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How Globalism Materially Corrupts and Spiritually Eviscerates, Part 2

By       (Page 1 of 2 pages)   9 comments
Message Christopher Patton
Globalism, the Invasive Parasite

Globalism is not simply international trade grown more intensive. The problems of Globalism cannot be fixed by merely instituting better labor standards or other rules to promote fairness of exchange, though fairness of exchange should be facilitated as much as possible. The natural universe exhibits built-in variability and physical limits such as the speed of light and the Second Law of Thermodynamics.

Globalism seeks to overcome the natural limits of wealth distribution in order to solve human problems. It is supposed to be the ultimate perpetual wealth machine. It promises a present and improving prosperity for every corner of the globe. Within that prosperity is hidden the materialist solutions to all human problems. Because Globalism violates the vital principles of natural spirituality that limit the negative impacts of human nature, it will kill the host planet if allowed to run its full course. Globalism grows like a cancer - committed to rapid and pervasive growth within the victim until he or she dies.

To survive in its competitive climate, Globalism drives social behavior in such a manner that leaves it perpetually unbalanced until total collapse. Just like its mega-corporate components, Globalism must constantly expand and grow, or it implodes. Externally, Globalism sustains itself with legitimate trade in goods and services, but at its materialist core, Globalism is the ultimate pyramid scheme in which the entire living fabric of humanity is at risk. Currencies and valuations are manipulated, as are environmental regulations and labor compensation, conditions and benefits. Its inherent evil is disguised by its legitimate business activity. Globalism is a moral hazard so huge that most people cannot see it. The only way to put Globalism into perspective is to compare it to the earth's entire web of interlocking ecosystems and the physical universe itself.

When compared to the natural world, Globalism is analogous to the deadly parasite that kills its host because it takes too much and loses it all. The international reach of global business and trade structures inserts foreign goods and services into local economies with deadly results. One of the best illustrations of this problem from nature is the increasingly common plague of invasive species into alien biomes. Naturalists the world over must contend with foreign invaders that seem immune and impervious to local biological controls. The kind of living thing is irrelevant. It may be a mussel, a plant, a fish, an insect or even a meek, grass-eating rabbit.

The source of these biological problems is international trade driven by irresponsible profit motives. The key factor is that this living being was moved out of its natural context beyond the natural constraints of its birth environment. Indigenous biological controls do not work on them. In these cases, scientists often attempt to identify and introduce a controlling organism from the intrusive species' original biome that will not end up creating an even bigger problem. The task is not easy and not always successful. There is no doubt that prevention would have been the best policy, but prevention as a solution will not work once the infestation is established. This is the situation with Globalism as an established parasite or invasive species. It will not moderate to balanced stasis, die on its own without destroying everything or go away peacefully because its very existence thrives on imbalanced human demands based on materialistic spirituality and financial artificial realities that can be manipulated to the advantage of a few at the expense of all. Globalism can only be defused by changing the human spiritual condition in almost all nations.

Natural and Necessary Constraints

Without a healthy spiritual dimension to human society, the necessary constraints required for balanced social structures never become a sustained reality. Where as natural laws force constraints upon space travel or ecological health, human civilization is an artificial reality system requiring humanly devised constraints to keep it in balance. Those constraints must be instituted with discipline and by desired choice that can only be successfully empowered by the voluntary application of healthy spiritual principles by all participating parties.

Some things work on a small scale and fail when they get too big. Natural constraints operate in the biological environment to manage the natural cycles of complex ecosystems. Without wetlands, water becomes polluted. Without sufficient mass of wilderness area contiguously connected together, thousands of plant and animal species become extinct because they simply need more than a thousand acres to sustain a population large enough to support genetic variation and sustained growth within a balanced biome.

Human nature is rooted in its material composition and natural spiritual essence. Next chapter explores natural spirituality further, but now suffice it to note that good and evil have pervaded every human culture since the beginning of consciousness. No material variation of setting has done more than operate at vary in degrees of effectiveness as a check or balance in human nature's indivisible mixture of good and evil. With very few possible exceptions, no great man is held to have been without sin or evil potential. A specific discussion of possible exceptions enters into the vast realm of religion, which itself exists in multifarious forms to deal with the human issues of good and evil among others.

Constraints derived from the balance of life is found everywhere in nature. Even by natural design the powers of life are divided – more obviously so in the more complex forms of biology. Flexibly balanced interactions of varying tolerances exist between multiple life forms in any ecosystem. Upset these naturally constrained interactions in an ecosystem, and death occurs because life cycles break down in contagious doom loops of collapsing interrelationships.

Within a species, the life force itself is usually balanced sexually. This division of reproductive power results in fascinating, interactive patterns of learned attention and instinct that work together to preserve the life of the immediate creatures or plants of study as well as provide for the survival of other biome members. If one gender dies out, the species dies out and other plants or animals in some way dependant on them may die with that extinct species.

Human cultures create and impose artificial realities upon the natural world of humans and the environment. In the world of business, both natural and artificial scarcity have often been manipulated or taken advantage of to gain wealth. Artificial realities of human economic activity work well even on a rather large, but for sustained growth, they must operate within a functionally balanced larger ecosystem of diverse social realities that is itself sustainable. Each requires voluntary constraints to imitate the natural limits found at work in successful, healthy biomes of diverse and interdependent species.

Eliyahu Goldblatt's Theory of Constraints (TOC) works in the business world because of voluntary constraints applied to individual organizations within the larger system of the world economy. These self-imposed constraints functionally operate as consciously chosen governors of greed and other self-destructive inclinations of human nature to produce flexible and sustained organizational growth because of constant ongoing improvements through the reduction of bottlenecks to expand productive throughput. The operational prerequisites lie in the reality faced by most organizations that seek to apply TOC: a world of competition significantly large to produce an expanding demand faster than any one organization would voluntarily desire to provide. This state of affairs permits a business virtually unlimited growth in profits with the economic sustainability of dynamically stable employment. This management theory will not work absent either the wisdom of good management policies and/or absent a quantumly larger world of healthy social institutions set sustainably within the natural biological context of a consistently healthy planetary environment that does not suffer from any spreading cancers of biological imbalance.

Globalism today already exceeds all concepts of natural and self-regulated constraints, and it is still growing. Some world leaders seek to apply TOC to Globalism through the spread of environmentally sound business practices and the practice of voluntary limits of wealth concentration. The emphasis on voluntarily choosing to spread the wealth of the world more evenly is rational, but people are not rational. We can never agree with one another on what is fair or just, so there is no peace in the Middle East despite rational plans to attempt a balanced coexistence between Palestinian Arabs and Israeli Jews.

The situation between labor and management is similar. Organized labor may be analogous to nation states with vested interests to protect and sustain, while unorganized labor are like informal, loosely connected terrorist cells composed of the have-nots of the world. Materialist spirituality would limit the size of humanity to control this problem much as DeBeers controls the price of diamonds by artificial scarcity. Where as diamonds threaten to become a commodity, human life has already arrived at that status; therefore, the trick for global leaders is to get enough people to "voluntarily" check out of the system so that it can be sustained.

Of course, there will never be sufficient numbers volunteering to die so that somebody else – especially a group of foreign strangers - can live a quality life of relative wealth and ease. World leaders tolerate and implement policies of human commodification to achieve global goals of prosperity. The political difficulty is to accomplish the elimination of unwanted people at the same time as they project a humanitarian image or face. The ramifications of this observation could fill several books, but here are a few examples to inspire further thought.

World leaders currently tolerate many global conditions of inhumanity even as they take public steps to ameliorate them. While I would admit that many of the world's elite are at least in some measure humanitarians, their pragmatism necessarily rules their pocketbooks and enables an agenda not so altruistically humanitarian. International human welfare and immigration policies are put into force intentionally to demonstrate a lack of racial bias in the elimination of undesirable excess population. The working ethic here is that it is impossible to preserve everyone alive, so a token representation of each ethnic and racial identity group is enabled by "equal opportunity" or given political asylum as a refugee of some official states in order to assimilate into the global urban sprawl. With such policies paraded across mass media outlets, humanity's varied genetic heritage is preserved and the population stabilized at the cost of millions of lives without inspiring overt political turmoil.

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Christopher J. Patton is the president of Faith in the Future Foundation and is an evangelist with the International Ministerial Fellowship. Formerly a biblical archaeologist, he holds a Masters in Archaeology of the Land of Israel from the Hebrew (more...)
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