Dienstag, 14. Juni 2016

World Power and World Order from the Self





WORLD POWER AND WORLD ORDER
 FROM THE SELF

11 Theses on New Start and Development
 of a Real Human World






J  MICHAEL HEYNEN





A long era comes to an end: The time of the Ego, it's over! Humans are in transition, they are in inner standstill feeling the pending change. Systems of the ego-world have long been in regress and its paralysis is going on. The individual humans are usually disconnected - from nature and from themselves.


Close to madness the ego is fighting for his survival meaningless to the hopeless overcome of its immanent limitation. High-technological diversity should compensate and manage the emptiness, the desperate search for meaning and substance deserted as indeed an inadequate attempt.


States are administrated instead of being governed for humans, at least overstretched or dissolved. Egomaniacally projected large systems of finance, military industry and belief systems have absorbed the humans, emptied, enslaved, degrading them to persons. And the international system is mostly anarchic or eroded, and the "new" world order - a globalized ego scenario - has never really existed or functioned.


The historic old as outmoded resistance of this "matrix" to the individual and societal self-governance of humans breaks definitively to the potentials of the individual human self. The immanent limited ego and its systems have survived from the suggestion, from the fata morgana of quantity as materialism. So also, the human being was only a means, not the purpose - even at the last price of human existence.


This end is the new start, the standstill of the ego-world is the new beginning, and it gives the way free finally creating the necessary space for the development of a world power and a world order based on the human self: for humans and nature - for the new beginning of a real human world. - For this purpose the following theses:


[These theses are also a summary of ‘World Power Self’ on this blog]




1

The human is capable, if he wants: to be from his self and to govern himself - out of spirit, unfolding from the inside outward, - authentic and autonomous, thus free.



2

If the human feels himself and thinks, he experiences and realizes himself as absolute. And the Absolute, that is only in the humans’ inside, from his self: individual, unique, great, eternal, holy!



3

The self, guided by Spirit makes a human: born as a person, initiated to be a human. The self qualifies the individual human, creates determination and inner guidance; the ego, the person implements into conditions of being in the eternal world.



4

Every human is free, inalienable free, completely responsible for his consciousness and his being; for that his self is the absolute, the supporting substance. The human is independent of religions, ideologies and/or material compensations and projections, because he does not need it (anymore) for developing and implementing a human world.



5

Everyone lives – guided from the spirit of self - in connectedness with other beings, with humans and nature. This is inherently the self, at the same time immanently guaranteeing peacefulness and non-violence, participation and care, respect and attention/awareness, coexistent and openly learning in collaborative communication.



6

The individual self and the human connectedness are the core cell and the driving force of social and societal organization. The resulting constitutive human world develops a reasonable societies world. In free associations, the differently identifiable societies and partnerships can set up a classical statehood as a service provider for administration and coordination processes.



7

The inner/outer connectedness of free humans and societies is universal and global, because consciousness, being and action of the self are unlimited and open to development. Coexisting perception and/or balancing transformative as mutually complementary interaction - beyond the diversity of identities, entities, and developments - thus is introducing a real world society. Conflicts are preventively as sustainably treated and transformational resolved as a potential of progression. Especially in developing and creative designing processes the traditional instruments and systems of diplomacy can be used and adapted.



8

The societies world with the potential to shape a global society creates the process dynamics for building a legitimate and humane world order. Anarchy and adaptation of the classic international (states-) system will be resolved automatically. For coordinating administrative action can be decided to install a world government, if that’s still required and corresponds to the will of free humans and societies.



9

Every human lives in a universe that privileged him to integrate spirit, beauty, reality, and to develop a concordant living together. The potentials of the human self predestine him to live in harmony and balance with himself and nature, and to co-create out of that. For this task out of his determination and responsibility the human has only "one world", and he has the essential power for implementing that - if he wants: the world power self!



10

If the world power self takes over the governance and government, that is the new start of the societies world as real human world. For the initiation Western and Central Europe is a highly adequate space as a political system: To introduce a societally implemented and constituted European Syncracy also as a transformation process of fragmentation and disintegration, strictly secular and subsidiary created and guided out of the middle of the individual human for humans.



11

Each individual human who - from his authentic self - encourages, inspires, convinces this kind of new start of a humane societies world is fully legitimate, although might firstly act perhaps without a majority of personal opinions. Because he finally creates the new start of a human world for humans, individually and constantly to evolve himself in a peaceful as free societies world - upward, according to the sense of life and creation.







_______________________________







For further reading:


‘WORLD POWER SELF’ as a philosophical-political concept is the foundation of the systemic-structural as well as innovative, human- / society-centric framework of  M E T A P O L I T Y  as a conceptional contribution to the world formula of governing:











_______________________________








© J Michael Heynen




English



Deutsch






J Michael Heynen, Executive Director
International Relations Counseling
Institute for Intersocietal Diplomacy
Heynen.IRC@gmail.com






Freitag, 10. Juni 2016

New Beginning of a Human World









NEW BEGINNING OF A HUMAN WORLD

Maxims and Guidelines





J  MICHAEL HEYNEN




_______________________________



               Humanization

1             Human | Transpersonal Individuality

2             Human World | Societies World

3             Societies World | World Society

4             Participation | Principal Governance

5             Power | Legitimization

6             Justice | Legal Development

7             Transcendence | Secularity

8             Concordance | Nature and Culture

9             Societal Economics | Freedom and Commitment

10           Self | Cocoon | Process Control



              _________________________________









Humanization through Spirituality and Enlivenment:
From Human for Human


The initiation of the new beginning of a human world is an individual and systemic quantum leap into the self. This is firstly accomplished through transformative detachment and crisis management, in order then to enter the development of a societies world as a real human world [for foundation and deduction see: "World Power Self" in this Blog].

The quantum leap into self means lesser a cleaning process, but mainly consists of clarification and emancipation processes from domination, limitation and burden of the traditional ego-world. In this metamorphosis, the self takes over the decisive determination and leadership based on spirit and transcendence. Dehumanization - alienation and separation from human self - is individually and socially reversed.

For the new societies world beginning the constructive, hence humane structures and functions of the ego-world are internalized and converted as part of a "cocoon". So at first in the external the creative, social/societal evolvement area of the ​​transpersonal individual is generated and ensures then to come from the inside out to the transformative structuring of the human-world.

This societies world is absolutely free of religion, ideology or other externalizing projections of power. The same applies for trailing dynamics of political and states systems so far they go beyond the initially used, necessary adjusted administrative functions. Because the top requirement is the human formation of a societies world determined by the self: by humans for humans!

For the initiation of the transition and implementation of a new beginning seems to be especially the European constellation (diffusion, destabilization, fragmentation, "failing governance" etc.) highly appropriate for a crisis-transformational change. Above all, Europe is basically predestined to be a facilitator and initiator of crucial processes for the world development. This time turned in a constructive way, with the introduction of an European syncracy a centrifugal, at the same time decentralizing innovativeness facilitate the potentials to generate a societies world and at least a global society as a pure human world.

From the first step on, this development process is based on following key maxims:





1             Human | Transpersonal Individuality


The human is the first and highest purpose of the human-world, the person is a medium for this. The human as transpersonal individual is more free, central support and determiner of his human world. For this he is fully and entirely responsible and lives in/from full connection with people and nature in coexistence - concordant and adequately cooperative.

The quantum leap into the self, means overcoming of material duality and ego-limitation, is developing the human world further. The unfolding and implementation of his essential, transcendent potentials result out of the spirit and in the spirit of uppermost human reference; and for the human’s inner self and its culture and education are of paramount importance:  the sustainable promotion of free determination out of the self-awareness as a transpersonal individual.

The self-guided ego especially forms a humane culture of communication/interaction because the individual self internalizes basically and inherently also the you-self and is essentially connected to the other human. Out of this, the world of the transpersonal individual (co-) creates the societies world of the human.





2             People World | Society World


The human world is constituted as a society world, which is led and responsible by the individual self of inside and outside connected humans and societies. Societies - regional and/or interregional/supra-regional/systemically associated – are forming the basis for processes like the building of will, clarification and decision-making. Hereby they are autonomous, and it applies this principle in case of systemically associated societies.

Societies are core cells and developers of the human world. They are carriers of inherent inclusion and participation as well as legitimation/authorization, and organize the inner governance system, which is firstly to perform. Societies are direct images of the transpersonal individuality, and at one time they facilitate and dynamize especially the inversion of the paralyzing ego-world at the new beginning.

Internal and external processes of the societies world are to stabilize in bi-/ multilateral discourses and transformative coordination processes. Especially in the transition to the new beginning, adjusted accordingly, the traditional statehood or governmental institutions as an efficient service of a human world can be included for necessary administrative tasks.

For this, the reasonable governance and procedural regulation shall be settled in each association treaty and/or basic treaty of associated societies.





3             Societies World | World Society


A human world is based on the adequate connection of transpersonal guided individuals and societies. This transcendent emerging and concordant connecting societies world is peaceful, co-existent and/or progressive in its cooperation. The purpose is in any case humanely coexistence in accordance with bilateral/multilateral respect and regards to freedoms and developments. So the forms and media of exchange are constructive and are under the supreme command of non-violence – actually as well psychologically mediated.

In a human-world, societies are central entities and the societies world top carrier and recipient of the recent "international systems"; the primacy is no longer with states/ nations. The classical methods and functions of diplomacy are to use for concordant balancing and mediating procedures (equilibrium) as crucial clarification and development processes, and proactively to facilitate them transpersonally as well transsystemically. This is even more important, as classic distinctive functional pattern as ‚interior/foreign policies' analogous to the diffusion processes of the traditional international world of states are in dissolution.

Conflicts have to be regulated free of fear as well to be managed preventively and sustainably. Conflict potentials are to be understood as a strong developmental task towards transformative deepening of concordance, based on humane balancing and exchange of perceptions, confidence-building, and verification/transparency. Here reigns the clear commandment of non-intervention, and the (time-) limited humanitarian intervention is only to apply in strict transparently substantiated exceptional cases.

In such a transpersonal individually based, constituted and governed societies world, above disarmament and non-violence, meta-systemically founded basic treaties for cooperation and coordinating government functions are being completed and also adequately implemented. Here is the priority to establish and stabilize sustainable bilateral/multilateral discourse methods as part of a strategic concordance diplomacy, which also serves the preventive awareness/management of conflicts.

Therefore, a world society is evolving in stages and will replace the international regime of states and institutions unfolding transformatively, and include constructive institutions with humane adjustment ( "cocoon") at the beginning of a new human-world.

So the human-world opens up – in analogy to the individual in the systemic transcendence – from a societies world towards a world-society, which are connected  inter-regionally and inter-societally as multilateral alliances – meta-systemically organized and universally aligned. Also here, the transpersonal/trans-systemic evolving dynamics and therewith the different pace/rate of development of single entities are facilitated and transformed in concordance. This way, the dynamizing change emerges and performs the change towards a humane world order, formed out of the dimension and balance of the ‚world power self '.





4             Participation | Prinzipal‘s Governance


The society world, governed, connected, and organized by the self, inherently guarantees full inclusion and participation. In this process, only an active as well systemically relevant participation for and from transpersonal human development is acceptable. In order to preserve the sovereignty of the societies world it requires a clearly identifiable and reasonable as well a transparent organization and structures of governance.

The same applies to the organization and structure of inter-/societal discourses and coordination processes: For the purposes of adequate moderation, mediation and coordination the introduction of an adequate just transpersonal/trans-systemic governance is to guarantee.

Such principal’s governance is non-conditionally to save, in particular fully to ensure the governance function of the equilibrium and the humane concordance of will formation and decision as well as their implementation processes. For this transition period, necessary structures and service functions of previous, traditional stateshood has to be adapted to the terms of excellence of pricipal’s governance/governing.





5             Power | Legitimation


Individually generated, a human-world constitutes itself and lives from transcendence and for concordance. Therefore, principals’ governance and governing don’t describe the power as an individual medium, but as the purpose for humane leadership and function. This power is entirely to legitimate as well legitimized from three sources:

(a) from the universal and transpersonal law of thinking and acting
(b) from the respective society and basic treaties of meta-systemic affiliated societies/ regions
(c) from the transparently communicated will formation of transpersonal individuals and/or their joint decisions.

In crisis and conflict situations the coordinating governance is considered as provisional legitimized; in each case, this should be formally rectified as early as possible.

The same applies for the transition to a new beginning of the human-world when societies are not yet sufficiently constituted and organized in a transpersonal individual way. Before reaching the full functionality of the "cocoon" and depending on the degree of the evolvement of a humane societal structure - inclusion and internalization of constructive achievements of the ego-world, simultaneously expanding transpersonal/trans-systemic structures – the governance/governing are then based on the legitimacy of (a).





6             Justice | Legal Development


Justice and righteousness (rule of law) are central principles of a human-world. It is essential to close the gap between law and justice, i. e. to develop law as a transpersonal individual law:

Based on equality of rights derived out of really lived human dignity, fundamental human rights are less decisive as defensive rights (ego-world), but primarily as creative structuring rights. Central reference for this is (a) in the universal as well transpersonal law of thinking and acting, and (b) in the humanely constituted and lived legal system of a societal contract and/or basic treaty of a societal association.

When weighing questions of primacy and/or ranking of jurisdictions and legal orders, it is to decide in accordance with the relevant requirements for a transpersonal evolvement of a society and/or a societies association and its peace as well concordance-creating development. In any case here firstly applies the principle of subsidiarity.

Litigation is firstly to solve on the way of mediation and arbitration, especially in order to ensure a creatively targeting, transpersonal legal development.





7             Transcendence | Secularity


Within the transpersonal-individual, especially the transcendent development, it is unavoidable for a human world the individual to respect external faith projections from i.e. religions as timely part of the holistic process of a human inner development.

Nevertheless, basically any kind of systemically important religious missionary is to refuse, especially in the sense of traditional public worship. A continuation or a relapse into traditional religious/ideological power and domination patterns - usurpation/absorption of human transcendence in the external world - are therefore necessary to prevent not finally to impede the further progress of a human world.

Because the humane societies development should be freed from relapse into external, hypocritical, substitutive projections and from abuse of internal, individual transcendence and its supremacy. Last is untouchable: The self of the transpersonal, spirit-led individual is absolute, autonomous and therefore sacred. Therefore, a humane societies world is strictly secular fully to ensure the individual space of evolvement towards the quantum leap of the self.





8             Concordance | Nature and Culture


Out of an individual transcendence and societal, systemic connectedness an evolving human world is targeting to balance or to harmonize structures and functions. All ordering social, cultural and economical measures of a society are only humane if they are in concordance with nature.

That is unconditionally regarding the physical existence, but at the same time metaphysical as well: beyond the aesthetic and contemplative significance, nature is basically a direct expression and reflector of universal, also notably concordant and balancing functions.

Living in harmony with nature is particularly the grounding process of individual consciousness in its existence. Nature is then the least means, but left for (self) purpose that inspires the dignity and creative culture of the human in an enriching way: deepening and progressing development of the respect and attentiveness for creation, essential forms of life, alternative ‚worlds‘  of life.





9             Societal Economics | Freedom and Commitment


In the human world economic activity is basically free, providing creativity and qualitative evolvement (productivity and market), and as such it also has top priority as a strong humane societal commitment: In the human world individual prosperity is existing as long as there is no poverty.

It is not about social equality as such nor the ideological "combating wealth", but it is about the appropriate redistributive combating of existential poverty. Essentially because of the freedom of existential angst - generally as well especially here -, the transpersonal individual is extensively able to combine, to interfuse its development with the societal one so as to entangle constructively and efficiently in mutual enrichment.

The focus of economic processes is on securing and developing individually-humane adequate productivity and creatively as well socially beneficial potentials. Individual property and ensuring social productivity are appropriate to correlate and compensate. At the level of operating organizations mergers in form of cooperatives seem most suitable.

The factors capital and labor are therefore means, not object of the human world, because the being carried by consciousness of the human world is primarily crucial, not the have and possess. The societal purpose of economic activity corresponds with the requirement of an adequate distribution function to be applied also in affiliated societies: for dynamic exchanges of knowledge, products, capital, etc., and therefore for the entire further development and adequate equal opportunities beyond individual societies.

Here competition as a classic paradigm of a market economy is not decisive, but primarily the mutually qualitative optimizing, complementary learning and creatively connected evolvement of the "human capital" and the transpersonal societies world.





10           Self | Cocoon | Process Control


The development of the human world is based on the quantum leap into the self of individuals and societies. By conviction, inspiration and inner/outer transcendence, each individual social process is compressed and cross-linked as to the  further guidance of interconnectedness and synergy of the human self.

At the same time, knowing the archetypal as natural weakness of man – being aware of his own and societal development blocked by old ego buildup consciously or unconsciously (relapse and/or resistance) – is essential for a highly-effective individual and societal self-perception and process control.

Therefore, in the societies world, - individually as well systemically – is synchronically to ensure that with the quantum leap into the self the mechanism of cocoon formation is entirely comprising. In the metamorphosis of the human world the cocoon is established as a kind of "systemic self" in order to guarantee stringent self-management and enforcement, an adequate humane guidance and order of sustainable conditions of traditional as necessary ego-worlds.

Beyond the backup, control and ordering features of the cocoon for the development of systemic transcendence, this also serves as evolvement of equilibrium under the rules of the ,world power self': as humane, transformative equipotential of consciousness and being, inner and outer, transpersonal individuality and societies world by humans for humans - finally leading to a global society forming process.

The same applies to the self-governing and coordinating governance of transpersonal as well trans-systemic will formation as a continuous process of internalizing qualification, processing and compression of creative connectedness of humans: first out of inner joy and happiness, then external fulfillment of life guided by the self.




________________________





For further reading:


‘WORLD POWER SELF’ as a philosophical-political concept is the foundation of the systemic-structural as well as innovative, human- / society-centric framework of  M E T A P O L I T Y  as a conceptional contribution to the world formula of governing:








_________________________





©  J MICHAEL HEYNEN |  06.2016




Texts in German



J Michael Heynen, Executive Director
International Relations Counseling
Institute for Intersocietal Diplomacy
Heynen.IRC@gmail.com









Donnerstag, 9. Juni 2016






How to Save Europe From Itself


BY THOMAS PIKETTY, JEREMY ADELMAN, ANNE-LAURE DELATTE | APRIL 4, 2016



At the heart of the continent’s numerous crises is a broken democracy. Here’s how to fix it.


The old world is in trouble. A prolonged economic slump, a debt crisis it can’t shake, malaise in the face of the humanitarian catastrophe generated by waves of asylum-seekers from the Middle East and North Africa, and security institutions seemingly incapable of keeping citizens safe — together, they have revealed the crippled state of EU institutions. Europeans are more interdependent than ever, but their system of government is unable to cope with the pileup of crises. A great half-century experiment in integration is on the ropes.


This is bad for everyone. Frailty in Europe means a weak link in the wider interdependent world. As the world’s largest economy, Europe is an engine of global wealth. It is a major front in the fight against terrorism. It is the main hope for terrorism’s first victims — the refugees. With prosperity, security, and humanity at stake, a weak Europe weakens everyone else. For this reason, it’s in the world’s interest to understand how integration went away — and how to get it back on track.



* * *


For the past six decades, the continent has followed a model of integration that brought it astonishing success: peace, affluence, and social betterment. That model is now exhausted.


After 1945, a coterie of European leaders agreed that a lasting peace required more than the simple coexistence of rivalrous countries on the crowded fringe of Eurasia. Coexistence had been the mainstay of European diplomacy since the Congress of Vienna in 1815; it broke down in 1914; it imploded in 1939. Instead, these new federalists argued, European states needed to embrace their interdependence and bury old enmities. What followed was the systematic dismantling, step by step, of national sovereignty on the continent.


The process started with the alignment of France and Germany under the Schuman plan in 1950, which put their coal and steel production under a common, binational roof. The Netherlands, Belgium, Italy, and Luxembourg soon followed, forming a core of relatively homogenous democratic welfare states, built upon industrial societies that shared a common identity and common values, all sharing pooled resources.


This initial tightly knotted union eventually sprawled, spreading southward and eastward, incorporating states like Spain and Greece. (Even the standoffish Brits joined in 1973, though they did not embrace the common currency.) This spread diluted the homogeneity of the original club — but the union held, thanks in part to the Cold War, which created a common foe and allowed Western leaders to hold up the union of democratic, capitalist European societies as a counterpoint to the centrally planned regimes.


The fall of the Berlin Wall removed the threat from the left and the Soviet Union. With no common enemy and no common identity, what remained to hold Europe together? All that was left was the economy, which, for a time, looked like a powerful binding force. Indeed, the sprawl eastward to Poland and other former Warsaw Bloc countries was part of a general effort to support market-friendly transitions from planned economies.


But this foundation has grown increasingly shaky since the union’s early days. The original stolid coal-and-steel coalition has given way to a nimbler moneyed market, transforming the union from a trading bloc to a dynamic financial bloc. Today, capital crisscrosses European borders in sums and velocities that eclipse the older flows of commodities. The introduction of a common currency only sped up this transformation: In the wake of the euro rollout in January 1999, the financial imbalances between lending countries and borrowing countries billowed.


Today, we are left with a Europe comprising disparate states, its economy on the ropes, and plagued by a common enemy in some of its major cities that, rather than uniting them, divides the continent into two separate blocs. Indeed, more than any time in its modern history, the threats to Europe’s common fabric come from within, not from without.


The past decade or so has exposed almost all of Europe’s fundamental weaknesses, starting with its economic defects. The massive capital flows across the continent weren’t a problem, as long as the money kept moving, from richer countries to poorer ones, from savers to spenders, from the old core to the newer peripheral members. But capital flows suddenly reversed themselves in 2010, in the wake of the Wall Street meltdown: After a decade of infusion, suddenly households, banks, and firms in borrowing countries saw money stampeding out, leaving them unable to service their debts.


The structures of the union snapped under the weight of the crisis. The priorities of the two founding countries did not align: Today, Germany is a creditor and France a debtor, and they diverge on how to manage the string of financial crises that have affected Europe since 2008. Thus, instead of a coordinated and collaborative response, leaders resorted to emergency last-minute solutions that only just succeeded in preventing catastrophe but set off a ruinous spiral of public-sector borrowing. Budget deficits ballooned, putting governments at the mercy of their creditors. The effect was to partition Europe into two blocs locked in a winner-take-all struggle. Gone was any sense of shared interest, not to mention higher purpose: Creditor countries came together to impose conditions on debtors; Greece and other borrowers withdrew, after a ruckus, into a kind of sullen silence. In a horrible, perverse trap, governments have had to muzzle the discontents of their citizens lest unrest spur more capital flight and more misery. All that is left on the horizon is endless austerity, deteriorating faith in public institutions, and a Europe more divided than any time since the fall of the Berlin Wall.


Then Europe got thumped by the migrant crisis, which, perhaps even more than the financial crisis, has brought the union’s incapacity for decision-making into sharp relief. Unrest in the Middle East and parts of Africa has sent more than a million asylum-seekers across the Mediterranean, about half of them from Syria. Attempts to share the humanitarian burden have pulled back the veil on the depth of Europe’s various divides. Unable to act in concert, the current governance has pushed crisis management down to the national level. Countries like Germany and Sweden have thrown open their doors, to the dismay of many of their neighbors; Poland and Hungary have refused to take in asylum-seekers. Fences are going up all over the Balkans. One of the pillars of European integration, the Schengen system, which created open borders for the internal movement of people, is on life-support.


The spate of terrorist attacks in Paris and Brussels have only emboldened the skeptics’ view of European authorities as singularly incapable of doing the bare minimum expected of states: keep citizens safe. That the latest attacks unfolded blocks from the capital buildings, set off by bombers who rely on regional networks for training, shelter, and coordination, only darkened the clouds hovering over the European polity. While it was largely Belgian and French security officers who failed to connect the dots, faith in Europe as a whole took a hit.


Then there’s the gathering political crisis, stemming from a growing lack of confidence in the ruling classes. The above crises, dire as they may seem, might not loom so large were not the EU also confronting a phenomenon that has swept across the advanced, industrial world: The populist rebellion against government by closely knit insiders, who govern by consensus building and share the same underlying ideologies and values. In the United States, this rebellion has been marked by the rise of radical candidates like Ted Cruz and Donald Trump. But they, at least, do not threaten the dissolution of the union and, in fact, burnish their brand of nativism in the name of defending it. Not so with the heartened nativists in Europe, who blame the plutocrats in Brussels for their countries’ woes.


The old Franco-German bond was based upon intergovernmental agreements between ruling circles that were willing to share sovereignty — but not necessarily open up decision-making to democratic principles and practices. The original founders formed a cliquey, visionary group and promised the public greater opportunities for consumption and personal betterment but kept the reins of public power for themselves. The result was a union with some technocratic prowess but weak democratic foundations. At first, this was a limited concern — as long as the Eurocrats delivered, their legitimacy went relatively unquestioned. The past few years, however, have shown clearly what happens when they don’t. Those who decried unaccountability and lack of transparency once sounded like cranks; today, those cranks seem like prophets. In their reform efforts, those who wish to save the EU must focus on this above all else: If European leaders can’t fix the union’s underlying political foundation, their efforts to tackle the continent’s lethargic economy, ongoing migration crisis, and security weaknesses will be in vain.


* * *

Europe badly needs a reset. The threats of the past few years have revealed the limits of a model of integration better equipped for an earlier, simpler, crisis-free era. The representative institutions no longer work; they do not articulate the diversity of Europe into a functioning democratic polyarchy — a regime that accommodates a diversity of interests and lets constituents feel that their claims are honored, which breeds loyalty, or are effectively voiced, which breeds legitimacy. Faced with waves of crises, officials retreated into their bunkers. Emergency management eclipsed democratic decision-making. And when that failed — as it often did — national leaders found themselves corralled into hastily arranged summits to prevent disaster, which have done nothing to bolster confidence in the underlying structures.



Sound grim? It should. But all is not lost: There is a fix.But first, a primer on European integration.


If there is a central weakness to the union, it is its feeble bicameral system. The system has two chambers: the European Parliament, with its 751 MEPs, and the Council of the European Union, which comprises a rotating cast of ministers from national governments. (Just which ministers turn up for meetings depends on what is being discussed at the time.)


The Parliament is supposed to grapple with region-wide concerns. But the scale and heterogeneity of the union makes it large, ungainly, and immune to the creation of ruling cross-country coalitions. Meanwhile, the Council of the EU has evolved into an important decision-making body. An outgrowth of the old Special Council of Ministers charged with managing the coal-and-steel pact, it has become more important as the EU has grown. But since it is made up of one single representative from national governments that are looking out for their domestic interests and often blame the union for the mounting problems, there is little incentive to compromise and come to shared agreements — and this leads to deadlock, most notably over how to handle the refugee crisis. Meanwhile, a complex latticework of intergovernmental institutions, composed of much-derided “Eurocrats,” has grown over the years to fill in the gaps.


To handle the emergency traffic, what were once occasional summits of European leaders have been repurposed into a European Council. Technically mandated to meet every six months, this group has had to resort to hasty, ad hoc summits to deal with the mounting crises and break regional impasses. Emergency summitry is exhausting. It is also failing. Partly, this is because member countries’ interests no longer align and so leads to endless wrangling — as we saw in the handling of Greek debt. As is so often the case with emergency management, when getting through the day stands in for planning, the solutions that Angela Merkel, François Hollande, and others conjure up are often the result of elite deal-making behind closed doors. This damages any sense of democratic accountability; the quest for expedients has come at the expense of legitimacy.


Europeans might be willing to swap a bit of illegitimacy in return for some efficiency. But they don’t even get that. Summitry, as it has become a habit, also allows spoilers to wreck any deal. We saw this dynamic at work in the handling of the migrant crisis: The recent efforts to use a summit to cobble together a deal between Turkey and the EU to stanch the flow and steer payments to Turkey nearly fell apart over the provincial concerns of the government of Cyprus, which wanted Ankara to officially recognize its government and open its ports to Cypriot vessels. Weeks of carefully laid plans on the part of European Council President Donald Tusk for a deal to resolve the crisis were rendered moot, when Merkel and Turkish Prime Minister Ahmet Davutoglu bilaterally forged a different deal, that they presented to their colleagues for approval.


The EU’s complex chains of pluralistic representation are made up, in other words, of many weak links. Finding the way forward requires acknowledging two points. The first is that any resolution to Europe’s various crises has to invent a democratic, public, and deliberative arena — so that the decisions are understood. Democracy is more than a method for making collective decisions; it’s a way of legitimating them, which is all the more important when the decisions involve sacrifice.


The second is that Europeans need to see beyond the dichotomies of having national sovereignty or European rule. Old federalists and new isolationists agree on one thing: Both see “integration” as an either-or solution — either leaders surrender national sovereignty to supranational authorities or they defend the homeland. Those who hope to keep the union together need to find a way out of that deadlock — because, right now, it is very hard to make a compelling case for deepening a union that promises anything more than austerity, more dysfunction, and less control. National leaders are more hesitant than ever to transfer power to a distant European Parliament, at the very time we need coordinated, representative decision-making to make Europe functional again.


We have a proposal. Create a model of union that transcends the either-or logic of integration or sovereignty, that will provide further decision-making capacity without simply relocating power from democratic nation-states to a less democratic supranational state, and can burnish the democratic and deliberative credentials of European lawmakers.


Our proposal: Scrap the exhausted Council of the EU. Replace it, instead, with a new, second, parliamentary chamber; let’s call it the “European Chamber,” which at least has the merits of not being a council — a word now so overused that it has been drained of significance. The original Parliament needs to remain in place, just as congressional systems often rest on large assemblies to express the full diversity of a polity’s membership. But the new body will be not unlike an upper house. Its members would be chosen by and drawn directly from the corps of elected national parliaments. In other words, the assemblies of France or the Netherlands would select their representatives to the Chamber. The selection process for the European Chamber deputies could be left to national parliaments. Importantly, the number of delegates from member states should be scaled to each country’s population. These chosen national parliamentarians would do double duty for their constituents, representing them in national arenas and in the Europe-wide body.


Unlike the European Council and the Council of Ministers, the European Chamber’s members would be elected to serve European-wide interests rather than just serve as advocates of their national stakes in region-wide affairs. And unlike the sprawling European Parliament, the Chamber’s deputies would be tasked with doing more than just representing local constituents at the pan-European level. (The notoriously low, and sagging, turnouts for MEP elections is an index of how little stock citizens place in the fractured assembly.) Finally, unlike the U.S. Senate, the European Chamber would be composed of a balanced representation of EU member states by population.


The European Chamber would tackle several challenges at once in the reconstruction of European pluralism. First and foremost, the Chamber would redress the democratic deficit of the current regime: It would be elected and make decisions in open, deliberative fashion. With no end of emergencies in sight, the habit of ad hockery has to be broken to restore confidence in the publicness of Europe’s policies.


Second, it would also solve stubborn coordination problems. The Chamber’s regular meetings and public debate would take some of the burden off emergency summitry and weary national leaders who have one eye trained on their polling data. Regular deliberation would also get around the sense that Germany functions as a Leviathan behind closed doors. It would put the brakes on smaller polities that can act as spoilers when the doors are open. And it would encourage badly needed coalitions across states to legislate in the regional interest. A tighter body of deputies, meeting on a regular basis, would dispense with widespread ad hockery, which favors spoilers and unilateralists.


What is important to underscore is that members of the Chamber would function as bridges between national parliaments and the European Union. Members of the European Chamber would, in effect, be elected not to represent constituents at the national or regional level; their loyalties would not be split but reconnected. 


Instead of seeing integration and blurred borders as coming at the expense of nations, why not think of models that recombine national and wider notions of sovereignty?


Members of the Chamber would be chosen on the basis of ideology, interests, and style, each step of the representative system working to aggregate the sum of a polity’s diversity. Imagine a national election in France in which French citizens send a gamut of deputies to the National Assembly, including far-right and some fringe left delegates; from the corps of that assembly would be drawn a subset to serve simultaneously in Paris and Brussels. Each step along the way, extremes would tend to get weeded out; remember, few elected assemblies are as diverse as the constituents that choose them.


The subset of national parliamentarians would shuttle back and forth, articulating the national concerns at the European level and regional matters at the National Assembly. It is important to understand that they would not be tasked with any one perspective, either national or regional. Their job would be to represent their voters by finding means to reconcile both — and if they are seen to fail, they’ll be deposed. Since they would serve in national parliaments, they would not compete with fellow MPs, but rather serve as their envoys in Brussels. As a smaller group than the lower house of the European Parliament, and thus less prone to fringes, the Chamber would facilitate the forging of new political coalitions.


Combining transparency and accountability with better cross-border coordination between members who have gotten to know each other and formed habits of co-governance would reverse the strong impression among Europeans that region-wide rule has to be autocratic to be effective or dysfunctional if representative. Furthermore, it addresses the underlying contradiction plaguing the union in its current state — that representatives are always forced to decide between loyalty to local constituents versus loyalty to a wider project. The European Chamber transcends the either-or logic that inspires massive resistance to more integration. It provides a legitimating response to the turn of anti-elite feelings sweeping the Western world.


How to proceed? This new European Chamber should only include the eurozone countries first. One of the lessons of the debt crisis is that having a common currency without budgetary integration is a recipe for failure; the Chamber would curate revenue and spending rules and design fiscal transfers through democratic deliberation. By making membership contingent on the democratic management of fiscal policy, it would resolve the deadlock produced by having a common currency without a shared budget.


In the long run, the objective may be to convince all EU countries to join the Chamber. But we urge that such a Chamber grow in steps, starting with the four countries — Germany, France, Italy, and Spain — which together represent more than 75 percent of the combined population and GDP of the eurozone. If these four countries endorse a European Chamber, then the new institution can be put in place very fast and begin to tackle the obstacles to better management of the region’s hobbled economy. Once the rules and norms of democratic deliberation start to work and show their worth, especially in economic affairs, the Chamber can become more inclusive. There remain many important technicalities to be sorted out. Should budgetary decisions be made by majority rule? How to dispense of the veto power — which comes as a result of each decision requiring unanimity — that has trapped Europe in its current state of paralysis? These important details, however, are more easily tackled within a vision of a stronger union to come.


* * *

Creating new governance institutions from scratch is no easy task. But the alternative is a nightmare of paralysis. The current impasse over economic growth, migration, and the rising tide of Euroskepticism threatens to turn into a rancorous and dysfunctional equilibrium trap, in which countries feel locked in because to leave would be punishing, while other countries feel they are perpetually subsidizing their spendthrift neighbors but can’t kick them out of the neighborhood. We might get the occasional outright Brexit, or even Grexit. But the trend will more likely be a slow gradual degradation — a dismantling by stealth of the sort we’re already seeing, as the Schengen agreement falls apart, and as Balkan governments spit at one another over their fences.


Ours is a proposal imagined in the spirit of overcoming what are seen now as the intractable obstacles to integration. It requires fleshing out important details. But we believe that what is intractable is also a matter of perception. Integration was good for democracy and prosperity in the wake of the horrors of World War II. To keep it alive means reinventing the democratic foundations of the union.


To address Europe’s mounting crisis, the solution is not to retreat from integration. Disintegration panders to defeatists and extremists. What is needed is a campaign to reimagine Europe’s representative institutions and to restore a strong sense of European citizenship. It is time to take a look at the core institutions of the union and reinvent them. A strong Europe gives ballast to a strong world economy. A strong Europe is better poised to grapple with wider problems of security and the deteriorating humanitarian crisis in the adjacent Middle East. A strong Europe is a counterpoint to nativists and isolationists everywhere.



http://foreignpolicy.com/2016/04/04/how-to-save-europe-from-itself-european-union