Editing SG33SHS-T (section)

=== 29. Internationalism is the Human Ideal ===

Hobbes discusses the origins of the state and claims that primitive humans lived in a society where individuals engaged in constant struggles driven by self-interest and selfish desires, ultimately leading to self-destructive behavior. Recognizing this, a social contract was established to control individuals, and this became the origin of the state. Plato’s theory of the ideal state divides it into several classes: the first class consists of philosophers, the second class consists of warriors, and the third class consists of farmers and merchants who make up the majority [of the population] and are driven by material desires. To control them, Plato argues for the presence of a rational philosopher class at the top, supported by a second class of warriors. Even in modern social science, the state is considered an exploitative mechanism. Regardless of the perspective, the defining characteristic of the state is its dominant power, which is exercised to address the inherent struggle and malice in human nature. The notion of the state being the highest moral authority stems from the perspective that individual conflicts are mitigated only through state control and governance, allowing people to live in peace. Nevertheless, it is a fact that humans also possess a social nature that desires peace. Locke’s theory of the origin of the state contradicts Hobbes, suggesting that primitive societies were not characterized by conflict but rather by peaceful communal living. It was only when this peace was disrupted that social control became necessary, marking the origin of the state. Aristotle’s famous saying, “Man is a political animal,” also speaks to this, as do all these [abovementioned] theories, which convey the goodness of human nature.

As can be seen from these perspectives, nationalism originates from the malignancy of human nature, while internationalism originates from the goodness of human nature, each reflecting a different aspect of humanity. However, when considering the ideal of a creative and rational human life, which of the two should be the primary focus? Criticizing this through the lens of the middle way, it becomes clear that the promotion of goodness, namely the creation of a mutually supportive society without authoritarian domination, should be the decisive solution.

Furthermore, according to Marxist state theory, which asserts that human history is a history of class struggle, there was an initial communist society without conflict at its social inception, and a future communist society without conflict is anticipated in the later history of humanity. Throughout this process, there are indeed state-based conflicts and struggles, but conflicting states with opposing interests are expected to be eliminated with the collapse of capitalism, leading humanity to evolve into a global society of mutual assistance without domination. In any case, according to the selflessness advocated by Buddhism—which perceives things as they are and adapts to the actual state of affairs—it is indeed appropriate to promote internationalism rather than nationalism.