EX@EXISTENCE AND LIBERTY

EXISTENCE AND LIBERTY

THE PURPOSES OF THESE BOOKS

    This "EXISTENCE AND LIBERTY" can be called "This Book," and this book, "THE DETAILS OF EXISTENCE AND LIBERTY," "SEPARATING EACH STATE POWER INTO THE TWO SYSTEMS OF THE SYSTEM OF THE RULE OF LAW PROTECTING LIBERAL RIGHTS AND THAT OF THE HUMAN RULE SECURING SOCIAL RIGHTS," "SENSATIONS AND RECOLLECTIONS OF IMAGES," "EGOS AND THEIR TENDENCIES," "FACING TENDENCIES FALLING INTO A VICIOUS CIRCLE" can be called "These Books."
    In order to secure the existence of the living things including human beings, we need to secure the liberty of speech and that of thought with which the deviation of policies, the totalitarianization, and so forth of states or nations can be criticized. In order to secure those liberties, we need to secure general liberties. In addition, securing liberties is itself a purpose. In order to secure liberties, we need to protect liberal rights. In addition, in order to enjoy liberties, we need to secure existence and to secure social rights. After all, we need to make existence and liberty compatible. Moreover, making existence and liberty compatible is not only necessary but also possible. The common purpose of these books is to make the above clear and to propose how to make existence and liberty compatible.
    Concerning religions, the following can be said. In order not to cause unnecessary disputes, they need to be clearly defined. They can be defined as things which premise the existence of what transcend this real world and which propose to us and sometimes enforce on us some ways for individuals and groups to live and die on the ground of those which transcend this real world. Those which transcend this real world and those which are based on them cannot help going arbitrary and cannot help becoming particular to each religion. Therefore religions cannot propose the ways to live or die for not only all but also many of the individuals and groups on the earth. The ways to enable existence, liberty, and the compatibility of them need to be understood to some extent by a lot of them, and religions cannot propose those ways. If some religions should try to propose and propagate those ways, they would cause unnecessary conflicts between religions and groups holding religions, and even the existence of living things including human beings would be endangered. Above all, most religions tend to fall into such ideas as "they may or must destroy those who criticize them including profaning their gods even with physical violence," and the conflicts caused by them can be vital.
    Therefore the ways to make existence and liberty compatible need to be proposed without religions. Such a rule will be observed throughout these books.
    However, each of us, human beings, has the anxiety about the self's dying sooner or later. That anxiety is the most intense pain of all emotions. The desire to make the self eternal is formed by that anxiety. Then, a lot of human beings sometimes try to leave their glory or honor in the history. Some of them sometimes try to acquire some powers and perform something great. Even without such motivations, powers are attractive. Such powers include armed forces and money. Thus, the struggle for powers go fierce. Such struggle for powers leads to arms expansion, wars, autocracy, totalitarianism, the formation and expansion of military-civilian-academic-industrial complexes, the research and development of totally destructive means, and so forth and endanger even human beings' existence. Therefore, in order to make existence and liberty compatible, we also need to reduce the anxiety about the self's dying sooner or later and to reduce or satisfy the desire to make the self eternal. In addition, reducing pain including that anxiety is itself a purpose.
    From the beginning, religions existed in order to reduce that anxiety and to reduce or satisfy that desire, didn't they? However, they could not do those, could they? Nonetheless, certainly, it has seemed that religions have been the fittest to do those. There will remain the question if those can be done without religions.
    In addition, there will remain the assertion that we need not only the way to make existence and liberty compatible but also something else which can be shared by many individuals and groups and the question if we can propose such ways without religions.
    However, we can propose those ways and even the way to reduce the anxiety about the self's dying sooner or later and to reduce or satisfy the desire to make the self eternal without religions. First, we will do those.

THE OUTLINE OF THE WAY TO REDUCE THE ANXIETY ABOUT THE SELF'S DYING SOONER OR LATER

    The following is often said. "animals live, die, live, and repeat the same. This repetition of life and death is the same as each animal having memory lives forever with the loss of memory and the loss of individuality repeated. As for each animal without memory, this repetition of life and death is the same as it lives forever with only the loss of individuality repeated. That is, each of us lives forever with the loss of memory and the loss of individuality repeated or with the loss of individuality repeated while we replace one another. If the living things on the earth should be extinguished, in the space which has endless space and time, what are similar to the animals with or without memory on the earth are generated and do evolve, and each of them lives with the loss of memory and the loss of individuality repeated or with the loss of individuality repeated while they replace one another. When you know the above, the anxiety about the self's dying sooner or later is sure to disappear" is often said. After all, that is right. Nonetheless, that anxiety is hardly reduced. Why?
    In that anxiety, most of us attempt to make this, particular, my self eternal. However, all of us know that it is absolutely impossible. All the same, most of us attempt it. As a result, most of us feel that the self is the only existence and irreplaceable and that there is infinite time and space after the self's death. Therefore that anxiety becomes far more absolute than fierce. In order to reduce that anxiety, first, each of us needs to accept that this, particular, my self dies sooner or later. Let us grieve and fear it. Let us give up such ideas that there are Heaven, Hell, or eternal souls or spirits. Even thereafter, there is not this, particular, my self but the self in general, isn't there? The self is replaceable, isn't it?
    However, there is a lot of ideas rejecting that replaceability and emphasizing that irreplaceability, and enhancing that anxiety. For example, there is an idea like "the things which are appearing to me are not appearing to you. The things which are appearing to you are not appearing to me. I can make sure that the things appearing to me at present exist. I cannot make sure that the things appearing to you at present exist. There are unsurpassable walls between things appearing to each of us at the then present. Each of us is completely confined into things appearing to each of us at the then present. Thus, each of us is completely isolated. Thus, we cannot replace one another." Such an idea rejects that replaceability and emphasizes that irreplaceability, and enhances that anxiety. When it is demonstrated that such ideas are no more than illusion, that anxiety will be reduced. In order to wipe out them, we need to know the outline of mental phenomena, that is, appearing things.

THINGS APPEARING AS MENTAL PHENOMENA

    Material things, material functions, bodies, bodily functions, nervous systems, nervous functions, neurons, neurons' excitements and transmissions, molecules, atoms, nuclei, neutrons, protons, electrons, universal gravitation, electrostatic force, magnetic force, and so forth can be called "Things in Themselves." In contrast, sights, sounds, smells, dizziness, tastes, pain, hotness, coldness, palpitation, dyspnea, hunger, thirst, nausea, images, ideas, and so forth can be called "Things Appearing as Mental Phenomena," Things Appearing as Phenomena, Appearing Things, Mental Phenomena, or Phenomena. These books need to distinguish things appearing to me, things appearing to you, things which appeared in the past, things which will appear in the future, things appearing to me at present, things appearing to each of us at the then present, and so forth. Only the words like the things appearing to me at the present which are modified with adjective or adverbial phrases or clauses or where the tenses of verbs are changed can distinguish such things. Therefore these books will use such words more often than those of phenomena, mental phenomena, and so forth. In addition, an appearing thing's existing or being premised to exist can be called the thing's "Appearing." For example, the sights of my personal computer, my hands striking its keyboard, my desk, the walls, and the windows are appearing on a visual sensation, the sound of striking the keyboard is appearing on an auditory sensation, feeling of the keyboard is appearing on a somatic sensation, moderate hunger is appearing on an autonomic sensation, to me, who am one of the writers of this book, at present. Things excluding time and space are completely divided into things in themselves and things appearing as mental phenomena. That is, there are no remains or overlaps after they are divided. As far as time and space are concerned, they cannot be divided into two groups in the same way as was explained above.
    Now, the only one thing can make sure that the only one group of things exists at the only one time. For example, the sights of my personal computer, my hands striking its keyboard, my desk, the walls, and the windows are appearing on a visual sensation, the sound of striking the keyboard is appearing on an auditory sensation, the touch of the keyboard is appearing on a somatic sensation, moderate hunger is appearing on an autonomic sensation, to me, who am one of the writers of this book, at present, and I can make sure that those sights, sound, touch, and feeling exist. In that the only one thing can make sure that the only one group of things exists at the only one time, the only one thing can be called "I" or the "Ego," the only one time can be called the "Present," and the only one group of things can be called the "Things Appearing to Me at Present" or the "Group of things Appearing to Me at Present." In addition, a thing appearing to me at present's existing can be called the thing's "Appearing to Me at Present." The things appearing to me at present are included in things appearing as mental phenomena. A thing's appearing to me at present is included in the thing's appearing. I can make sure that the things appearing to me at present exist.
    In contrast, I cannot make sure that the other things exist. For example, there is a personal computer in front of me, and it seems that I can make sure that it exists. All the same, that thing whose existence I can make sure of is no more than its sight, that is, one of the things appearing to me at present on a visual sensation. I cannot make sure that the personal computer in itself exists. Even if I touch it, it is no more than one of the things appearing to me at present on a somatic sensation. All that I can make sure of the existence of is the things appearing to me at present.
    In the things appearing to me at present, they appear toward a point and appear with the point made an original point. For example 1, in things appearing on a visual sensation with both eyes, the direction and distance to each object and the perspective appear, and they appear with the inner place of the middle of both eyes made its original point. For example 2, in things appearing on an auditory sensation with both ears, the direction and distance of each sound source appear, and they appear with the middle of both ears made their original point. Such an original point does not appear directly but do appears behind the things appearing to me at present. Such an original point can be called the "Center of the World Appearing to Me at Present." I cannot help feeling that I am the center of the world because all the appearing things to me at present appear toward such a point and appear with such a point made an original point. It is a natural feeling and is never my arrogance. Such a feeling can be called the feeling that I am the center of the world.
    Such a center of the world is what we feel to be "I" in our daily lives more than the only one thing that can make sure that the things appearing to me at present exist which was explained above. Therefore the center of the world appearing to me at present can also be called "I."
    Because

(1) all that I can make sure of the existence of is the things appearing to me at present,

and because

(2) I cannot help feeling that I am the center of the world,

I cannot help feeling that I can neither replace others nor be replaced by others. (1)(2) also prompt the illusion of irreplaceability and increase the anxiety about the self's dying sooner or later. Thus, when we incompletely look into things appearing as mental phenomena, that illusion and that anxiety increase. How will they do when we look into them deeper?
    Now, each thing can make sure that each group of things exists at each time, or it is premised that each thing can make sure that each group of things exists at each time. For example, when you and I look at each other and talk, I can make sure that the sight of your face appearing to me at present on a visual sensation and your voice appearing to me at present on an auditory sensation exist, and it is premised that you can make sure that the sight of my face appearing to you at present on a visual sensation and my voice appearing to you at present on an auditory sensation exist. In that each thing can make sure that each group of things exists at each time or that it is premised that each thing can make sure that each group of things exists at each time, each thing can be called "Each of Us," each time can be called the "Then Present," and each group of things can be called "Things Appearing to Each of Us at the Then Present" or Each Group of Things Appearing to Each of Us at the Then Present. A thing appearing to each of us at the then present's existing or being premised to exist can be called the thing's "Appearing to Each of Us at the Then Present." Things appearing to each of us at the then present include the things appearing to me at present and are included in things appearing as mental phenomena. A thing's appearing to each of us at the then present includes the thing's appearing to me at present and is included in the thing's appearing. In addition, each of us include I, and the then present include the present. Each of us can make sure that things appearing to each of us at the then present exist or it is premised that each of us can make sure that things appearing to each of us at the then present exist.
    (1) The things appearing to me at present and (2) things appearing to each of us at the then present excluding (1) can be distinguished without overlapping. No premises are necessary in (1), and some premises are necessary in (2).Excluding such necessity of premises, (2) and what concern them are just the same as (1) and what concern them. That is, it is premised that (2) appear toward a point and appear with the point made an original point. Such an original point and the center of the world appearing to me at present can be called the "Center of the World Appearing to Each of Us at the Then Present." In addition, it is premised that each of us cannot help feeling that each of us is the center of the world. Such feeling and the feeling that I am the center of the world can be called the "feeling that each of us is the center of the world." The center of the world appearing to each of us at the then present can also be called Each of Us.
    Now, it cannot be made sure whether or not things in themselves exist. For example, the sights of my personal computer, its keyboard, my hands striking it, and so forth are appearing on a visual sensation, the sound of striking it is appearing on an auditory sensation, and feeling of the keyboard is appearing on a somatic sensation, to me at present, and I can make sure that they exist, but they are no more than sights, sound, feeling, and so forth, that is, things appearing as mental phenomena and are not things in themselves. No way can I make sure whether or not my personal computer, its keyboard, and so forth in themselves exist. Moreover, it cannot be made sure whether or not things appearing as mental phenomena, excluding the things appearing to me at present, exist. For example, when you and I look each other and talk, I can make sure that your face appearing to me at present on a visual sensation and your voice appearing to me at present on an auditory sensation exist, but I cannot make sure whether or not my face appearing to you at present on a visual sensation or my voice appearing to you at present on an auditory sensation exists.
    However, it is premised that some things appearing as mental phenomena represent some things in themselves and that such things in themselves exist. Moreover, it is premised that things appearing as mental phenomena (excluding the things appearing to me at present) exist whether or not they represent things in themselves. As far as they are concerned, it is premised that even hallucinations, delusions, illusions, misunderstandings, and lies exist as they are. Of course, it is premised that things appearing to each of us at the then present (excluding the things appearing to me at present) exist. For example, when you and I look at each other, I think that you can see my face like I can see yours.
    Moreover, it is premised that each of us can make sure that things appearing to each of us at the then present (excluding the things appearing to me at present) exist. For example, when you and I look at each other, I think that you can make sure that my face appearing to you at present on a visual sensation exists like I can make sure that your face appearing to me at present on a visual sensation exists.
    Moreover, it is premised that things appearing (as mental phenomena) exist continuously for a while. For example, it is premised that, from waking up in the morning till falling asleep at night, the sights of my town reflecting sunlight, living things including human beings, the setting sun, streetlights, and so forth, the sounds of cars and the voices of human beings, the images of the things which will be written in this book, and so forth exist continuously. In addition, it is premised that the things appearing to me at present, things appearing to you at present, things appearing to each of us at the then present, and so forth are no more than the products that are caused by slicing appearing things with the time of a moment, as it were.
    However, there are awakenings after sleeps excluding REM sleeps and some pieces of complete loss of consciousness. With them, it is premised that appearing things do not exist continuously. However, at least in each of us, human beings, after awakenings, what took place before such a sleep are usually remembered. For example, when I wake up in the morning, what I wrote yesterday are remembered. Thus, even with awakenings after sleeps excluding REM sleeps and some pieces of complete loss of consciousness, only in the sense that what took place before them are remembered, appearing things can be looked upon as existing intermittently.
    However, when appearing things are sliced in the above way, the fact remains intact that "while I can make sure that the things appearing to me at present exist, I cannot make sure that things appearing to you at present exist." Even if appearing things exist intermittently in the above way, the fact remains intact that "I cannot make sure that what took place before them appearing as images to you exist." Therefore appearing things containing the things appearing to me at present, appearing things containing things appearing to you at present, appearing things containing things appearing to each of us at the then present, and so forth need to be distinguished. They can be called "Things Appearing to Me" or a Groups of Things Appearing to Me, Things Appearing to You or a Group of Things Appearing to You, Things Appearing to Each of Us or a Group of Things Appearing to Each of Us, and so forth respectively. For example, a group of things appearing to each diurnal animal on the earth from waking up in the morning till falling asleep at night are included in them. When they have been distinguished, we find the following. It is in not between more than one group of things appearing to each of us but one group of things appearing to each of us that appearing things are premised to exist continuously or intermittently. For example, it is premised that appearing things never exist continuously or intermittently between things appearing to me and things appearing to you.
    Things appearing to me at present, things appearing to each of us at the then present, things appearing to me, things appearing to each of us as have been defined are things appearing (as mental phenomena).
    Anyway, in things appearing to each of us, it is premised that the time when nothing appears is nothing for each of us, that the first time when something appeared jump over the second time when nothing appears in a moment to the third time when something will appear again, and that the second time is nothing. As a result, it is premised that the first time and the third time appear continuous. For example, if I suddenly fell into a deep sleep or loss of consciousness and suddenly woke from it, I would feel that the time of that sleep or that loss is a moment. All the same, in most cases, that sleep contains dreams or swallow sleep, that loss of consciousness accompanies gradual decrease and increase of consciousness, and so I will feel that that time is a while. Anyway, it is not so long. This is convenient in order to reduce the anxiety about the self's dying sooner or later. That is because if you die and replace an animal on a planet light years far away, the time till then is a moment.
    Moreover, in my body, it is premised that things appearing to me, things appearing to me as images, things appearing to me on pleasure or displeasure sensations, and so forth included, are caused by some parts of my nervous system and its functions. Nervous systems are parts of bodies, and they are included in things in themselves. For example 1, in my body, it is premised that things appearing to me on a visual sensation are caused by the neurons' excitements and transmissions from the retinae to optic nerves, to visual areas on occipital lobes, and so forth. For example 2, it is premised that things appearing to me on a somatic sensation like the pain, hotness, or coldness of the skins, bones, striated muscles, tendons, and so forth are caused by the neurons' excitements and transmissions from them, to sensory nerves, to spinal cords and brain stems, to somatosensory areas on temporal lobes, and so forth. The nervous system and its functions some parts of which are premised to cause things appearing to me can be called "My Nervous System." In addition, the individual body containing my nervous system can be called "My Body."
    All the same, even after the above things are premised, I cannot admit that my body is me. That is because I intuit that I do not exist unless the things appearing to me at present exist or unless I can make sure that the things appearing to me at present exist. Simply, I intuit that the brain death is the death. Thus, I intuit that my body and things appearing to me are me. According to such an intuition, my body and things appearing to me are called "My Self" or "Me" in these books.
    In addition, it is premised that things appearing to each of us are caused in the same way. The nervous system and its functions some parts of which are premised to cause things appearing to each of us can be called "Each Nervous System." In addition, the individual body containing each nervous system can be called "Each Body." In addition, each body and things appearing to each of us can be called "Each Self," or "Each of Us."
    So far, the following group A, B, C, and D have been distinguished.

Group (A)
I, the present, the things appearing to me at present, the center of the world appearing to me at present, that I cannot help feeling that I am the center of the world, that I can make sure that the things appearing to me at present exist.

Group (B):
things appearing to me, my nervous system, my body, my self

Group (C)
each of us, the then present, things appearing to each of us at the then present, the center of the world appearing to each of us at the then present, that it is premised that each of us cannot help feeling that each of us is the center of the world, that it is premised that each of us can make sure that things appearing to each of us at the then present exist.

Group D;
things appearing to each of us, each nervous system, each body, each self

Concerning them, the following can be said in a sense.

I ⊂ each of us
the present ⊂ the then present
the things appearing to me at present ⊂ things appearing to each of us at the then present
the center of the world appearing to me at present ⊂ the center of the world appearing to each of us at the then present
that I cannot help feeling that I am the center of the world ⊂ that it is premised that each of us cannot help feeling that each of us is the center of the world
the things appearing to me ⊂ things appearing to each of us
that I can make sure that the things appearing to me at present exist ⊂ that it is premised that each of us can make sure that things appearing to each of us at the then present exist
my nervous system ⊂ each nervous system
my body ⊂ each body
my self ⊂ each self

However, while the things in group (A) are liberated from premises, the things in groups (B)(C)(D) are constrained by premises. All the same, excluding that, whatever is true in groups (A)(B) is true in groups (C)(D), too. Therefore from now on, groups (A)(B) and groups (C)(D) will not be distinguished, and groups (C)(D) will be argued. In addition, each nervous system including my nervous system, each body including my body, and each self including my self are called the Nervous System, the Body, and the Self respectively in these books.
    In each of us, human beings, the images of the self are generated, and the self appears as images. Therefore human beings think of the self and have the anxiety about the self's dying sooner or later. The images of the self cannot help consisting of the images of the body and the images of things appearing to each of us. Therefore the images of the self cannot help becoming what cannot become diagrams and are rather complicated. In contrast, the images of the world are generated earlier than those of the self and become diagrams and are not so complicated. Therefore there is a gap between the images of the self and the images of the world, and it is impossible to fill it completely.
    Many of us try to reduce the anxiety about the self's dying sooner or later by unifying the self with the world. When a person was isolated in the baby and infant period, such a gap is sometimes enlarged. Then, it is hard for him or her to unify the self with the world, and his or her anxiety about the self's dying sooner or later is intensified.

THE DECISIVE WAY TO REDUCE THE ANXIETY ABOUT THE SELF'S DYING SOONER OR LATER

    The above is the outline of things appearing as mental phenomena. Again, "animals live, die, live, and repeat the same. This repetition of life and death is the same as each animal having memory lives forever with the loss of memory and the loss of individuality repeated. As for each animal without memory, this repetition of life and death is the same as it lives forever with only the loss of individuality repeated. That is, each of us lives forever with the loss of memory and the loss of individuality repeated or with the loss of individuality repeated while we replace one another. If the living things on the earth should be extinguished, in the space which has endless space and time, what are similar to the animals with or without memory on the earth are generated and do evolve, and each of them lives with the loss of memory and the loss of individuality repeated or with the loss of individuality repeated while they replace one another. When you know the above, the anxiety about the self's dying sooner or later is sure to disappear" is often said. After all, that is right. Nonetheless, that anxiety is hardly reduced. Why? This is because there is an illusion like "the things which are appearing to me are not appearing to you. The things which are appearing to you are not appearing to me. I can make sure that the things appearing to me at present exist. I cannot make sure that the things appearing to you at present exist. There are unsurpassable walls between things appearing to each of us at the then present. Each of us is completely confined into things appearing to each of us at the then present. Thus, each of us is completely isolated. Thus, we cannot replace one another." When such an illusion of irreplaceability is wiped out, that anxiety will be reduced. Now let us wipe out such an illusion.
As was explained earlier,

(1) I can make sure that the things appearing to me at present exist. In contrast, I cannot make sure that the things appearing as mental phenomena other than those exist.
(2) I cannot help feeling that I am the center of the world.
(3) The gap between the images of the self and the images of the world which cannot be completely filled appears to me at present.

Mainly because of (1)(2)(3)

(4) I cannot help feeling such irreplaceability as "I am an irreplaceable being" or "we cannot replace one another."

In contrast to (1)-(4),

(1') It is premised that each of us can make sure that things appearing to each of us at the then present exist.
(2') It is premised that each of us cannot help feeling that I am the center of the world.
(3') It is premised that the gap between the images of the self and the images of the world which cannot be completely filled appears to each of us.
(4') It is premised that each of us cannot help feeling such irreplaceability as "I am an irreplaceable being" or "we cannot replace one another."

That is, it is not only I but each of us that feel or think (1)-(4). All human beings feel or think so. (1)-(4) are no more than based on the properties of things appearing as mental phenomena, which are seemingly inevitable.
    Moreover, (1)-(4) are based on not only the seemingly inevitable properties of things appearing as mental phenomena but also the situations of nervous systems. More than one nervous system of more than one individual on the earth is rarely entangled with one another. It is for this reason that (1) is true. If nervous systems are entangled, the following can take place: (1) is not true, and (2)(3) are modified. And after all, it comes clear that (4) is an illusion. In fact, it happened that two bodies which should have become two human individuals were conglutinated, that their peripheral nervous systems were entangled, and that the pain of their skins appearing on their somatic sensations appeared to both of them. If more than one central nervous system of more than one individual is entangled, it is premised that such things sometimes happen as "things appearing to you on a visual sensation appear to me. Things appearing to you on an auditory sensation appear to me. Things appearing to you as images appear to me. Things appearing to you on thinkings appear to me..." That is, it is no more than based on the properties or the situations of things appearing as mental phenomena and nervous systems that "the things which are appearing to me are not appearing to you. The things which are appearing to you are not appearing to me. I can make sure that the things appearing to me at present exist. I cannot make sure that the things appearing to you at present exist." It is not an absolute truth.
    When we know the above, the illusion of irreplaceability is wiped out, and the anxiety about the self's dying sooner or later is reduced.
    From the beginning, we had better not believe in what is impossible and what we do not even want to do like going to Heaven or Hell, unifying the self with the god, the soul, the spirit, and so forth, which transcend this world and seem to be eternal. Not only are those impossible, but also we do not even want those. For example 1, we would be deadly tired of being happy forever in the paradise, could not endure it, and would cry out, "Kill me!" For example 2, we would feel deadly tight if we were unified with the god, could not endure it, and we would raise a rebellion in him or her.
    Moreover, we had better not think that, after the self die, we become souls or spirits and thereafter replace one another, either. If we became souls or spirits and replaced the animals on a planet in another system, even if they move at light speed, it would takes us light years. Could we endure such a transport in the space? It would be a kind of torture, and also here, we would cry out, "Kill me."
    Though there is some anxiety about or fear of the space and time where we move, the anxiety about the self's dying sooner or later, from the beginning, involves the anxiety about there's being infinite space and time after the self die.
    However,

(5) it is premised that all things appearing as mental phenomena, things appearing as images and things appearing as pleasure or displeasure sensations included, are caused by some parts of a nervous system and its functions.

Let us look into (5) a little closer.
    Above all, we have already approved that brain death is death. Brain death is that some parts of the nervous system and its functions of an individual are disordered so much that nothing appearing as mental phenomena appears to that individual. When we approved that brain death is death, we approved that all things appearing as mental phenomena are caused by some parts of the nervous system and their functions.
    Nervous systems are included in bodies, bodies are included in material things, and material things are included in things in themselves. The real world consists of things in themselves, space and time, and things appearing as mental phenomena, and nothing other than them exists. Therefore, nothing intervene in between things appearing as mental phenomena and things in themselves.
    Moreover, as was explained earlier,

(6) in things appearing to each of us, it is premised that the time when nothing appears is nothing for each of us, that the first time when something appeared jump over the second time when nothing appears in a moment to the third time when something will appear again, that the second time is nothing, and that the first time and the third time appear continuous.

Therefore, we do not need to have the anxiety about and fear of the space and time where we move and the anxiety about there's being infinite time and space after the self dies.
    When we know those, the illusion of irreplaceability is wiped out, and the anxiety about the self's dying sooner or later is reduced. After all, knowing (1')(2')(3')(4')(5)(6) is the decisive way to reduce that anxiety. After all, the following is right: "animals live, die, live, and repeat the same. This repetition of life and death is the same as each animal having memory lives forever with the loss of memory and the loss of individuality repeated. As for each animal without memory, this repetition of life and death is the same as it lives forever with only the loss of individuality repeated. That is, each of us lives forever with the loss of memory and the loss of individuality repeated or with the loss of individuality repeated while we replace one another. If the living things on the earth should be extinguished, in the space which has endless space and time, what are similar to the animals with or without memory on the earth are generated and do evolve, and each of them lives with the loss of memory and the loss of individuality repeated or with the loss of individuality repeated while they replace one another. When you know the above, the anxiety about the self's dying sooner or later is sure to disappear."
    The above explanation may have been difficult to understand. The writers will try to explain the above metaphorically with the words of "be born again," "replace," "become," and so forth used.
    First, as for temporal distance, for example, when an animal where some things appearing as mental phenomena are caused is born and live on a planet of the solar system a billion years after I died, there are a temporal distance of a billion years between my body and its. In contrast, in things appearing as mental phenomena, the time of nothing appearing's existing is only a moment. This is just like falling fast asleep and waking up. Sleep for hours and sleep for a billion or more years make no difference. More precisely, the time of nothing appearing's existing is more a moment than any sleep. This is because the latter involves some dreams and swallow sleeps. For example, as soon as the sight of the earth lightened by the sun disappears, the sight of the planet lightened by the sun a little aged is appearing.
    Second, as for spatial distances, in things in themselves, there are some spatial distances between the bodies which are premised to cause some groups of things appearing to each of us. For example, there is a spatial distance of the diameter of the earth between two person's bodies that live on the opposite sides of the earth, and there are spatial distances of light years between celestial bodies where some animals can be born and live. However, if anything needed to move between them, the time of its movement would be a moment, as was explained in the above paragraph about time. If it were a soul or a spirit which has consciousness, it would cause a problem. However, its existence was denied earlier. For example, when I am looking at some stars at night, some animals having visual sensations on some planets of some fixed stars are looking at some stars which can include the sun. If I die suddenly, I am looking at some stars which can include the sun.
    Thus, in things appearing as mental phenomena, there is no such spatial and temporal distance as exists in things in themselves. Simply, however far away you and I are, as soon as I die, I become you, and as soon as you die, you become me.
    Somebody will question, "There is no guarantee that human beings will be born again as human beings." We are not satisfied only with having sensations. We want to have memories, feelings, desires, egos, thinkings, and forth, and to be human beings. All the same, as long as animals having sensations and their nature and the nature for their evolution exist and function, they are certain to evolve to animals having the above or more sophisticarted functions and animals similar to or more sophisticated than human beings. In animals only having sensations, mental pain is thin, and the time when we are such animals is like that when we are dreaming or having swallow sleep. Therefore aminals' living, dying, living, and repeating the same equals to an animal's living forever with repeating not only the loss of memory and individuality but also dream and swallow sleep.
    When we know those, the illusion of irreplaceability is wiped out, and the anxiety about the self's dying sooner or later is reduced. Knowing those is the decisive way to reduce that anxiety. Perhaps those who have died with that anxiety gotten over have known them intuitively in their daily lives. Thus, it is possible to reduce that anxiety without religions, that is, without assuming what is beyond the real world.
    Though metaphorically, in order to represent those, the words like "Being Born (Again) and Living (Again)," the "Endless Repetition of Life and Death (Beyond the Earth)," "(Our) Replacing (One Another)," "Becoming so-and-so," or the like will be used in these books.

ALL THAT WE NEED TO ACCEPT IS THE LOSS OF THIS MY SELF, MEMORY, INDIVIDUALITY, AND SOME HUMANITY

    When we reduce the anxiety about the self's dying sooner or later in such a way as was explained in the above section, we find that all that we need to accept is the loss of my particular self, memory, individuality, and some humanity. We can get over the other things.
    As for my particular self, let us fear the loss of it. Above all, each of us wants to decrease pain, to increase or maintain pleasure, to live long in good health and wants my family and friends to do so. In addition, each of us wants to live, to die, and to talk with my family and friends about anything freely without the enforcement of the ways to live and the ways to die by other individuals or the society. Those will be the most common daily desires. After all, satisfying such desires is the protection of liberal rights and the security of social rights.
    As for memory and individuality, the intelligence, the knowledge, the abilities of intentional functions, the tendencies of mental emotions like feelings and desires, and the tendencies of egos, which are formed mainly acquiredly in an individual can be called the individual's "Individuality." Its details will be explained in "SENSATIONS AND RECOLLECTIONS OF IMAGES" and "EGOS AND THEIR TENDENCIES."
    In human relations, the self's death is the complete loss of the memory of the self and the other persons and the complete separation from all the individuals who the self have seen. In addition, another individual's death is the complete separation from him or her. In endless repetition of life and death, each of us meets endless individuals. All the same, each of us can never meet these or those particular individuals after the death. If it were not for any individuals whom we love, we would expect to meet unknown individuals after the death. If we love some individuals, the complete separation from them would be painful. The dead might be born again as another individual and live a happy life. Nonetheless, for survivors, the complete separation is painful. Let us frankly grieve over the separation from the dead.
    As for humanity, in the human society, individuals transmit his or her memory and individuality to others with "media" like spoken words, written words, paper and pens, printings, computers, and the Internet. With those transmitted, individuals again renew their memory and individuality, and again transmit them. While those are repeated, complicates ideas, thoughts, the humanities, social science, science and technology, and so forth are formed and reformed in the society. Such things will be able to be called "Humanity (in a Broad Sense)." When human beings are extinguished, humanity will be lost. The expectation for humanity will have peaked in some eras between the Renaissance and the eve of the First World War. In those eras, the loss of humanity would have been regretted. Thereafter, science and technology becomes mainstream more and more. From now on, it cannot be confirmed as a delusion that what is called artificial intelligence or robots replace humanity. In such situations, the expectation for humnanity will be reducing. Therefore it will be of little use to resort to humanity to secure existence. From the beginning, these books have been resorting to some other things.

THE DESIRE AND PURPOSE TO REDUCE THE UNNECESSARY, PERSISTENT, AND LARGE-SCALE PAIN CAUSED BY HUMAN BEINGS AS IN GENERAL AS POSSIBLE AND TO SECURE THE EXISTENCE OF LIVING THINGS INCLUDING HUMAN BEINGS OR EVOLVED ONES UNTIL THE DRASTIC CHANGE OF THE EARTH OR THE SUN

    Of course, animals including human beings have not only pleasure but also displeasure. The word of "pain" is used more often than that of "displeasure" in our daily lives. We, human beings have not only physical pain like aches, hotness, coldness, palpitation, respiratory pain, hunger, and thirst but also mental pain like fear, anxiety, sadness, and loneliness. Many people think that we have pain more often than pleasure. Some think that there is only pain.
    Some pieces of pain are necessary for the genes, individuals, groups, and species of animals including human beings to exist and evolve. For example 1, the pain on skins is necessary to prevent injuries from reaching deeper vital organs and ensure the existence of genes and individuals. For example 2, the mental pain like fear and anxiety makes individuals foresee and escape dangers and ensure the existence of genes and individuals. For example 3, the dissatisfaction of sexual drive ensure the existence of genes, groups, and species. In addition, though the struggle for existence accompanies some pieces of pain in animals, they are necessary for the species of animals including human beings to evolve and exist.
    In contrast, human beings cause some pieces of pain which are unnecessary for the existence or evolution of the genes, individuals, groups, or species or for the liberty of individuals. If oppression in autocracy, wars, the use of totally destructive means, penalty, and so forth were necessary, the persistent pain caused by them would be unnecessary. In addition, some of them cause the large-scale pain of millions of people. Thus, human beings cause unnecessary, persistent, and large-scale pain. Here the desire and purpose to reduce the unnecessary, persistent, and large-scale pain caused by human beings as in general as possible comes to appear.
    Of course, each of us lives with life and death repeated in the space which has infinite space and time, and so we are rarely born again on the earth. Nonetheless, nobody would like, even if rarely, to undergo the unnecessary, persistent, and large-scale pain caused by human beings.
    The anxiety about the self's dying sooner or later is the most intense pain that human beings have, and it can be reduced in the way explained earlier. However, as soon as that anxiety is reduced, we find that there is the repetition of the unnecessary, persistent, and large-scale pain caused by human beings in the very endless repetition of life and death. Knowing that also causes intense pain like fear or anxiety. That pain might be more intense than the anxiety about the self's dying sooner or later. All that we can do is reduce the unnecessary, persistent, and large-scale pain caused by human beings as in general as possible.
    In addition, in the unnecessary, persistent, and large-scale pain caused by human beings, we cannot help hoping to transcend this real world. All the same, there is no such thing as transcends this real world. Above all, in that pain, we cannot help thinking that we do not need the real world, the world transcending it, or anything and that we want to be nothing. All the same, there is nothing but the endless repetition of life and death, and we cannot transcend this real world or become nothing. The endless repetition of life and death is a fact of life for animals including human beings. Then, all that we can do is reduce the unnecessary, persistent, and large-scale pain caused by human beings as in general as possible. For example 1, in slavery, because masters can be born again as slaves, not only slaves but also masters need to abolish slavery. For example 2, in despotism, persecutors can be born again as the persecuted, not only the persecuted but also persecutors need to abolish despotism. From the beginning, because human beings can be born again as animals other than them, the former need to give up causing the pain of the latter not vital for the former.
    If human beings could reduce the unnecessary, persistent, and large-scale pain caused by human beings as in general as possible, what would they hope? Many of them will hope to be born again as human beings. That hope is not an exclusively unnatural one. Human beings have the self's images and have memories, perceptions, associations, feelings, desires, egos, and thinkings. Only those who have had them understand the pleasure of having them. This is just the same as human beings do not understand the pleasure of wild animals. Therefore that hope is not exclusively unnatural one.
    Of course, human beings can be born again as animals other than them. Far from that, they can be born again as animals in the space other than the earth. All the same, the longer human beings exist, the larger, even a little, gets the possibility they will be born again as human beings. Therefore that hope is not exclusively unrealistic.
    In addition, living things evolve. Human beings evolve, too. Few of them would resist their evolving.
    In addition, that hope is not exclusively arrogant one because of the following. In order for human beings to exist, they need to preserve the environment and need to preserve and effectively use natural resources. That environment and those natural resources contain various animals, plants, and microorganisms. Thus, the existence of human beings accompanies that of various living things. In order to materialize that hope, human beings need to secure their existence.
    All the same, anybody and anything including human beings cannot stop the drastic change of the earth or the sun. In addition, if any human beings could survive in the space other than the earth, the survivable would be only a handful of human beings. In addition, as was explained earlier, those human beings evolve in a direction quite different from that on the earth, and it cannot be looked upon as the existence of human beings or living things on the earth.
    On those grounds, above all that most human beings want to be born again as human beings and that the longer human beings exist, the larger gets the possibility they will be born again as human beings, the desire and purpose to secure the existence of living things including human beings or evolved ones until the drastic change of the earth or the sun comes to appear.
    However, such a desire and purpose is that which can be caused for the first time with the desire and purpose to reduce the unnecessary, persistent, and large-scale pain caused by human beings as in general as possible. That is those two desire and purpose are inseparable. After all, the desire and purpose to reduce the unnecessary, persistent, and large-scale pain caused by human beings as in general as possible and to to secure the existence of living things including human beings or evolved ones until the drastic change of the earth or the sun comes to appear.
    The place where this desire and purpose is satisfied and materialized is limited to this earth and its periphery. Therefore it is not completely impossible for this desire and purpose to be satisfied and materialized. Therefore this desire and purpose can also be called the "Ultimate Desire (and Purpose) (Possible Beyond Generations)."
    Such a desire is caused mainly by individuals' emotions and egos intending to reduce the anxiety about endlessly suffering pain in the endless repetition of life and death. Therefore such a desire can also be called "Ultimate Egoism." The religions, values, ethics, and the like which transcend this real world are unnecessary.
    Because such a desire is based on the egos and emotions of the present citizens, it can become a right, too, and can be called the "Right to Exist (or to Live) in General." However, suppose that the use of totally destructive means extinguish the human beings on the earth, it is a violation of liberal rights of the freedom of life and body of billions or tens of billions of human beings and a failure to secure social rights of the maintenance of minimum lives of the same number of human beings. In order for human beings or evolved ones to exist until the drastic change of the earth or the sun and to reduce their pain, we need to maintain the minimum lives and the health of hundreds or thousands of billions of them and prevent world wars, massacres, and so forth. The former is included in the security of social rights, and the latter is included in the protection of liberal rights. Thus, the ultimate desire is included in liberal rights and social rights. Thus, it is not at all that the ultimate desire cannot be satisfied unless the right to exist in general is established.
    In contrast to pain, pleasure can be pursued and needs to be pursued freely by each of us, that is, each individual. That is because the pleasure forced by others is not pleasure, freely pursuing pleasure is itself pleasure, and freedom is itself pleasure. In addition, if we were bound to traditional religions and ethics, we could not reached the above desire and purpose. With the very freedom of thought and speech, we can reach the above desire and purpose.
    Thus, even without traditional religions or ethics, only with human emotions and egos, and liberty, it is possible that the desire and purpose to reduce the unnecessary, persistent, and large-scale pain caused by human beings as in general as possible and to secure the existence of living things including human beings or evolved ones until the drastic change of the earth or the sun comes to appear.

TOTALLY DESTRUCTIVE MEANS

    The details including the definition of totally destructive means will be explained in "THE DETAILS OF EXISTENCE AND LIBERTY." Here they will be defined very simply. Human beings' extinguishing the animals having sensations including themselves on the earth can be called the "Total Destruction," the means which cannot cause the total destruction can be called "Non-totally Destructive Means," and the means which are not non-totally destructive means can be called "Totally Destructive Means." A little more closely, the means, weapons included, where there is, even a little, the possibility of causing the total destruction, depending on the way for human beings to develop, produce, and use them can be called "Totally Destructive Means." They consist of nuclear weapons, immutable gene means, and such manipulation of asteroids as changes their orbits.
    There are few means only one piece of which can cause extinction instantly. Totally destructive means include the means a lot of pieces of which can cause extinction in the cases like a chain of retaliation. In addition, they include the means whose by-products can indirectly cause extinction. For example, the residual radioactivity left by nuclear weapons causes cancer, infertility, and immunodeficiency, and they can cause extinction.
    It is because of the following reason that the definition of the total destruction contained the words of "having sensations." If it were not for sensations, there would be no memory, emotion, ego, or thinking, or what is called consciousness. Then, however beautifully plants might bloom, nobody would leve them. Nobody would seek existence or liberty, or fear or mourn extinction. We, human beings, would never recognize such existence as that of living things.
    It is because of the following reason that the definition of the total destruction contained the words of "on the earth." For example, it is probable that a few human beings escape to some shelters underground or underwater or artificial satellites in the space, use totally destructive means toward the earth's surface, and return there after human beings there are extinguished. Most of us would not accept such a thing as the existence of human beings or living things. If a few human beings escaped to a planet or a satellite in the solar system or those in another system and survived through thousands of generations, they would evolve in a direction different from that of human beings on the earth. Most of us would not accept such a thing as the existence of human beings or living things, either.
    As for nuclear weapons, the weapons involving the change of atomic nuclei induced by human beings can be called "Nuclear Weapons." In a chain of retaliation, if a lot of them should be used in a lot of regions, they can cause extinction directly and indirectly by such by-products as was was explained above. Therefore they are totally destructive means.
    As for such manipulation of asteroids as changes their orbits, it might be unexpected that it is a totally destructive means. The following explanation will be convincing. If human beings manipulated a planet or a satellite, that manipulation would never change its orbit. However, if what they manipulate is an asteroid, such manipulation may change the asteroid's orbit and make it collide with the earth or come close to it and deliver a vital blow to it or change its orbit. Some scientists or some of the holders of political and economic powers might say that that probability is less than one millionth. However, even if it is one millionth, it cause anxiety to citizens. However, it is certain that it is not one millionth but one hundredth depending on human ingenuity and malice or madness. Furthermore, somebody might say, "Aside from that ingenuity, those who have such malice or madness are one out of a million." Concerning this, it can be said "one out of a million is enough. Even if it was one out of a billion, it would be enough. Nobody could say that there would never be such human beings."
    As for immutable gene means, they will be explained a little closer. The substance of genes consists of five kinds of bases and chains connecting them. The permutation of bases, that is, "genes sequence" decides most of the structures and functions of a living thing. Base sequence sometimes changes under natural conditions. This is the substance of "spontaneous mutations." Out of the living things whose genes undergo spontaneous mutations, only a few that are able to adapt to the environment can survive and "evolve." This is "natural selection." Even when human beings manipulate genes, if they only change base sequence, that manipulation is equal to spontaneous mutations, and the living things or means involving those genes are equal to traditional living things and do undergo natural selection. In contrast, if human beings should change something other than base sequence of genes, what those bogus genes would bring about? It is possible that they do not undergo any spontaneous mutations. The bogus genes where something other than base sequence is changed by some manipulations of genes by human beings or which are not certain to undergo some spontaneous mutations can be called "Immutable Genes." The bogus living things or means involving some immutable genes can be called "Immutable Gene Means." It cannot be fathomed how immutable gene means involving immutable genes, where something other than the base sequence is changed or which are not certain to undergo some spontaneous mutations, behave themselves. However, we will try to enumerate their possibility.

(1) Because it is possible that they are not selected in nature, they can reproduce themselves endlessly and drive out living things including human beings. They can even exhaust organic matter on the earth.
(2) Because they can be lighter than traditional pathogens, they can infect living things wider and faster than them.
(3) Because they can contain the material things which traditional living things do not contain, it is possible that they are not blocked by immune systems.
(4) Because they can contain the material things which traditional living things do not contain, it is possible that they are not inactivated with traditional antibiotics or disinfectants.
(5) Because it is possible that their genes do not undergo any spontaneous mutations, they can exert toxicity or be latent longer and wider than traditional pathogens even in individuals. Therefore it is even possible that they destroy what old pathogens did not destroy, for example, the immune cells of nervous systems or blood stem cells.

    (1)-(5) would be no more than a few of the possibilities of immutable gene means. All the same, only on the basis of (1)-(5), immutable gene means can cause the total destruction and are totally destructive means.
    Above all, we need to pay attention to the following. In most cases that totally destructive means are used, human beings on the earth do not die at once but suffer persistent pain for years and thereafter die. It is not at all that everybody dies at ease and at once. For example, the radiation radiated directly from nuclear weapons and indirectly from the radioactivity left by them intensively destroys genes. The bodies of both men and women becomes what cannot make children. Disordered organs and tissues hardly recover. After years, cancers cluster even in an individual. Surgery, radio therapy, or gene therapy never catches up with them. People suffer the pain like the despair at infertility, the ache of unrecoverable organs and tissues, and the anxiety about carcinogenesis. After cancers cluster, they suffer intense cancer pain and die. Some kinds of immutable gene means weaken the immunity of each individual to a vital degree. Various infectious diseases to which people were immune once upon a time spread rapidly and widely, and antibiotics never catch up with them. People suffer the pain caused by them which is rare in modern times and die.
    Therefore, in order not only to secure existence but also to satisfy and materialize the desire and purpose to reduce the unnecessary, persistent, and large-scale pain caused by human beings as in general as possible, first of all, human beings need to totally abolish and prevent totally destructive means.
    By the way, we also find an unexpected thing. For example, in order to restrain the destruction of the environment and the exhaustion of natural resources, not only enterprises' activities but also general citizens' daily desires cannot help being restricted even though partly. In contrast, the total abolition and prevention of totally destructive means does not at all restrict the daily desires and the freedom of general citizens. Even if they are abolished, those which have been hidden underground, underwater, or in the space only disappear, and citizens do not even notice that disappearance. Rather, their daily lives become easy by the reduction of military expenditure and tax. It is only what is called military-industrial complexes that are annoyed.
    When a species of living things excluding human beings prospers, that prosperity destroys its own nature. That destruction causes the decline or extinction of that species. That decline causes its own nature revive, and that species revives, too. That extinction causes other species to revive. These can be called the "Cycle of Prosperity and Decline." We, human beings, deviate from that cycle. That is because totally destructive means can destroy living things on the whole earth in a short time and leave no room for those revivals. Therefore totally destructive means can also be defined as the means deviating from the cycle of prosperity and decline.
    Thus human beings can extinguish living things including them before the drastic change of the earth or the sun. In order for living things including human beings to exist until that drastic change, human beings need to totally abolish and prevent totally destructive means, that is, nuclear weapons, immutable gene means, and such manipulations of asteroids as changes their orbits. It is no more than a science fiction that attacks by celestial aliens extinguish living things including human beings on the earth. We, human beings, do not need to deal with attacks by celestial aliens or the drastic change of the earth or the sun. All that human beings need to deal with is themselves and their own means. Simply, all that human beings need to take care of are themselves.

THE DEVIATION FROM THE CYCLE OF PROSPERITY AND DECLINE

    A species of living things other than human beings, when it prospers and when its population increases, destroys its own nature, some other species, and their nature. Then, that species declines or extinguishes itself by the destruction of its own nature. On the one hand by that decline, its own nature revives, and so that species revives, and their population does not reduce to zero. On the other hand by that extinction, those other species revive. These can be called the "Cycle of prosperity and decline." This cycle is a grand kind of try and error. This cycle presupposes those survivals and revivals of a handful of the living things of the same or different species. Please do not forget this presupposition.
    Human beings seem to deviate from that cycle. All the same, not all human functions and means deviate from that cycle. For example, industries have destroyed the environment and exhausted resources. If human beings do not restrain or improve them, the environment and resources are destroyed and exhausted more and more, human beings cannot help declining, and industries declines. Then, the environment and resources revive. Then, human beings and industries revive. Therefore industries do not deviate from that cycle. Though industries are massive destructive means, they are not totally destructive means.
    In contrast, totally destructive means deviate from the cycle of prosperity and decline and try and error. This is because they leave no room for such survivals, revivals, or re-trials as was explained above. If totally destructive means should be used and if most human beings on the earth should be extinguished, none of those surviving would use the words of the "cycles," "revivals," or "try and error." As far as totally destructive means are concerned, there is a decisive limitation to try and error including the cycle of prosperity and decline. Totally destructive means can also be defined as the means deviating from the cycle of prosperity and decline.

MASSIVELY DESTRUCTIVE MEANS

    Massively destructive means will not need to be defined as strictly as totally destructive means. All the same, totally destructive means and massively destructive means other than them need to be distinguished clearly. However, if the words like "massively destructive means excluding totally destructive means" are always used, the sentences will be complicated. Therefore the words of massively destructive means designate those excluding them in these books.
    In the first place as massively destructive means (excluding totally destructive ones), we can enumerate conventional weapons, the traditional industries accompanying the destruction of nature and the exhaustion of natural resources, nuclear means excluding nuclear weapons like nuclear power plants, gene means excluding immutable gene means. However, they are the massively destructive means which can cause massive destruction less indirectly. More indirectly, traditional wars and massacres are massively destructive means. Much more indirectly, we could not deny that our lives are themselves massively destructive means. Above all, the world population surpassing that which can be maintained on the earth is a serious concern.
    Today, it is often said in general that the increase of the world population will bring about the extinction of human beings. Even so, it is pretty indirectly that it do so. Let us look over the details of that indirectness. If the increase of the world population brings about the destruction of the environment and the exhaustion of natural resources including food and water and starves human beings, a handful of human beings survive, the environment and natural resources are revived by the decrease of the population, and human beings are revived, too, and are not extinguished. If its increase brings about overcrowding and pandemics, as long as it is caused by traditional pathogens, a handful of human beings survive, and human beings are revived are not extinguished. If struggles for food and water go fierce and bring about great wars, as long as no totally destructive means are used, a handful of human beings survive and are revived, and human beings are not extinguished. That is, those do not deviate from the cycle of prosperity and decline. They are massively destructive means and are not totally destructive means. In contrast, if totally destructive means should be used in any war, they could cause total destruction, and human beings could be extinguished.
    All the same, both totally and massively destructive means cause unnecessary, persistent, and large-scale pain. However, the following, too, should be pointed out.
    The abolition and prevention of totally destructive means seem to be by far more difficult than those of massively destructive means. When nuclear weapons spread in the latter half of the twentieth century, which is no more a kind of totally destructive means, we had already given up their abolition, hadn't we? In contrast, when the destruction of nature comes clear in the latter half of the twentieth century, we had already started to regulate that destruction even though insufficiently.
    Then, the following can take place. In order (1) to preserve the environment, (2) to preserve and make good use of natural resources, and (3) to restrain the world population, (4) the economy is restricted and tightened, and (5) our daily lives, too, are restricted and tightened. (1)(2)(3) are easier than the abolition of totally destructive means, and will be promoted to a degree. Moreover, the pain caused by (4)(5) can be reduced to a degree. On the other hand, (6) the abolition and prevention of totally destructive means are still difficult, and we should suffer from (6') the anxiety about or fear of the extinction of human beings including us and our families and friends. That is, we can abolish or reduce massively destructive means but cannot abolish totally destructive means. That is, while we tackle (1)(2)(3) and reduce the pain caused by (4)(5), we cannot reduce the pain of (6'), and, if totally destructive means should be used, we would be extinguished in the pain enumerated earlier. This is the greatest contradiction that human beings have ever had and the pain of resignation and feeling of emptiness. Could we endure such contradiction and pain?

INDISCRIMINATELY DESTRUCTIVE MEANS AND SELECTIVE DESTRUCTIVE MEANS

Antique weapons like spears and bows and arrows could destroy targets selectively and had selectivity, to as degree. In contrast, seemingly, since the combined use of gunpowder, weapons have come to indiscriminately destroy human beings, human means and properties, other living things, and nature. Of course, totally and massively destructive means explained above are such "indiscriminately destructive means." Thus, as science and technology progressed, seemingly, weapons went more and more indiscriminately destructive. What is actually taking place? As science and technology, above all, information technology progress, weapons is coming able not only to destroy human beings or living things indiscriminately but also to destroy targets selectively. The possibility of such "selective destructive means" will be explained later.

WHAT CAUSES UNNECESSARY, PERSISTENT, AND LARGE-SCALE PAIN?

Of course it is human beings that cause unnecessary, persistent, and large-scale pain. In addition, it is totally and massively or indiscriminately destructive means that directly cause it. Then, what causes them indirectly? Is it general citizens, cultures including thoughts and religions, scientists and technologists, science and technology, powers, the holders of powers, political powers, economic powers, social powers, systems or laws, political systems, economic systems, or social systems? Of course, it is all of them. Then, which of them is dominant and needs to be changed preferentially.

LIBERAL RIGHTS AND SOCIAL RIGHTS, AND POWERS

    The details of liberal rights and social rights, and powers will be defined strictly in "SEPARATING EACH STATE POWER INTO THE TWO SYSTEMS OF THE SYSTEM OF THE RULE OF LAW PROTECTING LIBERAL RIGHTS AND THAT OF THE HUMAN RULE SECURING SOCIAL RIGHTS." They will be explained simply in this book.
    Individuals' causing their intentional functions just as egos intend can be called "Freedom," and the pieces of freedom which need to be admitted in the constitution can be called "Liberal Rights.". They can be violated by the violence, threat, deception, and so force by some other individuals and some groups. Liberal rights are also the right to request public powers to deal with such things as violate themselves. Liberal rights are divided into the two groups of those which cannot help being restricted under certain conditions for the sake of the rights of some other individuals and some groups on the one hand and those which should not and need not be restricted for the sake of anybody or anything on the other hand. The former include the freedom of private property and contract, and the latter include the freedom of life, the freedom of thought and belief, and the freedom of speech and expression concerning public powers and their holders.
  In contrast, "social rights" or the right to live in a broad sense are the rights which request public powers to function to the existence and the functions of individuals and groups which are impossible or difficult to be realized only by the powers of individuals or small groups. In the modern society, the security of social rights includes the maintenance of basic working conditions, the growth or stabilization of the economy, the maintenance of the minimum lives of citizens, the promotion of health and welfare, the provision of the minimum education of the children, the preservation of the environment, the preservation and effective use of natural resources, and the maintenance of appropriate population. After all, the security of social rights is equal to the security of the existence of living things including human beings.
    An example will be taken concerning the distinction between the protection of liberal rights and the security of social rights. Even saving life can be either protecting a liberal right or securing a social right. When the life of an individual is being violated by the violence of some other individuals or a group and when that life is saved by the administrative power's restraining that violence, saving that life is protecting a liberal right, more closely, the freedom of life and body. In contrast, when the life of some families are in danger because of the insufficient supply of food and water and when their lives are saved by the administrative power's supplying them, saving that life is securing a social right, more closely, the right to live in a narrow sense.
    The existence, functions, or means of human individuals or groups which can destroy, restrain, or promote those of some other human individuals or groups can be called "Powers." Powers can include means, and they can include not only tangible things but also those which are not completely tangible ones like money and the influence in human relations. In addition, the powers which can destroy or restrain the existence, functions, and means of some other individuals or groups directly and physically can be called "Armed Forces." Armed forces are included in powers. Some powers can violate liberal rights. Armed forces can violate them directly and physically.
    However, some powers not only can violate liberal rights but also can protect them by restraining the powers violating them. Armed forces not only can violate them but also can protect them directly and physically by restraining the powers violating them. For example, armed forces can protect the freedom of life and body by restraining the violence violating them.
    Moreover, not only can some powers violate or protect liberal rights but also some other powers can secure social rights. For example, the administrative power can promote citizens' health by providing them with services like water and sewer services.
    In addition, not only can some powers violate, protect, or secure liberal rights or social rights but also some other powers can destroy or preserve some other living things and nature. For example 1, the administrative power can destroy nature by overissuing public enterprises and can preserve nature by restricting the destruction of nature. For example 2, armed forces can kill not only human beings but also other living things directly and physically.
    The powers which need to exist and functions to protect or secure, at least, liberal rights and social rights can be called "Public Powers." Public powers include state powers, municipalities, the military, the police, administrative powers, legislative powers, judicial powers. In addition, the armed forces which need to exist and function to protect liberal rights can be called "Public Armed Forces." Public armed forces include the military and the police. In addition, a complex of pubic powers containing at least the legislative power, the administrative power, and judicial power and some public armed forces can be called a "State Power." In addition, the complex of a state power, a certain territory whose administration it asserts, the individuals and groups existing and functioning in its territory whose, at least, liberal rights and social rights it needs to protect or secure, the culture which they form, and the nature including other living things in its territory can be called a "State," "Nation," or "Country." The word of state will usually be used in these books.
    The powers other than public powers can be called "Private Powers." The powers like money, capital, credit, and so forth and companies, firms, enterprises, businesses, and so forth which make money the main means are called "Economic Powers" in these books. Most of them are private ones, but there are some public ones and their intermediates. In addition, we cannot help admitting that there exist and function some private powers for the sake of the acquisition of public powers. Such private powers sometimes involve some armed forces to win the stark struggle for powers the money and often involve money and human relations to win elections and the means to manipulate public opinions. Public powers and such private powers for the acquisition of them can be called "Political Powers." Political powers and economic powers tend to be allied with each other and often cause collusion and corruption and sometimes cause military expansion including the development and production of totally destructive or massive destructive means, war, oppression, autocracy, and the like. In addition, the individuals or groups which hold powers and can use them can be called "Holders of Powers" or Those Holding Powers.

THE COHESION BETWEEN POLITICAL POWERS AND ECONOMIC POWERS

    Economic powers' profit-seeking does not matter much. In addition, without monopoly or oligopoly and with intact free competition, the capitalist or market economy does not matter much. What matters much is the cohesion between political powers and economic powers. It sometimes matters even if it does not go up to the level of "collusion" or "corruption." Anyway, "cohesion" or "alliance" includes collusion or corruption in these books. By such cohesion, the autocracy of political powers and the monopoly or oligopoly of economic powers is often intensified. In addition, by such cohesion, military-civilian-academic-industrial complexes are often expanded and intensified.
    In the ending part of the second millennium and the beginning part of the third millennium, some of the superpowers and powers are looked upon as democratic, and some others as undemocratic. All the same, not only those looked upon as undemocratic but also those looked upon as democratic may thrust into the development, production, hold, and use of totally destructive means, world wars, and the extinction of human beings on the earth. This is because, even if autocracy do not stand out under the cover of freedom and democracy, the following (1)-(5) take place.

(1) the cohesion between political powers and economic powers which is nearly collusion or corruption
(2) or collusion or corruption which is hard to unveil,
(3) the monopoly or oligopoly of economic powers,
(4) the expansion of military-civilian-academic-industrial complexes, (5) and military expansion, above all, the development and production of totally destructive means by those complexes.

These (1)-(5) go on in the dark side in not only autocratic countries but also seemingly democratic countries, and military-civilian-academic-industrial complexes go on expanding by themselves and producing totally destructive means whether they are necessary or not. Therefore (1)-(5) are troublesome. After all, (1)-(5) are not reduced under traditional political systems including autocracy and traditional liberalism and democracy.
    As will be explained later, when each state power is separated into the two systems of that of the rule of law protecting liberal rights (L system) and that of the human rule securing social rights (S system), military-civilian-academic-industrial complexes will be dissolved because military-civilian parts are in L system, and academic-industrial parts are under S system. Moreover, by that separation, general cohesion between political powers and economic powers can be restrained more strictly. It is some departments which should belong to in S system that give patent, permission, or subsidy to economic powers. Those departments have been the hotbed for cohesion, collusion, and corruption with economic powers. It is the police and the prosecution which should belong to L system that investigate and accuse those departments' collusion and corruption with economic powers. All the same, traditionally, those departments have been allied with the police and the prosecution, too. When each state power is separated into the two systems of L and S, the police and the prosecution in L system can investigate and accuse those departments in S system more strictly, and the collusion and corruption between political powers and economic powers are restrained to a considerable degree.

ECONOMICS OF MARGIN

    In order for them to head for autocracy, monopoly, and so forth, the holders of powers tend to display the pretext for the limitation of liberal rights, democratic systems including political rights, separations of powers including the separation of the three powers, and the rule of law. More and more from now on, that pretext will become the preservation of the environment, the preservation and efficient use of natural resources, the maintenance of appropriate population, the growth or stabilization of the economy, and the maintenance of minimum lives of citizens. In order to make that pretext imminent, the holders of powers will make believe that the environment is deteriorating, that resources are being exhausted, that the world population has already surpassed that which can be maintained on the earth, that the economy and citizens' lives are very tight, and that there is no margin for them. In order to counter that, such "Economics of Margin" as follows comes into existence.
    For example, from the ending part of the nineteenth century to around 1970, Visual arts like photography and movie blossomed with the technology to fix silver particles to plates at first and films later. Thereafter the prospect that silver would be exhausted caused the apprehension that those visual arts using silver would be restricted by artists themselves or others. However, that apprehension disappeared after the technology to make use of semiconductors and photodetectors was developed. All the same, their material, too, is limited resources. The holders of political and economic powers may assert that electromagnetic wave and paper are limited resources. However, that may be the pretext for the control over the freedom of speech or expression of broadcasters and publishers. Electromagnetic wave is not a limited resource though there can be disorders due to a kind of jam. The main material of paper is wood, and wood is not a limited resource but a renewable one. Paper is not a limited one but a renewable one and a recyclable one. By the way, food is a renewable resource.
    It needs to be researched and published, concerning a limited resource, how much margin there is on the present earth, and how much margin there will be in the future corresponding the quality and quantity of the present use, and concerning a renewable or recyclable resource, how much margin there is and how much margin there will be in the future corresponding the quality and quantity of the present use and the pace of renewal or recycle.
    For enterprises in general, it can be predicted on the traditional economics how much the cost of buying resources which are being exhausted will rise. Moreover, enterprises, too, need to grasp those margins again in their own ways on the basis of that publication and to launch such businesses as exploit resources where there are large margins. That will benefit them in the future.
    As local environments, it takes from generations to thousands of generations for most of the materials synthesized organic-chemically and those manipulated radiation-physically like plastics or radioactive wastes to be dissolved or neutralized. There are not large margins for the quantity and condition of their discharge. In contrast, there are relatively large margins for the quantity and condition of the discharge of materials not synthesized or manipulated in the above ways like food, paper, cotton, or wool. The restriction of those which have larger margins need to be looser than the restriction of those which have smaller margins.
    As for the global environment including global warming or climate change or crisis, its deterioration is harder to grasp than the consumption of natural resources and the deterioration of local ones. Not only that in the future but also that at present is hard to grasp. In this case, that which is unknown needs to be clearly declared so, and there should not be lies or fabrications that it is OK or is deteriorating.
    From the beginning, general citizens grasp human functions which never or do not practically consume or aggravate what can be called resources or environments. Pure mental functions in themselves like sensations, perceptions, emotions, thinkings, and egos do not consume or aggravate them and constitute the freedom of thought. Even beyond pure mental functions, for example, making speech or expression on parks or broad side walks hardly consumes or aggravates them. Those functions are exclusively on the basis of the freedom of speech and expression, and they not only should not but also need not be restricted.
    As for innovation, the era has already ended when whatever innovation improves production efficiency can be recommended. The pieces of technology leading to vast consumption of resources and the sever deterioration of the environment is certain to be soon restricted voluntarily or compulsorily, and the investment in such resources and technology is certain to soon go in vain. Enterprises and governments need to foresee that, too. In addition, scientists and engineers themselves need to develop alternative resources and technology not leading to vast consumption of resources and sever deterioration of the environment harder than ever.
    As for the world population and citizens' emotions, if it is found and published, for example, that there is some margin for the population supportable on the earth, it does not always bring about the rapid rise of the world birth rate. There are enough margins for citizens' emotions including the drives and desires to make children not to be influenced by outer situations. Simply, however much or little the world population is, most citizens make or do not make children for themselves.
    It is comparatively easy to foresee the limitation and margin of local environments, natural resources, the world population, human beings' emotions. In contrast, as was explained earlier, it is difficult to foresee the limitation and margin of the global environment. Moreover, it is difficult to foresee those of science and technology, and innovation. That is because those who can foresee that limitation and that margin have already been about to develop the new.
    Here we need to consider inhibition. In order to secure the existence of living things including human beings, totally destructive means need to be abolished and prevented totally, and the science and technology which can lead to the development and production of the totally destructive means needs to be banned. As soon as we find that necessity, we find that there is no necessity to ban the other pieces of science and technology. Then, we find that there are a considerably large room for science and technology to progress. For example 1, if the development of totally or massive destructive means is banned, there remains that of selective destructive means explained later, which need to be yet more selective. For example 2, it is possible for gene manipulations other than immutable gene manipulations and traditional biological means to develop new biological resources and new gene therapy without changing anything of genes other than base sequence.
    Traditional economics tends to ignore the limitation of the environment, natural resources, the world population, human beings' emotions, and science and technology. In contrast, from now on, some pieces of economics may loom up which emphasize their limitation and may be taken advantage of by the holders of political and economic powers. In contrast, the economics of margin try to make clear both their limitation and margin. Moreover, it prevent the holders of political and economic powers from emphasizing their limitation and restrict liberal rights, democratic systems including political rights, separations of powers including the separation of the three powers, and the rule of law.

THE LIMIT OF THE CAPITALIST OR MARKET ECONOMY

    The traditional capitalistic or market economy presupposed the environment, natural resources, population, market, investment, innovation, and economic growth which are limitless. That is because the core of its theory was established in the days when the deterioration of the environment, the exhaustion of natural resources, the world population's surpassing that which can be maintained on the earth, the limit of markets (many of which were in what were called colonies those days, and even their limit were not much recognized), the situations where science and technology should be restricted, and so forth. As was explained earlier, the margins of the environment, natural resources, the population, and so forth need to be made clear, but it is certain that they are not limitless. At present when it has been made clear that they are not limitless, some pieces of the traditional capitalistic or market economy do not fully function.
    In addition, capitalist or market economy, including not only the traditional but also the newest, presuppose try and error. For example, most part of free competition, automatic price adjustment is try and error. However, at present, it is possible that there is no re-try after error. For example, though extreme, when totally destructive means are used, there is only error and no re-try.
    Therefore capitalistic or market economy does not fully function. Therefore the present economy is not capitalistic or market economy, communism, socialism, or the like in a strict sense. but it is the mixture of them. From now on, it will be so more and more. The dispute concerning the way to mix them has already been active and will be so more and more. All the same, it is certain that such a dispute never goes as fierce as that in the past between capitalism and communism.
    All the same, the fear and disgust of the old communism are still left, aren't they? Such emotions deviate that dispute to one side, don't they? In addition, the holders of political and economic powers who have gained powers and money through an economic system adhere to it, don't they? When each state power is separated into the two system of that of the rule of law protecting liberal rights (L system) and that of the human rule securing social rights (S system), those problems are resolved. Simply, those can be disputed in and around S system. Whatever those dispute bring about, liberal rights, democratic systems including political rights, separation of powers including the separation of the three powers, and the rule of law are ensured by L system.

THE BASIS OF EVOLUTION

    The evolution in a narrow sense is that from a species to another. Such evolution can also be called "Extra-Specific" Evolution. It is caused in the time of tens of thousands or hundreds of thousands of years. Human beings can undergo it, and they can evolve to another species, too. The human beings which have evolved to another species can also be called "Evolved Human Beings." In contrast, evolution in a species, that is, that form a subspecies to another is possible, and it can be called "Intra-Specific" Evolution. It can take place in the time of hundreds or thousands of years. Anyway, what is inherited through genes evolve, and what is not inherited does not evolve.
    The structures and functions of living things are all formed both innately by genes and acquiredly by situations and the self's functions. However, what matters is whether innate formation or acquired formation is dominant. Therefore, strictly, the modifiers like "almost," "mainly," "rarely," and so forth need to be added to the words of being formed innately, being formed acquiredly, being inherited, being evolved, and so forth. However, when such modifiers are always added, sentences will be complicated, and so they are sometimes omitted in these books.
    First, sensations, pleasure or displeasure sensations, drives, autonomic functions, and instinctive functions are formed innately by genes and inherited and evolved. Then, how about memories, feelings, desires, egos, and thinkings of human beings? Their frames are formed innately by genes and inherited and evolved. For example, the neuronal groups, that is, the groups of neurons causing those functions are innately formed. In contrast, their contents including abilities and tendencies are formed acquiredly and are not inherited or evolved. What matters in struggle for powers, autocracy, totalitarianism, and so forth is the tendencies of egos to control anything, to destroy anything, to show off the self, and so forth, the desire for powers, and the abilities to acquire powers, but they are formed mainly acquiredly in tendencies falling into a vicious circle, which will be explained later, are not inherited and do not evolve.
    By the way, it is certain that the progress of medicine and welfare makes most human beings evolve (intra-specifically) in hundreds or thousands of years to such weak ones as cannot survive without them. Nonetheless, the general citizens' desires to live long in good health, not to be predeceased by children, for their families and friends to live long in good health, and the like are so earnest that we cannot stop the progress of medicine and welfare. Therefore the (intra-specific) evolution of human beings in the above direction by medicine and welfare is our destiny and a challenge which we cannot help accepting. In addition, even if medicine and welfare go on progressing and making human beings evolve in such a direction, or even if medicine and welfare collapse, a handful of them survive. Only by medicine and welfare, there remains the room for human beings' existence and natural selection, and human beings do not completely deviate from evolution.
    As for spontaneous mutations, we tend to looked upon them as positive because they can lead to evolution. However, when the vital genes undergo spontaneous mutation, most of the living things having such mutated genes cannot adapt themselves to the environment and cannot exist. This is the substance of natural selection. Very few of them can adapt themselves to the environment, leave offspring, and evolve. We should appreciate this harshness before advancing into artificial selection or gene manipulation.
    Human beings had carried out "artificial" selection to such other living things as they call crops or livestock in contrast to "natural" selection before they started gene manipulation. As long as no genes are manipulated, such artificial selection do not bring about great problems.
    Moreover, even if human beings manipulate genes, if they only change base sequence, it is equal to spontaneous mutations, and the means involving such manipulated genes are equal to traditional living things and do not bring about great problems. In contrast, when something of genes other than base sequence changes, what happens? Most of such bogus living things or means involving such bogus genes are dissolved and discharged from living things or blocked by immune systems. However, the living things or means involving genes where something other than base sequence are changed by human beings with their ingenuity, that is, "immutable gene means" are a kind of totally destructive means as was explained earlier. In short, "Out of genes, don't change anything other than base sequence."
    Anyway, living things evolve. So do human beings. The living things which do not evolve do not exist. For example, as was explained earlier, it is certain that human beings evolve to such ones as cannot exist without medicine or welfare. Therefore the ultimate desire and purpose explained earlier contained "evolved human being." Even if the words of "human being or evolved ones" are not used, the mere words of "human beings" designate human being or evolved ones in these books.

THE DEVIATION FROM EVOLUTION

    The evolution of living things is also a grand try and error. Spontaneous mutation is a try, and the death or the inability to leave offspring of those which cannot adapt themselves to the environment in the natural selection is an error. As was explained earlier, the contents including abilities and tendencies of human beings' memories, feelings, desires, egos, thinkings are formed mainly acquiredly and are not inherited or evolved. In contrast, the frames containing those contents are formed innately by genes and are inherited and evolved. For example, while the frames of memories, that is, the neuronal groups generating, memorizing and storing and recollecting images are formed innately by genes and are inherited and evolved; the contents of memories, that is, those images in themselves are acquiredly generated and are not inherited or evolved. Moreover, the contents of civilizations including ideas or thoughts, science and technology, social systems, and arts are not inherited through genes or evolved. In contrast, the frames containing and transmitting them are inherited and evolved. More concretely, autocracy or democracy, capitalism or communism, Ptolemaic theory or Copernican theory, Creationism or Darwinism, and information technology and biological technology are not inherited through genes or evolved. In contrast, the frames like the nervous systems memorizing, and storing them and larynxes, tongues, and mouths, and fingers and hands transmitting them are inherited through genes and evolved.
    And those contents produce totally destructive means and becomes unfit for the existence of living things including human beings. However, those contents are not inherited through genes or evolved. In this case, the ways to produce or to abolish and prevent totally destructive means are not inherited through genes or evolved. Then, the only way for human beings to become fit beings for existence in evolution is for such frames as can contain the way to abolish and prevent totally destructive means to be formed in evolution. Even this is staggeringly unrealistic. However, there is furthermore a decisive thing. As was explained earlier, though evolution presuppose try and error, if totally destructive means should be used, there is only one error, and there is no re-try. Therefore human beings deviate from not only the cycle of prosperity and decline explained earlier but also evolution.
    From the beginning, in traditional living things, those contents are thin, most things concerning existence can be inherited and evolved, and natural selection, the survival of the fittest, and evolution have been functioning directly to them. In contrast, in human beings, those contents are thick, natural selection, the survival of the fittest, and evolution function considerably indirectly to them. That is, human beings deviate from not only the cycle of prosperity and decline but also evolution. If evolution is looked upon as a game, human beings are ignoring its rule or playing outside its stadium. Though human beings have been elaborating the theory of evolution since the nineteenth century, have they found that deviation?
    Again, those frames are inherited and evolved, and those contents are not. Practically, we cannot change those frames. In other words, it is not entirely impossible that we change their contents. It is not entirely impossible that we change their contents into those which can totally abolish and prevent totally destructive means. These books are no more than those which try to do it.

THE ABUSE OF INFORMATION TECHNOLOGY BY THE HOLDERS OF POLITICAL AND ECONOMIC POWERS

    In order to preserve the environment, to preserve and effectively use natural resources, to maintain the appropriate world population, to stabilize the economy, and to secure the minimum lives of citizens, that is, to secure the existence of living things including human beings or to secure social rights, certainly, it is necessary that synthetic policies be planed and carried out. In order to plan them, (1) the human experts and (2) the products of information technology like artificial intelligence will need to cooperate. In such situations, it is probable that the holders of political and economic powers manipulate and abuse not only (1) but also (2), that they mingle their interests with those policies, and that they assert that those policies are fair because they were planed by (2) which are selfless. It is very hard to plan those policies whether the most prominent of (1), the most sophisticated of (2), or both (1) and (2) in cooperation do their best. The policies mingled with somebody's interests cannot function well. All the same, general citizens' emotions need to be taken into account. This is because, from another point of view, the major part of the security of social rights is to satisfy general citizens' emotions. Here it is troublesome for us to have such an illusion as (2) can assess general citizens' emotions fairly or neutrally. However far (2) evolves, (2) never create or have such pleasure or displeasure sensations and drives as animals including human beings have or such mental emotions like feelings and desires as human beings have, and (2) cannot directly take them into account but can only indirectly.
    Some details of the limit of (2) including this indirectness will be explained in this paragraph. The group of the neurons causing a nervous function can be called a "Neuronal Group." The bundle of the axons of the neurons belonging to a neuronal groups is what is called a "nerve." Each neuron in a neuronal group has a spatial relative position as one of its properties, and the neuronal group has the arrangement of neurons as one of its properties. When some of the nervous functions caused by a neuronal group is confused if the arrangement which the neuronal group has as one of its property is confused, it can be said that the neuronal group has "Significant Selectivity." The neuronal groups causing the contractions of striated muscles and autonomic functions including the coordination of the contraction and relaxation of smooth muscles and cardiac muscles do not need to have any significant selectivities. In contrast, the neuronal groups causing sensations, memories, mental emotions, egos, and thinkings need to have significant selectivities, and they actually have them. For example, the part of the neuronal group sensing and memorizing the part of the white of an eye of a person excites and transmits and is activated at high density, and that sensing and memorizing the part of its pupil and its contour excites and transmits and is activated at low density. Otherwise, we could not sense, remember, think of, or have a feeling about a person's eyes. In medicine, for example, motor nerves in peripheral nervous systems do not have any significant selectivities, and so it is not impossible that the contraction of striated muscles are coordinated by replacing injured motor nerves with some electronic devices or cords. In contrast, the neuroal groups causing memories or thinkings have siginificant selectivities, and so it is impossible, by implanting some electronic devices, that we directly assess the contents of memories or thinkings or enhance their abilities or that individuals are given some pices of knowledge which they have not gained yet. This is because, in order to convert such significant selectivities into some electronic codes, we must connect each of the millions of neurons belonging to a neuronal group with something like an electrode, and it is impossible. For example, it can be assessed to a degree whether a person is feeling happy or unhappy by measuring blood pressure, palpitation, sweating, and so forth, but it cannot be assessed directly about what he or she is feeling happy or unhappy. Therefore we cannot help depending on traditional questionnaires, psychological tests, and so forth to assess the contents of human sensations, memories, mental emotions, egos, and thinkings.
    Through such indirectness, there are a lot of rooms where somebody mingles something arbitrary with those policies. Above all, it is probable that the holders of political and economic powers manipulate and abuse (2) and deviate those policies in such directions as increase their interests, that they hide those manipulations and abuses, that they assert that those policies are fair. The security of existence or social rights, which are very hard even if it is properly done, cannot be done well with their interests mingled.
    In addition, more and more from now on, it is probable that tallying up the returns of elections or referendums depends on (2). It is probable that the holders of political and economic powers manipulate and abuse them and fabricate such returns as are convenient for them, and, as would be still worse, that they assert that those fabricated returns are absolutely fair because they depend on selfless science. This will be the major factor making democracy mere formality.
    Though there are various concerns over science and technology, above all, information technology and biological technology, which are progressing at a staggering pace. As for biological technology, as was explained earlier, we cannot help refining that excluding immutable gene means. Out of the problems concerning infomation technology, the gravest is such abuses of it by the holders of political and economical powers as was explained in this section.

THE DESIRE TO MAKE THE SELF ETERNAL AND THE DESIRE FOR POWERS

    The anxiety about the self's dying sooner or later causes the desire to make the self eternal, This desire can also be called "Seeking Eternity," the "Desire for Eternity," or the like. There are various ways to satisfy the desire to make the self eternal. Not so long ago, in religions, most people consciously tried to make the self eternal by unifying the self with what seemed to be eternal and beyond this real world. Nowadays, most people are, almost unconsciously, trying to satisfy the desire to make the self eternal by unifying the self with the real world like nature including human beings, the "people," the "masses," or familiar persons. For example 1, somebody leaves something to their children while hoping that they can entrust it to them. For example 2, somebody feels that love is eternity or transcend individuals and go on loving somebody or something. For example 3, somebody tries to engrave beauty into their works while hoping that beauty is eternal.
    Somebody tries to leave glory or honor by doing something by acquiring and wielding power or money. At first, that power or money was the means to do something in order to leave some glory or honor, but while seeking that means, it become an object, and the desire for it is formed. Simply, they abandon themselves into seeking power and money. Money can be included in power, and the desire which makes it an object can be called the "Desire for Powers."
    Those who have intense anxiety about the self's dying sooner or later, the intense desire to make the self eternal, the intense desire for powers, and intense falling tendencies like the tendency to control anything, that to destroy anything, and that to show off the self which will be explained later unfold fierce struggles for powers. Out of those human beings, those who have the most intense of them, the highest ability to acquires powers, and lucky means and situations win those struggles, gain powers, and extend them. Some of them run wildly to autocracy, oppression, war, and so forth. In modern times, they ran wildly to the world war and the development and use of totally destructive means.

DEMOCRATIZING AND SEPARATING POWERS

These books never look upon powers as supreme. All the same, without powers, it is certain that human beings cannot run wildly to autocracy or great wars, develop, hold, or use totally or massively destructive means, deviate from the cycle of prosperity and decline or evolution, or cause the unnecessary, persistent, and large-scale pain. In such unnecessary, persistent, and large-scale pain as is caused by human beings, we tend to hope to transcend this real world or tend to think that we do not want the real world or the world transcending it and to hope to become "nothing." All the same, as was explained earlier, the endless repetition of life and death in this real world is our destiny, it is impossible to transcend it or to become nothing. All that we can do is reduce that pain as in general as possible in this real world. In addition, if we escaped the real world while wanting to transcend it or to become nothing, the holders of powers could do anything that they like. Our escaping this real world would be playing into their hand, make it easier for them to run wildly to autocracy, totalitarianism, and so forth, and increase and intensify even more that unnecessary, persistent, and large-scale pain.
It is not at all that therefore we need to destroy powers at random. Some powers are necessary for the preservation of nature, the maintenance of the appropriate world population, the stabilization of the economy, and the maintenance of the minimum lives of citizens, that is, the security of social rights. That is, we need to maintain the powers securing social rights. As for liberal rights, it is public armed forces like the police and the military that are direct and the strongest powers violating liberal rights. All the same, simultaneously, they are direct and the strongest powers which can protect liberal rights by coping with violence, aggression, and so forth. That is, they are two sides of the same coin or a double-edged sword. Then, we need to restrain those powers which can violate or protect liberal rights with the democratic systems, the separation of the three powers, and the rule of law which are strict. In addition, human democratic systems need to function to the powers securing social rights. That is, we do not need to destroy all powers but need to democratize and separate necessary powers. Here the desire and purpose to reduce the unnecessary, persistent, and large-scale pain caused by human beings as in general as possible "by democratizing and separating powers" comes to appear.

POLITICAL AND ECONOMIC POWERS' RUNNING WILDLY TO AUTOCRACY AND TOTALITARIANISM BY SHOWING THE PRETEXT OF THE EXISTENCE OF LIVING THINGS OR HUMAN BEINGS

    We face the following problems:

(1) the deterioration of the environment on a global scale,
(2) the exhaustion of natural resources on a global scale,
(3) the world population's coming close to or exceeding that which can be maintained on the earth.
(4) the economy's going tight on a global scale by (1)(2)(3), and
(5) general citizens' lives' going tight by (1)(2)(3)(4) on a global scale.

Against (1)(2)(3)(4)(5), we need the following.

(1') Preserving the environment,
(2') preserving and making good use of natural resources,
(3') making the world population appropriate,
(4') stabilizing the economy,
(5') and securing the minimum lives of citizens.

(1')(2')(3')(4')(5') can be called "Securing (the) Existence (in a Narrow Sense) (of Living Things Including Human Beings)." From the viewpoint of human rights, it is included in securing social rights. In order to secure existence, it is certain that synthetic policies need to be planed and carried out. However, deviating from synthetic policies, by showing the pretext of the security of the existence of human beings or living things, the following go on.

(6) Political and economic powers' making liberal rights, democratic systems including political rights, separations of powers including the separation of the three powers, and the rule of law mere formalities and running wildly to autocracy, monopoly or oligopoly, and totalitarianism,
(7) such state powers' isolation and conflict in the international society and the threat of a world war, and the lack of international or world systems or organizations which can effectively coordinate these problems and conflicts,
(8) military-civilian-academic-industrial complexes' developing and producing totally destructive means consisting of nuclear weapons, immutable gene means, and such manipulation of asteroids as changes their orbits, and state powers' using them, and
(9) the danger of (8)'s extinguishing living things including human beings on the earth.

We are facing (1)-(9). The following will be supplemented.
    As for (1) the deterioration of the environment on a global scale, not only global warming or climate change or crisis but other various problems will loom up. It is unpredictable what will loom up. Therefore restrictive words like "global warming" or "climate change" or crisis are not used in these books. As for (2) the exhaustion of natural resources on a global scale, concerning energy resources, alternatives seem to be being developed, but it is unpredictable how long that development will go on. Concerning food resources, it is unpredictable how much they will be increased by the manipulation of genes, cultured meat, artificial photosynthesis, and so forth. The decrease or increase of other resources are also unforeseeable. Therefore, also concerning natural resources, restrictive words like "energy ..." or "food ..." are not used in these books.
    There have been complexes of the military, civilian officers controlling it, scientists and technologists, and public and private enterprises, and they have been a great problem since before the Cold War in the twentieth century. They were intensely paid attention to in the early days of the Cold War, and were called "Military-Industrial Complexes." They had been complexes of those, at least, four since those days. Therefore they are called "Military-Civilian-Academic-Industrial complexes" in these books.
    Liberal rights, democratic systems including political rights, separations of powers including the separation of the three powers, and the rule of law are not only starkly destroyed but also made "mere formalities" as was described above. In addition, it is rare that political powers alone run to autocracy, but political and economic powers cooperate with each other and run to autocracy and monopoly or oligopoly.
    As for economic systems like the capitalist or market economy, communist or socialist economy, and so forth, everybody admits that the economy does not function only by one of them. The economic systems at present are all their mixture, and it will be so more and more. The dispute over how to mix them or which should be dominant can take place but cannot be as fierce as that between capitalism and communism in the twentieth century.
    As for international systems and organizations, it is not that they do not exist but that they do not function. From the beginning, most of the above problems are global ones and impossible to solve only by isolated functions of states or nations. In order to solve them, the functions of international organizations or the cooperation of states or nations are indispensable. This also prove that the security of the existence of human beings or living things which the holders of state powers display while isolating themselves from the international society is no more than a pretext for autocratization of state powers.
    We fear various problems caused by the rapid progress of science and technology, above all, information technology and biological technology. The greatest problems are the following three. (a) Science and technology in general develops and refines totally destructive means. (b) Information technologies are abused by political and economical powers. Above all, (b-1) their interests are taken into the process of planning policies, and it hinders planning appropriate policies, and (b-2) the results of elections or referendums are fabricated, and liberal rights, democratic systems including political rights, separations of powers including the separation of the three powers, and the rule of law are made mere formalities. (c) Out of biological technology, high medical technologies are expensive and are only used by the rich including the holders of political and economic powers.
    Anyway, we can undergo the predicament or extinction caused by (6)-(9), that is, world wars and the use of totally destructive means before undergoing the predicament caused directly by (1)-(5) like the shortage of food or drinkable water or the pandemics caused by overcrowding. Simply, we are lucky if we undergo the hell brought about by (1)-(5). Of course, we need to cope hard with (1)-(5), but we need to cope harder with (6)-(9).

AUTOCRACY, TOTALITARIANISM, AND THE COLLUSION BETWEEN POLITICAL AND ECONOMIC POWERS NEVER FUNCTIONS EVEN FOR THE SECURITY OF EXISTENCE

    From now on, the planning of the policies for the security of (the) existence (in a narrow sense) (of living things including human beings) or the security of social rights go more and more difficult. In addition, the policies for the security of existence should not be biased and need to be synthetic. In addition, the appropriate policies are not what can be found anywhere and are limited very narrowly. It is impossible to plan such unbiased, synthetic, and appropriate policies under autocracy, totalitarianism, and the collusion between political and economic powers. Though there are a lot of reasons for this, the most vital are the following (1)(2)(3).

(1) The staff inside political and economic powers alone cannot plan such policies, and scientists and technologists, and general citizens outside need to attend the process of planning them and to unfold free and active discussions. Under autocracy, the possibility of such attendance and discussions is very small. Even if the holders of powers invite some scientists and technologists outside, the possibility is very large that those who are convenient for them are invited.
    From the beginning, in order for the policies for the security of existence become unbiased, synthetic, and appropriate, not only those inside or around powers but also general citizens outside, scientists and technologists included, need to debate and criticize those policies freely, and the freedom of speech is necessary. Under autocracy, the possibility is very large that such free speeches are restrained somehow. In addition, the possibility is large that holders of political and economic powers manipulate the public opinion.

(2) One of the causes of the failure of communism in the twentieth century was, because of the lack of the freedom of speech and fair elections, that the planners of policies abandoned themselves to internal and external struggles for powers and that the excellent for not the planning of policies but power struggles become the planners or that they did not dispute or compete with one another and did fall into the inability for that planning. In order for the policies for the security of existence to be unbiased, synthetic, and appropriate, the freedom of speech and fair elections need to be ensured, the planners or the candidates for the planners need to dispute and compete with one another and to heighten or keep their abilities for the planning, and the excellent for not the struggle for powers but that planning become the planners.

(3) When the holders of political powers and those of economic powers collude, it is anyway inevitable that their interests are taken into those policies. The theory that pursuing profit leads to public welfare presupposes free competition. Their collusion hinders free competition. Even if there is the products of information technology, they will program and set them in such ways as are convenient for them and take their interests into them. Those policies for the security of existence which are very hard to plan and carry out cannot become unbiased, synthetic, or appropriate with their interests taken into them. This (3) would be easier to understand than (1)(2). Also in order to restrain the collusion and corruption between political and economic powers and to secure existence, we need to ensure the freedom of speech to expose and criticize them and to establish democratic systems including political rights, separations of powers including the separation of the three powers, and the rule of law which can strictly investigate and accuse them.
    The above (1)(2)(3) are the main reasons why autocracy, totalitarianism, and the collusion of political and economic powers do not function also for the security of existence.

DEMOCRATIC AND SEPARATIVE SYSTEMS

    The environment and natural resources can be called "Nature." The preservation of the environment and the preservation and the making good use of natural resources can be called the "Preservation of Nature." The preservation of nature, the maintenance of the appropriate world population, the stabilization of the economy, and the maintenance of minimum lives of citizens can be called the "Security of (the) Existence (in a Narrow Sense) (of Living Things Including Human Beings)." It is included in the security of social rights or the right to live in a broad sense, and they are not the same. However, because the preservation of nature and the maintenance of the appropriate world population are more and more essential, the description is not utterly inappropriate that they are the same. Such a description is sometimes made in these books.
    Provisionally, democratic systems including political rights, separations of powers including the separation of the three powers, and the rule of law can be called "Democratic and Separative Systems." In addition, materializing those systems can be called "Democratizing and Separating" powers.
    As was explained in the above sections, also in order to secure existence, that is, to secure social rights, liberal rights need to be protected. Of course, liberty or freedom is itself a purpose. Most citizens, while making minimum lives bases, want to live freely. The strongest powers of all that can violate liberal rights are state powers containing public armed forces like the police and the military. In order for liberal rights to be protected, we need to ensure democratic and separative systems and restrain state powers with them.
    Here we need to emphasize separations of powers. Most revolutions in the human history have failed. Its leading cause is that former anti-government groups struggled with one another and that they made much of democratic systems alone and made light of separations of powers and the rule of law. Enthusiastic and explosive democracy is short-lived and goes back to autocracy at once. This is because those who have won civil wars or a few elections suddenly change into autocrats. Democratic systems are those where citizens restrain a state power directly or indirectly. Separations of powers are very sophisticated systems where they separate a state power into some powers and make those separated restrain one another.
    As for the rule of law, it is that judicial powers fairly apply the law to individuals and groups. That fairness in itself does not lead for the judicial power to make light of (1) the restraint on citizens and to make much of (2) that on powers and the holders of them. Because the latter (2) is very hard, as a result, (2) is outstanding and precious for citizens. More concretely, it is outstanding and precious that the judicial power applies the constitution to the legislative power and that it applies the constitution and laws in a narrow sense to the administrative power. The second greatest merit of the rule of law is that it can restrain even the arrogance of the majority which mere democracy tends to fall into.
    It is possible anytime and anywhere that through a few elections or referendums, a certain party acquires the masses' enthusiastic support and political powers, suspend the constitution and the democratic and separative systems which it provides or should have provided, and run wildly to autocracy. It is even possible that the masses abandon democratic and separative systems through only one election or referendum by being fanned by a certain party. When the rule of law is strict, it is hard for democratic and separative systems to be suspended or abandoned. It is included in the second greatest merit of the rule of law explained above that it can stop the masses from abandoning democratic and separative systems even if they want to abandon them.
    Therefore, whether the accuser or the accused is the holders of powers or citizens, all that the judges of the judicial power need to seek is fairness. However, in order for judges to seek fairness and for the rule of law to be strict, the judicial power need to be independent, and the separation of the three powers need to be secured. Thus, separations of powers and the rule of law cooperate.
    The above never says that democratic systems are unnecessary. They are far better than autocracy or despotism. The above only says that democratic systems are transient by themselves and that they need to accompany separations of powers and the rule of law. It can also be said that separations of powers and the rule of law complement democratic systems. Also for the emphasis of these, these books use the words of "democratic and separative systems."

SEPARATING EACH STATE POWER INTO TWO SYSTEMS OF THAT OF THE RULE OF LAW PROTECTING LIBERAL FIGHTS (L SYSTEM) AND THAT OF THE HUMAN RULE SECURING SOCIAL RIGHTS (S SYSTEM)

    Its details will be explained in the book having the same title as this section's. It will be explained simply in this book.
    It impairs the separation of the three powers and impossible for each state power to be separated into the two organizations of that having the functions of protecting liberal rights and that having the functions of securing social rights. In contrast, it is possible for each state power to be separated not into two organizations but into the following two "systems" each of which involves its own three powers:

[L system] which has the functions of protecting liberal rights and of protecting democratic and separative systems, that is, democratic systems including political rights, separations of powers including the separation of the three powers, and the rule of law and where the strict democratic systems, the strict separation of the three powers, and the strict rule of law need to function;
[S system] which has functions of securing social rights and where the human democratic systems, the loose separation of the three powers, and the loose rule of law need to function.

L system can be called the "System (of the Rule of Law) Protecting Liberal Rights (and Democratic and Separative Systems)," and S system can be called the "System (of the Human Rule) Securing Social Rights."
    Again, in order to secure social rights, we need to discuss and elaborate synthetic policies with the freedom of speech and fair elections. In addition, in order to prevent the holders of political and economic powers from intermingling their interests with those synthetic policies, we need to restrain the collusion and corruption between political and economic powers. Also in order to secure social rights, we need to assure and enlarge liberal rights and democratic and separative systems.
    In contrast, the holders of political and economic powers, by showing the pretext of the security of social rights, tend to make democratic and separative systems mere formalities and run wildly to autocracy, totalitarianism, and monopoly or oligopoly. It can be called the "Deviation from Social Rights" or the Deviation from the Right to Live in a Broad Sense. The human history have often witnessed that deviation causing wars, massacres, man-made famines, and the like. Stop the repetition of the same failure, shall we? In order to prevent such deviation and to make existence and liberty compatible, it is necessary that each state power be separated into the two of the system of the rule of law protecting liberal rights (L system) and the system of the human rule securing social rights (S system), and it is possible. To be sure, it is necessary that synthetic policies be planned and carried out in order to secure social rights. However, it can be done only in S system. It is possible and necessary that L system protects full liberal rights and strict democratic and separative systems. It is necessary and possible that, in S system, through full liberal rights and strict democratic and separative systems protected by L system and the human democratic system particular to S system, synthetic policies are planned and carried out. The democratic and separative systems including this separation of each state power into the two of L system and S system can be called again "Democratic and Separative Systems." In addition, materializing those systems can be called again "Democratizing and Separating Powers"
    Autocrats propaganda that it is impossible to make existence and liberty compatible and that we should choose existence with sacrificing liberty. However, that is no more than a pretext for autocrats to intensify autocracy. Making existence and liberty compatible is not only necessary but also possible. Separating each state power into the two systems of that of the rule of law protecting liberal rights (L system) and that of the human rule securing social rights (S system) is the decisive way to do it. It is not balance or compromise but compatibility. When forced into the alternative of existence or liberty, let us mock them and say, "Aren't you stupid? we'll take, of course, the both." Not "existence or liberty" but "existence and liberty."

DISSOLUTION OF THE WEARINESS OF OVER-SEPARATION

There will be some people made sick only by hearing the word of separation. First, such weariness needs to be dissolved. The strict separation of the three powers in L system is essential. In addition, the separation of the police and the military in L system is essential. In addition, the loose separation of the three powers in S system is necessary. By the separation into the two systems of L and S, while each of the administrative power and the legislative power is separated into that of each system, the judicial power does not need to be separated. As for the legislative power, in each of most countries, a bicameral system is adopted, and the legislative power is separated into two houses. One of them becomes that of one system, and the other becomes that of the other system. As for the administrative power, it has already been ramified into seemingly various departments. Public armed forces like the police and the military excluded, those seemingly various departments have the functions of securing social rights like the department for finance, that for the coordination of the economy, that for the development of social capital, that for the coordination of labor and management, that for the promotion of medical care and welfare, that for education and culture, and that for the preservation of the nature. Such ramifications are not only unnecessary but also harmful. Such ramifications have increased public cost and tax and decreased the efficiency of public functions. From now on, it makes it hard to plan and carry out synthetic policies. Therefore, it is possible and necessary that those departments are unified and becomes one organization as S system's own administrative power. This possibility of unification has made clear for the first time by the separation of L system and S system. This separation makes the points of separation clear, as a result, makes the possibility of unification elsewhere clear, and, as a whole, reduce separation, far from over-separation.

THE DISSOLUTION OF MILITARY-CIVILIAN-ACADEMIC-INDUSTRIAL COMPLEXES

    The details including the effects or merits of the separation of each state power into the two of the system of the rule of law protecting liberal rights (L system) and the system of the human rule securing social rights (S system) will be explained in "SEPARATING EACH STATE POWER INTO THE TWO SYSTEMS OF THAT OF THE RULE OF LAW PROTECTING LIBERAL RIGHTS AND THAT OF THE HUMAN RULE SECURING SOCIAL RIGHTS." In this book, a few of its effects or merits will be enumerated.
    There have been military-civilian-academic-industrial complexes since before the Cold War, they were intensely paid attention to in its beginning part, and they were called "Military-Industrial Complexes." They have been practically the complexes of (1) the military, (2) the civil officers controlling it, (3) the scientists and technologists developing weapons and munitions, and (4) public and private enterprises producing them. While (1)(2) seek powers, (3) seek authority and glory, and (4) seek profits, such complexes expand on their own. Therefore the development and production of weapons and munitions, above all, totally destructive means advance at a staggering pace, and they go on producing unnecessary weapons. By separating each state power into the two of L system and S system, out of those complexes, (1)(2) belong to L system, (3)(4) are under S system, those complexes are dissolved. More closely, by the separation into the two systems, as civilian officers, not only those in L system but also (5) those in S system loom up, and those civilian officers (5) administrate (3)(4). The functions of (5) are promoting not destructive but peaceful pieces of science and technology and industry. (5) are independent of (1)(2) by the separation of a state power into those two systems. (5) and (3)(4) administered by (5) can refuse the cooperation with (1)(2). Thus, military-civilian-academic-industrial complexes are dissolved with (5) wedged into them.
    Because those complexes have been locomotives for the research, development, and production of totally destructive means, their dissolution is certain to be one of the decisive ways to totally abolish and prevent totally destructive means.

THE SYSTEMS OF THE HUMAN RULE SECURING SOCIAL RIGHTS' OWN POWER TO STOP THE SERVICES WHICH IT HAS BEEN PROVIDING AND DOUBLE CIVILIAN CONTROL

    The public armed forces like the military and the police have been and will be the direct and the strongest power that violate liberal rights and democratic and separative systems and run wildly to autocracy, massacres, wars, and so forth. The civil officers controlling them can abuse them. All the same, whether they run on their own or are abused, public armed forces are the direct powers that can run wildly to them. When each state power is separated into the two of the system of the rule of law protecting liberal rights (L system) and the system of the human rule securing social rights (S system), public armed forces are restrained with strict democratic and separative systems. However, that is not all. Not only L system but also S system has its own effective power.
    It is S system that provides citizens, L system, and S system itself with services concerning water, electricity, fuel, and information network, and so forth or administers those provisions. It is also S system that provides the public armed forces with those services or administers those provisions. Those services, above all, the information network are vital for public armed forces, too. When public armed force violate liberal rights and democratic and separative systems and run wildly to autocracy, totalitarianism, or the like, whether they run on their own or are abused, S system can stop those services which it has been providing them with or administering. That is, S system has its own power to stop or propose to stop the services which it has been providing others with or administering. This power can be used against not only, for example, the enterprises destroying nature or the citizens abusing welfare but also the public armed forces. This power inherent in S system is made clear and strengthen by this separation.
    Of course, the public armed forces and the civilian officers controlling them are restrained not only by that power inherent to S system but also with strict democratic systems and separative systems in L system. These can be called "Double Civilian Control" in contrast to the traditional "single" civilian control. That will be the decisive restraint against the public armed forces and the civilian officers controlling them.

ABOUT MUNICIPALITIES, FEDERATIONS, AND INTERNATIONAL OR WORLD ORGANIZATIONS

This separation of each state power into those two systems of that of the rule of law protecting liberal rights (L system) and that of the human rule securing social rights (S system) never hinder the existence and functions of traditional municipalities, federations, and international organizations. Moreover, it will be found out that it is possible and necessary that they are also separated into the two of L system and S system.
However, their separation is not necessarily the same as that of a state. For example, in a federation, it is possible that the military are contained in L system of the federation, that the police are contained in L system of each state, that the legislation and administration concerning the economy are contained in S system of the federation, and that the legislation and administration concerning cultural education are contained in S system of each state.

ABOUT LOCALLY CULTURAL EDUCATION

    As for adults' education and culture, whether on the side of creators or providers or on that of enjoyer, it is possible and necessary that they seek it freely on the basis of liberal rights of thought, speech, and expression. What about children's education?
    The right where children acquire minimum education or where parents make some public powers provide their children with minimum education is a part of social rights, and its security is the functions of S system of a state power or a municipality.
    Here locally cultural education will matter, above all, in a multiethnic country or federation. This separation into those two systems never hinder municipalities or states in a federation from providing children with locally cultural education. It is possible and necessary that a part of S system of a municipality provides them with it. It is necessary also to prevent ethnic conflicts.

MINIMIZING THE CONFLICTS BETWEEN CITIZENS

    Most revolutions in the human history failed. Its leading cause is (1) that citizens or anti-government groups struggled with one another and (2) that they made much of democratic systems alone and made light of separations of powers and the rule of law. The countermeasure against (2) was explained earlier. That against (1) will be explained here. Not a few of those struggles were those over political and economic systems. In order to prevent such struggles, we need to do the following.
    Beforehand, many citizens and anti-government forces need to agree about the following:

(1) that, first, a system of the rule of law protecting liberal rights (L system) be established and that, in L system, full liberal rights and strict democratic and separative systems, that is, democratic systems including political rights, separations of powers including the separation of the three powers and the separation of L system and S system, and the rule of law be established, and

(2) that, thereafter, the system of the human rule securing social rights (S system) be rearranged and that, in and around S system, it be timely discussed and be finally decided by citizens whether the capitalist or market economy or the communist or socialist economy or their mixture should be adopted, how to mix them, whether or not the monopoly of enterprises should be admitted, how to deal with public enterprises, how to deal with welfare systems, whether high welfare high burden or low welfare low burden or its medium is better, how to deal with medical systems, whether high medicine high burden or low medicine low burden or the medium is better, how to preserve nature, whether the public powers should actively intervene in that preservation or, to some extent, leave it to the voluntary preservation by citizens and enterprises or to the market economy, whether big governments or small governments or the medium are better, and so forth.
    The above is no more than a simple explanation of the separation of each state power into the two of L system and S system. Writers of this book think that some questions have already arisen, and that "SEPARATING EACH STATE POWER INTO THE TWO SYSTEMS OF THAT OF THE RULE OF LAW PROTECTING LIBERAL RIGHTS AND THAT OF THE HUMAN RULE SECURING SOCIAL RIGHTS" can answer most of them. Those with questions, please read it.

REDUCING NATIONALISM AND PATRIOTISM

    Now let us grope the way to totally abolish and prevent totally destructive means. In order to grope it, we need to reduce nationalism and patriotism to a degree.
    First, in order not to bring about unnecessary disputes, they need to be clearly defined. Patriotism can be defined as the attachment for the whole of a state including the state power. Nationalism can be defined as a thought which regards the whole of a state as essential or sometimes as supreme whether it is an autocracy, democracy, or others. Thought the word of nationalism sometimes means the thought which regards ethnicity as essential or supreme, it means the former in these books.
    It is not that states and state powers are unnecessary but that states powers need to be democratized and separated and that nationalism and patriotism are not essential and are sometimes harmful. Organizations, functions, or powers including states or state powers are those whose necessary parts need to be grasped, made use of, improved, and prevent the deterioration of. When their whole is loved or made supreme, even their necessary parts and their deterioration can hardly be found out. On the other hands, for the holders of a state power, who grope the opportunity to destroy liberal rights and democratic and separative systems and to run wildly to autocracy, it is inconvenient for citizens to see those necessary and deteriorating parts. Therefore they fan nationalism and patriotism and try to cover those parts with the beautified whole of a state.
    Thus, while some parts of states and state powers are necessary, nationalism and patriotism is not essential. Even when that necessity is paid attention to, in the era when, at least, the environment, natural resources, and the economy are being globalized, there is no reason for that necessity to surpass the necessity for the globe, the world, the international society, international organizations, world organizations, or the like. In addition, if the education concerning the local or ethnic culture is made much of, there is no reason for the national education to surpass municipal education.
    Out of the components of a state, most citizens do not love its whole, state powers, or the holders of them. In contrast, they love some familiar pieces of nature, culture, and people. For example, the attachment to the food, clothes, and arts of the land where they are born and grown never fade away. Thus, it is not the whole but some parts of a state that they love. Such love needs to be called "localized attachment" or the like and to be prevented from being confused with nationalism or patriotism.
    In the past, nationalism or patriotism sometimes promoted anti-imperialism, anti-colonialism, liberalism, democracy, and so forth. It is the only usefulness of nationalism or patriotism in the human history. In other cases, it is useless or harmful. For example, it sometimes promoted despotism, autocracy, totalitarianism, communism, and so forth.
    Concerning most citizens, even when they seem to embrace extreme nationalism and patriotism, they are only pretending to embrace them under some intense threat. As soon as that threat disappear, they do not even pretend to. This was demonstrated by a lot of citizens in Germany, Italy, and Japan in or after the Second World War.
    Nationalism and patriotism might solve some of "intra"-national problems but cannot solve "inter"-national ones. Far from that, they fan struggles between nations, that is, international disputes and wars. A lot of them have been fanned by nationalism and patriotism since the formation of modern nations.
    However, it is not that nationalism and patriotism should be eradicated but that, when the above are recognized, nationalism and patriotism are reduced to an enough degree for the following to be possible.

THE STRUCTURE AND DYNAMICS OF HORIZONTAL DIVISION BETWEEN THE WORLD CITIZENS AND THE POWER HOLDERS IN THE WORLD AND SELECTIVE DESTRUCTIVE MEANS-SMAD-ALIENATING POWERS-MUTUALLY UNVEILING POWERS

    Today, the historical significance of what is called the "Cold War" in the twentieth century lies in the development and production of totally destructive means of nuclear weapons, the expansion of military-civilian-academic-industrial complexes, and the spread of the idea of the following "MAD" rather than the conflict between capitalism and communism. The words of "mutual assured destruction (MAD)," "deterrence theory," and the like prevailed in that Cold War. Their point is that if several superpowers could destroy one another with nuclear weapons, which were the only totally destructive means at that time, they would not attack one another and world wars could be prevented. Such ideas are lumped together by the words of "Mutual Assured Deterrence (MAD)" in these books. It is partly true that MAD prevented the Cold War from becoming hot war or world war.
    The core of military strategies in and after the Cold War is not completely destroying opponents' offensive and defensive forces. Though the possibility of opponents' retaliation against aggression would disappear if they were completely destroyed, it is absolutely impossible. This is because there can remain some destructive means underground or undersea or, above all, in the space. In addition, it is impossible to construct such defensive systems as are able to block opponents' offensive forces completely. The core of the military strategies in and after the cold war are all no more than "deterring", simply, threatening opponents. The question is what we need to deter.
    Science and technology, above all, information technology is progressing far beyond that in the age of the Cold War, and weapons are coming to be able to destroy only the keystones of opponents' governments and military forces accurately and selectively. In contrast to indiscriminately destructive means like totally or massively destructive means, the means which can destroy only the keystones of opponents' governments and military forces accurately and selectively can be called "Selective Destructive Means." They include new missiles carrying old bombs, artificial satellite or spaceship in the space and minute drones on the earth. They can be reconnaissance means or offensive or defensive means. The government and the military of each state are coming to be able to destroy only the key stones of opponents' governments and military forces accurately and selectively with selective destructive means.
    It is, of course, their own life that the holders of state powers including those who have the command of the military cherish and try to protect the most desperately. What they do so the second most is the powers which they have acquired, and they include not only weapons and practical military facilities but also the symbols of powers like the main buildings of the administrative power and the legislative power, and the military and the police. They are more vital for them than citizens' life. For this very reason, the effect of deterring the keystones of governments and military forces including those who have the command of military forces is enormous. In contrast, it is of no effect to deter general citizens, who have no command of military forces. In order for us to deter invasion, preemptive strike, war, and so forth, it is not general citizens but the keystones of governments and military forces including commanders of military forces that we need to deter. With only using selective destructive means and without involving general citizens, that governments and military forces of some countries deter one another can be called "Selective Mutual Assured Deterrence (SMAD)," and if it goes beyond the stage of deterrence, it can be called Selective Mutual Assured "Destruction" (SMAD). Even if the latter should be caused, all that are sacrificed are the holders of powers. All that we need is SMAD in order to deter invasion, preemptive strike, war, and so forth. With selective destructive means, even small countries can deter superpowers, and, of course, a superpower can deter other superpowers. With selective destructive means, a country can deter even alliances, and, of course, an alliance can deter other alliances. Not only general citizens but also governments and military forces on the earth cannot help admitting that SMAD is an effective strategy. From now on, they need to concentrate on the development and production of not indiscriminately destructive means but selective destructive means. In addition, those whose positions can influence the policies and strategies of governments and military forces need to lead them, with saying, for example,"You can accomplish your purpose by destroying the main facilities and key persons of the enemy governments and military forces with selective destructive means. If you used totally destructive means, the resources which you want would be contaminated."
    From the beginning, international laws and the constitution and laws of each state need to prohibit the research, development, production, hold, and use of indiscriminately destructive means including totally destructive means by the human beings inside and outside public or private powers in the world. However, they were not prohibited. That was because there was no science or technology with which we could develop and produce selective destructive means in the past. At present and in the future when there is such science and technology, indiscriminately destructive means will be prohibited. They are no more than a relic of the past when there was no such science or technology.
    Moreover, in order to refine the selectivity of selective destructive means and SMAD and to totally abolish and prevent totally destructive means while preventing great wars, general citizens in the world need to behave themselves as follows.
    In contrast to the structure and dynamics of the vertical division between states or nations in international society, the "Structure (and Dynamics) of the Horizontal Division (the World Citizens and the power holders in the World)" can exist and function. In the human history, some anti-government forces in some countries cooperated with one another in order to throw out despotism and bring about some kinds of revolutions or to gain independence from suzerains. Those were examples of that structure and dynamics of horizontal division. From now on, such structure and dynamics will be necessary in order to totally abolish and prevent totally destructive means and to prevent world wars. The following are some examples of that structure.
    First, we need to unfold campaigns for citizens not to live near major facilities of governments and military forces. These campaigns can be called the "Alienation of Powers" or Alienating Powers. If it is unfolded on global scale, the selectivity of selective destructive means and SMAD explained above gets larger, and the possibility gets larger that the holders of powers destroy one another in general wars and that wars come over without sacrificing general citizens. In addition, the necessity and possibility get smaller that totally or massively destructive means are used. The alienation of powers do not prepare for the case that totally destructive means are used. If they should be used, it is no use for general citizens to be anywhere on the earth. The alienation of powers is a means which heighten the selectivity of selective destructive means and SMAD and which reduce the necessity and possibility of the development, hold, or use of totally or massively destructive means and wars in general. Even after totally destructive means are abolished and even while they are prevented, the alienation of powers needs to be maintained in order to prevent the use of massively destructive means and wars in general.
    In addition, not only does the lower part of that structure and dynamics of the horizontal division carry out that alienation, but also the following is necessary with that division surpassed. The facilities where, at least, the civil officers controlling the military and the top of the military conduct their duties need to be opened to the citizens and the public and private powers of the state but also those in the world. In addition, when they move inside or outside borders for the sake of the duties like inspection or diplomacy, their present places where they are conducting those duties need to be opened. In addition, when they evacuate or deviate from those facilities or places, above all, evacuate into shelters, or hide themselves in the midst of general citizens, they need to be looked upon as abandoners of their positions and be replaced. In addition, those need to be provided in the constitution and laws and to be enforced. In addition, if the main facilities of governments and military forces are transfered, the cost of the movement of the residents around needs to be compensated, at least, partly.
    In addition, in order to make selective destructive means and SMAD more selective, citizens, anti-government forces, covert defectors in the government and the military in each state in the world need actively to mutually unveil the information concerning the government and the military of their own country to the other countries. This can be called "Mutually Unveiling Powers." With it, the major facilities of the government and the military of each country can be destroyed more accurately and selectively. This can be said to be the acme of the structure and dynamics of the horizontal division between the world citizens and the power holders in the world. All the more for this, those inside and outside powers who expose them will be harshly accused and punished as "traitors." However, when international laws, and the constitution and laws of each state are revised in the following way, they will not.
    From the beginning, again, international laws and the constitution and laws of each state need to prohibit the research, development, production, hold, and use of indiscriminately destructive means including totally destructive means by the human beings inside and outside public or private powers. In addition, the exposure of them by the human beings inside and outside public or private powers needs to be recommended. In contrast, what about selective destructive means explained above? Seemingly, as far as selective destructive means are concerned, some parts of them, for example, their whereabouts become what is called "state secrets." However, what is called a secret is a secret because if some significant parts of it are leaked, it brings about somebody's advantage or disadvantage. Otherwise, it never becomes a secret. Not only do selective destructive means need to exist and function in places hard to detect but also those places need to change constantly and randomly, and everybody sets them so. Even if their whereabouts are leaked, it takes more than tenths of a second for them to be attacked. In such a time, their whereabouts have been changed, and those at present are unpredictable. Therefore even the whereabouts of selective destructive means never becomes state secrets. When we look over things thus, we find that there is no true state secret. In addition, for the human beings outside and inside public or private powers to expose everything concerning public powers including state powers is a liberal right which should not and need not be restricted for anything. Therefore it is not only necessary but also possible that for the human beings outside and inside public or private powers to expose everything concerning public powers including weapons and military tactics and strategy is a protected on the basis of that unrestricted liberal right by the constitution and laws of each state and international laws. Then, accusing and punishing such exposure as treachery is looked upon as unconstitutional and illegal and treacherous.
    Moreover, in the mixture of the structure and dynamics of horizontal division and those of vertical divisions, the following becomes possible. The citizens in a state who suffer autocracy will have another state where democratic and separative systems are established topple their autocratic government. However, only in such a case, if it should become SMAD and if the state power of the latter should be destroyed, the citizens of both the former and the latter would be in trouble. If the citizens and covert defectors of the former and the government and military forces of the latter cooperate very closely, it will be possible that only the keystone of the government and military forces of the former is destroyed and that the former is democratized and separated.
    The selectivity of selective destructive means and SMAD is increased by alienating powers and mutually unveiling powers, and they overlap. Those overlapping can be called "Selective Destructive Means-SMAD-Alienating Powers-Mutually Unveiling Powers." For world citizens, it is sacrificing the holders of powers alone at the worst without sacrificing themselves. Simply, it is that world citizens say to the power holders in the world, "If you must destroy anything anyhow, all you need to destroy are the keystone of powers." On the other hand, the holders of powers cannot help admitting selective destructive means and SMAD to be an effective strategy. They, too, become safer. Defense costs, too, can be cut down. It decreases the necessity and possibility of world wars and totally destructive means from both sides of the power holders in the world and world citizens.
    Since the formation of modern nations, most bloody events like autocracy, totalitarianism, massacres, wars, the crisis of the use of totally destructive means, and the danger of the extinction of living things including human beings have been caused in the structure and dynamics of the vertical division between states. In contrast, all the bloody events which can be caused in the horizontal division is the sacrifice of power holders and the world revolution. In order to make that revolution a bloodless one, we need to fill powers with potent intra-power covert defectors. In addition, we need to minimize the conflicts between citizens in such a way as was explained earlier.

THE REASON WHY TOTALLY DESTRUCTIVE MEANS NEED TO BE ABOLISHED NOT PARTLY BUT TOTALLY

    The following are the reason why totally destructive means need to be abolished not partly but totally.
    If they had not used for tens or hundreds of years, it would never be the reason for their subsistence. If they had not been used for tens or hundreds of years, its reason would be no more than the following.

(1) By "mutual assured destruction (MAD)," no war involving states holding them has broke out.
(2) The holders or administrators of them have had ordinary emotions and egos.
(3) The accidents like those from natural disasters or their own aging which scientists and technologists can never foresee have not occurred to them.
(4) No outsiders like terrorists, hackers, foreign governments, foreign military, or foreign intelligent agencies have not intruded on and manipulated them.
(5) There has been no chain of retaliation by state powers holding them.
(6) There has been no complex of (3)(4)(5). That is, the running wildly of totally destructive means by some accidents or some outsiders' intrusions and manipulations has not misunderstood as attacks by opponents, and has not started any chains of retaliations.
    Again, (1)-(6) are no more than the reason why totally destructive means have not been used for tens or hundreds of years. What we seek is the existence of the living things not for tens or hundreds of years but until the drastic change of the earth or the sun. For such existence, (1)-(4) are too fragile.
    The fragility of (3)(4)(5)(6) will be easily understand. As for (1)(2), the following can be said. (1) assume (2). That is, MAD assume that the holders or administrators of totally destructive means have ordinary emotions and egos. However, it cannot be foreseen what intentional functions they cause with what emotions or egos. They may go into a depressive state, a manic state, a hallucinatory and delusional state, drug withdrawal, or the like. Moreover, even without such mental states in mental disorders, the following may take place.
    For example, when a person with an intense tendency to control anything, desire to make the self eternal, and desire for powers holds political powers including public armed force including totally destructive means and when his or her political powers are in danger by a war or the movement toward a revolution, he or she may try to go underground into a shelter, to use totally destructive means onto the earth, to extinguish the human beings on the earth, and thereafter to return onto and rule the earth. In addition, because the use of nuclear weapons contaminates a lot of natural resources and leaves radioactivity for generations on the earth, he or she may try to limitingly use nuclear weapons, to widely use immutable gene means, to extinguish those on the earth, and to return onto the earth after the danger of infection have gone. Moreover, some of the autocrats over the world may think the following all at once: "We will induce another autocrat to use totally destructive means and make he or she a villain. We will escape underground into shelters just before that. We will return onto and rule the earth after the human beings on the earth are extinguished. The population will be dramatically decreased only with those who escaped underground alive. The environment and resources will revive soon and hardly deteriorate. Thus, we do not need to fight one another. Simultaneously, we do not need to cooperate with one another. Thus, we can rule the earth freely. This will be the very paradise."
    The above is only an example. It is impossible to foresee, when they acquire powers, with totally destructive means, what intentional functions human beings cause with what emotions and egos. Somebody might say, "It is common for those who acquired powers to oppress and slaughter the people, to go to great war, and so forth." However, it could be said in the age when there were no totally destructive means or sophisticated shelters. At present and from now on, it cannot be foreseen what the holders of powers will think and carry out with totally destructive means and sophisticated shelters. All that citizens can do is democratize and separate powers and totally abolish and completely prevent totally destructive means. The abolition of totally destructive means need to be total abolition including those on the earth, underground, underwater, and in the space and those which public and private powers can acquire. Otherwise, the existence of living things including human beings cannot in the least be secured.

PILING UP UNILATERAL ABOLITIONS

    The history often witnessed the weakness and the reduction to mere formalities of international organizations. If international organizations are necessary for the total abolition and prevention of totally destructive means, initially, we need to establish that whose purpose is limited to that abolition and prevention. That is because if an extensive international organization whose purposes include various ones like collective security, general disarmament, the protection and security of liberal rights and social rights of the world citizens are constructed, the total abolition prevention of totally destructive means also fails by that organization's failure or reduction to mere formalities.
    Anyway, it seems that some international negotiations, conferences, charters, or organizations are essential in order to totally abolish and prevent totally destructive means. Is it true? The mutual abolition and prevention of something through some international functions or organizations can be called "Mutual Abolition." The voluntary and unilateral abolition and prevention of something by each state can be called "Unilateral Abolition" or One-Way Abolition. They can be distinguished.
    With selective destructive means-SMAD-alienating powers-mutually unveiling powers explained in the above section, totally destructive means are unnecessary things. Moreover, they are not only unnecessary things but also burdens which enormous costs and human powers are necessary to maintain. In addition, if we are careless even a little, they lead to, if not total, massive destructions. We had better abolish such things unilaterally at once. As for national defense, it is more effective to reinforce selective destructive means explained earlier than to reinforce indiscriminately destructive means like totally or massively destructive means. Minor powers can also hold selective destructive means, destroy the keystone of the governments and military forces of major powers with them, and deter them. The state powers which held totally destructive means cannot help mocking their past policies and strategies. Totally or massive destructive means are no more than things of the past, everybody had better abolish them unilaterally. Piling up such unilateral abolition through selective destructive means-SMAD-alienating powers-mutually unveiling powers is the decisive way to totally abolish and prevent totally destructive means.
    The following promotes piling up unilateral abolition:

(1) that the structure and dynamics of the horizontal division between the world citizens and the power holders in the world gets mature, and that in its lower part, world citizens trust one another;
(2) that, in the structure and dynamics of the vertical division, the citizens of each state democratize and separate the state power.
(3) that, in the upper part of the structure and dynamics of the horizontal division, the holders of state powers who are elected in (2), at least, do not distrust one another.

To be sure, (1)(2)(3) promote piling up unilateral abolition. All the same, they are not keys but no more than promoters. It is for its own interests that each state unilaterally abolishes totally destructive means, and such emotion as trust is not essential. On the other hand, though military-civilian-academic-industrial complexes have promoted the development and production of totally destructive means, as was explained earlier, they are dissolved by separating each state power into the two systems of that of the rule of law protecting liberal rights (L system) and that of the human rule securing social rights (S system). Piling up unilateral abolition through selective destructive means-SMAD-alienating powers-mutually unveiling powers and through the dissolution of military-civilian-academic-industrial complexes by separating each state power into L system and S system is the decisive way to totally abolish and prevent totally destructive means.

SEPARATING THE EXTENSIVE WORLD ORGANIZATION INTO THE TWO SYSTEM OF THAT OF THE RULE OF LAW PROTECTING LIBERAL RIGHTS (L SYSTEM) AND THAT OF THE HUMAN RULE SECURING SOCIAL RIGHTS (S SYSTEM)

In the past, there were a lot of views that international organizations are no more than "inter"-national ones, that there can be nothing other than a general assembly consisting of the representatives of states and some committees or counsels and secretariats elected by it, and that there is little room for their improvement. Such views may have been inevitable in the days when there was no idea other than that of the structure and dynamics of the vertical division of the "inter"-national society constituted by states. International organizations are those which make states units and consist of them. In contrast, the organizations where the part which does not make states units are dominant over that which do so can be called "World Organizations." When the structure and dynamics of the horizontal division between world citizens and the power holders in the world is mature to a degree, the possibility comes into view that international or world organizations are elected directly by world citizens. When that possibility comes into view, world organizations comes into view, and the room for the improvement of international or world organizations comes into view.
In addition, the possibility of an extensive world organization whose purpose encompasses the protection of liberal rights, political rights, and so forth and the security of social rights of world citizens comes into view. Simultaneously, the possibility comes into view that such an organization run wildly to autocracy, totalitarianism, and so forth. Though we have been experiencing the fear of such running wildly in each state, the fear in the world is beyond imagination. Then, the necessity not only to restrain such an extensive world organization with liberal rights, democratic systems including political rights, traditional separations of powers including the separation of the three powers, and the rule of law but also to separate it into the two system of that of the rule of law protecting liberal rights (L system) and that of the human rule securing social rights (S system) comes into view. That separation of it is much the same as that of a state power, and is possible and easy. That is, there is not only necessity but also possibility in that separation. All the same, it seems that that necessity of that separation is limited to the time when such an extensive world organization is necessary. However, it may be late to wait for the appearance of that necessity of that organization. Before that necessity comes into views actually, with showing the pretext of the existence of the whole of human beings or living things, it is possible that somebody fabricate that necessity, constructs an extensive world organization, and run wildly to autocracy, totalitarianism, and so forth. Therefore, before the necessity of an extensive world organization comes into view, world citizens need to understand the necessity and possibility to separate not only each state power but also an extensive world organization into the two of L system and S system.

FACING TENDENCIES FALLING INTO A VICIOUS CIRCLE

    Now, let us go on to individuals' problems hindering the compatibility of existence and liberty. Tendencies falling into a vicious circle are explained closely in "FACING TENDENCIES FALLING INTO A VICIOUS CIRCLE." Please read it. Here they are simply explained. In general in human beings, such tendencies falling (into a vicious circle) as follows are formed more or less and in various ways. Simply, everybody has his or her own falling tendencies. However, because intense ones will be understandable, fundamental ones and intense ones will be explained here. First, fundamental words will be explained.

[Mothers] Not limited to biological mothers, those who took care of a baby or infant most frequently can be called "Mothers." Biological mothers or fathers, mothers or fathers in law, elder brothers or sisters, grandparents, people in the neighborhood, babysitters, or the like can be mothers. In addition, more than one person can be mothers. For example, in the case where a biological mother is busy with work, and her mother (the child's grandmother) take care of her infant when she is not at home, the biological mother and her mother can be mothers. In addition, in the case where a biological mother is busy at work and leaves her infant with babysitters, the biological mother and those babysitters, who are usually more than one, can be mothers. All the same, most mothers are biological mothers. It is for not idealistic but realistic reasons.
[Mothers' love] The emotion which is naturally caused for the first time when mothers encounter their newborn or when they interact with their growing baby or infant can be called "Mothers' Love." It would not be exclusively an extreme argument to say that such a natural emotion can be understand only by those who have become mothers in the above sense or that those who think what is mothers' love do not have it. Anyway, it is not that overflowing or self-sacrificing love is necessary.
[The baby and infant period] The period when the tendencies of egos are formed by infantile egos as they are's imitating and piggybacking instinctive functions like being desperate, being sticky, and showing off the self can be called the "Baby and Infant Period." Averagely in human beings, it is the time of the ages from 0 to 3.
[Infantile falling tendencies] Averagely in human beings in the baby and infantile period, out of the tendencies of egos formed by infantile egos as they are's imitating and piggybacking instinctive functions, those which fall into various vicious circles can be called "Infantile Tendencies Falling (into a Vicious Circle)." They include the tendencies to be desperate, to be sticky, to show off the self, to control anything, to destroy anything, to be narcissistic, and to isolate oneself.
[The postinfant and preadolescent period] The period when the self's images are generated and when the tendencies of egos, emotions, and recollections of images are formed by egos' coping with the self's images can be called the "Postinfant and Preadolescent Period." Averagely in human beings, it is the time of the ages from 3 to 12.
[Preadolescent falling tendencies] Averagely in human beings in the postinfant and preadolescent period, out of the tendencies of egos, emotions, and recollections of images formed by egos' coping with the self's images, those which fall into various vicious circles can be called "Preadolescent Tendencies Falling (into a Vicious Circle)." They include the gap between the self's images and the world's images, the anxiety about the self's dying sooner or later, the desire to make the self eternal, the self's going fat, and the beautification of the self.
[The adolescent period] The period when the tendencies of egos are formed by egos' coping with the self's tendencies of egos and abilities of intentional functions can be called the "Adolescent Period." Averagely in human beings, it is the time of the ages from 12 to 17.
[Adolescent Falling Tendencies] Averagely in human beings in the adolescent period, the tendencies of egos formed by egos' coping with the self's tendencies of egos and abilities of intentional functions can be called "Adolescent Tendencies Falling (into a Vicious Circle)." They include the tendency to escape and patch up falling tendencies.
[Escaping images] It is switching images from those causing mental pain like anxiety, self-hatred, or shame to other images causing smaller mental pain or mental pleasure.
[Patching up images] It is covering images causing mental pain with other images causing smaller mental pain or mental pleasure.
[Confronting (or facing) images] It is not escaping or patching up images causing mental pain and manipulating them somehow.

    A baby or infant in the baby and infant period, with seeking their mothers' love and care, short-circuits, goes desperate and sticky, shows off the self, controls anything, and destroys anything. These are included in infantile falling tendencies. If its mothers take care of it with natural love, it is satisfied with the love and care and seeks something else, and infantile falling tendencies are reduced in the end of the baby and infant period or in the beginning of the postinfant and preadolescent period. In contrast, if their mothers' love and care are thin, infants go on seeking love and care, and infant falling tendencies are not reduced and can stay intense through its life. In addition, all mothers cannot always be with their babies or infants, they cannot help being isolated more or less and try to cope with that isolation, and the tendency to isolate oneself is formed. It, too, is included in infant falling tendencies. If their mothers' love and care are thin, the intense tendency to isolate oneself is formed.
    In the beginning of the postinfant and preadolescent period, in most human beings, the images of the self begin to be generated. The self's images are complicated. Therefore there are gaps between the self's images and the world's images. A while after the self's images begin to be generated, the tendency of the "Anxiety about the Self's Dying Sooner or Later" and the tendency of "the Desire to Make the Self Eternal" begin to be formed. The desire to make the self eternal can be called the "Desire for Eternity," "Seeking Eternity," or the like, too. The tendencies of that gap, that anxiety, and that desire are included in preadolescent falling tendencies. When the intense tendency to isolate oneself are formed in the baby and infant period, that gap are enlarged and deepened, and that anxiety and that desire become intense. In addition, the expansion of that gap cause the self's going fat, and the beautification of the self, and their tendencies are also included in preadolescent falling tendencies.
    The desire to make the self eternal remains thereafter with little reduction. How to do it? Not so long ago, a lot of human beings have been trying to make the self eternal by transcending the self to or unifying the self with the seeming eternity which is beyond the real world in religion. However, it has been hard to believe in such things as are beyond this real world. Nowadays, a lot of human beings try to make the self eternal by unifying the self with nature including human beings, the "people," the "masses," or familiar people like their families and friends. In addition, some of us feel that love transcends individuals and is eternal, and over-love somebody or something. Some feel that they can entrust something to their children and try to leave it to them. Some feel that the beauty is eternal and try to engrave it into their works. In addition, some try to leave glory, fame, feats, or the like. The results of this last tendency will be explained in the following section.
    Most preadolescent falling tendencies like the gap between the self's images and the world's images, the anxiety about the self's dying sooner or later, the desire to make the self eternal, the self's going fat, and the beautification of the self reinforce most infantile falling tendencies like being sticky, showing off the self, controlling anything, and vice versa.
    Whether or not they want to, more or less, children imitate the egos, emotions, and intentional functions of their seniors including their mothers and fathers. They imitate their falling tendencies, too. In the adolescent period, the objects of those imitations begin to include the way of life in the future. Somebody sometimes imitates the way of life of their mothers or fathers who make much of their family or work, and furthermore imitate the skills for housekeeping or particular professions. Somebody sometimes joins those who have intense tendencies to control anything, destroy anything, and show off the self, the intense desire for powers, and the high ability to acquire powers, and imitate their ways to control, destroy, show off the self, and acquired powers, and his or her own tendencies and abilities to do those are sometimes reinforced. This will be explained in the following section. In addition, somebody sometimes rebels against his or her parents and imitate the way of life which is opposite to their parents. This will be explained in the following paragraph.
    Though all children rebel against the intervention by their parents in any period, the rebellion in the adolescent period becomes intentional and powerful. Though rebellion can be the driving force for independence, intense and continuous rebellion causes the following. The interpersonal ability to rebel is exclusively formed, and those other than it stay immature. In addition, the way of life which is opposite to that of the object of rebellion is biasedly formed.
    Adolescent falling tendencies include some of the tendencies formed by the above imitation and rebellion and the tendencies to escape and patch up falling tendencies explained in the following paragraph.
    When infantile and preadolescent falling tendencies appear as images or occur to us, the intense pain like anxiety, self-hatred, or shame is caused. For example, the tendencies to be sticky and to show off the self not only are alienated by others but also cause the intense pain of self-hatred and shame. Above all, we do not want to know it or want it to be known by others that we are sticky and showing off the self because we were not loved by our mothers and that we are seeking honor because we shivered with the anxiety about the self's dying sooner or later. In order to reduce such intense pain, when the self's infantile and preadolescent falling tendencies appear as images or occur to us and cause intense pain, the egos in and after the adolescent period, above all, in the adolescent period switch images from those painful images to the images which cause faint pain or pleasure, above all, to those of the self's seeming merits, or cover those painful images with them. This can be called "Escaping and Patching Up (the Images of) Tendencies Falling (into a Vicious Circle)." For example 1, everybody in the adolescent period has good looks as they are, and he or she try to cover the images of the self's falling tendencies with those of such looks. For example 2, most of those who will acquire powers in the future have already got the ability to acquire powers to a degree, and they try to switch images from the images of the self's falling tendencies to those of that ability. Everybody escape and patch up falling tendencies more or less, and the tendency to escape and patch up falling tendencies are formed more or less in everybody. In those who have intense infantile and preadolescent falling tendencies, the intense tendency to escape and patch up falling tendency is formed. The more intensely the tendency to escape and patch up falling tendencies is formed, the less egos can confront the self's falling tendencies, and the more hardly falling tendencies are reduced. This is the most vicious circle.
    Infantile and preadolescent falling tendencies and adolescent falling tendencies including the tendency to escape and patch up falling tendencies can be called "Tendencies Falling (into a Vicious Circle)."
    The above are the falling tendencies common to human beings and those which are moderately intense. Each of us has falling tendencies as they are. Each of us needs to confront the self's falling tendencies.
    The greatest cause of falling tendencies are not the thinness of mothers' love and care in the baby and infant period, or excessive interference and rebellion or the imitation in the adolescent period but the tendency to escape and patch up falling tendencies which is formed in and after the adolescent period, above all, in the adolescent period. Each of us needs to confront, above all, the self's tendency to escape and patch up falling tendencies. It is adolescent egos that escaped and patched up falling tendencies, we will be able to remember and confront them as if they took place yesterday. Even if we are free from powers or the holders of powers in society, each individual is falling into its own falling tendencies. To be free from them, each of us needs to confront falling tendencies, above all, the tendency to escape and patch up falling tendencies.

AUTOCRAT-TYPE FALLING TENDENCIES

    Not all the holders of powers have intense falling tendencies. All the same, most fierce holders of powers, autocrats, or tyrants have the following falling tendencies. The following falling tendencies can be called "Autocrat-Type Tendencies Falling (into a Vicious Circle)."
    Out of infantile falling tendencies, the tendencies to control anything, to destroy anything, to show off the self, to be narcissistic, and to isolate oneself become dominant. Perhaps, this is because even in the thinness of love and care, control and destruction were not alienated and because the infant was not much praised. Those will often be found in the homes of the holders of powers.
    Out of preadolescent falling tendencies, the following take place. By the intense formation of the tendency to isolate oneself in the baby and infant period, the gap between the self's images and the world's images are extended and deepened. Therefore the anxiety about the self's dying sooner or later and the desire to make the self eternal become intense.
    In the postinfant and preadolescent period and the adolescent period, the following are imitated. For example 1, there may be somebody in their family who has won some honor or left some achievement, and they may imitate them. For example 2, they may read the stories of real or fictitious heroes or heroins or great men or women and imitate them. Then, they come to wish to leave some glory or achievement in the history and thereby try to satisfy the desire to make the self eternal. In order to do those, they try to perform something great in the society. In most of those trying to do it, the idea is intensely formed that they should gain power and money in order to do it. Then, the desire for power and money which should have been the means to perform it is intensely formed. The means including power and money which are the means to control others in the society can be called "Powers (in a narrow Sense)," and the desire for them can be called the "Desire for Powers (in a Narrow Sense)." Such powers and a desire for powers in a narrow sense overlap little with the power and "will to power" advocated by Nietzsche, which have a broad sense.
    Those who have come this far often admire or join those who have those tendencies and desires and have achieved something. The former imitate the latter's ways to show off the self, control, destroy, and acquire powers. Then, their infantile tendencies to show off the self, control anything, to destroy anything, and so forth and their preadolescent tendencies of the self's going fat, the beautification of the self, and so forth, and the desire for powers are intensified more and more. Simultaneously, the abilities to show off the self, control, destroy, acquire powers, and so forth are formed, too.
   Then, when the self's falling tendencies appear as images or occur to them, they escape and patch up them with the self's images having such abilities. In addition, after they acquire powers, their henchmen praise them, and their images of the self are beautified more and more. They escape and patch up their falling tendencies with those beautified images of the self. Then, the tendency to escape and patch up falling tendencies is intensely formed, they cannot confront their falling tendencies, and those tendencies are hardly reduced.
    Such falling tendencies including the intense tendencies to control anything, to destroy anything, to show off the self, to be narcissistic and intense desire for powers as were formed in the above way can be called "Autocrat-Type Tendencies falling (into a Vicious Circle)." If those who have them acquire powers, they tend to extend powers, run wildly to autocracy or totalitarianism or monopoly or oligopoly.
    Such human beings need to confront their falling tendencies, above all, the tendency to escape and patch up falling tendencies. The tendency to escape and patch up falling tendencies is the first important point of general falling tendencies including autocrat-type ones.

REDUCING THE ANXIETY ABOUT THE SELF'S DYING SOONER OR LATER AND THE DESIRE TO MAKE THE SELF ETERNAL

The second important point of falling tendencies including autocrat-type falling tendencies are the anxiety about the self's dying sooner or later and the desire to make the self eternal. In addition, outside falling tendencies, that anxiety and that desire can be formed intensely in some individuals, and the desire for powers and the ability to acquire powers can be formed intensely in the same way as in the autocratic-type falling tendencies. In order to prevent those having the intense anxiety about the self's dying sooner or later and the intense desire to make the self eternal from forming the intense desire for powers and the ability to acquire powers and running wildly to autocracy or totalitarianism or monopoly or oligopoly, each of us including them need to reach the decisive way to reduce that anxiety explained earlier and need to reduce that anxiety. Religions can no more reduce that anxiety. Therefore we need to reach that decisive way explained earlier and reduce that anxiety. When we reach that decisive way, we know that we have already been eternal beings and that we do not at all need to bother to make the self eternal or to bother to unify the self with what seems to be eternal. For example, we know that we do not need to gain and leave glory, to do something great which will remain in the history, or to do good deeds while believing in gods or religions. Then, the desire to make the self eternal is reduced. Then, we can, to a great degree, prevent those where that anxiety and that desire are intense from forming the intense desire for powers and the ability to acquire powers and running wildly to autocracy or totalitarianism or monopoly or oligopoly.
All the same, some of those where that anxiety and that desire is not so intense have the intense desire for powers and the ability to acquire powers. In addition, even without intense desire for powers, some individuals or groups acquire and enlarge powers and run wildly to autocracy, wars, monopoly, oligopoly, or the like. Therefore, in order to make existence and liberty compatible, while confronting falling tendencies, as has been explained, we need to establish and maintain liberal rights and democratic and separative systems including the separation of L system and S system and to totally abolish and prevent totally destructive means by piling up unilateral abolition through selective destructive means-SMAD-alienating powers-mutually unveiling powers and the dissolution of military-civilian-academic-industrial complexes.

References

DETAILS OF EXISTENCE AND LIBERTY

SEPARATING EACH STATE POWER INTO THE TWO SYSTEMS OF THAT OF THE RULE OF LAW PROTECTING LIBERAL RIGHTS AND THAT OF THE HUMAN RULE SECURING SOCIAL RIGHTS

SENSATIONS AND RECOLLECTIONS OF IMAGES

EGOS AND THEIR TENDENCIES

FACING TENDENCIES FALLING INTO A VICIOUS CIRCLE