Perceval said:Críostóir said:Visionary types of long-lasting world peace is not probable, because of human nature, which can be seen in the pattern of human history.
I'm not sure it's "human nature". Human nature is at work, but it seems it is being strongly influenced in a specific direction by other, ultimately non human, forces. Philosophizing on this topic to possibly the greatest extent, we arrive at the idea that even that manipulation ultimately provides learning opportunities for humans. And learning is just about all there is to human life (and perhaps all life).
Perceval said:Críostóir said:Visionary types of long-lasting world peace is not probable, because of human nature, which can be seen in the pattern of human history.
I'm not sure it's "human nature". Human nature is at work, but it seems it is being strongly influenced in a specific direction by other, ultimately non human, forces. Philosophizing on this topic to possibly the greatest extent, we arrive at the idea that even that manipulation ultimately provides learning opportunities for humans. And learning is just about all there is to human life (and perhaps all life).
Críostóir said:Everything is strongly influenced by forces outside their species. Take a flower for example, it is strongly influenced by the sun. But the observable nature of the flower, including its interaction and relationship with the sun, or light, is still considered the nature of the flower. Part of the flower's nature is its interaction with the sun. Part of human nature is its interaction with outside forces.
Críostóir said:Visionary types of long-lasting world peace is not probable, because of human nature, which can be seen in the pattern of human history.
Críostóir said:Semantics and perspectives again. Everything is strongly influenced by forces outside their species. Take a flower for example, it is strongly influenced by the sun. But the observable nature of the flower, including its interaction and relationship with the sun, or light, is still considered the nature of the flower. Part of the flower's nature is its interaction with the sun. Part of human nature is its interaction with outside forces.
obyvatel said:It is true that any living system is inextricably connected with its environment. The exchange of influence between the environment and the organism has a bidirectional but not necessarily balanced character - in other words, the environment influences the organism and the organism in turn affects the environment in varying proportions. The nature of this reality is complex and non-linear with a lot of uncertainty. In complex non-linear systems, small inputs provided at the right time in the right position often end up having disproportionately large effects. This is not semantics but empirically shown and mathematically modeled to some degree at smaller scales.
So in such a complex non-linear system, it is conceivable that a relatively few organisms, weak as they may appear in relation to the "environment", can exert an undue and disproportionate amount of influence on the whole coupled feedback system comprising of the organisms and their environment. Such influence can move the entire system into different directions. That is why I do not think it is improbable to have "lasting peace".
obyvatel said:As an aside, based on personal observation of American culture from the perspective of an outsider, I mostly agree with Robert's comments about American national character. What he referred to as "confidence" often borders on arrogance - or so it looks to me. Also, the innovative aspect is mostly limited to material pursuits (technology etc) only.
Laura said:In my research into history, the problems against "lasting world peace" always devolve back to that small percentage of pathology that takes over and, like the bad apple, spoils the barrel. It seems to me that the problem of lasting peace is not human nature, but the fact that, in the distribution curve of human types, psychopathology rears its head. But this is moving into an ontological argument that is really not productive. A NORMAL human, a group of them, led and exampled from childhood, taught thoroughly about pathology, are not the same as a messy group that actually exists at this point in time. And part of that problem is evolutionary, so to say.
Laura said:The instant pathology appears, by whatever means, it seeks to preserve its own kind within a population. That is done ideologically. That ideology may also result in the destruction of non-pathological types, and so the distribution curve moves its weight toward pathology. So, what we have to day is not only a highly pathologized population, but a population that is composed of a higher percentage of pathology. So, indeed, in this situation, world peace is impossible. It can also be observed that such a population is moving toward extinction.
Laura said:Having said all that, we come back to the idea that it is, theoretically possible, for a human population to be able to sustain peace given certain conditions. And it's not just semantics.
Laura said:Which leads me to my curiosity about why this issue bugs you Críostóir, and why you even use particular arguments that are often recognized as partly pathological, such as "it's just semantics" and "human nature is so bad...." You have read Political Ponerology, haven't you?
Críostóir said:Okay. I just returned from having surgery and the anesthesia has left me groggy and irritable and I'm sure that will be sensed in my following post.
Críostóir said:Yes it is semantics from the way I see it. We're saying the same thing regarding human nature as a species. But, I'm not going to reserve the term "human" just to a specific group possessing of those possessing the human genome. If someone possesses the human genome, I will refer to them as human, psychopaths included, and I will also include their specific traits as belong to the human species even if it is only at the margins of a bell curve...
...As far as the "possibility" of a golden age, it could have had much to do with difference in the human DNA at the time. Therefore, if our DNA is different than what it was in a "golden age," then my supposition of improbability of a lasting peace in our current condition, is arguably reinforced. Whatever change may have taken place may have affected our behavior as well among other things, even possible psychic abilities. I don't know.
Críostóir said:Perceval said:Críostóir said:Visionary types of long-lasting world peace is not probable, because of human nature, which can be seen in the pattern of human history.
I'm not sure it's "human nature". Human nature is at work, but it seems it is being strongly influenced in a specific direction by other, ultimately non human, forces. Philosophizing on this topic to possibly the greatest extent, we arrive at the idea that even that manipulation ultimately provides learning opportunities for humans. And learning is just about all there is to human life (and perhaps all life).
Semantics and perspectives again. Everything is strongly influenced by forces outside their species. Take a flower for example, it is strongly influenced by the sun. But the observable nature of the flower, including its interaction and relationship with the sun, or light, is still considered the nature of the flower. Part of the flower's nature is its interaction with the sun. Part of human nature is its interaction with outside forces.
voyageur said:Firstly, hope you are doing ok with your post surgery; anesthesia alone is hard on the system.
Perceval said:Seems to me that you're the one engaging in semantics and nitpicking. You said that the chance of long-lasting world peace is not probable, because of human nature. I was saying that long lasting world peace is NOT precluded because of human nature, but that such a utopia fails to materialize because of the influence of other forces. The point being, sure, it's human nature that ultimately is responsible for a messed up world, but that same human nature could produce a much better world, if the forces acting on it were different.
Robert Kirkconnell said:Americans do not look at humanity as “we” but see it as “them” and “us,” or more accurately “them against us” and “us against them.” It is inconceivable to most Americans that most Arabs and Muslims admire the United States and would love to have good relations with it, or at least used to.
Robert Kirkconnell said:The methods of extermination used against Native Americans was studied and copied by the Nazis, although even they could not come close to the magnitude of genocide that took place in America. To be able to do that and then cover up the whole thing is incredible. To this day most Americans think that mostly small pox was responsible for the success of the largest genocide in the history of the world.
Críostóir said:Robert Kirkconnell, I do not mean to come off as targeting you work, but I study history myself and, like any peer review journal, I appreciate your work, but I do have critical input to what you put forth.
Robert Kirkconnell said:Americans do not look at humanity as “we” but see it as “them” and “us,” or more accurately “them against us” and “us against them.” It is inconceivable to most Americans that most Arabs and Muslims admire the United States and would love to have good relations with it, or at least used to.
Although, what you said is true, not all Americans see it that way.
David E. Stannard of the University of Hawaii is a proponent of this term, having written a book on the subject entitled American Holocaust: Conquest of the New World, in which he labels the actions of Europeans as a deliberate genocide comparable to the Holocaust. Holocaust expert David Cesarani said, "Stannard was angered by what he perceived as a double standard in the United States towards 'worthy' and 'unworthy' victims. While Americans readily acknowledge the Nazi crimes against the Jews, he wrote, they continued to 'turn their backs on the even more massive genocide that for four grisly centuries... was perpetrated against the "unworthy" natives of the Americas.'" Others agreeing with this hypothesis include Russell Thornton, Arthur Grenke, Ralph Reed, and the University of Minnesota's Center for Holocaust and Genocide studies. The Smithsonian presented a program on the "American Indian Genocide."
Politically, the charge has been taken up by activists in the American Indian Movement, including Russell Means, Leonard Peltier, Ward Churchill, the poet Joy Harjo, and Vine Deloria amongst others. The term "Holocaust" is specifically used to bring attention to the stark reality of the total decimation of the indigenous peoples after the "discovery" of the "New World" by Europeans.
As with most loaded language, there is strong resistance to using the term "American Indian Holocaust" in textbooks. American Indian activists contend that their history is rarely even addressed as a "genocide," since American historiography tends not to emphasize episodes such as slavery, and the outright slaughter of the indigenous Americans. These activists contend that they have the same right to say they were victims of genocide as the Jewish people of Europe.
When discussing the indigenous population of the United States, conservatives tend to deny most of the deliberate atrocities wrought by the Europeans, focusing on the role of smallpox and other diseases, and pretending that no more American Indians died than could be avoided.
Such denial often goes hand-in-hand with a whitewashing of the realities of late 19th century reservation life as well as the present-day situation of the American Indians, who still live under the control of the Bureau of Indian Affairs with only limited self-government in many areas.
More moderate criticisms of the term would not go into denialism, but would simply question the application of the term "genocide" (deliberate and systematic destruction of an ethnic group) to the long and disorderly course of history in the Americas after 1492. Such criticisms might also suggest that any comparison with the Holocaust is at least in part a false analogy, since most of the deaths were not only unintentional and unavoidable, but unknown to Europeans prior to the 20th century.