The new globalists’ model of what is now called universal “governance” is in fact a colossal form of collectivism. As all ideologues do, they offer us superficial either/or choices. They do not understand that globalism will not change the fundamental human condition. World-shapers (rather, world-reshapers) are long familiar to those who have lived through radical political experiments, and we would do well to listen carefully to what the survivors have to tell us. Their experience is a crucial part of “the basic memory of mankind.” And they are consistent in their warnings that beneath the experimenters’ mental constructs, and even beneath their supposed humanitarianism, you will always find a killer. It is a fact that in the 20th century alone 170 million people were murdered by their own governments (this figure does not include human lives terminated through abortion and euthanasia). It is a fact that the majority of the murderous states were impelled by idealistic visions for solving the problem of man. Regardless of whether a killer is brutal and repulsive or whether he is altruistic and attractive (as he speaks in reasonable tones about the lives that must be subtracted from the human community), he is a killer. Presumption and arrogance over mankind always bring forth, in time, the fruit of death.
We are living in a time of great dangers and great opportunities for man and the world; a time which is also of great responsibility for us all. During the past century man’s possibilities and his dominion over matter grew by truly unthinkable measures. However, his power to dispose of the world has been such as to allow his capacity for destruction to reach dimensions which at times horrify us. In this connection, the threat of terrorism comes spontaneously to mind, this new war without boundaries or fronts.
The fear that it might soon get a hold of nuclear or biological weapons is not unfounded, and has made it necessary for lawful states to adopt internal security systems similar to those that previously existed only in dictatorships. The feeling remains, nevertheless, that, in reality, all these precautions are not enough, as a global control is neither possible nor desirable.
Less visible, but no less disquieting, are the possibilities of self-manipulation that man has acquired. He has plumbed the depths of being, has deciphered the components of the human being, and is now capable, so to speak, of constructing man himself, who thus no longer comes into the world as a gift of the Creator, but as a product of our action, a product that, therefore, can also be selected according to the exigencies established by ourselves.
Thus, the splendor of being an image of God no longer shines over man, which is what confers on him his dignity and inviolability, and he is left only to the power of his own human capacities. He is no more than the image of man—of what man?