first draft 10/10/10, additions 31/10/10, second draft 19/02/2015, update 21/03/2019.
Considering that the French Revolution of 1789 is a failure
- That this failure is based on the adoption of the ideas of Jean-Jacques Rousseau presented to the Convention by Talleyrand, that these ideas have served as a pretext for eliminating all the intermediary bodies between the state and the citizens, first of all the nobility, the clergy and the opponents of the French revolution.
- That this elimination of social groups by the Chapelier Act of June 14, 1791, was followed by the abolition of trade guilds and agricultural organizations to establish the freedom of trade and industry which served as the legal framework for the development of the capitalist economic power system.
Considering that the sacralization of the right of individual property was done for the sole benefit of the industrial bourgeoisie
- and that workers, employees, have never been involved in the direction of the development of this system of power, which, moreover, is now beyond the control and direction of the representatives of citizens and state governments,
- that the French laws which recognize the only two intermediate organizations between citizens and the state, respectively the freedom of association of 1884 and the freedom of association of 1901, never had the means to enable citizens to fulfill their mission of authority to work towards a more just, solidarity-based and fraternal society.
Whereas common ownership
- after the year 500, the development of monastic and knight networks and free cities, using the knowledge of pre-Roman civilizations present in Europe, Asia, the Middle East, Africa, Latin America and South America, especially those of the Andes, which was preserved by the Egyptians in the temple of Denderah and passed on particularly to Greek, Jewish, Celtic and Arab scholars as regards the history of the West,
- that this organization as a network of local life in Europe from the year 500 to the year 1307 was concretized by the time of the cathedrals, that the free cities and abbeys allowed the rapid and consequent rise in the standard of living of the population through the deliberative assemblies of the local participatory medieval democracy.
whereas the destruction of these organizations into social life networks
- is the fact of the betrayal towards the French people of King Philip the Fair when he destroyed the order of the Temple on 14 September 1307, to establish royal absolutism and the centralism of the monarchy, while the monks and the Knights Templar continued their mission after 1307 outside France to participate in the establishment respectively of the great law that binds the Iroquois nations, the development of the Inca Empire, the disclosure of the great maritime routes from their bases of refuge in Portugal, in particular the direct route to the Americas that they used before the destruction of their movement…
- that the destruction of these civilizations and of these peoples organized in networks was carried out by the colonial wars and genocides led by the European kings and emperors with the blessing of the popes of Rome, that this centralism of power was preserved in France by the republican leaders and that common property remains prohibited because it would now ruin the leaders of the capitalist system of power, that this centralism of power works through networks of interests intended to defend privileges, maintains it in power, access to wealth and corporatism among the ruling elites, while this principle of functioning in networks is prohibited for the rest of citizens, especially for those who lack and are deprived of the dignity of life, that this demagogic hypocrisy is the source of contempt for the citizens which must cease,
The fileane.com movement (to be replaced by the title of the movement that will overthrow the Fifth Republic in France) has resolved to set out, in a solemn declaration, the conditions under which citizens and peoples will leave our civil, economic, theocratic or military systems of power, to develop once again a flourishing civilization based on network organizations placing the human being at the heart of their organizations and cultures through the affirmation of the values of peace and love.
We recognize and declare our reasons for living and dying in our human condition as living beings,
Human beings are the most violent of the creatures living on planet Earth.
To satisfy his social needs, he must begin by fulfilling his mission of authority in order to minimize violence within and around him.
This mission of authority is the basis of its political, economic and social action. It may be delegated to other persons who will be responsible for exercising power, but it is inalienable and no one may be deprived of it. Exercising the mission of authority enables us to live the two fundamental values of a culture that guarantees dignity to every human being: love and peace.
Social groups in which a human being builds a personality, an identity and finds his reasons for living and dying develop in two ways:
- Organizations in networks made up of volunteers who define their projects, their companies, their means to achieve their objectives. They define their standards of living and their cultures of social groups.
- Systems of power in which a minority receives a delegation of authority to exercise power, select rules and direct their application among lifestyles that correspond to values recognized by the social group.
Human beings are free to choose, according to their living contexts, how to organize themselves into a social group. This ability to choose how to live in a group is the foundation of the value of freedom. This right is inviolable and sacred; no one can be deprived of it in order to be dominated by a system of civil, economic, theocratic or military power or of any kind in which he cannot find his reasons to live.
The reasons to live and die are found through the use of the two sources of knowledge available to a human being:
- The first source of knowledge is a spiritual approach when a human being confronts the mysteries of life.
This source is present in every living being who asks the question of the death of his carnal envelope, the question of giving life to his children, the question of defeating diseases…
She does not need to express herself in an intellectual knowledge acquired beforehand and thus she does not need to know how to read and write since she uses other languages such as that of the body and the heart.
The spiritual approach uses in turn the overcoming of the limits of the carnal body through the bodily activity, the loving ecstasy and fusion of the carnal bodies, the mystical way, the poetic way and the dialog of the soul for the soul. It is an encounter with the mysteries of life and in this it is a source of liberation from the constraints of our human condition.
Initiation to the mysteries of life is expressed in an unspeakable expression first through the arts and the hermetic and poetic language, then the testimonies of these encounters with the mysteries of life which relate this unspeakable, form the spiritual teaching which gives a particular vision and rid of the fear of death.
Human beings can then continue their evolution to better fulfill their mission of authority and participate in social life..
- The second source of knowledge is in the use of human intellectual capacities: Reasoning, creativity, scientific, literary, historical work, management and organization, communication and various disciplines of studies on our terrestrial and cosmic environments.
These two sources of knowledge are complementary. They are the basis for lifelong learning. No one can be deprived of the use of either of these two sources of knowledge.
Social groups in networks of life or in a system of power are organized using the rules and norms that allowed countries to become rich and that were the bases of flourishing civilizations:
- economic rules:
- The increasing returns that create wealth are obtained through crafts, industry and trade, activities that allow for productivity gains and synergies. These rising returns are occurring mainly in cities.
Agriculture is an activity with diminishing returns in the countryside. It is therefore essential to develop town-country exchanges at local level in order to develop agriculture and food production in order to ensure that the vital needs of every living being are met.
This is the level of work that is essential to life, and it is done both in the cities and in the countryside, with increasing returns as well as decreasing returns.
The work necessary for the survival of human beings and the attainment of a reasonable level of comfort shall be performed by all for a minimum period defined by each group according to its environment.
No one may be deprived of this right to work.
- Raising the standard of living is ensured by the realization of works during a generation of human beings, these works, both real estate and movable and intellectual, cultural, are passed on to future generations. This is the second level of work.
- The realization of works enables the development of common property and the raising of the standard of living of social groups. A work is characterized by the level of skills necessary for its realization and by its transmission to future generations.
It is a visible sign of rising living standards and sustainable development through the capitalization of living resources. Everyone has the right, according to his abilities and motivations, to participate in the production of works.
The project to realize a work must take into account the number of people looking for work to train them and integrate them into the work teams. The number of works that can be done at the same time therefore depends on whether or not there are unemployed people to ensure that all members have work based on their motivations and skill level.
A work is the realization of one or more generations of human beings: time is therefore available to train, educate and integrate group members.
- Working in a group of projects enables the development of skills. They enable members of the group to take on more political, economic and social responsibilities by changing activities and occupations throughout their lives. No one may be deprived of the right to develop his work according to his skills and merits.
- lpolitical action through deliberative assemblies determines the economic objectives to create wealth and distribute it equitably. This third level of work corresponds to the tangible exercise of participatory local direct democracy within the life networks. Political action to develop solidarity and control the cost of obtaining solidarity governs the three economic functions of production, distribution of wealth and consumption. No one can be excluded and deprived of his political action in a social group.
- The increasing returns that create wealth are obtained through crafts, industry and trade, activities that allow for productivity gains and synergies. These rising returns are occurring mainly in cities.
- political rules:
The main task of power exercised by all members of a network, or by a system of power, is to choose one form of ownership from among the three possible forms: individual, common and managed by group members, collective and managed by a minority on behalf of the group as a whole. In order to develop a flourishing civilization that puts the values of peace and love into practice, a complementary management of the three forms of property is essential.
- The common property managed by the members of the group is the only one able to guarantee a fair distribution of the produced wealth and therefore there can be no domination of individual property through the tools of production and distribution of material wealth The common property manages the common goods produced through the realization of works.
- Similarly, collective property is the only means of ensuring the sustainable development of knowledge and intangible assets within the framework of the general interest of peoples, and therefore the management of knowledge sources and the development of knowledge through education and training cannot be dominated by individual or common properties.
- Individual property corresponds to an area of individual freedom and creativity, it mainly makes it possible to use common goods or to create goods or services not satisfied by common or collective property until the development of these wealth productions is ensured by all or part of the social group.
A privately owned company is used to experiment with a not yet optimal solution until this optimal solution is achieved. Failure at this level does not lead to bankruptcy, the losses are borne by the social group, because this undertaking has made it possible to move forward in the context of subsidiarity towards obtaining an optimal solution.
Individual ownership does not serve as a basis for competition between the life plans of members of social life networks.
A social group develops around projects. The implementation of these projects, by meeting the needs of the members, contributes to raising the standard of living to eliminate the misfortunes that can affect human beings: hunger, misery, lack of work, social exclusion, disasters caused by wars and acts of violence, the consequences of natural disasters.
Progress is built from project to project. This implies the establishment of optimal solutions capable of meeting unanimity among the members of the group. An optimal solution based on material constraints and the state of knowledge is achieved through the use of the subsidiarity principle.
A social group meets other groups who have the same project or need. Each group delegates a few of its members who will form a group of experts to work towards an optimal solution. Then each of these experts joins their local group. At the local group level, members tailor this optimal solution to their environment given the opportunities and constraints.
Subsidiarity is therefore the process of developing skills among social groups. It is one of the foundations of the participatory local direct democracy that characterizes network organizations. Subsidiarity guarantees the fundamental principle of wealth production: labor precedes capital, which ensures the right to work for all on all three levels of labor. An optimal solution can be at both the local and global level.
the project approach covers both material needs and knowledge development and risk prevention.
The creation of a group of projects is achieved through the principle of the alliance of opposites. In order to define the general interest, the group consists of all the direct and indirect stakeholders, internal and external to the project. This is particularly the case for projects that focus on the prevention of natural, political, economic, technological and military risks. Through the exercise of the alliance of opposites, the social group adapts the optimal solution to its local environment and resources.
The optimal solution compared to a given situation and the state of the knowledge available and its adaptation to the different local particularities, represents the general interest at a given moment. Stakeholders in the project change this optimal solution according to environmental changes and advances in terms of knowledge. Most often this optimal solution develops the common property of the group because the application of this solution benefits on the material and intangible level to each member of the group.
The risk prevention approach is the basis of insurance development. The development of insurance leads to the implementation of solidarity.
Solidarity exists when one group has a solution that another group needs to ensure its development. When this group shares its solution, its resources, it develops the solidarity that enables all groups to meet their needs while eliminating the risks of conflict and promoting the development of peace and justice.
Solidarity is always more constructive and a source of wealth for all than struggle and competition, which seeks to defeat or exclude one group from the others.
The cost of obtaining solidarity is necessarily lower than the cost of suppressing crime, the consequences of pollution and disease arising from harmful ways of living, the cost of civil or military conflicts and the cost of arms that these conflicts entail.
This cost of non-solidarity and the cost of obtaining solidarity are assessed and serve as a benchmark for conducting the exchange of market and non-market goods and services, while minimizing the expenses incurred by violence and the occurrence of risks.
The right to participate in a project, the right to develop solidarity and to know the cost of obtaining solidarity are the conditions for the exercise of political action that ensures freedom in the way of finding our reasons for living.
No one may be deprived thereof except in the case where a court decision decides otherwise when a citizen, by his acts, hinders the joint operation of one or more social groups, in particular by seeking to impose on others the interests of personal property contrary to the development of common property desired by a social group
The development of knowledge through the realization of life projects and the use of the two sources of knowledge, ensures the growth of the intangible wealth managed by collective property in the group.
This collective ownership of knowledge is the main way to achieve solidarity through the marriage of cultures with the aim of minimizing violence, eradicating poverty and ensuring the realization of the values of peace and love through social norms and human lifestyles.
The management of collective ownership of knowledge guarantees freedom of worship.
The lessons learned from the initiatory spiritual approach are collected and preserved by the group which exercises religious power and which has received a delegation of authority.
The mission of the exercise of religious power is to develop individual spiritual pathways and to eliminate the risks that a minority may present by seeking to monopolize spiritual teaching in order to derive dogmas from it and to found a theocratic system of power. In this case, the warlords will propose a peace plan, otherwise the leaders of these theocratic systems of power will be prosecuted and put out of a state of harm for humanity.
The remuneration of work is established in the context of life projects either in money or through the capitalization of social rights, which makes it possible to use common property to meet the material, intellectual, cultural, spiritual and health, rest and leisure needs of members of the social group.
Money circulates in order to participate in the realization of projects, it cannot favor the individual property of some members at the expense of others. Apart from the realization of projects, it has no social utility. The life networks within the framework of participatory local democracy use the full currency, without cost to the public coffers of the networks and the Confederation.
Project teams present their budgets and their means of financing the work and technical capital used. The deliberative assemblies validate these projects and the local bank verifies that it has the money to pay the work and bills of these wealth creation projects. The local bank verifies that in due course it will have the necessary amount of money with the central bank which, if necessary, will create additional money to pay for the work done through these projects.
his first political action in participatory local democracy ends when the financing of the projects is assured. Secondly, political action is concerned with monitoring the implementation of commitments made for the successful implementation of projects and the realization of the wealth produced.
Once the project is funded, the project teams issue work orders and present them to the local bank for payment of salaries and bills in cash.
Employees may request that part of the money received in payment for their work be converted to capitalize social rights and purchase property rights to use in due course the common goods managed by the life networks in the fields of health, leisure, education, etc. This free and voluntary purchase of social rights complements the number of social rights provided for in the budgets of the projects for remuneration of work and which is intended to guarantee a minimum of rights to use the common goods to meet their individual vital needs: eat, clothe, shelter, care, live in a social group, be safe, etc.
The use of full currency and the capitalization of social rights through the management of common assets make taxes and taxes for state-run public finances unnecessary.
Similarly, the hoarding of money through savings entrusted to a bank is no longer necessary, as is the use of credit. It is sufficient that the desired good or service be included in a project voted by the group and that the person be included in the list of those who will use it; the larger the list, the greater the opportunity for this bill to be voted on.
The exchanges between local networks and the complementarity of wealth production projects within the Confederation of Networks, as well as the trade between network confederations, ensure that each local network has the minimum income to live in dignity, otherwise they will raise their standard of living to the same level as other local networks through solidarity.
This management of the common goods through the capitalization of social rights is facilitated by the use of the first source of knowledge, the individual spiritual approach which allows a human being to have a wiser vision of his reasons for living in his human condition on planet Earth. This vision allows him, among other things, to understand fairly quickly that a human being is rich only in his love, love being with peace, the two fundamental values of the culture in which he has decided to engage.
Power is exercised through the various projects carried out by the social groups. The delegation of authority is given to the members of the group who will constitute the group of experts responsible for establishing the optimal solution.
The different working groups within a project appoint spokespersons to organize communication between the groups, coordination in the use of resources and resources. Their mission is to develop group cohesion. Group facilitation and leadership are provided by the entire group.
To ensure the security of the group, warlords are appointed: they are responsible for preventing the risk of violence and they have the armed force to capture criminals, to remove weapons from enemy hands. After proposing a peace plan, when this plan is rejected by the opposing side, they are responsible for putting in place the military means to win the battle. The war plan and the declaration of war are voted by the group of mothers, that is women who have given birth.
Members of a group may exclude persons on the basis of a judicial decision. Excluded persons have the right to form a new group which, in order to develop, must at some point form an alliance with other groups. If not, the warlords will propose a peace plan that can set the conditions under which the groups can live together peacefully and without violence.
In order to minimize violence and regularly eliminate violence within a group, especially violence that comes from the sexual dimension of the human being, social rites are put in place and their organization is entrusted to women’s groups, that is to say women who have reached the age of 16. This organization of the minimization of violence takes place within the framework of subsidiarity and the alliance of opposites as well as for the satisfaction of other material and social needs. As a result, men are involved in these various projects that women have power over. Men and women are providing leadership in these projects, which ensure that violence is minimized.
In the event of a dispute and as a last resort, it is the mothers who exercise the power to decide. They have the power to appoint and remove spokespersons and warlords who do not fulfill their role in the interest of the group.
The constitution of the group of mothers takes into account the role of each in managing the sexual dimension of the human being, education for life and the realization of the values of peace and love. The entire group participates in this designation. Mothers may exercise a delegation of authority to each other to appoint a council to represent their interests and to formulate their decisions. In the context of subsidiarity, the Mothers’ Council of a group may establish an alliance with other councils of other groups.
The different groups of projects that participate in the development of a social group coordinate through the operation of a confederation.
The confederation drew up its constitution, which defined the conditions under which the values of peace and love would be established.
The spokespersons of the project groups and the warlords of the social group are ex officio members of the Federal Council among other members who will have received a delegation of authority from the members of the group.
The confederation’s mission is to manage the complementarity between the three forms of ownership as well as the management of collective ownership of knowledge. It is the guarantor of the calculation of the cost of obtaining solidarity, the functioning of the currency and the capitalization of social rights, the organization of work and the realization of works, and respect for the right to work for each member of the group. Its decisions are given in the form of arbitration when an optimal solution cannot be found within the framework of subsidiarity and the alliance of opposites.
Through its alliances with other peoples and confederations, it organizes the ratification of treaties that focus on the adoption of optimal rules to minimize violence, prevent risks, develop knowledge from both sources and manage the resources available on our planet or elsewhere.
The ex officio members and delegates of a confederation receive the marks of their power from the group of mothers. Similarly, a member of the confederation may be removed from office by the group of mothers.
At the level of a confederation, these powers and dismissals of power will be taken by the mothers after an assembly of their stakeholders. In this assembly, in addition to the presence of the male delegates, there will necessarily be the presence of the delegates of the councils of the mothers of other confederations or other peoples who have asked to come and participate in these decisions in the framework of common projects or simply for the purpose of developing the values of peace and love between their social groups or their peoples.
provisional end of this second draft.
As the reader of fileane.com will have understood, this declaration is largely inspired by the great law that binds the Iroquois nations as well as recent texts on the full currency.
Historical examples of life network organizations
In presenting it on our website, we have noted the connection we see between the network organization of the abbeys and the order of the temple with the confederation of the Iroquois peoples. The approximate date of the confederation of the five Iroquois nations is from 1140 to 1390, the period of expansion of maritime activity of the order of the temple which had allied with the Viking navigators to find the route to the Andes and Tiahuanaco.
The second indicator is the story of the legend that gives rise to the great law that binds: This legend tells the story of Jesus and the creation of the world according to the Bible. In Central and South America, the legend clearly reflects the fact of the arrival of European navigators and their role in the development of the civilizations that Spanish and Portuguese navigators met around 1500. This is why we believe that this constitution of the confederation of Iroquois nations is most certainly the last vestige of the network organization of Europe between 1100 and 1300, destroyed by kings and papacy who had no place in such a network organization.
The First Constitution of the United States of America
This confederal constitution among the Iroquois nations was the basis for the constitution of the United States of America drafted by Benjamin Franklin and the other founders of the United States of America. Marx and Engels admired her, but they discarded her because she doesn’t use the workings of states and systems of power when these two revolutionaries wanted to conquer power at the head of states, which for us is a fundamental error that was paid dearly in the 20th century.
This declaration of the rights to the social life of human beings therefore has very old roots and leaving our present system of capitalist power does not represent any risk of dangerous adventures.
Rather, it is a question of finding the roots of the flourishing civilizations that preceded us.
The principle of this declaration is not surprising: in order to achieve peace, we must eliminate all the risks of war and the sources of conflict that arise from misery, the consequences of natural disasters, conflicts linked to the misuse of the sexual dimension of the human being, especially during the romantic relationship.
People who have lived with more peace and love have all given priority to women’s groups in dealing with the thorniest issues of social life: sexual relations, couples and child rearing, distribution of wealth, declarations of war.
The most obvious example of this are the people living in the foothills of the Himalayas, including the Moso people.
It is clear that these groups of women have succeeded as long as armies with more powerful military technology have not come to crush them and commit genocide. It is not, as a simple reader might think, about empowering women: decisions are taken in the groups through the principle of subsidiarity which usually leads to the adoption of the optimal solution at a given point in time by unanimity.
It is a question of indicating the areas where women have the last word in the event of a dispute, since an optimal solution is hardly possible, as is mainly the use of sexuality in human and social relations. At the level of power, the transfer of the attributes of power to men or women is done according to rites led by the group of women or mothers. This is to make those who receive a delegation of authority more accountable. The same goes for the dismissal of leaders.
These rites replace and improve the current rites of induction into power: for a president of the republic, for example the descent of the Champs Élysées, the pot au Fouquet’s ( rite nouveau ), the photo in the presidential office, etc.
The rationale for the opening statement in our draft.
The introductory statement with its ‘recital that’ is tailored to each country.
This is a challenge to the institutions and practices of the political regimes that led to the current situation: the crisis of trust between citizens and the leaders of current power systems. It is not a question of invoking grand principles that are supposedly ‘universal’ but of ensuring that everyone sweeps in front of their door and rightly considers why, in their country, systems of power have destroyed and then prevented the development of networked organizations. In France, these “whereas” are numerous and long enough given our tormented democratic history since the destruction of network organizations in 1307.
To know the Alternative of our Networks of Life to abandon our systems of power.
In 2022, in order to emerge from our crisis and the bankruptcy of states, to eliminate the domination of speculative financial institutions and to put an end to the capitalist economic power system, the protesters against the policies of our governments must know that marching in the streets to change one or other rule of this system may be necessary, but that the goal we must give to our civil disobedience to this system of economic power, corresponds to the very change of our societies and cultures. The poet who speaks here traces a path that has been followed by social groups, peoples and civilizations who have lived peacefully and lived a high standard of living during their human condition on our planet.
We like to quote Paul Éluard: “if the echo of their voices fades, we will perish.”
read also: Pierre Clastres: his main thesis: so-called ‘primitive’ societies are not societies that have not yet discovered power and the state, but rather societies built to prevent the state from appearing. He is known for his work of political anthropology, his anti-authoritarian beliefs and commitment, and his monograph of the Guayaki Indians of Paraguay.
We draft the constitution of citizen life networks. With a team at our disposal, it would be written in 48 hours to serve as the basis of work for the constituent assembly responsible for the development of network organizations… but the poet is master of his time or rather, he tries to enjoy the time he has left to spend in his human condition before returning to the path for this time to ask not to return to Earth. So this essay will take more than 48 hours even if the content of this constitution is stored in millions of neurons in our left and right brain, as long as life traverses them with poetic words that ensure the translation of his unspeakable life experience
We are depositing this declaration of the rights to social life for human beings on the table of the next Constituent Assembly, which our revolt calls for in order to put an end to the oppression of the liberal capitalist system of power and to the complicity of the states which are ruining themselves in order to preserve its domination and maintain a minority in power which is constantly enriching to the detriment of the citizens.
It is not through the billions of dollars announced through the forthcoming debate on French taxation (I am abolishing this tax or this tax niche and replacing it with another measure, as our politicians know well how to do), that we will emerge from this end of reign of the state democracies enslaved to this capitalist economic system and of these excesses of global finance which are feeding its leaders with scandalous new profits.
At the age of 19, Pierre, webmaster of fileane.com, received the title of laureate of the Faculty of Law of Strasbourg showing that the states were “finished”, outdated and that it was necessary to find another political, economic and social organization.
By publishing this declaration for an organization in citizen networks of life, without states, and pending the publication of the constitution that translates this declaration into the functioning of social groups, we also respond and to this young student in the history of law and in the history of contemporary political, economic and social institutions and his teachers who recognized his work and gratified his copy of this honorary title.
Others through fileane.com have sent us their encouraging opinions and even their thanks to show them an alternative that our leaders are trying to keep under the weight of taboos and prohibitions. More humane, just, equitable and supportive societies exist when they are organized or organized in networks, without power systems and without states.
we want to and we can!
Even if this declaration is not complete, the important thing is to show that we can leave our systems of power and get out of capitalism, abandon the institution of the state for the organization in citizen networks of life and in participatory local democracy around the 3 forms of property and no longer under the domination of private property alone.
Defenders of the current political system and of the immobility of the institutions, with their backs to the wall, shout to shout that there is no alternative. They combine ignorance with lies.
By leaving these little papers, this declaration and other texts on the possible alternative to our systems of power and domination, we are resisting their criminal enterprises which are driving our world into destructive threats, both climate and political, economic and social.
People have always pushed out leaders who no longer defend them, and who prefer to try to save their private interests. It is being carried out, obviously and inevitably… They have committed acts whose consequences are there, they will not escape!
“We now face the greatest challenge our humanity has ever faced in its history: Stop our own programs of self-destruction , and transform society through an evolution of the art of living …”MAHATMA GANDHI