Tuesday, January 8, 2013
Essence of Christmas
The Christmas of the past was once a beautiful
celebration of the birth of Christ. Families would come together to
enjoy the holidays together in a peaceful, loving environment. Children
ran around in a pine scented home, clamoring over the presents that
Santa had brought the night before. Even if the family was struggling,
children would appreciate the hard work and thought put into each gift.
At night mothers, fathers, brothers and sisters would curl beside a
blazing fire and watch a classic Christmas movie called, "It's a
Wonderful Life". This is what the true spirit of Christmas should be.
Climate Change
Attention has begun to shift from local, short-term seasonal patterns
of temperature, rainfall, other elements of the weather, toward
longer-term trends that can affect the entire Earth, se long-term
(typically 30-year) weather trends are called "climate." It is therefore
important understand the difference, as well as the relation, between
"weather" and "climate."
An example of the relationship between weather and climate is El Nino, which is weather with local, short-term consequences as well as with global, long-term importance. In the ort-term. El Nino can bring a dry summer for some regions and a wet winter for others; however, over the course of many years, the number of times El Nino conditions occur may decade changes in the global climate.
Variations in the behaviour of the weather over long time periods, such as from one century another, are referred to as climate change. Climate itself adjusts from the times of 'ice ages,' hen huge ice sheets covered large areas that are currently ice-free, to periods similar to today hen ice sheets are largely confined to Antarctica, Greenland, and the floating Arctic sea ice. Paleo-climate records indicate that much of the climate changes over the last two million years occured in a rather cyclical manner; with glacial periods lasting roughly 100,000 years with warmer interglacial periods of 10,000 years occurring in between.
The sun, of course, is the ultimate source of heat energy reaching the Earth, fueling our weather systems, and establishing our major climate zones. There is, however, good evidence that larger variations in the sun's activity do occur. For example, during the last half of the 17th century, there was a period of greatly reduced solar activity.
This was also a time of harsh winters and extended bitter cold referred to as the Little Ice Age. Scientists do not yet understand the underlying cause of such larger scale variations in solar activity, but do know that they can play a key role in shaping the Earth's climate.
Global climate has been changing and still continue to change. Over a long period of time, climatic fluctuations may be such that, a shift in type of climate prevailing over a given area, takes place. In that case, we talk of a change in climate or climatic change. Various terms used to describe variations in climate, namely, climate variability.
Climatic fluctuations, climatic trends, climatic cycles and climatic change, refer to some appropriate time scales and can only be validly used within such time scales. The evidence of past climatic change is many and varied, such biological, lithogenic and morphological.
Prior to the 1990s, scientists largely believed that the shifts in climate between ice ages and warmer periods occurred over centuries and millennia due to the large amount of time
necessary to build up or melt an ice sheet over a kilometer in thickness. Geologic evidence from the last decades, however, shows that there have also been rather abrupt periods of climate change spanning anywhere from years to decades.
Abrupt climate changes can occur when variable that change gradually push the Earth's system across some limit of instability. One of the known examples of this rapid change is the Younger Drays, which was a sudden interruption gradual global warming that began 12,800 years ago after the end of the last glaciations.
The sudden return to a cold global climate lasted for 1,200 years and was followed by a very rapid warming of about 8°C over the course of 10 years.
Climate' variation occurs as a response to "climate forcing," which are factors that cause either a warming or cooling of the atmosphere. Over most of the Earth's history forcing have been entirely natural, caused by continental drift, variability in solar radiation, chain in the Earth's orbit, and volcanic emissions.
However, since the industrial revolution, human activity has had a large impact on the global climate system, increasing the amount of greenhouse gases in the atmosphere, trapping heat and contributing to global warming.
The Intergovernmental Panel on Climate Change (IPCC) reported that the Earth's average surface temperature during the 20th century increased approximately 0.6°C. While this may seem like a small change, global temperatures are generally quite stable. The difference between today global temperature and the average global temperature of the last ice age is only about 5t.
However, over the last century we have witnessed a decrease of nearly 10 percentage snow cover and a 10-15 percentage decrease in spring and summer sea-ice in the northern hemisphere] Other observed changes that have been linked to climate include longer growing seasons, increases in rainfall and rainfall intensity in the northern hemisphere, and shifts in when ice freezes and breaks up on rivers and lakes.
The IPCC has projected that global average surface temperatures could increase 1.4 to, 5.8°C by 2100. Daily maximum and minimum temperatures will increase as well as the number of hot days-, with less cold and frosty days.
The global average precipitation and evaporation is also expected to increase by about one to nine percent. The precipitation changes are expected to vary from region to region, with increases over the northern mid to high latitudes and in Antarctica during the winter. The intensity of extreme weather events is also likely to increase, with greater extremes of both flooding and drought.
Despite all of the information and evidence that scientists have uncovered related to changes in climate, there continues to be uncertainty around the causes of climate change and its potential impacts.
These uncertainties stem primarily from the science itself as well as from the future of human behaviour, especially as it relates to the amount of natural climatic variability and future greenhouse gas emissions. Many of these factors will depend on human behaviour, which may be influenced by effects on health and the quality of life, technological advances, and policy changes.
Therefore, when dealing with climate change, scientists need to make a number of assumptions with an ever increasing number of models that focus on different parts of the climate system; all of which makes pinpointing exactly what to expect in terms of future climate change that much more difficult.
However, climate involves the entire climatic systems including hydrosphere, lithosphere, [biosphere, and atmosphere and cry sphere. It affects geomorphologic process, soil formation process, plant growth and development. In exchange, man also exerts influence on climate through various activities and is consistently changing the atmospheric conditions.
It goes without saying that man is the worst enemy and polluter of environment. Though, natural environment is essential for the very existence of man and is the primary source of his life and social production.
The energy balance of our planet is also affected by changes in the transparency of the atmosphere as a result of man's production activities. Population growth intensifies the whole process through which anthropogenic interventions alter the climate.
More people exploit more natural resources, cut more trees, use more fossil fuels, produce more wastes, build more roads, dams and cities, pollute more soil, water and air, and contribute more greenhouse gases to the atmosphere ' which may lead to the ozone depletion and global warming, i.e., ultimately damaging the entire environment and aggravating the climatic change.
Thus, man is capable of influencing global climate deliberately or inadvertently through his various actions and activities.
An example of the relationship between weather and climate is El Nino, which is weather with local, short-term consequences as well as with global, long-term importance. In the ort-term. El Nino can bring a dry summer for some regions and a wet winter for others; however, over the course of many years, the number of times El Nino conditions occur may decade changes in the global climate.
Variations in the behaviour of the weather over long time periods, such as from one century another, are referred to as climate change. Climate itself adjusts from the times of 'ice ages,' hen huge ice sheets covered large areas that are currently ice-free, to periods similar to today hen ice sheets are largely confined to Antarctica, Greenland, and the floating Arctic sea ice. Paleo-climate records indicate that much of the climate changes over the last two million years occured in a rather cyclical manner; with glacial periods lasting roughly 100,000 years with warmer interglacial periods of 10,000 years occurring in between.
The sun, of course, is the ultimate source of heat energy reaching the Earth, fueling our weather systems, and establishing our major climate zones. There is, however, good evidence that larger variations in the sun's activity do occur. For example, during the last half of the 17th century, there was a period of greatly reduced solar activity.
This was also a time of harsh winters and extended bitter cold referred to as the Little Ice Age. Scientists do not yet understand the underlying cause of such larger scale variations in solar activity, but do know that they can play a key role in shaping the Earth's climate.
Global climate has been changing and still continue to change. Over a long period of time, climatic fluctuations may be such that, a shift in type of climate prevailing over a given area, takes place. In that case, we talk of a change in climate or climatic change. Various terms used to describe variations in climate, namely, climate variability.
Climatic fluctuations, climatic trends, climatic cycles and climatic change, refer to some appropriate time scales and can only be validly used within such time scales. The evidence of past climatic change is many and varied, such biological, lithogenic and morphological.
Prior to the 1990s, scientists largely believed that the shifts in climate between ice ages and warmer periods occurred over centuries and millennia due to the large amount of time
necessary to build up or melt an ice sheet over a kilometer in thickness. Geologic evidence from the last decades, however, shows that there have also been rather abrupt periods of climate change spanning anywhere from years to decades.
Abrupt climate changes can occur when variable that change gradually push the Earth's system across some limit of instability. One of the known examples of this rapid change is the Younger Drays, which was a sudden interruption gradual global warming that began 12,800 years ago after the end of the last glaciations.
The sudden return to a cold global climate lasted for 1,200 years and was followed by a very rapid warming of about 8°C over the course of 10 years.
Climate' variation occurs as a response to "climate forcing," which are factors that cause either a warming or cooling of the atmosphere. Over most of the Earth's history forcing have been entirely natural, caused by continental drift, variability in solar radiation, chain in the Earth's orbit, and volcanic emissions.
However, since the industrial revolution, human activity has had a large impact on the global climate system, increasing the amount of greenhouse gases in the atmosphere, trapping heat and contributing to global warming.
The Intergovernmental Panel on Climate Change (IPCC) reported that the Earth's average surface temperature during the 20th century increased approximately 0.6°C. While this may seem like a small change, global temperatures are generally quite stable. The difference between today global temperature and the average global temperature of the last ice age is only about 5t.
However, over the last century we have witnessed a decrease of nearly 10 percentage snow cover and a 10-15 percentage decrease in spring and summer sea-ice in the northern hemisphere] Other observed changes that have been linked to climate include longer growing seasons, increases in rainfall and rainfall intensity in the northern hemisphere, and shifts in when ice freezes and breaks up on rivers and lakes.
The IPCC has projected that global average surface temperatures could increase 1.4 to, 5.8°C by 2100. Daily maximum and minimum temperatures will increase as well as the number of hot days-, with less cold and frosty days.
The global average precipitation and evaporation is also expected to increase by about one to nine percent. The precipitation changes are expected to vary from region to region, with increases over the northern mid to high latitudes and in Antarctica during the winter. The intensity of extreme weather events is also likely to increase, with greater extremes of both flooding and drought.
Despite all of the information and evidence that scientists have uncovered related to changes in climate, there continues to be uncertainty around the causes of climate change and its potential impacts.
These uncertainties stem primarily from the science itself as well as from the future of human behaviour, especially as it relates to the amount of natural climatic variability and future greenhouse gas emissions. Many of these factors will depend on human behaviour, which may be influenced by effects on health and the quality of life, technological advances, and policy changes.
Therefore, when dealing with climate change, scientists need to make a number of assumptions with an ever increasing number of models that focus on different parts of the climate system; all of which makes pinpointing exactly what to expect in terms of future climate change that much more difficult.
However, climate involves the entire climatic systems including hydrosphere, lithosphere, [biosphere, and atmosphere and cry sphere. It affects geomorphologic process, soil formation process, plant growth and development. In exchange, man also exerts influence on climate through various activities and is consistently changing the atmospheric conditions.
It goes without saying that man is the worst enemy and polluter of environment. Though, natural environment is essential for the very existence of man and is the primary source of his life and social production.
The energy balance of our planet is also affected by changes in the transparency of the atmosphere as a result of man's production activities. Population growth intensifies the whole process through which anthropogenic interventions alter the climate.
More people exploit more natural resources, cut more trees, use more fossil fuels, produce more wastes, build more roads, dams and cities, pollute more soil, water and air, and contribute more greenhouse gases to the atmosphere ' which may lead to the ozone depletion and global warming, i.e., ultimately damaging the entire environment and aggravating the climatic change.
Thus, man is capable of influencing global climate deliberately or inadvertently through his various actions and activities.
New Year New Me
My resolution for 2012. New Years is a time when many
people around the world make promises. However, many of the promises
made by people are rarely completed. I plan to keep my New Year’s
resolutions through the year. I plan to recycle and improve my grade. I
sure hope I can make this 2012 resolution last. My first New Year’s
resolution is to recycle. Recently I realized I have not been recycling
enough. I really need to recycle more to protect the ozone layer. I did a
little research and I came across some valuable information. If I do
not recycle there are consequences. I learned plastic does not rot away.
It stays there for centuries and centuries. I researched that plastic
that has sat in landfills for a period of time can turn into a sort of
chemical waste. The poison ruins the soil and the soil is polluted. When
I do not recycle I am doing damage to the environment. My second
resolution is to do better in my academics. Last semester I achieved
good grades in all my classes accept for English. I received an A in
Math, a B+ in introduction electronics, a B in circuit theory and
Workshop with a B-. All subject with B- and B+ need to do better. I plan
on achieving honor roll when I graduated and hope that my name will be
listed on the dean list every semester. Honor roll is when you receive
all A+’s and A’s. I really want to make honor roll and my parents will
provide the necessary help to doing so.
Equality Among Human Kind
Many past and existing human societies have listed equality either as a
fundamental aspiration or as an achievement. However, no such claim is free
of detractors or critics, and the lack of demonstrable progress toward equality
among humankind is truly remarkable. Even as these founding books of the
Society are being written, the debate about whether it is possible for equality
between individuals to exist at all, let alone whether or not it has ever been
achieved in any form of human society, remains open. In the light of that
long lack of success, no discussion of the views of the Society of HumanKind on
the subject can be either simple or short.
On this issue the Society of HumanKind rests on the Axioms and Dogma. The First Axiom says that chance accounts for the origin of our species. The Treatise on Knowledge extends the application of that Axiom to include the range and nature of the characteristics and attributes of humanity. Such absolute uncertainty about both our origins as a species and our attributes as individuals leaves the Society with no basis for any assumption that mere common membership of the human species implies, or gives rise to, equality between individuals. The Society must therefore find its ground or justification for equality elsewhere.
The First Axiom gives rise to the Principle of Unity which states that, during our mortal lives, we can have no independent standard or measure of the relative worth of individuals. However, the Second and Third Axioms and the Principle of Peace derived from them give us the prospect of being able to make just such judgements, if only in retrospect, in the immortal era that will follow the achievement of the Aim of the Society. Achievement of the Objective of the Dogma will put humanity in possession of an ability to review and assess the value and worth of every individual with the comprehensive insight available as a consequence of our reunification in our immortal era. The measure of relative worth used in that immortal era will be the contribution made by each individual to our escape from the constraints of death and, if the Aim of the Society is then realised, to the subsequent salvation of the whole of humankind.
These necessarily complex ideas and their implications for the Society of HumanKind are first set out in the Treatise on the Individual. There it is concluded that an assessment of the worth or value of the contribution of any individual to the achievement of the Objective of the Dogma and Aim of the Society can properly extend to a comparison of the value of each of the separate attributes they possess or display. The Treatise then reminds us however, of the conclusion now reached in this Essay. That measure cannot be used during our mortal epoch, nor can we base wider comparisons of the value of the contribution of each individual to our history on it.
Drawing these threads together, the first conclusion to be reached on the issue of equality as it is understood by the Society of HumanKind is that, prior to the achievement of its Aim, the Society must accept that every individual, and all and any of their abilities or characteristics, must be regarded as of equal value and worth. In the judgement of the Society the best to be found amongst all individuals, and in any of their attributes, will always be equal in value to the worst in any other. There can be no losers or winners, and no prize list, in that contest. The careful reader should now realise that this important proposition is summarised in the Principle 2.2.
The problem with this definition of equality is however, that it leaves the Society in some difficulty if it tries to apply its concept of equality during its mortal era, particularly if it seeks to promote or apply its views on that issue in human communities other than those composed of its own members. The earlier discussion of this Essay has shown that the equality arising from the Axioms depends on the choice of the Objective of the Dogma as the purpose of our lives. The definition and criterion of an equal society advocated by the Society is therefore neither available nor applicable to individuals unless they make that choice.
Where no such choice has been made, any action by the Society to foster or encourage the adoption of its view of equality in any human community, other than those composed of its own members, will amount to an attempt to impose its belief in the Objective of the Dogma on others. And that course of action is forbidden for the reasons set out in the Treatise on Tolerance, confirmed by the Principle of Progress at 3.3 and further discussed in these Essays under the title 'Essay on Evangelism'. It would seem therefore, that, prior to the achievement of the Objective of the Dogma, the Society may be required to tolerate the existence of the grossest of inequalities and accept the most oppressive of hierarchical tyrannies.
That however, would be to ignore the proviso attached to the Principle of Progress. That caveat on the Principle makes any tolerance shown by the Society toward other communities dependent on their presenting no threat to the maintenance of the Conditions of the Dogma. The overall effect is therefore, that while the Principle of Progress requires the Society to tolerate any present or proposed set of social relationships even if their individual or combined effect is to generate injustice or inequality as between individuals, such indulgence is strictly limited. Indifference by the Society will not extend to human communities whose establishment or continuance presents any substantial threat to the maintenance of either of the Conditions of the Dogma.
The important principle that emerges from this discussion is that, during its mortal era, the Society will not take it upon itself to demand or create equality in human society, nor will it attempt to design or construct systems of social relationships intended have that effect. Rather the Society will pursue equality by publicising, and drawing attention to, its Axioms and Dogma, so that the commonalty and interdependence of all humanity set out in the Principle of Unity is more widely recognised and accepted, and with it a greater acknowledgement of the essential equality of all humankind. Such an approach fully accords with the general prohibition on proselytising by the Society described in the Essay on Evangelism.
That strategy is also compatible with the Axiomatic uncertainty of human knowledge and skills, described in the Treatise on Knowledge. For the reasons set out in that Treatise the Society will accept that it may not be possible to eliminate inequalities and injustices from human society even if the Society of HumanKind and its Principles and prescriptions is universally accepted. In addition, such are the Axiomatic imperfections and inadequacies of our species that the Society itself may be unable to create and maintain equal relationships, even among and between its own members. Indeed, the Society may, at times, judge that inequality is necessary to the maintenance of the Conditions of the Dogma in the circumstances then obtaining. That proposition is more fully explored elsewhere in these Essays, particularly in the Essay on the Poor.
Drawing together now, the whole of the discussion of this Essay, the general conclusion must be that acceptance of the Axioms and choice of the Dogma destroys all previous definitions of equality without offering any guarantee that it will be re-created in human society as a result of the establishment, or even the universal acceptance of, the Society of HumanKind. The Society itself may have to accept and tolerate inequality among its own membership where that remains essential to the maintenance of the Conditions of the Dogma. Is there therefore, any fragment of the earlier concepts of universal equality to be salvaged from the wreckage wrought by this Essay? In particular, is there any aspect of the attributes of our species that the Society can regard as being inherently or unalterably the birthright of all humanity, as was the status of equality in much earlier thinking?
The reader may be thankful to find that just such a possibility is discoverable by bringing together three seemingly disparate parts of its founding literature. First, the discussions and conclusions of this Essay. Second, the discussion in the Treatise on Peace on the application of 3.1 of the Principle of Progress to the problems of our infinite survival, where the conclusion was reached that no single member of humanity can ensure their own survival; the perpetuation of the human species; or the continuous growth of human skills and knowledge. And third, the discussion in the Essay on Race, where the range and diversity of human society is identified as its chief strength, and our best hope of meeting and overcoming the unforeseeable hazards that threaten our infinite survival.
Put together, these three sources lay the foundation of the view of the Society of HumanKind on the question of equality. It is that our value and worth as individuals is only realised when we comply with the Principle of Progress and combine our individual and unique set of qualities, characteristics and abilities with those of others in a stable social order. By so doing we create the society on which the survival of the whole of humanity, and therefore an achievement of both the objective of the Dogma and the Aim of the Society, ultimately depend. In short, the Society will hold that both our value as individuals and our equality arise solely and only from our being unique examples of humanity. From that new perspective the Society of HumanKind will recognise that the principal duty of human society is to preserve and encourage difference between individuals, and will identify our individuality as the characteristic that makes us valuable to each other, as well as all that we are.
In this new light the record of failure in our search for equality in the past, and the lack of success in all our attempts to create it in human society have been due, at least in part, to a fundamental misunderstanding. Difference creates, justifies and unites human society, not equality.
On this issue the Society of HumanKind rests on the Axioms and Dogma. The First Axiom says that chance accounts for the origin of our species. The Treatise on Knowledge extends the application of that Axiom to include the range and nature of the characteristics and attributes of humanity. Such absolute uncertainty about both our origins as a species and our attributes as individuals leaves the Society with no basis for any assumption that mere common membership of the human species implies, or gives rise to, equality between individuals. The Society must therefore find its ground or justification for equality elsewhere.
The First Axiom gives rise to the Principle of Unity which states that, during our mortal lives, we can have no independent standard or measure of the relative worth of individuals. However, the Second and Third Axioms and the Principle of Peace derived from them give us the prospect of being able to make just such judgements, if only in retrospect, in the immortal era that will follow the achievement of the Aim of the Society. Achievement of the Objective of the Dogma will put humanity in possession of an ability to review and assess the value and worth of every individual with the comprehensive insight available as a consequence of our reunification in our immortal era. The measure of relative worth used in that immortal era will be the contribution made by each individual to our escape from the constraints of death and, if the Aim of the Society is then realised, to the subsequent salvation of the whole of humankind.
These necessarily complex ideas and their implications for the Society of HumanKind are first set out in the Treatise on the Individual. There it is concluded that an assessment of the worth or value of the contribution of any individual to the achievement of the Objective of the Dogma and Aim of the Society can properly extend to a comparison of the value of each of the separate attributes they possess or display. The Treatise then reminds us however, of the conclusion now reached in this Essay. That measure cannot be used during our mortal epoch, nor can we base wider comparisons of the value of the contribution of each individual to our history on it.
Drawing these threads together, the first conclusion to be reached on the issue of equality as it is understood by the Society of HumanKind is that, prior to the achievement of its Aim, the Society must accept that every individual, and all and any of their abilities or characteristics, must be regarded as of equal value and worth. In the judgement of the Society the best to be found amongst all individuals, and in any of their attributes, will always be equal in value to the worst in any other. There can be no losers or winners, and no prize list, in that contest. The careful reader should now realise that this important proposition is summarised in the Principle 2.2.
The problem with this definition of equality is however, that it leaves the Society in some difficulty if it tries to apply its concept of equality during its mortal era, particularly if it seeks to promote or apply its views on that issue in human communities other than those composed of its own members. The earlier discussion of this Essay has shown that the equality arising from the Axioms depends on the choice of the Objective of the Dogma as the purpose of our lives. The definition and criterion of an equal society advocated by the Society is therefore neither available nor applicable to individuals unless they make that choice.
Where no such choice has been made, any action by the Society to foster or encourage the adoption of its view of equality in any human community, other than those composed of its own members, will amount to an attempt to impose its belief in the Objective of the Dogma on others. And that course of action is forbidden for the reasons set out in the Treatise on Tolerance, confirmed by the Principle of Progress at 3.3 and further discussed in these Essays under the title 'Essay on Evangelism'. It would seem therefore, that, prior to the achievement of the Objective of the Dogma, the Society may be required to tolerate the existence of the grossest of inequalities and accept the most oppressive of hierarchical tyrannies.
That however, would be to ignore the proviso attached to the Principle of Progress. That caveat on the Principle makes any tolerance shown by the Society toward other communities dependent on their presenting no threat to the maintenance of the Conditions of the Dogma. The overall effect is therefore, that while the Principle of Progress requires the Society to tolerate any present or proposed set of social relationships even if their individual or combined effect is to generate injustice or inequality as between individuals, such indulgence is strictly limited. Indifference by the Society will not extend to human communities whose establishment or continuance presents any substantial threat to the maintenance of either of the Conditions of the Dogma.
The important principle that emerges from this discussion is that, during its mortal era, the Society will not take it upon itself to demand or create equality in human society, nor will it attempt to design or construct systems of social relationships intended have that effect. Rather the Society will pursue equality by publicising, and drawing attention to, its Axioms and Dogma, so that the commonalty and interdependence of all humanity set out in the Principle of Unity is more widely recognised and accepted, and with it a greater acknowledgement of the essential equality of all humankind. Such an approach fully accords with the general prohibition on proselytising by the Society described in the Essay on Evangelism.
That strategy is also compatible with the Axiomatic uncertainty of human knowledge and skills, described in the Treatise on Knowledge. For the reasons set out in that Treatise the Society will accept that it may not be possible to eliminate inequalities and injustices from human society even if the Society of HumanKind and its Principles and prescriptions is universally accepted. In addition, such are the Axiomatic imperfections and inadequacies of our species that the Society itself may be unable to create and maintain equal relationships, even among and between its own members. Indeed, the Society may, at times, judge that inequality is necessary to the maintenance of the Conditions of the Dogma in the circumstances then obtaining. That proposition is more fully explored elsewhere in these Essays, particularly in the Essay on the Poor.
Drawing together now, the whole of the discussion of this Essay, the general conclusion must be that acceptance of the Axioms and choice of the Dogma destroys all previous definitions of equality without offering any guarantee that it will be re-created in human society as a result of the establishment, or even the universal acceptance of, the Society of HumanKind. The Society itself may have to accept and tolerate inequality among its own membership where that remains essential to the maintenance of the Conditions of the Dogma. Is there therefore, any fragment of the earlier concepts of universal equality to be salvaged from the wreckage wrought by this Essay? In particular, is there any aspect of the attributes of our species that the Society can regard as being inherently or unalterably the birthright of all humanity, as was the status of equality in much earlier thinking?
The reader may be thankful to find that just such a possibility is discoverable by bringing together three seemingly disparate parts of its founding literature. First, the discussions and conclusions of this Essay. Second, the discussion in the Treatise on Peace on the application of 3.1 of the Principle of Progress to the problems of our infinite survival, where the conclusion was reached that no single member of humanity can ensure their own survival; the perpetuation of the human species; or the continuous growth of human skills and knowledge. And third, the discussion in the Essay on Race, where the range and diversity of human society is identified as its chief strength, and our best hope of meeting and overcoming the unforeseeable hazards that threaten our infinite survival.
Put together, these three sources lay the foundation of the view of the Society of HumanKind on the question of equality. It is that our value and worth as individuals is only realised when we comply with the Principle of Progress and combine our individual and unique set of qualities, characteristics and abilities with those of others in a stable social order. By so doing we create the society on which the survival of the whole of humanity, and therefore an achievement of both the objective of the Dogma and the Aim of the Society, ultimately depend. In short, the Society will hold that both our value as individuals and our equality arise solely and only from our being unique examples of humanity. From that new perspective the Society of HumanKind will recognise that the principal duty of human society is to preserve and encourage difference between individuals, and will identify our individuality as the characteristic that makes us valuable to each other, as well as all that we are.
In this new light the record of failure in our search for equality in the past, and the lack of success in all our attempts to create it in human society have been due, at least in part, to a fundamental misunderstanding. Difference creates, justifies and unites human society, not equality.
Thursday, November 8, 2012
SECOND GRADING PERIOD
In my second grading period I've
learned a lot of knowledge that I never expected.There is a lot of lesson
that I stored in my mind.My teachers are very intelligent that they are able to
discuss many lesson in a day.I also encounter many difficult words and lesson
but I am able to learn it. Everyday of my school days was filled up with so
much knowledge.But every grading period was becoming harder and harder but I'm
not worried because I have a trust in my teachers.They are very intelligent and
good.
Sunday, October 14, 2012
Scientricity:Energizing Science Clubbers for Sustainable Energy
Scientricity is a
combined element meaning “science” and “electricity”. Science is the
study of the physical observation and experiment while electricity is a form of
energy resulting from the existence of charge particles.
When the
two element combined it will make the country more powerful and energized.
Scientricity is one of the way of the country to provide and use energy
wisely.
Electricity
will the one to power the science and when they are combined we are closer to a
better future.
Our country have a big
problem because of the unwisely use of energy. People are using electricity
without thinking what the problem will cause to the planet earth.
This
scientricity will be the key on this problem conserving energy will reduce this
problem.
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