The concept of "a world that works for everyone" is a central and aspirational theme extensively discussed in the sources, particularly in _A Fuller View_ by L. Steven Sieden, which draws heavily on the philosophy of Buckminster Fuller. It represents a paradigm of global success, abundance, and harmonious coexistence, fundamentally contrasting with historical and contemporary societal challenges. ### Defining "A World That Works" At its core, "a world that works for everyone" or "for 100% of humanity" is a vision for a future characterized by universal well-being, sustainability, and collaboration. L. Steven Sieden presents it as a "manifesto of awakening, transformation, and abundance," emphasizing that there is already "enough to support all life on Earth". This perspective challenges the ingrained belief in scarcity, arguing that the true state of global resources entered a period of abundance in 1976. Key characteristics of this envisioned world include: - **Abundant Resources**: The belief that there is now sufficient wealth and resources to support all humanity at a higher standard of living than ever known, making war, poverty, and starvation obsolete. This is a "world of more," rejecting "seductive ideologies of scarcity". - **Global Inclusivity**: A commitment to include "all people and living beings in the formula for success". - **Planetary Awareness**: A clear understanding of humanity's place as "passengers on Spaceship Earth," traveling through the galaxy, and the need for "planetary planning". - **Shift from Weaponry to Livingry**: A fundamental transformation away from destructive endeavors towards solutions that support life. War is considered obsolete. - **Spontaneous Cooperation**: Achieving universal well-being through voluntary and unforced collaboration, without ecological damage or disadvantage to anyone. Cooperation is to replace competition. - **Clarity and Accountability**: A call to strive for clarity in communication and to become accountable for results, fostering leadership rather than victimhood. - **Purposeful Action**: Humanity's role is defined as "local information gatherers and problem solvers" working towards sustainable abundance. ### Challenges and Obstacles to a "World That Works" Despite the perceived feasibility and necessity of such a world, various factors are identified as hindering its realization: - **Outdated Thinking and Ideologies**: The sources highlight how "we are powerfully imprisoned in these Dark Ages simply by the terms in which we have been conditioned to think". Much of Western common sense is rooted in "outdated science and the dominant cultural constructs of the nineteenth century". The "seductive ideologies of scarcity" are counterproductive. - **Selfishness and Profit Motive**: Historically, alternatives to current systems were proposed by those more interested in "solving problems than making huge profits for themselves". The book advocates a shift from an "intention to make money" to an "intention to make sense". - **Conflict and Competition**: Traditional views put "conflict at the centre of their vision", and human nature is often assumed to be inherently competitive. However, the increasing interconnectedness of the world makes wars "increasingly difficult to carry on", and the very idea of a "single absolute truth" or "our opinions are the whole truth" is an obstacle to human community. - **Obsolete Political Systems**: Politics, founded on "it had to be you or me" or "which is going to be the preferable me," is deemed invalid and obsolete in a world of abundance. The traditional state, focused on regulating flows and fragmented bodies, becomes less effective as power flows globally. - **Reification and False Consciousness**: The social world often appears as a "reified, thing-like entity" rather than a dynamic process created by human beings. Ideological claims can lead to "false consciousness," perpetuating conditions that sabotage a better life. A "systematically deformed network of communication" can conceal the very norms by which it might be judged, making it impossible to think outside the system's terms. - **Bureaucratization and Instrumentalism**: Modern society tends towards "mechanized petrification" and "senseless bureaucracy", where individuals act as specialized functions rather than "whole human beings". Instrumentalism solves "granular problems" but externalizes costs, maximizing short-term efficiency without considering greater human context. - **The "Iron Cage" of Capitalism**: The "powerful cosmos of the modern economic order" is described as determining the "style of life of all individuals", leading to a "disenchantment of the world" and a loss of unifying ethics. Economic and administrative systems can "colonize" the lifeworld, transforming practices not previously economically oriented into capital-driven ones. ### Pathways to Achieving "A World That Works" The sources propose several interconnected strategies for transforming the world: - **Design Science and Artifacts**: Fuller's "comprehensive, anticipatory design science Universe" is central. This involves "developing artifacts instead of words," where an "artifact" can be anything from a tool to a building or a ship, used to "employ the principles of nature". The aim is to create environments favorable for "new life" where information is readily available and individuals are not constrained by fear or societal disapproval. - **Focus on Know-How and Service**: The crucial part of wealth is "know-how," not merely material ownership. An "accounting revolution" is needed to shift from ownership to service. - **The World Game**: Fuller's World Game is not about moving resources like chess pieces, but about "DESIGN SCIENCE" and "COMPREHENSIVE ANTICIPATORY DESIGN SCIENCE". It involves thinking comprehensively about the world, its atmosphere, biosphere, and side effects, to be a "responsible participant in Nature's own evolution". - **Mind-Driven Revolution**: The potential future involves a choice between a "bloody" power struggle and a "design revolution" driven by the human mind using principles and efficiencies to care for all humanity. This signifies a move from conflict to information and understanding others' emotions. - **Empathy and Ethical Standards**: Recognizing universal pain and the need for understanding fosters love and forbearance, which are essential for a community to continue existing. The future of social work and the welfare state depends on society's "ethical standards" rather than just rules or classifications. Companies that care for their workers are more successful, illustrating that "the caring corporation, the caring person, almost always are the ones who do well". - **Language and Reclaiming Humanity**: Fundamentally reshaping language is crucial to transform the "cognitive landscape that allows for systemic exploitation and inequality". It's a project of "linguistic deconstruction followed by careful, deliberate reconstruction" to rebuild a shared understanding of value and responsibility. - **Understanding Systems and Interconnections**: Thinking in terms of the "whole system of Earth" in both present and future is vital for shaping a sustainable environment. Understanding the "inextricable intertwinement" of politics and economics is necessary to address current crises. ### The Human Element and Responsibility The individual plays a pivotal role in this transformation. Humans are "architects of the future," "transformational agents", and "problem solvers". The goal is to empower readers to "find and share their gifts". This involves having "the courage to follow in the footsteps of this great man while doing what he suggested we all do—create and follow your own path based on your personal experience". The challenges and the potential solutions are deeply intertwined with human nature and our ability to transcend conditioned thinking. The expansion of the "moral circle" to include more entities, from great apes to the entire planet, arises from the interaction between selfish evolution and the laws of complex systems, where cooperation benefits all. This movement requires an "intensified vision of the world" and an "idealistic desire to change the world for the better". It implies a continuous process of "re-establishing a center, which is possible only with the other". Ultimately, it is a call to resist despair and passivity, embracing the belief that the world "belongs to all those who want to make a place for themselves in it" and who endeavor to understand and use its new rules for their advantage.