If we accept the constraints of a civilized world, we enter the realm of laws. For laws to be useful, they must be enforced. Who then is to be entrusted with law enforcement? A subset of all people need to be. This subset is the government. How is the government constituted? In different ways. In social animals other than man, it is primarily the most powerful few within a community, e.g. alpha-males in most species of monkeys and apes. In man, it probably started out in a similar way. But today, there are numerous ways in which governments are constituted. Perhaps the most civilized among them is democracy.
Governments are then necessary to uphold the liberties of the people it governs to guarantee assurances of civility. In civics, this would go by the term rights of the people. In turn, the people themselves are accountable, the corresponding term in civics being duties. Both these go hand-in-hand, and there cannot be one of these protected in the absence of the other. The government, in the interest of protecting equality of men, must be blind to differences in sex, religion, caste, etc. in protecting the rights of its people. In turn, the people, in the interest of maintaining civility, are expected to perform their duties as and when required.
Governments are essentially in place to manage affairs concerning its people. Things are efficient when they are hierarchical. Subdivision allows each individual entity to focus on one particular topic, and a co-ordinated working of these entities ultimately results in the whole system achieving its diverse goals. The hierarchy allows for subdivision of the responsibilities of the system--think of division of responsibilities between parents in a family, between departments in a company, between teams within a department in a company, or more abstractly as division of functions between different structures of a website (database handling, content handling, markup handling etc.), or as division of a proof of a theorem into lemmas, or selection by nature of specialized organ systems in organisms--hierarchies are efficient.
Governments are organized, usually called separation of powers--in India's case (thanks to the Britons), into the legislature, the executive and the judiciary. I will not go into this here. By hierarchies of governments, I mean the division of responsibilities between government bodies at different levels--within a locality, in a city, district, state, country, internationally. Note that this particular hierarchical structure is neither how governments first came into being, nor necessarily how they are today, but what makes most sense to me. In other words, in my opinion, the existence of an international government is essential for civilization.
Since the government is an artificial construct created by us to sustain civilization, it is only reasonable to expect people to be able to actively participate in it, which is why democracy is the most sensible form of governance. Further, since the government is itself artificial, the boundaries on which its subdivisions are defined are themselves artificial. That is to say that geographical entities like cities, states and countries are mere tools in assisting governance--nothing more, nothing less. Of course there are differences between people from different states in terms of language, culture, traditions, religious beliefs etc. But so is the case between people, e.g. from the circuit design and the signal processing departments of Qualcomm in terms of expertise, interests etc. There is also an allegiance to one's city/state/country of origin. Just as there is an allegiance of a person to his team, to his department within his company. Constructs like countries, therefore, exist to efficiently maintain civilization and it is important to always remember that these constructs do not supersede the universal goals of civilization. Humanity--the protection of universal human rights--should never be superseded by nationality, or communalism, or regionalism, etc. Boundaries are the means to an end. The end being civilization. The means shouldn't themselves become ends, and should never displace the actual end. Note that while it might be true that historically, the rise of nation states was never hypothesized as expressed here, the global notion here is absolutely essential in the globalized world of today. It forms the centerpiece of civilization, as we understand it.
As accepted earlier, people from different places are different. And these differences are not necessarily hindrances to a global civilization. A representative international democracy will debate various issues and arrive at a consensus on a few fundamental rights that are to be upheld globally. So also will they decide on the few basic duties and responsibilities of each country. Apart from these basic requirements, all further laws of a country will be determined only by the people of that country. And a similar methodology will apply at each hierarchical level of the democracy. International laws cannot be meddled with by lower hierarchies. This need not be the case for national or state laws.
Patriotism would, even in this setting, be important. However, the concept would be different in a fundamental way. It would not be synonymous with believing in Saare jahaan se accha. Neither would it have glorified (and stupid) notions of blind allegiance to the country irrespective of what it does. But, it would be a simple acknowledgment of the fact that the society one lives in determines, to a great extent, the quality of one's life. That the standard of living depends on the prosperity of the society, on the alleviation of social evils (poverty, casteism, linguistic fundamentalism, communalism, racism etc.), on the prevalence of peace in the society. And realising the importance of one's volunteerism in establishing and helping enforce laws where necessary, and one's duties in the actual functioning of the state.
Governments are then necessary to uphold the liberties of the people it governs to guarantee assurances of civility. In civics, this would go by the term rights of the people. In turn, the people themselves are accountable, the corresponding term in civics being duties. Both these go hand-in-hand, and there cannot be one of these protected in the absence of the other. The government, in the interest of protecting equality of men, must be blind to differences in sex, religion, caste, etc. in protecting the rights of its people. In turn, the people, in the interest of maintaining civility, are expected to perform their duties as and when required.
Governments are essentially in place to manage affairs concerning its people. Things are efficient when they are hierarchical. Subdivision allows each individual entity to focus on one particular topic, and a co-ordinated working of these entities ultimately results in the whole system achieving its diverse goals. The hierarchy allows for subdivision of the responsibilities of the system--think of division of responsibilities between parents in a family, between departments in a company, between teams within a department in a company, or more abstractly as division of functions between different structures of a website (database handling, content handling, markup handling etc.), or as division of a proof of a theorem into lemmas, or selection by nature of specialized organ systems in organisms--hierarchies are efficient.
Governments are organized, usually called separation of powers--in India's case (thanks to the Britons), into the legislature, the executive and the judiciary. I will not go into this here. By hierarchies of governments, I mean the division of responsibilities between government bodies at different levels--within a locality, in a city, district, state, country, internationally. Note that this particular hierarchical structure is neither how governments first came into being, nor necessarily how they are today, but what makes most sense to me. In other words, in my opinion, the existence of an international government is essential for civilization.
Since the government is an artificial construct created by us to sustain civilization, it is only reasonable to expect people to be able to actively participate in it, which is why democracy is the most sensible form of governance. Further, since the government is itself artificial, the boundaries on which its subdivisions are defined are themselves artificial. That is to say that geographical entities like cities, states and countries are mere tools in assisting governance--nothing more, nothing less. Of course there are differences between people from different states in terms of language, culture, traditions, religious beliefs etc. But so is the case between people, e.g. from the circuit design and the signal processing departments of Qualcomm in terms of expertise, interests etc. There is also an allegiance to one's city/state/country of origin. Just as there is an allegiance of a person to his team, to his department within his company. Constructs like countries, therefore, exist to efficiently maintain civilization and it is important to always remember that these constructs do not supersede the universal goals of civilization. Humanity--the protection of universal human rights--should never be superseded by nationality, or communalism, or regionalism, etc. Boundaries are the means to an end. The end being civilization. The means shouldn't themselves become ends, and should never displace the actual end. Note that while it might be true that historically, the rise of nation states was never hypothesized as expressed here, the global notion here is absolutely essential in the globalized world of today. It forms the centerpiece of civilization, as we understand it.
As accepted earlier, people from different places are different. And these differences are not necessarily hindrances to a global civilization. A representative international democracy will debate various issues and arrive at a consensus on a few fundamental rights that are to be upheld globally. So also will they decide on the few basic duties and responsibilities of each country. Apart from these basic requirements, all further laws of a country will be determined only by the people of that country. And a similar methodology will apply at each hierarchical level of the democracy. International laws cannot be meddled with by lower hierarchies. This need not be the case for national or state laws.
Patriotism would, even in this setting, be important. However, the concept would be different in a fundamental way. It would not be synonymous with believing in Saare jahaan se accha. Neither would it have glorified (and stupid) notions of blind allegiance to the country irrespective of what it does. But, it would be a simple acknowledgment of the fact that the society one lives in determines, to a great extent, the quality of one's life. That the standard of living depends on the prosperity of the society, on the alleviation of social evils (poverty, casteism, linguistic fundamentalism, communalism, racism etc.), on the prevalence of peace in the society. And realising the importance of one's volunteerism in establishing and helping enforce laws where necessary, and one's duties in the actual functioning of the state.
