EX@EXISTENCE AND LIBERTY

EXISTENCE AND LIBERTY

THE PURPOSES OF THESE BOOKS

    This "EXISTENCE AND LIBERTY" can be called "This Book," and in this book, 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 thought with which the deviation of policies, the totalitarianization, and so on of states or nations can be criticized. Of course, in order to enjoy liberty, we need to secure existence. In addition, liberty in general is itself a purpose. Therefore 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 the way 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 those which transcend this real world and which propose to us and sometimes enforce on us some ways for individuals to live and to die and for the society to exist and function on the ground of those which transcend this real world. Those which transcend this real world and what is on its ground cannot help going arbitrary and cannot help becoming particular to each religion. Therefore religions cannot propose universal things and cannot propose what is common to all of the individuals and societies in the world, or even a lot of them. The ways to make existence possible, those to make liberty possible, and those to make them compatible need to be common at least a lot of individuals and societies in the world. Therefore religions cannot propose those way. If any religions tried to propose and to propagate those ways, they would cause unnecessary conflicts between religions, between societies, between citizens, and between religions, societies, and citizens, and even the existence of living things including human beings may be endangered.
    Therefore what is common to a lot of individuals and societies in the world needs to be proposed without religions. So do the ways to make existence and liberty compatible. 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 most human beings sometimes try to leave their glory or honor in the history. Most of them sometimes try to acquire some powers and perform something great. Even without such motivations, powers are attractive. Powers include armed forces and money. 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 and liberty. 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.
    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 the ways for individuals and societies to live, if not existence or liberty, which can be shared by, if not all, many 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 TRANSCEND 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, and 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 heavens, hells, paradises, or eternal souls or spirits. Eve thereafter, there is not this, particular, my self but the self in general, isn't there? The self is replaceable, isn't it?
    Nonetheless, the illusion of the self's irreplaciability remains, and so that anxiety is hardly reduced. For example, 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 that illusion is wiped out, that anxiety will be reduced. In order to wipe out that illusion, we need to know the outline of mental phenomena, that is, appearing things.

THINGS APPEARING AS MENTAL PHENOMENA

    Material things, material functions, bodies, body 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 on 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 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 on. 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 such a clear way.
    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. 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. In such a way, when we incompletely look into things appearing as mental phenomena, that illusion and 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.
    Concerning things appearing to each of us at the then present, in the case that they are the things appearing to me at present, no premises are necessary, and in the other case, some premises are necessary. Excluding such presence or absence of premises, things appearing to each of us at the then present and what concern them are just the same as the things appearing to me at present and what concern them. That is, in things appearing to each of us at the then present, it is premised that they appear toward a point and appear with the point made an original point. Such an original point can be called the "Center of the World Appearing to Each of Us at the Then Present." It is premised that each of us cannot help feeling that each of us is the center of the world. Such feeling 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 on 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 on, 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 on 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, and misunderstandings 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, though the following has been defined earlier, 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 the things appearing to me at present 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 on, the sounds of cars and the voices of human beings, the images of the things which I will write in this book, and so on have been appearing and will be appearing continuously to me who am one of the writer of this book. A group of the things appearing to me at present which are premised to exist continuously for a while can be called "Things Appearing to Me" or a Group of Things Appearing to Me. In addition, it is premised that things appearing to each of us at the then present appear in the same way. A group of things appearing to each of us at the then present which are premised to exist continuously for a while can be called "Things Appearing to Each of Us" or a Group of Things Appearing to Each of Us. 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. Things appearing to me contain the things appearing to me at present, and things appearing to each of us contain things appearing to each of us at the then present.
    In this paragraph, what can be said about each of us can be said about me. Therefore the explanation about me will be skipped. While each of us is in deep sleep or loss of consciousness, it is premised that nothing appearing to each of us exists. Nonetheless, as long as each of us has memory, things appearing to each of us can be looked upon as intermittent. The things appearing to each of us which can be looked upon as intermittent in such a way can be called Things Appearing to Each of Us, too. The same can be said about things appearing to me.
    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 as mental phenomena, the time when nothing appears is nothing, and 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. The second time is nothing. As a result, the first time and the third time appear continuous. For example, if you suddenly fell into a deep sleep or loss of consciousness and suddenly woke from it, you 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 or that loss of consciousness accompanies gradual decrease and increase of consciousness, and so you 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, it is premised that things appearing to me, including things appearing as images and things appearing on pleasure or displeasure sensations, are caused by some parts of a nervous system and their functions. Nervous systems are included in bodies, and these are included in things in themselves. For example 1, 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 some parts of which and their functions 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. Therefore my body and things appearing to me can be called "My Self" or "Me."
     In addition, it is premised that things appearing to each of us are caused in the same way. The nervous system 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) and group (B) 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, the things appearing to me, my nervous system, my body, my self, that I can make sure that the things appearing to me at present exist.

Group (B)
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, things appearing to each of us, each nervous system, each body, each self, that it is premised that each of us can make sure that things appearing to each of us at the then present exist.

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
my nervous system ⊂ each nervous system
my body ⊂ each body
my self ⊂ each self
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

However, while the things in group (A) are liberated from premises at their starting point, the things in group (B) are constrained by premises from their starting points. All the same, excluding that, whatever is true in group (A) is true in group (B), too. Therefore from now on, group (A) and (B) will not be distinguished, and group (B) will be argued. In addition, each nervous system including my nervous system, each body including my body, or each self including my self is called the Nervous System, the Body, or the Self in these books.
    In each of us, human beings, the images of the self are generated, and the self appears as images. Thus 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. Thus the images of the self cannot help becoming what cannot become diagrams and what are rather complicated. In contrast, the images of the world are generated earlier than those of the self and become diagrams and are much simpler. Thus 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 transcend 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 do such a unification, and his or her anxiety about the self's dying sooner or later is often intensified.

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

    The above is the outline of things appearing as mental phenomena. Again, 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. All the same, that anxiety is hardly reduced. Why? That is because there is such an illusion of irreplaceability as "the things which are appearing to me are not appearing to you. The things 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.

Moreover, 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 other than the self 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, most human beings, that feel or think (1)-(4). Therefore there is no wall that prevent us from replacing one another who feels or thinks (1)-(4). Therefore, in things appearing as mental phenomena, there is no wall that prevent us from replacing one another. Then, what causes the illusion of irreplaceability would be between things appearing as mental phenomena and things in themselves.
    As was explained earlier,

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

Let us look into (5) a little closer.
    More than one nervous system of more than one individual on the earth is rarely entangled with one another. Therefore it is premised that things appearing to you are not appearing to me and that things appearing to me are not appearing to you. It may be a common sense that such a strange thing never happen. All the same, if they are entangled, it is premised that such a strange thing sometimes happen. In fact, it happened that two bodies which should have become two individuals were conglutinated in their peripheries, 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 to-be individual is entangled, it is premised that such things 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 not an absolute truth 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. 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."
    Above all, we have already approved that brain death is death. Brain death is that some parts of the nervous system and their 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 and their functions are included in bodies and their functions, which are included in material things and their functions, which are included in things in themselves. Bodily functions include power, energy, and so on. The real world consists of things in themselves, space and time, and things appearing as mental phenomena, and nothing other than them exists. Therefore

(5') nothing intervenes between things appearing as mental phenomena and things in themselves.

If things transcending this real world like gods, souls, spirits, and so on existed, it would be thinkable that they would arbitrarily intervene between them and that they would build up unsurpassable walls between them and prevent us from replacing one another. However, such things as transcend this real world never exist. No wall preventing us from replacing one another exists between things appearing as mental phenomena and between things appearing as mental phenomena and things in themselves. When we know that, the illusion of irreplaceability is wiped out, and then the anxiety about the self's dying sooner or later disappears. All the same, there will remain the anxiety about there's remaining some walls preventing us from replacing one another between things in themselves.
    That anxiety appears as follows. Even if the animals on the earth are extinguished, the things which are similar to them are generated and do evolve in the space which has infinite space and time. All the same, the space and time more than a light year exist between the earth and another planet in another system. The question of how to deal with such space and time may remain. Indeed, the anxiety about the self's dying sooner or later contains the anxiety about there's being infinite space and time after the self dies. It can also be said that the latter makes the former decisive. All the same, such an anxiety can be wiped out even in things appearing as mental phenomena. As was explained earlier,

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

When we know that, the anxiety about there's being some walls preventing us from replacing one another and there's being infinite space and time after the self dies are wiped out.
    After all, no wall preventing us from replacing one another exists between things in themselves, between things appearing as mental phenomena, and between things in themselves and things appearing as mental phenomena. When we know that, the illusion of irreplaceability is completely wiped out, and Then the anxiety about the self's dying sooner or later completely disappears. This can be explained, as follows, metaphorically and literally with the words of "be born again," "replace," "become," and so on used.
    First, as for temporal distances, for example, when an animal where some things appearing as mental phenomena are caused are generated 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. That 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 generated. All the same, if anything needed to move between them, the time of the movement would be a moment, as was explained above. Actually, because nothing needs to move, it is all the more a moment. For example, when I am looking at some stars excluding the sun at night, some animals having visual sensations on some planets of some fixed stars are looking at some stars excluding their own and possibly including the sun. If I die suddenly, I am looking at some stars excluding my own and possibly including the sun.
    In those ways, in things appearing as mental phenomena, there is none of such spatial and temporal distances as exist 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 have such a question as "there is no guarantee that human beings will be born again as human beings." That is right. We will be born again as pigs, snakes, bugs, or the like. We are not satisfied with having sensations. We want to have memories, feelings, desires, egos, thinkings, and so on, 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 functions and those similar to human beings. Animals only having sensations lack the images of the self, and the time when we are them is like dreaming. Therefore it equals to an animal's living forever with the loss of memory and individuality and sleep repeated that it lives, dies, lives, and repeat the same.
    When we know the above (1')(2')(3')(4')(5')(6), the illusion of irreplaceability is wiped out, and the anxiety about the self's dying sooner or later is certain to disappear. Knowing them is the decisive way to transcend that anxiety. Perhaps those who have died with that anxiety transcended have known them intuitively in their daily life. In such a way, It is possible to transcend that anxiety without religions, that is, without assuming what is beyond the real world. Rather, as was explained earlier, assuming what is beyond the real world endanger (6) and make it hard to transcend that anxiety.
  Though metaphorically, when those things are represented, 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 MEMORY AND INDIVIDUALITY

    When we transcend the anxiety about the self's dying sooner or later in such a way as was explained in the above chapter, we find that all that we need to accept is the loss of memory and individuality. We can get over the other things.
    Here individuality is simply explained. 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 acquiredly formed in an individual can be called the individual's "Individuality." The details of them will be explained in "SENSATIONS AND RECOLLECTIONS OF IMAGES" and "EGOS AND THEIR TENDENCIES."
    Surely, all that we need to accept is the loss of memory and individuality. We had better form memory and individuality from scratch with trifling memory and individuality thrown away. All the same, we miss them.
    In the human society, individuals transmit his or her memory and individuality to others with "media" like spoken words, written words, artifacts, or the Internet. Some of the media remain after they die. For example 1, some of what my parents said are recollected. For example 2, I sometimes read the letters or notes written by somebody dead. For example 3, I sometimes read or see works by dead writers or artists. For example 4, I sometimes read technical books by dead scientists. In such ways, some of the memory and individuality of an individual is transmitted through generations. It can be said that the human society gets over the loss of memory and individuality of individuals.
    In human relations, both the death of the self and the death of other individuals are complete separations with particular individuals. 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 I love, I might expect to meet unknown individuals after the death. If I love some individuals, the death of me, that is, the complete separation from them would be a bitter thing. The death of other individuals is also a complete separation from them. The dead might be born again as another individual and live a happy life. Nonetheless, for survivors, the complete separation is a bitter thing. The survivors can no longer talk with them. Let us frankly grieve for the separation from them.
    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 freely without the way of life or the way to die forced by other individuals or by the society. Those will be the most common daily desire. After all, satisfying such desires is protecting liberal rights and securing social rights.

THE UNNECESSARY, PERSISTENT, AND LARGE-SCALE PAIN CAUSED BY HUMAN BEINGS

    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 life. 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 kinds 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, mental pain like fear and anxiety make 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 and species. In addition, though the struggle for existence accompanies some kinds of pain in animals, they are necessary for the genes, individuals, groups, and species of animals including human beings to evolve and exist.
    In contrast, human beings cause some kinds of pain which are unnecessary for the existence or evolution of the genes, individuals, groups, or species or for liberty. If oppression in autocracy, wars, the development, hold, and use of totally destructive means, torture, cruel punishment, and so on were necessary, the persistent pain in 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 endless pain in the very endless repetition of life and death. Knowing that 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 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 such ways, 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 comes to appear.

TOTALLY DESTRUCTIVE MEANS

    The details including definition of totally destructive means will be explained in "THE DETAILS OF EXISTENCE AND LIBERTY." Here they will be defined very simply. The means where there is, even a little, the possibility of extinguishing animals having sensations or more including human beings on the earth, depending on the way for human beings to elaborate 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. Such questions as "can animals having sensations or more be the totality?" may occur. The close definition of them in "THE DETAILS OF EXISTENCE AND LIBERTY" will answer them.
    There are few means only one piece of which can cause extinction instantly. Totally destructive means include the means many pieces of which can cause extinction in the cases like a chain of retaliation and synchronized terrorist attacks and include the means whose side effects indirectly cause extinction. For example, the radiation radiated from nuclear weapons causes cancer and infertility, and they can cause extinction.
    It is because of the following reason that the definition 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. We could not accept such a thing as human beings' existence. 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 the direction of human beings on the earth. We could not accept such a thing as human beings' existence. Those are that reason.
    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 side effects 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 they are totally destructive means. It will be convincing to say as follows. If human beings manipulate a planet or a satellite, that manipulation never changes its orbit. However, if what they manipulate is an asteroid, that 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 might say that that probability is less than one millionth, but that probability might become more than one hundredth "depending on the way for human beings to elaborate and use them."
    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 "spontaneous mutations." Out of the living things whose genes undergo spontaneous mutations, only a few which can 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 will cause? The bogus genes where something other than base sequence is changed by some manipulations of genes by human beings can be called "Immutable Genes," The bogus living things or means involving some immutable genes can be called "Immutable Gene Means." What do immutable gene means cause? They can cause the following.

(1) The genes do not undergo any spontaneous mutation, and the means do not undergo any natural selection and do propagate themselves endlessly and go on destroying living things including human beings.
(2) The means diffuse and infect living things more rapidly and widely than traditional viruses or the like.
(3) The means are not inactivated or killed by any medicine or sterilizer.
(4) The means are not blocked by any immunity.
(5) The means cause such unimaginable damage as the damage to central nervous systems and that to hematopoietic stem cells.

Therefore immutable gene means 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 or tens of years and thereafter die. It is not at all that everybody dies at ease and at once. For example, the radiation radiated from nuclear weapons intensively destroys genes. The bodies of both men and women becomes what cannot make children. Disordered organs and tissues hardly recover. After years or tens of 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, but antibiotics never catch up with them. People suffer the pain caused by them which is rare in modern times and die.
    Therefore, in order 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, 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 partially. 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 prosper 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 revival.
    Therefore human beings can extinguish living things including them by the drastic change and the natural ending of the earth or the sun. In order for living things including human beings to exist until the natural ending, 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. If it were possible, that possibility would be by far smaller than the possibility that human beings cause that extinction. In addition, even if human beings stop such manipulation of asteroids as changes their orbits, it is, though slightly, probable that some celestial bodies collide with the earth. Even so, it is included in the drastic change and the natural ending of the earth or the sun. We, human beings, do not need to deal with attacks by celestial aliens or the drastic change and the natural ending of the earth or the sun. All human beings need to deal with is themselves and their own means. Simply, all human beings need to take care of are themselves.

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

    In the unnecessary, persistent, and large-scale pain caused by human beings explained earlier, 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." Such a desire and purpose comes to appear to each of us. 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 reduce the pain of the latter caused by the former as much as possible.
    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. In order for human beings to exist, they need to preserve their environments and need to preserve and effectively use their resources. Such environments and 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 and the natural ending 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 part of human beings. In addition, as was explained earlier, those human beings evolve in a direction quite different from those on the earth, and that is not much different from being born again as a different species of animals.
    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 secure the existence of living things including human beings or evolved ones until the drastic change and the natural ending of the earth or the sun comes to appear to each of us. The place where this desire and purpose is satisfied and materialized is limited to this earth. 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)." The ultimate desire can be satisfied by totally abolishing and preventing totally destructive means and democratizing and separating powers in the ways explained later.

THE ULTIMATE EGOISM AND THE RIGHT TO EXIST IN GENERAL

The ultimate desire explained above is caused only by individuals' emotions and egos intending to reduce the anxiety about endlessly suffering pain in the endless repetition of life and death, to be born again as human beings, and so forth. In such way, such desire and purpose can be caused only by individuals' emotions and egos without traditional religions or ethics. Such desire can also be called "Ultimate Egoism." The religions, values, ethics, and the like which transcend this real world are unnecessary.
Because such 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 as many as human beings. In addition, in order to reduce unnecessary, persistent, and large-scale pain, we need to maintain the minimum lives and the health of as many as human beings and prevent public and private violence and the oppression by governments. 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.

LIBERAL RIGHTS AND SOCIAL RIGHTS AND POWERS

    The details of Liberal rights, 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.
    "Liberal Rights" are the right for individuals to freely cause intentional functions and the right to exclude the intervention by public powers. All the same, they can be violated by the violence, threat, deception, and so on by some other individuals and some groups. Liberal rights are also the right to request public powers to deal with them only. 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 and those which should not and need not be restricted for the sake of anybody or anything. 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 right 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 modern times, the security of social rights includes the preservation of the environment, the preservation and effective use of natural resources, the maintenance of appropriate population, the growth or stabilization of the economy, the maintenance of minimum life, the provision of the minimum education of the children. 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 the protecting a liberal right or the 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.
    Each of 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 a "Power." Powers include means and can include not only physical powers but also money, the influence in human relations, and so forth. In addition, the powers which can destroy or restrain those 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.
    All the same, 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 the nature. For example 1, the administrative power can destroy the nature by overissuing public enterprises and can preserve the nature by regulating the destruction of the 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." Money, capital, credit, and so on and compaies, firms, enterprises, businesses, and so on 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 to acquire public powers. Such private powers can included some armed forces to win the stark struggle for powers, the money and human relations to win elections, and the means to manipulate public opinions. Public powers and such private powers to acquire them can be called "Political Powers." Political powers and economic powers tend to be allied with each other and to cause collusion and corruption, 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."

THE COHESION BETWEEN POLITICAL POWERS AND ECONOMIC POWERS

    The profit-seeking of economic powers does not matter much. In addition, without monopoly and with complete 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 that cohesion, the autocracy of political powers is sometimes enlarged, and the monopoly or oligopoly is often enlarged. By that cohesion, military-civilian-academic-industrial complexes are often enlarged and intensified.
    In the last decades of the second millennium and the first decades of the third millennium, some of the superpowers and powers are looked upon as democratic, and some others as undemocratic. Nonetheless, in those looked upon as democratic, too, the following (1)-(5) took 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, production, and possession of totally destructive means by those complexes.

These (1)-(5) go on vaguely also in seemingly democratic countries. Therefore, in both seemingly democratic and undemocratic powers, (4)(5) cannot be restrained.
    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. It is some departments corresponding the administrative power 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 need to belong to L system that investigate and accuse those departments' collusion and corruption with economic powers. All the same, traditionally, those departments, too, have been allied with the police and the prosecution. 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 the administrative power in S system corresponding those departments more strictly, and the collusion and corruption between political powers and economic powers are prevented.

ECONOMICS OF MARGIN

    In order for them to head for autocracy, monopoly, and so on, the holders of powers tend to display the pretext for the limitation of liberal rights, democratic systems, and so on. From now on more and more, 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. Against 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 arts 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.
    Enterprises in general, too, need to grasp those margins again in their own ways on the basis of that publication and to launch the businesses which exploit resources where there are large margins. That will benefit them in the future. It can be predicted on the traditional economics how much the cost of buying resources which are being exhausted will rise. This is true for the ways of production contaminating the environment in the case it is obliged for enterprises to dispose their emissions for themselves.
    As for innovation, the era has already ended when whatever innovation improves production efficiency can be recommended. Resources and 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.
    In addition, general citizens grasp human functions which never or rarely use resources and which never or rarely aggravate the environment in daily lives. Pure mental functions in themselves like sensations, perceptions, emotions, thinkings, and egos never use material resources, never aggravate the environment and they form the freedom of thought. That would be a matter of course. In contrast to pure mental functions, for example, making speech or expression on broad parks or side walks does not accompany the use of what can be called resources or the aggravation of what can be called the environment. 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 the global environment, 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 wastes or emissions. In contrast, there are relatively large margins for the quantity and condition of the wastes or emissions 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 world population and citizens' emotions, if it is found and published, for example, that there is some margin for the population maintained 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.
    Traditional economics tends to ignore the limitation of the environment, natural resources, the world population, human beings' emotions, and science and technology. In contrast, the holders of political powers will emphasize or fabricate their limitation in order to make it the pretext with which to run to autocracy, totalitarianism, and so forth. In order to cope with that, economics needs to make clear both the limitation and margin of them.
    It is comparatively easy to foresee the limitation and margin of the environment, natural resources, the world population, human beings' emotions. In contrast, it seems to be difficult to foresee the limitation and margin of science and technology. That is because those who can forsee that margin have already materialized it. Here we need to take inhibition into account. 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 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.
    In such ways, economics of margin is a science which do not deplore that everything has no margin and is imminent or repress everything but which tries to grasp which of the environment, resources, population, human emotions, and science and technology has what and how much margin and which human activity is possible in what way to how much degree. Moreover it is a science which try to not only grasp the margins in the present but also forecast those in the future corresponding the present human activities, and so forth. Above all, it is the science which demonstrates that no regulation by public powers is necessary on the sectors where there are large margins for the sake of not only liberty but also existence. The traditional economics was short of such an approach.
    Including the researches in such a field, though governments need to conduct the researches in various fields and to recommend them, in order to prevent researches from deviating for the sake of their own interests, individuals and organizations other than governments' need to freely conduct researches and to compete with governments'.

THE LIMIT OF THE CAPITALIST OR MARKET ECONOMY

    The traditional capitalistic or market economy presupposed the infinite environment and infinite natural resources and, borrowing its terms, infinite market, investment, and ennovation and infinite economic growth by them. That is because the core of its theory was established in the ages 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 limitation of colonies, the situations where science and technology should be restricted. In modern times when they have been made clear, some pieces of the traditional capitalistic or market economy do not fully function. As was explained in the above chapter, their margins need to be made clear, but it is certain that they are not infinite.
    In addition, capitalist or market economy, including not only the traditional but also the newest, presuppose try and error. First, most part of free competition, automatic price adjustment, and the like is try and error. Such try and error, too, have brought about economic growth. All the same, in the environment, natural resources, the world population, human emotions, and science and technology which cannot be said to be infinite, there is not a large room for try and 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 economic system is not complete one of capitalistic or market economy, communism, socialism, and so forth. but it is all the mixture of them. From now on, it will become 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, 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, separations of powers, and the rule of law are ensured by L system.

THE DEVIATION FROM THE CYCLE OF PROSPER AND DECLINE

The species of living things other than human beings, when they prosper, destroy their own nature. Then they decline or extinguish themselves by that destruction. On the one hand by that decline, their own nature revive, and so they revive. On the other hand by that extinction, some other species revive. These can be called the "Cycle of prosper and decline." That cycle is also a grand kind of try and error. 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 prosper and decline and try and error. This is because they leave no room for such revivals 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. Totally destructive means can also be defined as the means deviating from the cycle of prosper and decline.

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 to another subspecies 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.
    All the same, 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 neurons in themselves enabling them 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 of controlling anything, destroying anything, showing off the self, and the like, 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.
    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 being robust and making human beings evolve in such a direction, or even if medicine and welfare collapse, human beings' room for natural selection is left, and human beings do not completely deviate from evolution only by medicine and welfare.
    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 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 that 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 they change something of genes other than base sequence, 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. Even if that is taken into account, few of the present human beings will not resist their evolving. 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 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 mainly 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 and 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 or massively destructive means and becomes unfit for the existence of living things including human beings. However, those contents and 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 those frames containing those contents to evolve. It takes hundreds or thousands of years for those frames to (intra-specifically) evolve even a little. If it were possible that those frames would evolve (intra-specifically or extra-specifically) in the direction fit for existence, it would take tens of thousands or hundreds of thousands of years. It is too unrealistic for anybody to take into account.
    From the beginning, in traditional living things, those contents are faint, 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, they function considerably indirectly to human beings. Human beings deviate not only the cycle of prosper and decline explained earlier but also evolution. If evolution is looked upon as a game, human beings ignore its rule, or they play outside its field. 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, that is, to secure social rights, it is necessary that synthetic policies be planed and carried out. In order to do it, the specialists for the planning of those policies and information technology like artificial intelligence will need to cooperate. It is very hard to do it whether the wisest of the specialists, the highest in information technology, or the both 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. From the beginning, however information technology evolves and its products like computers, artificial intelligence, robots, or the like are sophisticated, they 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 they cannot directly take them into account but can only indirectly. Through this indirectness, there are a lot of rooms where human beings mingle something arbitrary with those policies. In such a situation, it is probable that the holders of political and economic powers manipulate and abuse information technology and deviate those policies in such directions as increase their interests. The security of existence or social rights, which are very hard even if it is properly done, cannot be done well with their interests taken in.
    In addition, adding up vote will contain some information technology more and more from now on. It is probable that the holders of political and economic powers manipulate and abuse that technology and fabricate such a results as are convenient for them.
    Though there are various criticisms against science and technology, above all, information technology, the gravest is such abuses of information technology by the holders of political and economical powers.

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 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 the 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 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 it, the desire which make it an object is formed. Simply, they abandon themselves into seeking power and money. Money can be included in power, and the desire making them objects 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 the intense tendencies of egos to control anything, to destroy anything, and to show off the self which will be explained later unfold the struggle for powers. Out of those human beings, those who have the most intense of them and the highest ability to acquires powers win that struggle, gain powers, and extend them. Some of them run wildly to autocracy, war, and so on. In modern times, they ran wildly to the world war and the development and use of totally destructive means.

DEMOCRATIZING AND SEPARATING POWERS AND TOTALLY ABOLISHING AND PREVENTING TOTALLY DESTRUCTIVE MEANS

It is powers formed and wielded by human beings that cause such unnecessary, persistent, and large-scale pain as was explained earlier. In that pain, 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. It would be playing into their hand, leave them as they like, 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. Some powers are necessary for the preservation of the 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. In addition, some powers are necessary also for the protection of liberal rights like the freedom of life and body and that of private properties. We need not to destroy all powers but to maintain necessary powers. Moreover, we need to democratize and separate necessary powers in order to prevent them from running wildly to autocracy, oppression, war, the development and use of totally destructive means, and so forth. Then the desire and purpose to reduce the unnecessary, persistent, and large-scale pain caused by human beings as in general as possible while democratizing and separating powers comes to appear to each of us.

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

    The following are the reason why totally destructive means need to be abolished not partially 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, egos, and thinkings.
(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.

    Again, (1)-(4) 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 natural ending of the earth or the sun. For such existence, (1)-(4) are too fragile.
    The fragility of (3)(4) 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, egos, and thinkings. However, it cannot be foreseen what intentional functions they cause with what emotions, egos, or thinkings. They may go into a depressive state, a manic state, a hallucinatory and delusional state, drug withdrawal, or the like. All the same, 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 hold 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 go underground into a shelter, use totally destructive means onto the earth, extinguish the human beings on the earth, and thereafter return onto and try to 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 limitingly use nuclear weapons, widely use immutable gene means, extinguish those on the earth, and return onto the earth after the danger of infection have gone. Moreover, in the autocrats over the world, such egos as follows are functioning. They may think the following not consciously but unconsciously. They may agree about the following not publicly but in the dark. They may say to themselves, "We induce another autocrat to use totally destructive means and make he or she a villain. We escape underground into shelters just before that. We return onto and rule the earth after the human beings on the earth are extinguished. The population is dramatically decreased only with those who escaped underground alive. The environment and resources 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 is the very paradise." Again, those may be thought unconsciously and agreed in the dark.
    The above is only an example. It is impossible to foresee what intentional functions human beings, when they acquire powers, cause with what emotions, egos, and thinkings and in what way they use totally destructive means. Somebody might say, "It is common for those who acquired powers to oppress and slaughter the people, go to great war, and so on." However, it could be said in the age when there was little science and technology and when there were no totally destructive means or sophisticated shelters. In modern times, it cannot be foreseen what the holders of powers will carry out while abusing science and technology, above all, totally destructive means or 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.

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 or are going to 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' coming close to or exceeding that which can be maintained on the earth. (4) the economy's going tight by (1)(2)(3) on a global scale, 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 (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 existence of human beings or living things, the following will go on.

(6) Political and economic powers' making liberal rights, political rights, democratic systems, separations of powers, and the rule of law mere formalities and running wildly to autocracy, monopoly or oligopoly, and totalitarianism,
(7) such state powers' conflicts 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 going to face (1)-(9) more and more imminently. The following will be supplemented.
    As for the deterioration of the environment on a global scale, not a single problem like climate change but more than one will loom up in future. It is unpredictable what will loom up. Therefore restrictive words like "global warming" or "climate change" are not used in these books. As for 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. Other resources are unforeseeable. Therefore, also as for 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. 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 four since those days. Therefore they are called "Military-Civilian-Academic-Industrial complexes" in these books.
    Liberal rights, political rights, democratic systems, and the like 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.
    There are some limitations to the capitalist or market economy as were explained earlier. Thus the economic system at present is all not one of communism, socialism, and capitalist or market economy but their mixture, and it will be so more and more. The dispute over the way to mix them can take place but cannot be as fierce as that between capitalism and communism in the old days.
    As for international institutions and organizations, it is not that they do not exist but that they do not function effectively. Those for the preservation of the envitonment, those for the preservation and effective use of resources, those for human health, and those for education and culture are functioning to a degree. In contrast, the international institutions and organizations for collective security and disarmament are hardly functioning, and those for the world economy are functioning only a little. That is because for the holders of state powers, political and economic powers are far more vital than the authorities for the preservation of the nature or the maintenance of human health, education, or culture. Even if they concede the latter, they never give up the former. 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, and the autocratization of state powers does more harm than good. This also prove that the existence of human beings or living things for autocrats is no more than a pretext for autocratization of state powers.
    Today we fear various problems caused by the the rapid progress of science and technology, above all, information technology and biological technology. However, the problems worth fearing will only be 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, and democratic and separative systems are made mere formalities. (c) Out of biological technology, high medical technologies are expensive and are only used by the rich including political and economic powers.

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 (of living things including human beings), that is, the security of social rights go more and more difficult whether they are planned by (1) the wise scientist, by (2) the highest product of information technology, or by (3) both of them in cooperation. You might say that (2) can do it. All the same, it is human beings that program and set (2), and this is equal to human beings' deciding the vital part of the policies. From now on, the policies for the security of existence should not be biased and need to be synthetic. In addition, the appropriate policies are not the kind of thing which can be found anywhere and are limited very strictly. It is impossible to plan such unbiased, synthetic, and appropriate policies under autocracy, totalitarianism, or the collusion between political and economic powers. Though there are a lot of reasons for that, 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 such planning and discuss such policies with the staff inside. Under autocracy, the possibility of such attendance and discussion is very small, or, though it is probable that the holders of powers invite some scholars 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 inside powers but also in the world, those policies need to be freely debated and criticized. However, under autocracy, the possibility is very large that such free speech is restrained in some ways. In addition, the possibility is large that holders of powers manipulate public opinion. In such situations, the freedom of speech needs to be ensured.

(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 not for the planning of policies but for power struggles become the planners or that they did not dispute or compete with one another and fell into the inability for the 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 improve their abilities for the planning, and the excellent for the planning become the planners.

(3) When the holders of political powers and those of economic powers collude, their interests cannot help being incorporated into those policies. The theory that pursuing profit lead to public welfare presupposes free competition. Their collusion not only is far from that free competition but also hinders it. If there is the products of information technology, they will program and set them in such ways as are convenient for them and incorporate 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 that incorporation of their interest. 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 the systems 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 the "Nature." The preservation of the environment and the preservation and making good use of natural resources can be called the "Preservation of the Nature." The preservation of the 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 (of Living Things Including Human Beings)." In terms of human rights, it is the security of social rights. After all, the security of existence and that of social rights are the same.
    Provisionally, liberal rights, political rights, democratic systems, separations of powers, and the rule of law can be called "Democratic and Separative Systems."
    As was explained in the above chapters, also in order to secure existence, that is, to secure social rights, liberal rights need to be protected. Of course, liberty 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. 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 rather than democratic systems. 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. Enthusiastic and explosive democracy is short-lived and goes back to autocracy at once. That is because those who have won civil wars or have been elected in only 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 powers restrain one another. The rule of law is that judicial powers fairly apply the law to individuals and groups. That fairness in itself does not lead for the judicial power to ignore (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, the latter is outstanding and precious for citizens. 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. All the same, it is the rule of law's greatest merit that it can restrain the arrogance of state powers and the holders of them.
    It is possible anytime and anywhere that through a few elections or referendums, a certain party acquires the masses' enthusiastic support and the political power, suspend democratic and separative systems 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. In such a way, separations of powers and the rule of law cooperate.
    The above never says that democratic systems are ineffective or 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 AND THAT OF THE HUMAN RULE SECURING SOCIAL RIGHTS

    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 those three powers:

[L system] which has the functions of protecting liberal rights, political rights, democratic systems, separations of 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 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 function.

L system can be called the "System of the Rule of Law Protecting Liberal Rights," 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 through 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 possible and necessary that 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). 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, that is, democratic systems including political rights, separations of powers, and the rule of law. 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 the systems can be called again "Democratizing and Separating Powers"
    From now on, autocrats will 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 laugh and say, "Aren't you stupid? we'll take, of course, both." Not "existence or liberty" but "existence and liberty."

THE DISSOLUTION OF MILITARY-CIVILIAN-ACADEMIC-INDUSTRIAL COMPLEXES

    The details including the effects or merits and the problems 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." Here 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 by themselves. 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 industries. (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, wars, and the like. Though the civil officers controlling them can abuse them. whether they run wildly by themselves or are abused, public armed forces are, all the same, 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 systems, the strict separation of the three powers, and the strict rule of law in L system. However, that is not all. S system has its own power as follows.
    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 them. It is also S system that provides the public armed forces with those services. 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, and the like, whether they run wildly by themselves 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 the nature or the citizens abusing welfare but also the public armed forces. This power inherent in S system is made clear 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, the strict separation of the three powers, and the strict rule of law in L system. That 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, 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 from providing children with locally cultural education. It is possible and necessary that a part of S system of a municipality or state provides them with it. It is necessary also to prevent ethnic conflicts.

MINIMIZING THE CONFLICTS BETWEEN CITIZENS

    Most revolutions in the human history have failed. Its leading cause is (1) that citizens and anti-government groups struggled with one another and (2) that they made much of democratic systems alone and made light of separations of powers. The countermeasure against (2) was explained earlier. That against (1) will be explained here. Not a few of those struggles were 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. First, they need to establish democratic and separative systems including separating each state power 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). They need strictly to establish full liberal rights and strict democratic and separative systems, that is, democratic systems including political rights, the separation of the three powers, and the rule of law in L system. Thereafter, it needs to be timely discussed in and arounmd S system, and to be finally decided by citizens in and around S system whether the capitalist or market economy or the communist or socialist economy or their mixture needs to 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 the nature, whether the public powers intervene in that preservation or 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, or the like.
    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 a lot of 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. Please read it.

DISSOLVING NATIONALISM AND PATRIOTISM

    Now let us grope the way to totally abolish and prevent totally destructive means. In order to do it, we need to reduce nationalism and patriotism to a degree.
    It is not that states and their 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. Patriotism is the love for the whole of a state including its state power. Nationalism is a thought which regards the whole of a state as supreme whether it is autocracy, democracy, or the like. Organizations and functions including states and their 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, their deterioration, or the like can hardly be found out.
    In such a way, while some parts of states and states power is necessary, nationalism and patriotism is not essential. Even when that necessity is paid attention to, in the era when everything is 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 the nature, the culture, and the people. For example, the attachment to the food, clothes, and arts of the land where they are born and grown. In such a way, 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. 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. Such moderate countertendency against extreme nationalism and patriotism was demonstrated by a lot of citizens in Germany, Italy, and Japan in or after the Second World War.
    The holders of state powers who deviate from democratic and separative systems tend to fan nationalism and patriotism, that is, to fan the emotion and thought for the whole of the states and to cover and conceal that deviation. Moreover, the holders of political powers tend to fan them, to make use of citizens' emotion and thought, to enlarge state powers, and to run wildly to autocracy, military expansion, war, and the like. That is because states powers are theirs for them and because the more state powers are enlarged, the more their desire for powers is satisfied. In addition, there are some holders of economic powers who cooperate with those of political powers. The holders of political and economic powers, with playing the main part, form military-civilian-academic-industrial complexes and run wildly to military expansion including the development of totally destructive means.
    Nationalism and patriotism might solve "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.
    When those 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 POWER HOLDERS AND THE WORLD CITIZENS AND SELECTIVE DESTRUCTIVE MEANS-SMAD-ALIENATING POWERS-MUTUALLY REVEALING POWERS

    The words of "mutual assured destruction (MAD)," "deterrence theory," and the like prevailed in the "Cold War" in the twentieth century. Their point is that if several super powers 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 partially true that MAD prevented the Cold War from becoming hot war or world war.
    The core of military strategies 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 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 the most eagerly 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 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 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). 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 superpowers. With selective destructive means, a country can deter even alliances, and, of course, an alliance can deter 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 and 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 modern times and the future when there was 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 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 (between the World Power Holders and the World Citizens 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.
    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 meas and SMAD and which reduce the necessity and possibility of the development, hold, or use of totally or massively destructive means and general wars. 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 general wars.
    In addition, not only does the lower part of that structure and dynamics of the horizontal division carry out that alienation as anti-totally-destructive-means or anti-war movements, but also the following is necessary with that division surpassed. It is necessary that the facility where, at least, the civil officers controlling the military and the top of the military conduct their duties be opened to the public, that, when they move inside or outside borders for the sake of inspection, diplomacy, or the like, their courses be opened to the public, that, when they evacuate or deviate from them, above all, evacuate into shelters, or hide themselves in the midst of general citizens, they be looked upon as abandoners of their positions and be replaced, and that those need to be provided in the constitution and law and to be enforced. In addition, it is necessary that if the main facilities of governments and military forces are transfered, the cost of the movement of the residents around 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 reveal the information concerning the government and the military of their own country to the other countries. This can be called "Mutually Revealing 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 power holders and the citizens in the world. All the more for it, 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 and private powers in the world. In addition, they recommend the exposure of them by human beings inside and outside public and private powers. In contrast, what about selective destructive means explained above? Everything concerning them seems to be what is called "state secret." However, what is called secret is secret because some keystones or somebody knows its whole completely, and it never becomes secret if no keystones or nobody know it. Selective destructive means for SMAD need to exist and function in undetectable places and those places need to change constantly and randomly. It is impossible and unnecessary for any keystones or anybody to know and leak whereabouts, which constantly change, of the selective destructive means of a state. This is because it takes more than tenths of a second to send the information concerning their whereabout and because that whereabout has changed in such time. When we look over things in such a way, we find that there is no such thing as truly serious state secret. In addition, exposing everything concerning public powers including state powers are the liberal right which should not and need not be restricted for anything. Therefore it is not only necessary but also possible that exposing everything concerning public powers including weapons and military tactics and strategy is protected on the basis of that unrestricted liberal right by the constitution and laws of each state and international laws. Then it is accusing and punishing such exposure as treachery that 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 (A) who suffer autocracy will have another state (B) where democratic and separative systems are established topple their autocratic government. In this case, the citizens in A can carry out alienating powers in A and revealing powers unilaterally from A to B. In addition, they will have the state power of B destroy the autocratic government of A with selective destructive means. However, only in this case, if it should become SMAD and if the state power of B should be destroyed, the citizens of both A and B would be in trouble. If A's citizens and B's government and military cooperate very closely, it may be possible that only the keystone of A's government and military is destroyed and that they democratize and separate A.
    Anyway, the selectivity of selective destructive means and SMAD is increased by alienating powers and mutually revealing powers. They overlap. Those overlapping can be called "Selective Destructive Means-SMAD-Alienating Powers-Mutually Revealing Powers." For world citizens, it is sacrificing the holders of powers alone at the worst without sacrificing them. Simply, it is that world citizens teach the world holders of powers, "If you must destroy anything, all you need to destroy are powers." Howevr, because it effectively prevents the aggression from other countries to theirs, it is an effective strategy even for the holders of powers. Defense costs, too, can be cut down. It decreases the necessity and possibility of world wars and totally destructive means from both sides of power holders and citizens. In this very structure and dyamics, that of the horizontal division between world power holders and world citizens exists and functions.
    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 vertical division between states. One of the bloody events which can be caused in the horizontal division is the above sacrifice of the holders of powers. All that remains of them is the world revolution. In order to make that revolution a bloodless revolution, 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.

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 those whose purpose is limited to that abolition and prevention. That is because if an extensive international organization whose purpose 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 agreements 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 revealing powers explained in the above charer, totally destructive means are unnecessary things. Moreover, they are not only unnecessary things but also burdens which need enormous costs and human powers to maintain. In addition, if we are careless even a little, they lead to, if not total, massive destruction. 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. It is possible that a minor power also hold selective destructive means, that with them, they destroy the keystone of the governments and military forces of major powers, and that even the former deter the latter. 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 revealing 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 world power holders and world citizens 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 essential but helpful. 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 revealing powers and through the dissolution of military-civilian-academic-industrial complexes 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, it was thought 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. It is understandable in the days when there was no idea other than that of the structure and dynamics of the vertical division of states constituting the "inter"-national society. 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 power holders and world citizens 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 so, world organizations comes so, and the room for the improvement of international or world organizations comes so.
In addition, the possibility of the extensive world organization whose purpose encompasses the protection of liberal rights, political rights, and the like and the security of social rights of world citizens comes into view. Simultaneously, the possibility comes so that that organization run wildly to autocracy, totalitarianism, and the like. 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 to separate such a 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) comes into view. That separation of the extensive world organization 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 the 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 the like. Therefore, before the necessity of the extensive world organization comes into view, world citizens need to understand the necessity and possibility to separate not only each state power but also the extensive world organization into the two of L system and S system.

CONFRONTING 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 falling tendencies. However, because intense ones will be understandable, fundamental ones and moderately 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, and 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 at regular work, and her mother (the child's grandmother) take care of her infant when she is not at home, the the biological mother and her mother can be mothers. In addition, in the case where a biological mother is busy at regular 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.
[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, these books never say 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 tendencies (falling into a vicious circle)] 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, 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, the beautification of the self, and intense Narcissism.
[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 letting them appear as they do.

    A baby or infant in the baby and infant period, with seeking their mothers' love and care, becomes desperate and sticky and show off the self to them, tries to control and destroy them. 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 infant 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 the individual's 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 isolated oneself is formed. It, too, is included in infant falling tendencies. If their mothers' love and care are thin, the tendency to isolated oneself is intensely formed.
    In the beginning of the postinfant and preadolescent period, the images of the self begin to be generated. However, 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 "Anxiety about the Self's Dying Sooner or Later" and "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. 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.
    The desire to make the self eternal remain thereafter with little reduction. How to do it? Not so long ago, a lot of human beings tried to make the self eternal by transcending the self to or unifying the self with the seeming eternity beyond the real world in religion. Nowadays, a lot of human beings try to do it by unifying the self with the 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 loves somebody else. 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 works. In addition, some try to leave glory, fame, or the like. The results of this last tendency will be explained in the following chapter.
    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, the beautification of the self, and intense narcissism reinforce infantile falling tendencies like being sticky, showing off the self, controlling anything, destroying 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, those imitations include those which are concerned with the way of life in the future. Somebody sometimes imitates their mothers and fathers who make much of "home," games and hobbies, and so forth or work or imitate the knowledge and skill for their work, housekeeping, games, and hobbies, or the like. Somebody sometimes joins those who have intense tendencies to control anything, destroy anything, show off the self, the intense desire for powers, and the high ability to acquire powers, and imitate those tendencies, desires, and abilities, and those of boys or girls are reinforced. This will be explained in the following chapter. 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, rebellion become intentional and organized in the adolescent period. Though rebellion can be the driving force for independence, the following is caused by intense and continuous rebellion. 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 following tendencies to escape and patch up falling tendencies.
    When infantile and preadolescent falling tendencies appear as images, 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 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 those 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, 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 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, that is, autocrats 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, and to show off the self become dominant. Perhaps, that cause is that even in the thinness of love and care, control and destruction were not alienated or were praised and that their desire to show off the self was not satisfied.
    Out of preadolescent falling tendencies, the following take place. The tendency to be isolate oneself is formed intensely in the baby and infant period. Then in the postinfant and preadolescent period, the gap between the self's images and the world's images are extended and deepened, the anxiety about the self's dying sooner or later, and the desire to make the self eternal are intensely formed.
    From the preadolescent period to 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 want to leave some glory or achievement in the history and thereby to satisfy the desire to make the self eternal. In order to do those, they try to perform something great in the society. In order to perform it, they should gain power and money. 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 and to perform something 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 join those who have the same tendencies and desires, and their tendencies and desires are formed more and more intensely by the imitation of them.
    Moreover, in those who have come this far, the ability to acquire powers have been highly formed. When the self's falling tendencies appear as images, they escape and patch up them with the self's images having that ability. In addition, after they acquire powers, their henchmen praise them, and their images of the self are beautified. 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, and to show off the self 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 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 rest can be formed and caused in the same way as 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 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 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 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. 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, of course, we need to restrain powers themselves in such ways as have been explained.
    By reaching that decisive way to reduce the anxiety about the self's dying sooner or later, we have found that there is the unnecessary, persistent, and large-scale pain caused by human beings in the endless repetition of life and death, and we reach the ultimate desire and purpose possible beyond generations explained earlier. It is powers that directly cause such pain, and if there were not for powers, such pain would not be caused. All the same, it is not at all that we need to destroy all powers. In order to reduce such pain, the system of the human rule securing social rights (S system) is necessary. In contrast to pain, we need to seek pleasure freely. All the same, liberal rights can be violated by powers. In order to protect liberal rights, the system of the rule of law protecting liberal rights (L system) is necessary. Also in order to protect democratic and separative systems, L system is necessary. In order to make existence and liberty compatible, we need to establish and maintain democratic and separative systems including the separation of the two systems of L and S and to totally abolish and prevent totally destructive means by piling up unilateral abolition through selective destructive means-SMAD-alienating powers-mutually revealing powers and the dissolution of military-civilian-academic-industrial complexes while confronting falling tendencies.

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