity to put ourselves in another’s place. For this reason, all cultures know the basic rule of coexistence, broken down into two forms known as the Golden Rule—“treat others as you would like to be treated”—and the Silver Rule—“do not do to others what you do not want done to you.” These rules govern us naturally and will be practiced if we decide to live together, meaning if we choose to make inclusive decisions, since both rules are two sides of the same coin.

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Evil is exclusion

In the past, inclusivity was impossible because the world was unknown, and humans were isolated. You cannot be inclusive and exclusive at the same time, for exclusion—even of one person—necessarily creates a division of the world that forces everyone to take sides.

(This is why Mòzǐ says in the Lesser Illumination, 7: “Not loving someone does not require not loving everyone, but loving someone requires loving everyone,” for the reason that not loving (excluding) someone forces others to take sides—which means not loving them either.)

For that reason, our historical condition until now has been that we cannot even cooperate for mutual benefit, only cooperate against third parties.

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The state is exclusion

This constant historical situation has led us to accept evil as inevitable and the state—whose foundation is the armed unit—as unquestionable. Thus, we have accepted evil as intrinsic to the human condition.

However, national identity is not an immutable reality but a flexible construction. A Colombian was once Spanish, and if their country were conquered by Peru, they would be Peruvian. The same happens with children born in Ukraine who, after being taken to Russia, are raised as Russian citizens and might even die for Russia in a war against Ukraine, although they were born in Ukraine.

The state, logically, educates and trains its human resources in unconditional love for the homeland—but we must understand that this is artificial and imposed. History shows us that borders change and that the separation between “us” and “them” is an artificial construct.

Whereas our humanity—which allows us to take one another’s place—does not distinguish nationality. Evil or harm (mutual) cannot be attributed to individuals due to their indiscipline, disorder, malice, etc., because the community can impose and restore order, discipline, and justice, and evil can be compensated.

However, essential evil lies in the states as armed units, since evil is their purpose. They act rationally and deliberately toward that aim of harm, arming themselves indefinitely and attacking one another.

Although war is attributed to individuals—to leaders—it is obviously for political reasons, as proven by the fact that each side supports and justifies its leader’s actions and attributes injustice and inhumanity to the opposing leader. And yes, those leaders may use evil, lies, deceit, and treachery—but always for the benefit and victory of their own side.

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The nature of evil

Evil, harm, and mutual destruction—which no one wants and from which no one benefits—is, therefore, what cannot be avoided due to our division or separation, and thus it is assumed by politics and politicians.

That’s why we’ve all heard the saying that “democracy is the least bad political system,” justifying our choice even though it is still something bad. Or now, when the EU or any other state seeks to rearm, it is not because it “voluntarily” wants to produce means of killing and destruction, but because it sees it as a necessary evil—a lesser evil in the face of the (threat of) powerful destructive capabilities of other geopolitical actors.

Russia, for instance, sees its attack on Ukraine as a lesser evil to prevent a greater evil: Ukraine joining NATO.

Or consider despotism, when people vote and hand over their will and representation to a party or a leader—not out of free will but because they assume that not doing so, or not voting, is worse, as it would empower an even more harmful option.

In general, not accepting this despotism—or the (necessarily forced) surrender of will or representation to another—would only result in giving rise to an even worse tyranny, and so on.

Rousseau saw it this way too, claiming that once hierarchical society (of unequals) was created, all humans had to organize themselves similarly or be absorbed by the first—meaning tyranny cannot be avoided, only made bad or worse.

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Two aspects of evil (or inequality)

As seen in Rousseau, evil—or inequality—has two main aspects, since hierarchy is the form of the weapon among humans:

1. The weapon acts from its potential: it doesn’t need to be used (homicide or genocide) to be effective. The mere threat—the projection of that unequal, hierarchical system—is enough to determine who prevails (and who submits). If no side yields, war follows, whose general aim is to disarm the enemy.
2. Weapons alienate the goal: this is why states can’t resolve disagreements through agreements or consensus (as individuals or companies can), because weapons exclude the object in question from negotiation. What’s at stake is not cooperation but domination: whose will prevails. This alienates our rationality and prevents shared or mutually beneficial exchange.

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Evil escalates

Evil is not static; it escalates. Each side seeks to grow to avoid harm, but in doing so, harms others in a zero-sum game. True cooperation is only possible against third parties, and this hierarchical or absolutely unequal system erases our humanity and common sense. We can no longer put ourselves in each other’s shoes—only obey and fight, which is the way of war.

Evil also manifests as deceit:

1. By exploiting human resources more through indoctrination, confusion, or mystification, making them more dependent on leadership—blocking access to foreign perspectives and feeding them insidious information. The more brutal and criminal someone is, the more useful they are for war.
2. By making the enemy believe something false, to manipulate or destroy them.

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The nature of good

Good is inclusivity—transparent, participatory decision-making that logically and consistently seeks the common good and prevents both harm and deceit. If decisions are inclusive, they cannot aim to harm, and if they’re public, they protect not only against lies but also misunderstandings. This leads us to personal freedom of choice, peace, and concord, which is also equality and fairness—things that offend no one.

The universal and simultaneous condition of inclusivity stems from our virtual or empathetic human nature, which has caused us to suffer through history in this slow and painful encounter—but also points to our cosmic glory.

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Our shared humanity

Our humanity allows no other option: Universal Love or Universal Hate—as a necessary consequence of our shared human sense that puts us in each other’s place and thus dignifies everyone and rejects inequality. That spirit, which is shared and equalizing, is called Logos in Greek or Heaven in Chinese—as Mòzǐ says when he points out that Universal Love is the Will of Heaven. Not as a command, but because Heaven places us in a circumstance where indifference or neutrality is not possible.

This Heaven or Logos is not something distant or foreign, but within us. It is our being or natural law, as Tolstoy expressed when he said that “the Kingdom of Heaven is within our hearts,” for Heaven or Logos is not content, but the expression or generalization of our intellectual capacity—the capacity to put ourselves in each other’s place.

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The form of good

That’s why the UN reform must not be promoted by states but by individuals—it must come from our shared humanity. This can happen among state leaders or among ordinary people, and it must lead to coexistence, not be the result of division, of evil, of the state (the armed unit), as has been vainly and naively attempted in the past century.

The fear of expressing ourselves as human beings—still subjects of the state—and thereby giving advantage to rival states is no longer justified. We can all continue defending our state’s interests as necessary, until we all, universally and simultaneously, take this step together to achieve reform.

But obviously, the first step is to publicize the truth, to move beyond politics, and to publicly raise the following question and make the following universal proposal and demand for coexistence:

The decision of every human being to free ourselves together from our service/slavery to weapons, to evil, to the purpose of harm, by enacting a universal ceasefire and a universal and simultaneous end to weapons development in all forms—technological, production, deployment, training, etc.

This is, in itself, the beginning of good, peace, justice, human unity, and cooperation for the common good. Because ending evil is good—and you cannot have one without the other.

At that moment, we will already be acting inclusively and will need one another to avoid falling back into the slavery of the past (our present). From then on, we will all care for one another based on our shared human needs and desires. Education and information, once tools of the state, will become human-centered, as will food, healthcare, infrastructure, and so on.

We address and send this proposal, plea, and demand for universal and simultaneous liberation from evil and for our mutual and universal cooperation for good first to the UN at: sssgeneva@un.org so that it can communicate and coordinate with all states and set the earliest date for liberation—the beginning of a new human era.

We also share it with those we know and love and appreciate a copy sent to: info@human-unity.org