Gosundi Wusiya
Chairman of the Party Mission



VISION

» One world
» One state
» One human race

MISSION OBJECTIVES

» Quality of life equality

» Equality in the structure of human relationships

» Equality in the manifestations of law

» Equality in the world order

» Equality in the merits of production

» Qualitative and quantitative equality, universally

PURPOSES

» To make the world equal -- qualitatively, quantatively, politically, and structurally;

» To advance freedom -- as the medium of exchange and as the highest state of consciousness;

» To defend the principles of justice -- as fairness in the organs of work and learning and in the relations of the people and state;

» To support egalitarian causes and oppose egalitarian antagonists;

» To be compassionate, peaceful, and universal;

» To be secure and to survive as a civilization.
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Platform for the Postmaterial Party for Worldwide Equality


Capitalism is dying. It suffered a fatal injury in 2008 when Barack Hussein Obama, a black man, became the world's most powerful person. Racism, the founding ideology of the capitalist modality, had struggled but managed to survive before Mr. Obama's ascendency.

An obstructionist reaction of the racist capitalists to Mr. Obama's election took place, but it was much too little much too late. In late 2007, before the Obama inauguration, for example, we saw the onset of the greatest recession in more than half a century. Banks, the housing market, and the automobile industry threatened a total collapse. But with Obama's election, the myths of white supremacy had forever been expunged from the pages of history.

Ironically, Obama did not himself express a desire to end what had been the world's mightiest economic system ever, and one of the lingering mysteries of his rise to power is whether he consciously ever intended to do so. About all that is certain is the fact that he launched his presidential aspirations as a capitalist and today remains a capitalist, at least in spirit.

The political parties that flexed the racist muscles of the capitalistic production system prior to the Obama ascendency are themselves rapidly dying. The approval ratings of the United States Congress reflect this declining reality. At no prior instance in the history of congressional ratings were the disapproval ratings of the national legislature greater.

Party memberships are eroding just as swiftly. Today, the number registered independents exceeds the registrations of both the Republicans and Democrats. And the rarely ever mentioned fact remains that American presidents are elected by 738 unelected individuals.

Moreover, the would-be communist and socialist alternatives face a similar paralysis. The embrace by the Russians and Chinese in recent decades of racist capitalist ideology renders these would-be alternatives basically irrelevant except in the small cluster of so-called social democratic countries of Western Europe.

The simplest and most powerful ideological alternative to these now primitive capitalist, socialist, and communist forms of economy is, in fact, the egalitarian alternative of worldwide equality embraced by our party. For a world that is equal is a world that is politically and economically equal, qualitatively and quantitatively equal, and structurally equal. In an equal world, equality prevails across the structure of human relationships, in the manifestations of law, and in the world order. In such a world, there is equality in quality of life conditions and in the merits of the production system across civilization.

Unfortunately, the high mountain of inequality that capitalism fostered through the invisible hands of class racism remains the greatest problem facing today's humanity. The effects of inequality are apparent in the uncertainties of a human condition in which love has surrendered to envy, trust to suspicion, and peace to the aggression of the world's most powerful nation militarily as a terrorist nation. These effects are evinced by a planetary situation that exhibits conflict and disparity, selfishness and injustice, anomie, oppression, and fear.

In the face of this great problem, the greatest demand upon the human race today is to make the world equal. This demand imposes on all human beings the imperative to end inequality by ending injustice and oppression. It, moreover, burdens the whole human race with an obligation to transcend all preinduced apprehensions of world change. It is an imperative that elicits a resolve by humankind to liberate the current feeble state of justice from the harrowing assurances of death of all justice. And it requires courage, constructive human activity, and functionality.

Functional World Governance

The political objectives of this grand universal imperative can be achieved through functional world governance. Government that is functional is balanced, first and foremost, by an egalitarian equilibrium. Such balance is best achieved by bringing production into the governing arena, invoking the synergy of the whole society in the production system. It is functional, literally, because its instrumentalities are functions, in contradistinction to bureaucracies, for instance. Government, one such function, is fundamental to a just human condition, but unlike traditional government, the egalitarian governing apparatus demands structure without hierarchy. It demands prosperity without poverty and peace without weaponry. For these reasons, the task of making the world functional involves the most revolutionary undertaking in political reengineering since the birth of the nation-state, if not since the birth of the governing concept.

The New Law of Economics

Where there is functional government, abundance is the law most fundamental to economic activity. While constraints on consumption are not abandoned in the abundance-based egalitarian economy, frugality is only necessary in proportion to the requirements of abundance by future civilizations. Moreover, where abundance exists, there does not exist, simultaneously, a propensity for avarice, accumulation, or a fear of suffering.

On the contrary, all inclinations toward self-glorification through introversion are subverted by a conscience for abundance that enervates and, in the long run, invalidates, the capitalistic law of scarcity. More precisely, the law of scarcity, which has for centuries has prevailed as the assumption most fundamental to economic theory, must yield to the law of abundance in an age of equal prosperity. It must surrender to new, revolutionary meanings of justice and freedom.

An Economic Theory of Justice

Unlike in prior political economies, the economy in the egalitarian system of economy must be driven by justice. Specifically, in the contemplated world, justice must invoke the engagement of the whole civilization into the system of producing goods and services. Justice is of paramount importance to production because, where there is equality, none may merely observe while others forever must serve. None may know only the best occupations while others see only the worst. And none may be pressed to pursue knowledge while others are left free to chase squalor. The egalitarian impact of justice must, therefore, emerge with the evolution of such production mandates as universal employment, occupational rotation, deferred occupational specialization, and perpetual learning.

In other words, the basic function of justice is engage the economy in the invoking of humility throughout humanity. This new spirit of justice must, therefore, pervade all spheres of economic activity, including post-career activity. For example, in the new era of justice, those who satisfy the basic production mandates must be at liberty to partake in governing. They must enjoy the privilege, as well, of specializing in a profession, teaching, or retiring to a life of reflection.

Freedom As the Medium of Exchange

Freedom, the twin of justice and child of equality, is the ultimate state of human consciousness. In contrast to historical assumption, this supreme state of awareness also functions through the economy. For instance, in the egalitarian successor to the capitalist modality, freedom is the medium of exchange. What this means is that freedom replaces money, and consequently, must serve universally as an intangible means of compensation.

The requirement to displace money with freedom stems from the fact that money, a source of hierarchy, fosters inequality. More generally, money creates a pyramid of freedom and a consequential fostering of class divisions that perpetuates the climate for war. Indeed, monetary conventions have, for too many long ages, been the primary source for perverting the inherently good nature of the human purpose.

Under this revolutionary new conception, then, freedom redeems the human heritage because human beings, born equally human (even if not physically equal) are also born to be equally free. The implementation of the conception empowers the entire human race with exemption from cost. A free world is, therefore, a world that enjoys the competence with which to interact with consciousness and, consequently, to liberate immortality from oppression's material bondage. That is, the effects of freedom as an exchange value will serve to advance civilization by promoting personal consciousness to the supreme state of eternity. The finite implications of material currency may no longer circumvent such selfless elevation once transcended.

Equality in the Merits of Production

Equality in the merits of production must ascend from the intercourse of freedom and justice with projections of the character and virtues of the Postmaterial tomorrows. Through equality in the merits of production, there will be equality in the yields of value to individual participants in the cultivation, manufacturing, and rendering of the goods and services that are essential to the prosperity of the whole earth, now and in the future. Upon such equality, there must thrive the humanization of work, the universalization of privilege, and the abolition of discrimination in both a technology that universalizes input, a consumptive practice that banishes hoarding, and an output climate that terminates the reciprocity of injustice and oppression with demand and supply throughout civilization.

A Universal Citizenship Approach to Immigration

The institution of a governing mechanism that honors the human attributes of a system for universal citizenship must facilitate the will of people to work, study, and live wherever they choose in most situations. Specifically, through universal citizenship, there must be freedom of mobility, and indeed free mobility, universe-wide. More specifically, a system of universal citizenship privilege must be established to remove traditional inhibitions on travel and migration that, under constraints of the false assumptions of scarcity, are income-based. For example, the visualized system compels the revocation of today's passport and visa requirements, and it imposes the requirement to end all migratory restrictions that do not relate directly to a person's occupation, learning, or familial situation. And consistent with this privilege and individual proclivities of mobility, air and ground transportation costs may no longer obstruct the freedom of travel inasmuch as cost-free transportation is a function of the ideal of universally free goods and services imposed by the revolutionizing of the meanings of freedom.

An Income Freedom Alternative to Income Inequality

The solution to income inequality, then, is income freedom -- i.e., the emancipating quality of a universally employed, cost-free, and income-free, civilization. For everyone must work and, consequently, enjoy the equal liberation of freedom from the burdens of expense. In fact, in the idealized design of the system for income freedom, the feeling of reward routinely associated with the receipt of a paycheck is elevated to the greater and higher level of satisfaction that the feeling of freedom from the worry of cost that income freedom provides yields. In other words, through income freedom, the individual's sense of personal freedom escapes the material limitations upon consciousness that the limits on personal liberty, imposed by the issuance of paychecks, in unequal amounts at varying intervals, invariably produce.

Constructive Engagement As Worldwide Security against Unemployment

The solution to unemployment is constructive engagement, i.e., the fair and just engagement of the people in planning and achieving the goals they set, including the granting of fair and just rewards to themselves for their roles in these processes. Through this system of engagement, unemployment is eradicated with the universalization of the imperative of to work. But special privilege also vanishes, first, through the expansion of the range of such privilege to most who in the past have routinely enjoyed it, and second, by making the expanded range a universal enjoyment. In other words, the heeding of a world condition that tolerates unemployment to one that thrives upon a fair system universal employment immunizes society from stigmatic group distinctions that inequalities assure, and especially the racial inequalities whose rootage is of a biological, as opposed to a cultural, derivation.

An Enlightenment Solution to Educational Decay in the Modern World

The enlightenment of understanding is the solution to the corroded state of education in today's world. Through enlightenment, education must serve the purpose of cultivating the human population, and therewith, providing for the light-giving merger of learning with understanding, physical maturity with intellectual acuity, and culture with character. More succinctly, the enlightenment of understanding must nurture the growth of knowledge but also the death of arrogance, servility, and the propensities of self-interested deceit. It must forbid the pursuit of primarily sedentary academic occupations at the peak of one's physicality, as during the decade or so between his 25th and 35th years. It must undermine and avert the subtle intimation of an inherent human dishonesty sustained through the proctoring of classroom examinations. And it must compel a rational integration of the organs of work and learning across the diverse careers that the system of occupational rotation dictates.

Displacing Terrorism with Egalitarianism through Revolution in the Struture of Human Relationships

The solution to terrorism, as to all properties of manifestly unequal human conditions, is egalitarianism. For in egalitarianism, there thrives the political ideology that stands far superior to terrorism itself. There thrives, i.e., a solution that engages a nonviolent approach to the sustainment of peace -- one empowering the body of doctrine from which the goals of a revolution ought appropriately to originate. And in such doctrine, there abides the means for attaining such goals within the context of the peaceful objectives they endeavor to resurrect.

Because egalitarianism is both a system of thought and a modi operandi, it obviates terrorism, both violent and nonviolent terrorism, by requiring that every person and institution everywhere disarm -- the institution of government not excepted. The idealism of egalitarianism must, therefore, be employed to promote peace in relationships between and among human beings and in the interactions of humanity with nonhuman creatures. It must be employed to advance harmony through the union of nonviolent means with nonviolent objectives.

In other words, worldwide egalitarianism is the world's security against terrorism, of both a violent and nonviolent genre, because first, it shuts all doors to fear, and secondly, it opens the veins of humanity to the peaceful flow of love across the organs of a universally free civilization. And as it permeates the hearts of humanity, the inducement of mass fear will concede its false rationalizations to the revolution in the structure of human relationships.

Abolishing Crime through Legal Equality and Forgiveness

The solution to crime is legal equality -- i.e., conflict-free interactivity between the laws of science and humanity; i.e. equality in the manifestations of these two bodies of jurisprudence.

The practice of legal equality must, therefore, be exerted to exterminate crime by bringing into harmony the substantive and procedural elements of institutional law with the scientific legal axiom of the equal bondage of human beings to a common human heritage. It must be exerted to exterminate criminal conduct, that is, through recognition by the state and the people of the supremacy of their human equality to the whims and proclivities of manly judgment.

The practice of legal equality must, therefore, be conducted in a manner that requires the universal forgiveness of convicted criminals. More clearly, for the very reason that equality is not a reality where some must work while others are at liberty to bask in leisure, legal equality requires the forgiveness of crime in government, in streets, and in the hearts of humanity. In the minority of situations in which incarceration was imposed for criminal conduct, legal equality dictates the unconditional release of the imprisoned victims. Because equality cannot coexist with a condition in which some are confined while others are privileged to roam the planet in pursuit of superiority, all prisons must be permanently opened and preserved as the symbolized bastions of a fallen oppression.