Life in Utopia

In More’s classless society, everyone does the same work, is equal, has the same rights, and must work at least 6 hours every day at whatever they do best. As Utopia is an agricultural society, all people work the land. This creates the same conditions for everyone and ensures ample supplies to suppress the animal fear of want.

All clothing is plain, simple, and designed for utility and practicality. Finer material would give no better protection from the cold or make people appear better dressed. To prevent ostentation, Utopians exchange homes every 10 years and eat in mess halls. Hereditary distinctions are unknown, for children move from household to household, depending on which skill they want to learn. Since there is little distinction in occupation, dress, lodging, riches, or use of free time, pride is almost non-existent.

Utopia’s collective agriculture displays the division of labor. Everyone learns the rudiments of agriculture to better serve the common good. “No one will have to do this hard work against his will for more than two years, but many of them ask to stay longer because they take a natural delight in farm life.”(1) This ensures Utopia’s food supply and gives everyone access to civilized life. If an excessive surplus is produced, a holiday is declared so that no one works without purpose.

Utopia’s separate groups (e.g., magistrates and the prince, priests and intellectuals) are not a social or economic class. The syphogrants and the prince are elected autocrats. Their power derives from-and can be removed by-the people. Specialists are not isolated, but rather leaders in an institution in which all can participate. Learning is valued and respected as a means of fully developing one’s specific capacities, not as an indication of social standing.

Why Is Utopia Desirable?

One of More’s reasons for suggesting a Utopia was to end exploitation. More was most likely revolted by the luxury of sixteenth-century Europe’s ruling class, which he saw as a result of the peasantry’s impoverishment. If poverty were to be excluded from Utopia, luxury must suffer the same fate. More saw no benefit to the common good if peasant labor benefited only a very small minority.

As a classless society cannot have pride, Utopians consider it a social vice and pass this view on to their children at an early age. As Hythloday says: “Men and animals alike are greedy and rapacious from fear of want. Only human pride glories in surpassing others in conspicuous consumption. For this kind of vice there is no room whatsoever in the Utopian way of life.”(2) Lack of pride rids Utopia of class and potential social discord, for a commonwealth without pride is like a single united family.

An even division of labor and a lack of pride clears the way for life’s pleasures. There can be no better good than striving for the maximum happiness of all, at the least cost or disadvantage to oneself and society. More believes that money, a symbolic capital that people desire, is the problem, and so Utopia has no money or capital. Thus freed from worrying about food, bills, and other necessities, they enjoy such physical pleasures as fine dining, eating, drinking, and merrymaking (though without alcohol). There is music, a pleasure to the mind and body. For similar reasons, each house has a large garden into which much love and leisure time goes. Their desire to have the best garden, the most pleasing sanctuary, is perhaps the only competition among families.

Pride is replaced by spiritual fulfillment. They pursue philosophy and religion in their quest for virtue and contemplation of the truth, respectively. Their society’s primary virtue is natural reason: the reasons for humanity’s creation. For them, living according to nature is to be humanitarian. More mentions this: “As nature bids us mutually to make our lives merry and delightful, so she also bids again and again not to destroy or diminish other people’s pleasure in seeking our own.”(3)

Religion gives great satisfaction to most Utopians. This is unique to More, for neither Plato nor Marx accept religion. Utopia’s king decreed that all citizens should believe in at least two things: the soul’s immortality and the existence of rewards and punishments in the next life. In religion, Utopians find peace and contemplation of the truth. As education is the most efficient way to overcome corruption and crime, it is entrusted to priests. As a result, few laws are needed and existing ones require only the most obvious and easiest interpretation.

Utopia’s government consists of magistrates and a prince who handle the country’s affairs. This does not contradict communism, as government’s sole purpose is to maintain the status quo and prevent idleness. The government is designed in the most responsible way. All matters must be considered for a day and cannot be passed without 3 days of contemplation. It is a capital offense to consult together on public affairs outside the senate or the people’s assembly. Raphael says: “They take care to deliberate wisely rather than speedily … considering the public good.”(4)

Conclusion

More’s Utopia has a major failing: it is static and unchanging, instead of evolving, and allows no place for growth and development. Thus only a miracle or a prince gifted with a measure of divine power could bring it into existence. More understood that his Utopia was not a possible solution, but had no idea of the historical process that might lead to a future socialism.

Utopia is only put forward so that readers will understand that Utopian values are really the fundamental values of human nature, and that the world is imperfect. As Hythloday says at the end: “I must confess that there are many things in the Utopian Commonwealth that I wish rather than expect to see among our citizens.”(5)

More does not call for a revolution, nor is he a leader of the proletariat who wants to overthrow the bourgeoisie. Instead, More is like his Utopians, simply contemplating what would be nice, a daydream maybe. While More’s Utopia anticipates the characteristics of a modern classless society, he proposes no means by which to obtain this blissful paradise.

Footnotes

1. Thomas More, Utopia, ed./trans. H.V.S. Ogden (Illinois: ARM, 1949), 29.
2. Ibid., 38.
3. Ibid., 48.
4. Ibid., 33.
5. Ibid., 83.

The Process of Discovery

Kamerlingh Omnes, a Dutch physicist dedicated to achieving ultracold refrigeration, opened this field in 1908 by liquefying helium at -452 F (4 K or -269 C).(1) This achievement enabled scientists to cool materials to very low temperatures and study their properties.

Scientists knew that a metal’s resistance fell as the temperature was lowered, but did not know what the limiting value would be when 0 K (the absolute minimum temperature) was approached. In 1911, Omnes began investigating the electrical properties of metals at very low temperatures. Many contemporaries, including Lord Kelvin, believed that resistance eventually would level off to a nonzero value. While passing a current through a very pure mercury wire whose temperature was being steadily lowered, Omnes noticed that its resistance vanished at 4.2K. He remarked: “Mercury passed into a new state, which on account of its extraordinary electrical properties may be called the superconducting state.” This marks the birth of superconductivity.

Scientific and commercial potentials were obvious. A resistance-free metal wire could carry current for a long time without any loss. Omnes tried to determine the amount of such a loss. After letting a superconducting loop run for a year, he determined that there was no significant current loss. He was awarded the Nobel Prize in 1913 for his discovery.

In 1933, Walter Meissner and Robert Ochsenfeld discovered that superconductors are both perfect conductors and perfect diamagnets, for magnetic fields cannot penetrate a superconductor’s interior. When a material is superconducting and a field is applied, the current flowing on the superconductor’s surface generates a magnetic field that cancels the applied field inside the superconductor (the Meissner effect). Since the magnetic field generated inside the superconductor opposes the applied field, superconductors are diamagnetic. This shielding of an applied magnetic field occurs only if the applied field is not very large. Superconductivity is destroyed at a certain point.

Theoretical Progress and Surprises

Theoretical progress was much slower, however, almost as if superconductivity had been discovered too early. The scientific community’s incomplete understanding of quantum mechanics made it impossible to understand the mechanism behind superconductivity. Some phenomenological theories were developed during the 1930s and 1940s, but a clearer picture only began to emerge in 1957.

Three American physicists, John Bardeen, Leon Cooper, and Robert Schriffer, used quantum field theory and many-body physics to develop the BCS theory, which explains superconductivity for elements and some alloys.(2) In essence, the theory states that a superconductor’s electrons condense into a quantum ground state and move together coherently. Pairs of electrons (Cooper pairs)-not single electrons-achieve current transfer. These physicists received the Noble Prize in 1972.

Another milestone came in 1962. Brian Josephson, a Cambridge University graduate student, predicted that an electrical current could flow between two superconductors separated by thin insulating barrier. He made a suitable device (the Josephson Junction) by inserting an insulating material between two superconductors. Sending current through one superconductor, he saw it pass through to the other one. Known as the Josephson effect, it is one of the most important components in superconducting electronics. Josephson was awarded a share of the Nobel Prize in 1973.

In 1986, Alex Miiller and Georg Bednorz of IBM Research Lab (Switzerland) synthesized a ceramic compound that superconducted at 30K (-243C), the highest superconductor temperature ever reached. This compound contained lanthanum, barium, copper, and oxygen. Scientists do not know why it super-conducts, for it insulates at high temperatures and conducts electricity very poorly before it superconducts. Bednorz and Miiller received the Noble Prize in 1987.

This discovery inspired many researchers to combine elements to achieve superconductivity at higher temperatures. In January 1987, researchers at the University of Alabama replaced the lanthanum in the Bednorz-Miiller compound with yttrium and reached a transition temperature (Tc) of 92K. As a result, the much cheaper liquid nitrogen could replace liquid helium as a coolant. By trial-and-error experimentation, a Tc of 138K was reached in a compound consisting of mercury, thallium, barium, calcium, copper, and oxygen.

These new materials all contain layered copper and oxygen planes with other elements in between the crystal structure. Superconductivity occurs on the planes, and the rest of the crystal serves as a charge reservoir. The magnetic field gradually penetrates these new materials (called High Tc superconductors), causing a mixed state between the normal state and the superconducting state.

In 1997, existing theories were shattered when an alloy of gold and indium was used as a superconductor and a magnet. This is expected to have an important effect on magnetic data storage.

The most recent surprise came in November 2000. About 10 years ago, scientists learned that carbon-60 could superconduct at near absolute zero. By expanding the lattice structure, a Tc of 52K was reached. About a month later, the same group reached a Tc of 90K. Many believe that this temperature could reach well over 100K. Carbon-60 is the only material that has reached such high Tcs without having copper and oxygen planes in its structure.

Applications

Superconductors do more than just conduct electricity. Other important functions are as follows:

• The Korean-developed SQUID (Superconducting QUantum Interference Device) can detect magnetic field changes that are 100 billion times smaller than Earth’s minute magnetic field, and uses the most fundamental properties of superconductors and quantum mechanics. Medical researchers use SQUIDs to study the human brain. Systems in which hundreds of SQUIDs are arranged in a helmet-like configuration containing liquid helium are commercially available. These systems detect the magnetic field produced by thousands of neurons. Although neurons produce huge fields when compared to the SQUID’s sensitivity, a magnetically shielded room is required to filter out fields produced by TVs, computers, cars, and so on. In these rooms, external stimulation applied to the patient’s brain enables specialists to locate tumors or other ill-functioning areas by mapping the brain’s functions. The human brain has two types of responses: stimulated and self-generated (spontaneous). By using the SQUID’s fast temporal response, one can locate non-invasively the epileptic loci, which causes some diseases. Alzheimer’s and Parkinson’s research also use SQUIDs at the detection level.

• Magnetic levitation became possible after scientists built superconducting magnets. Since superconductors have no resistance, a small voltage can generate huge currents and, therefore, magnetic fields large enough to float vehicles on these superconducting magnets with almost no friction. In 1999, a train in Japan reached a speed of 343 miles per hour. Japanese researchers are studying the possibility of a mag-lev linear motor car.

• Superconducting magnets have been used extensively in particle accelerators since 1987. Particle physics requires the acceleration of subatomic particles to speeds very close to the speed of light. This necessitates high magnetic fields that, in turn, need high currents-something for which superconductors are ideal. One event that made superconducting better known is probably the American Congress’ cancellation of the multi-billion Superconducting Super Collider (SSC) project in 1993. A European consortium is now pursuing this research field.

•Superconducting wires improve an electric generator’s efficiency by more than 99 percent. In addition, such generators are about half the size of conventional ones. General Electric estimates that there is a potential $20-30 billion global market for superconducting generators. Unfortunately, the high costs of cooling systems rules out using this technology to supply cities with electricity. But the moment sufficiently high Tcs are reached, superconductivity’s impact in this area will be immeasurable.

•Other applications are high-performance and high-capacity electronic filters (currently used in some cellular phone systems); a petaflop-computer (1,000 trillion floating point operations per second-1,000 times faster than today’s computers); mine and submarine detection (the U.S. Navy); and storing energy to enhance power stability (American Superconductor Corp.); satellites; telescopes and other light detection instruments; and Internet routers.

Footnotes

1. F (Fahrenheit): A temperature scale registering water’s freezing point as 32F and boiling point as 212 F at one atmosphere of pressure. K (Kelvin): A unit of absolute temperature equal to 1/273.16 of the absolute temperature of the water’s triple point; equal to one Celsius degree. C (Celsius): A temperature scale registering water’s freezing point as 0 C and boiling point as 100 C under normal atmospheric pressure.
2. Quantum field theory: A body of physical principles that accounts for subatomic phenomena. Quantum many-body physics: The branch of theoretical physics that studies the new collective phenomena or “elementary” constituents of a many-particle system and the underlying quantum mechanics that determines their behavior.

References 

• Clarke, J. “Superconductivity: A Macroscopic Quantum Phenomenon.” Beam Line 30, no. 2 (summer/fall 2000): 41-48.
• Dull, R. W. and H. R. Kerchner. “Applications of Superconductors.” A Teacher’s Guide to Superconductivity for High School Students (1994). Online at:
• www.ornl.gov/reports/m/ornlm3063r1/pt4.html.
• Gunnarsson, O. “C60: The Hole Story.” Nature 1408 (30 Nov. 2000): 528-29.
• http ://superconductors .org
• Tinkham, M. Introduction to Superconductivity. 2d ed. McGraw-Hill Higher Education: 1995.

The four largest Muslim communities are located in Indonesia, Bangladesh, India, and Pakistan, all Asian countries. Indonesia has more Muslims than Egypt, Iraq, Syria, and Saudi Arabia combined. Malaysia is home to more Muslims than Jordan, Lebanon, and Kuwait combined. Muslims are found in sizable numbers in Albania and Bulgaria; even China has 25 million Muslim believers.

Wherever one looks, Islam is on the move. As people increasingly find themselves rootless, disconnected, and alienated, they seek help in a comforting Islamic ideological refuge. In a world of incoherent violence, widening inequities, political oppression, personal corruption, and shattered families, many world citizens are massing behind the green flag of Islam. This movement is populist in nature, a bubbling up from below, a march of the distressed, oppressed, dispossessed.

Although most Muslims seek to improve their conditions through quiet, moderate, and peaceful means, some fringe groups have adopted violent methods, as have their Christian and Jewish counterparts.

Oblivious to their own ignorance and often harboring hidden agendas, many Western opinion and political leaders label all Muslims as militants, fanatics, and terrorists. According to these Western voices, Islam is the religion of the sword, Muslim activists are terrorists, and Muslim countries that challenge Western global hegemony are labelled “rouge” or “renegade” states.

The Muslim Viewpoint

Muslims have a quite different worldview. They see themselves as the afflicted, not the afflictors; on the defensive, not on the offensive; the objects of violence, not its initiators. In sum, Muslims consider themselves the victims.

To make their case, Muslims will take their Christian and Jewish neighbors on a quick world tour. They begin with Bosnia, where Serbian Christians killed nearly 200,000 Muslims and raped 22,000 Muslim women in the early 1990s.(1)

In Chechnya, the Russian army attacked a Muslim people who fought back furiously but found themselves slaughtered in large numbers by Russian troops. The Western world, including the United States, scarcely protested.(2)

In Kashmir, occupying Indian troops have oppressed, jailed, and executed large numbers of Muslim Kashmiris over the past decade.(3) During December 1992 and January 1993, Hindu mobs went on a rampage in Bombay, killing over 800 Muslims, destroying 5,000 Muslim homes, and forcing 200,000 Muslims to flee the city. In China’s western province of Xinjiang, the ethnically Turkish and religiously Muslim indigenous populations are dealt with harshly by Chinese occupying troops.(4)

In many Middle Eastern countries, Muslim believers are also under attack. In Iraq, for example, Saddam Hussein has carried out a war of genocide against the Shi’is of the south. In Israel, heavily armed Israeli troops do battle against Palestinian Muslim children armed largely with stones and slingshots.

Even in countries with an Islamic leadership, Muslims are oppressed and harassed. In Egypt, for example, Hosni Mubarak’s regime imprisons and executes members of Egypt’s Muslim opposition. Muslims are discriminated against and oppressed in many other parts of the world as well, examples include Malaysia, Turkey, Algeria, Uzbekistan, and Bahrain. This litany of anti-Islamic activity is recognized and discussed by Muslims everywhere. Why, they ask themselves, are they criticized and condemned when they are in fact the victims?

Meanwhile, the United States has often encouraged its allies to confront Muslim populist movements with force. As a result, the moderate Muslim masses are becoming radicalized and live in an environment of desperation. A vicious cycle of misunderstanding, misguided policy, and increasing violence has been set in motion. Before this cycle spins pout of control, non-Muslims must try to slow it down.

A necessary first step is to discard the simplistic stereotypes. Also, military force is not always an effective way to counter systems of ideas. Resurgent Islam’s steady flame will not be extinguished by the breeze of bullets or the blast of missiles.

It is time for everyone to take a crash course on Islam. It there is any truth in the Muslim belief that they suffer as victims, then it is time to admit this fact and to implement policies that will begin to remedy this situation. Our future relations with 1.2 billion of our brothers and sisters will depend on how we in the West choose to meet this challenge.

Footnotes

1. America’s arms embargo on Yugoslavia continued to be applied to Bosnia, even after the United States and the UN recognized it as an independent country, although most weapons and weapons-producing facilities were located in Yugoslavia.
2. Russia has invaded Chechnya several times since it declared independence in 1991. Since the fighting began in 1994, the country’s infrastructure and economy have been devastated, and many people have been killed. Media coverage is rare.
3. Kashmir, India’s only Muslim-majority state, has been the focal point of three wars between India and Pakistan since 1947. Citing Pakistani involvement in Kashmiri affairs, the Indian Army occupied Kashmir in 1989 amidst mounting unrest. Again, media coverage is rare.
4. In the remote province of Xinjiang in western China, the central government has ruthlessly cracked down on the Uigur Muslims who have struggled to attain regional autonomy and to protect their Islamic identity. More than 200 Uigurs have been executed in the past 3 years.

Plato’s (427-347 B.C.E.) political ideas remain influential. His idealist philosophy emphasizes ideas and ideals (independent of material and historical contexts), virtue vs. vice, and essential human values, and thus challenges modem philosophy’s general dependence on materialism, excess “objectivism,” and relativism. His search for the ideal person and the ideal city based on justice and harmony still motivates us. Although Plato is criticized for the totalitarian nature of his ideal city, his ideas are helpful when it comes to understanding the limits of democracy, especially direct democracy.

Plato was born into an aristocratic Athenian family. In The Republic, he analyzes the main psychological and sociopolitical pillars of the ideal person and the ideal city. His analyses are affected by such contemporaneous sociopolitical crises as the Peloponnesian War and Socrates’ execution by popular decision.(1) Believing that these problems have individual and systemic causes, he considers both the just person and the just city as an indispensable whole. In other words, a good individual life can be lived in a good city and good people can create a good city.

According to Plato, absolute truths are objective facts beyond relativistic opinion. Things have ideal Forms, whether they differ from the real ones or not. He emphasizes that things are good or bad by nature, and thereby accepts psychosocial phenomena as primordial instead of socially constructed.

Justice, the pillar of the ideal individual and social life, is a crucial good value. Plato rejects the idea that “justice is nothing other than the advantage of the stronger.”(2) On the contrary, justice, regardless of power, is based on virtue and is the main source of happiness. Justice is awarded in this life and the Hereafter, and injus tice is punished.

Ideal People, Ideal Society

The soul, according to Plato, is affected by three groups of motives: reason, spirit, and appetite. Human justice means maintaining harmony among these motives. Similarly, social justice depends on the harmony among the three social classes symbolizing these motives. Each motive might result in virtue or vice. The virtue of reason, courage, and appetite are, respectively, wisdom, courage, and moderation. But these motives can result in ignorance, cowardice, and licentiousness.

Since reason is the most significant factor for harmony among people and within the city, it symbolizes the guardians (the golden class). Spirit is symbolized by soldiers (the silver class), and appetite by farmers and artisans (the bronze class).

Plato considers knowledge, the source of wisdom, as coming from education instead of experience. Therefore public schools are crucial, as is the guardians’ task to censor other educational sources, such as poetry, to protect students from vice. Children begin to study music and poetry, the sources of a balanced and harmonious education, at an early age and are socialized independently of any family influence.

The guardians are the “soulcrafts” and holders of wisdom having absolute power.(3) Thus politics is a technical issue-there is no political race or opposition, and public opinion is irrelevant. The guardians answer only to wisdom and live a pure communist life, one without private property and family.(4) Military power is not used for imperialistic and other common militaristic purposes, but only for self-defense. Production is based on satisfying the citizens’ necessities and avoiding any accumulation of capital or market competition.

Plato explains four deviant types of political regimes as following: honor-oriented timocracy, wealth-oriented oligarchy, freedom-oriented democracy, and personal-exploitation-oriented tyranny. These regimes differ from the ideal reason-based regime (aristocracy), because timocracy is based on spirit, oligarchy on appetite, and democracy on a mixture of these two. Plato explains cyclical transformations of these regimes in light of the changes in the value structure, thereby stressing the significance of values and ideas on political transformation.

Plato and Modern Thought

Plato and modern social theory analyze several common issues, such as the importance of the division of labor. He considers people social creatures who must live within a complex and interdependent social life. Although he accepts social class as a consequence of division of labor, he rejects class warfare and class-based economic disparity. His understanding of this division, with its vertical and disciplinary structure, also differs from liberal social relations in terms of agreement or social contract.(5) In addition, he insists upon gender equality, for one’s class membership depends only on merit, which, in turn, is based on one’s quality of soul and education. For example, as “a male and a female doctor have souls of the same nature,” they are equal.(6)

Plato made great contributions to political theory by describing, generalizing, and systematizing psychological and sociopolitical issues. The Republic’s main contribution to political science is its sui generis emphasis on the role of ideas, values, and ethics in politics. He attaches importance to ideas and an intelligence not restricted by custom, instead of material/historical structural factors.(7) He questions “what ought to be” in politics, and stresses such moral and ethical values as justice and virtue as being the main criteria of normative social theory. As Wolin points out: “No one has ever surpassed Plato in insisting upon the moral urgency and centrality of political vision.”(8)

These contributions are very relevant now, for “the primary problem today is the reconciliation of the classical aim of politics-to enable human beings to live good and just lives in a political community-with the modern demand of social thought, which is to achieve scientific knowledge of the workings of society.”(9)

Some Critical Remarks

Plato’s ideas become problematic when analyzing the relationship between theory and practice, as follows:

•Sociopolitical issues exist in a dynamic structure and always face change and transformation. Therefore, even if the guardians grasp the knowledge, the impact of change on time and space might render their knowledge obsolete.

•Sociopolitical problems cannot be solved by transcending them because ignoring certain facts does not change the outer reality. Plato, however, seeks continued peace and stability by ending competition in politics, economics, and other spheres of activity. Moreover, he seeks to create harmony through social homogenization. As political theory’s essential aim is to solve real-life problems, it must “create a common rule in a context of differences,” instead of destroying social diversity.(10)

• Power is necessary to translate knowledge into practice, and only a stronger source of power can emancipate people from the pressure of another source of power.(11) Plato offers no specific methods to solve this vicious circle and make power subservient to knowledge.

Another, problematic aspect of The Republic is its totalitarian political ideology, which is neither necessary nor convenient for realizing Plato’s ideal people and ideal city (based on justice and wisdom). In his book, Plato supports indoctrination and social engineering instead of social contract and consensus. Such a totalitarian system has many potential problems, among them the following:

• It destroys the private sphere (i.e., the family), uses censorship to prevent any space for individual freedom, and violates basic human rights. Moreover, as the Soviet Union proved, it destroys the citizens’ motivation, creativity, and efficiency.

• A system that classifies people in a three fixed groups (gold, silver, and bronze) denies multiple identities and also results in discrimination.

• Politics is too important to be left to guardians. As it affects human life, ordinary citizens must be able to intervene to politics and determine their own interests and goals.

• A guardianship regime makes it impossible for people to recover their rights from manipulative dictators. The only way out is revolution, which is made all the harder by the systemic brainwashing received in the public schools.

• It is hard to find rulers who accept authority not out of personal desire but out of fear that they could be “ruled by someone worse than oneself.”(12) In this regard, Plato’s philosopher-kings might be very dangerous, for “power tends to corrupt and absolute power corrupts absolutely.”(13) While disciplinary education may be somewhat suitable in semi-voluntary stitutions (monastic orders) or in the parent-child relations for a short time, it may be disastrous if applied to a whole society for a long time.

On the other hand, Plato’s non-democratic arguments include some good points that are used in modern political systems. For example, modern democracies are generally representative, instead of Athens’ direct variety, which Plato believes leans toward the tyranny of majority. The modern judiciary system, including a constitutional court and judges, symbolizes the dominance of knowledge’s quality over the majority’s quantity. Moreover, the main basis of a democratic state’s bureaucracy-meritocracy-refers to officials selected on merit, which is similar to Plato’s ideas.

Conclusion

Plato could not find the medium system and so tended toward totalitarianism as a reaction to Athenian direct democracy. Such a reaction derives from his bipolar mental world-everything is either good or bad. In this regard, his ideas resemble Zoroastrianism or the Confucian concept of yin-yang.(14)

However, as Aristotle stresses, psycho-social phenomena may be categorized into three groups, two of which are bad (excess and deficiency) and one which is good (means). For example, reason’s excess is demagogy, its negligence is ignorance, and its means is wisdom. The spirit’s excess is rage, its negligence is cowardice, and its means is courage. The appetite’s excess is licentiousness, its negligence is frigidity, and its means is moderation.(15) In this regard, the excess and negligence of political systems are Plato’s totalitarianism and Athenian direct democracy, while the ideal system is located in the middle way.

Footnotes

1. Arlene W. Saxonhouse, Athenian Democracy: Modern Mythmakers and Ancient Theorists (Notre Dame: 1996), 87.
2. Plato, “The Republic,” in Classics of Moral and Political Theory, ed. Michael L. Morgan (Indianapolis: 1996), 41.
3. Sheldon S. Wolin, Politics and Vision: Continuity and Innovation in Western Political Thought (Boston: 1960), 36.
4. In his ideal society, family ties are provisional and trivial.
5. George Sabine, A History of Political Theory (New York:1965),49.
6. Plato, The Republic, 125.
7. Sabine, A History of Political Theory, 63.
8. Wolin, Politics and Vision, 35.
9. Richard J. Bernstein, The Restructuring of Social and Political Theory (Pennsylvania: 1976), xxii.
10. Wolin, Politics and Vision, 61.
11. Ibid., 67.
12. Plato, The Republic, 48.
13. Robert Dahl, Democracy and Its Critics (New Haven:1987), 76.
14. Mulford Q. Sibley, Political Ideas and Ideologies: A History of Political Thought (New York: 1970), 69.
15. Aristotle, “Nicomachean Ethics,” in Classics of Moral and Political Theory, ed. Michael L. Morgan (Indianapolis: 1996), 268-71.

But what happens when an ideological regime dedicated to negating existing realities to build utopia takes over? A small clique of Cambodian French-educated intellectuals provides the answer by a term coined specifically to describe it: auto-genocide. How else can a regime whose vision caused an estimated 800,000 to 2.3 million “unnatural” deaths among an estimated 5.7 million people within 3.5 years be described?(1)

Before and after April 17, 1975

Building Trust: Independent Cambodia was led by Prince Sihanouk (1941-70), whom the vast majority of Cambodians regarded as semi-divine: “In general the majority of the Khmer people, particulary the peasants, loved the Prince … From the law of Kamma [karma] and reincarnation, Khner commoners believed that those who were born as kings, princes and princesses were beings descended from heaven [because of the good deeds they had] performed in previous existences … Prince Sihanouk was thus looked upon as a ‘super being’ who controlled the fate of all.”(2)

Rejecting the traditional “splendid isolation” of the Cambodian monarchy, Sihanouk travelled the country, met and talked with all types of people, donated farm equipment and other helpful things, and sought to solve their problems. In short, the people trusted him because he took the trouble to show he cared about them.

When General Lon Nol overthrew Sihanouk on March 18, 1970 (with presumed American help) and abolished the monarchy, many peasants sensed disaster ahead.(3) They were right. Lon Nol was corrupt, had little grasp of Cambodia’s military situation, and was mentally weakened by a stroke in 1971.(4) His military campaigns were disastrous, his dictatorial tendencies encouraged many to join the Khmer Rouge, and he gradually seemed to lose touch with reality. As a result, he rapidly lost whatever popular trust he had and was “asked” to leave Cambodia on April 1, 1975.

Upon assuming control on April 17, 1975, the Khmer Rouge presented Angka Leou (the Organization) as their public face. Their names were announced on April 14, 1976, but their use of false names and lack of biographical information made exact identification impossible.(5) For 2 years, they did not mention that they were communists who envisaged a socialist future. Nor did they explain their new policies to the nation.(6) Their isolation from the people was complete.

Instead of building trust, the Khmer Rouge sought to destroy ever pillar of traditional society. The family structure was shattered by forced evacuations from cities and continual arbitrary population shifts, gender- and aged-based work brigades, and communal eating. Roles were reversed: children were encouraged to report on their parents, indoctrinated instead of educated, and literally given the power of life and death over adults. Religion was outlawed; temples, mosques, and churches were destroyed or converted into other uses; and monks, imams, and priests were murdered. No public manifestation of religion was allowed. In its Utopian zeal, the Khmer Rouge outlawed everything that made Cambodia what it was.

In return they gave illusion, terror, pain, and lies. An internal Khmer Rouge document states that: “There is a little friction with the people, but we can abandon the people, there is no problem.”(7) The Khmer Rouge was concerned only mobilizing its people through ideology and discipline to retake southern Vietnam and protect itself against Vietnam. Along with many other Utopians, the ends justified the means.

Rational Economic and Development Policies: The French colonialists kept the peasantry largely rural and subjected to high taxes and usurious interest rates of as much as 200%. Rubber, corn, and rice were the main products, and industry was minimal. Vietnamese were important in fishing, rubber workers, and clerical workers, fishermen, and small business. The Chinese continued to dominate commerce and banking.(8)

With independence, foreign aid projects were regarded as means of personal enrichment.(9) Sihanouk’s paternalistic doctrine of Royalist-Buddhist Socialism stated that the ruler would provide for the people. With the elite and others becoming richer and able to travel abroad, conspicuous consumption increased even though the nation’s economy could no longer expand, for there had not been enough time to construct the needed infrastructures.(10) The countryside remained largely the same, while the urban areas consumed and did not produce.

Under Lon Nol, agriculture was wiped out by relentless US bombing, peasant flight, forced induction into various armies, and the destruction of land and draft animals. Industry was ignored, and aid money was siphoned off into people’s pockets. When Phnom Penh finally fell in 1975, Cambodia had no economy, agricultural or industrial, to speak of.

The Khmer Rouge immediately emptied the cities.(11) This controversial policy forced everyone into the countryside where, divided into “old people” and “new people,” they were expected to revitalize agriculture. Ideology, instead of analysis or rational thought, determined who would do what. Production quotas were wildly unrealistic in many areas. Most of what was produced was confiscated or bartered for Chinese products and expertise. Payment was a subsistence diet, and not even that for anyone who failed to reach the quota.

After printing a new currency, the Khmer Rouge decided to scrap it and abolish money altogether, for whereas money created markets, wealth, and private property, abolishing it would solve these “problems.”(12) Trade with China, the Khmer Rouge’s only significant ally, was based on barter. But money never totally disappeared. Along with jewelry and gold, money was used in black market transactions, and Khmer Rouge cadres were not immune.(13)

In a land with no agricultural, industrial, or educational infrastructure to speak of, the Khmer Rouge dared to dream of achieving a “Super Great Leap Forward”: “We have leaped Over the semi-colonial, semi-feudal society of the American imperialists, the feudalists and capitalists of every nation, and have achieved a socialist state straight away.”(14) Chou En-lai, Chairman Mao’s right-hand man, urged them not to repeat China’s own Great Leap Forward, but they thought they knew better.

The Khmer Rouge stated that Cambodia as a whole would modernize its agriculture within 10 to 15 years, while other areas would do so in only 4 or 5 years.(15) Agriculture would make everything possible: “The basic key is agriculture. Self-reliance means capital from agriculture.”(16) Recognizing their limitations in industry, Party documents of 1976-77 stressed light industry that would move toward heavy industry. But how was this to be carried out? Cambodia had no money and China was changing: the chaos of the Great Proletarian Cultural Revolution (1966-76) had weakened China and Mao was dead (Sept. 9,1976). In addition the Gang of Four, a group of staunch Khmer Rouge patrons consisting of Mao’s wife and three of her allies, was under arrest (Oct. 6, 1976).

Control over the Nation’s Territory: On April 17, 1975, the Khmer Rouge controlled all of Cambodia’s territory. But this was not good enough-Pol Pot dreamed of restoring the old Khmer Empire, which had ruled much of southern Vietnam and still had a large ethnically Khmer population (Khmer Rrom). By mixing this irredentist desire with Cambodians’ traditional fear of Vietnam, Pol Pot unleashed a conflict that only a Utopian divorced from reality could understand. During April 1977, the Khmer Rouge began attacking villages in Vietnam. On January 1, 1978, the Khmer Rouge publicly announced Vietnam’s “aggression,” and full-scale war erupted.

This war was launched for several reasons:

•They had defeated American alone and so were invincible. On July 22, 1975, Pol Pot stated:”We have won total, definitive, and clean victory, meaning that we have won it without any foreign connection or involvement.”(17) Such a deliberate ignoring of history led him to change the date of the Communist Party of Kampuchea’s founding 1951 (an outgrowth of Ho Chi Minh’s Indochina Communist Party) to 1960, when he became the party’s deputy secretary, and to begin purging Cambodian communists trained in Vietnam.

•Cambodia needed “only 2 million troops to crush the 50 million Vietnamese.”(18) This ignored the facts that Vietnam had militarily defeated both the French and Americans and had a battle-hardened army with decades of actual military experience and plenty of weaponry. Compared to them, the Khmer Rouge army was a murderous joke.

•The general population would support them, despite official policies of destroying everything held dear by them, execution as practically the only punishment, starvation, overwork, and a lack of military training and supplies.

This bellicosity led to Vietnam invading Cambodia on December 25, 1978, occupying it on January 7, 1979, and staying until September 1989.

An Educated Population: After decades of French colonial rule that had seen fit to keep Cambodians ignorant, Sihanouk embarked on a massive campaign to educate young Cambodians. However, apparently neither he nor the people understood that education should serve the nation. The students and their parents saw it as a means to acquire social status, an escape from village life, and a chance to make money. The liberal arts and a bureaucratic career were preferred over careers in agriculture, any technical field, or industry. Finally, the government and the educational sectors could no longer absorb the graduates. Neither could the economy, which was controlled by the Cambodian aristocracy and elite, and Chinese and Vietnamese merchants. Thus, the intellectuals were largely irrelevant to Cambodia’s development needs, unemployed, and frustrated.(19)

The Khmer Rouge did not trust intellectuals, regardless of how useful their expertise might be. There are many cases of Cambodian intellectuals returning from abroad only to be executed. Former teachers, professionals, and students soon learned to deny their past and merge into the broad uneducated masses.

In most areas, formal education was abolished in favor of learning by doing and ideological indoctrination. Khieu Samphan, Cambodia’s nominal head of state, displayed this attitude in 1977: “… whether the dams and reservoirs thai we have built last only 5 or 10 years does not matter,” for the people would learn by doing…; a year later he admitted that the state of pharmaceutical products was ‘still of handicraft quality’ in order that the country remain independent, sovereignty, self-reliant, and self-sufficient, and in order to learn technology through practice.”(20) Clearly, modern technical and other education was irrelevant-only ideological purity mattered.

Conclusion

The Khmer Rouge failed because they refused to understand Cambodia’s reality: a small nation devastated by war; a society consisting of a mainly poor, uneducated, and illiterate peasantry; a class of intellectuals whose education was largely irrelevant; and two neighbors with far better armies and historical territorial ambitions on Cambodia (Thailand and Vietnam).

They also failed to understand their own people. With their oft-repeated maxim of “If you die it is no loss; if you live it is no gain,” how could it be otherwise? The Khmer Rouge were notorious for their purges, which became ever more bloody as their Utopian dreams could not overcome reality. After replacing the old sociely with a new one based on terror, incompetence, an almost total lack of medical care, starvation, murder, and basically forcing its people to live in Hell before they died, the Khmer Rouge nevertheless expected popular support-because their ideology mandated it. But as the purges gathered steam, many Khmer Rouge began defecting to Vietnam to join nascent armed opposition groups being trained by Vietnam, and many ordinary Cambodians lost whatever revolutionary enthusiasm they might have had.(21)

And what was the end of Pol Pot, the mastermind behind this negative Utopia? Forced to rely for his very survival on America, France, and Thailand, he and his forces were confined to gradually smaller and smaller border areas. When he died in 1998, whether naturally or a suicide is not certain, be was “cremated under a pile of rubbish and rubber tires.”(22) His replacement was Ta Mok, a man whose name has become a synonym for brutality and violence. After arresting and trying his former leader, Ta Mok eulogized him as follows: “He (Pol Pot) is nothing more than cow dung. Actually, cow dung is more useful.”(23)

Footnotes  

1 The post-war population figure is based on the 1962 census, the last one before Cambodia was forced into the Vietnam war. Cambodia: A Country Study (United States Government: 1990), 51. In America, this would be the equivalent of approximately 38.7 million to 111.2 million deaths out of a total population of 275.6 million (July 2000 estimate).

2 Yang Sam, Khmer Buddhism and Politics from 1954 to 1984 (Khmer Studies Institutes 1987), 11.

3 Ibid., 49.

4 William Shawcross, Sideshow: Kissinger, Nixon, and the Destruction of Cambodia (Pocket Books, 1979), 186-87.

5 Ben Kiernan, The Pol Pot Regime: Race, Power, and Genocide in Cambodia under the Khmer Rouge, 1975-1979 (Yale University Press: 1996), 327.

6 David Chandler, The Tragedy of Cambodian History: Politics, War, and Revolution since 1945 (Yale University Press, 1991), 271-72.

7 Kiernan, Regime, 98.

8 Cambodia: A Country Study, 19-20.

9 Michael Vickery, Cambodia: 1975-1982 (South End Press 1984), 22.

10 Ibid., 23.

11 Many reasons for this have been given, such as fears of imminent American bombing, an inability to feed these people, the need for farmers to get back to growing crops, breaking up potential opposition, unearthing spies, or the rural people’s revenge upon the urbanites.

12 Kiernan, Regime, 55-57.

13 Vickery, Cambodia, 158.

14 David Chandler, Ben Kiernan, and Chanthou Boua (eds. and trans.), Pol Pot Plans the Future: Confidential Leadership Documents from Democratic Kampuchea, 1996-1997 (Yale University Southeast Asia Studies. 1988), 14, 36.

15 Ibid., 27. “Modern” was defined as high production, one hectare producing anywhere from 3 to 10 tons. Initially, there would be little modern fertilizer and no equipment. Before the war, Cambodia produced about 1 metric ton of rice per hectare (Hildebrand and Porter Cambodia: Starvation and Revolution, 62). Cambodia: A Country Study claims an average hectare yield of 1.2 tons from 1952-69. Regardless, Cambodia’s rice production figures were among the lowest in Asia.

16 Ibid., 30.

17 Kiernan, Regime, 94.

18 Nayan Chanda, Brother Enemy: The War after the War (Collier Books: 1988), 298.

19 Ben Kiernan, How Pol Pot Came to Power (Verso: 1985), 1982.

20 Vickery, Cambodia: 1975-1982, 160.

21 Chandler, Tragedy, 236-37, 270-71.

22 Time 100 (23-30 Aug. 23-30, 1999). Online at www.time.com/time/asia/asia/magazine/1999/990823/pol_pot1.html.

23 Don Pathan, The News-Times: International News (18 April 1998). Online at: www.newstimes.com/archive98/apr1998/inb.htm.

The other man takes the left fork for the sake of freedom. He appears outwardly comfortable, but feels no inner tranquillity. Reaching a desert, he hears the terrible sound of a beast getting ready to attack her. Running away, he sees a dry well 60 meters deep and jumps into it. Halfway down, he grabs a tree growing out of the wall. The tree has two roots, both of which are being gnawed away by two rats, one white and the other black. Looking up, he sees the beast waiting for him. Looking down, he sees a horrible dragon almost at his feet, its large mouth open to receive him. Looking at the wall, he notices that it is covered with laboring insects. Looking again at the tree, he sees that many types of fruits are growing on it, although it is only a fig tree.

He does not understand what has happened. He cannot imagine that somebody has caused all of this, for he cannot reason. Although inwardly distressed, and despite his spirit’s and heart’s complaints, his evil-commanding self pretends everything is fine and so ignores their weeping. Pretending to enjoy himself in a garden, he starts eating the fruits-for free. But some are poisonous and will harm him.

In a hadith qudsi, God says: “I will treat My servants in the way they think of Me.”¹ This man sees everything happening to him as unimportant, and thus that is the way it is for him. He neither dies nor lives well, but merely persists in an agony of suspense.

The wiser and well-disciplined brother thinks of the good, affirms the law, and feels secure and free. Finding beautiful flowers and fruits or ruined and ugly things in a garden, he focuses on what is good and beautiful. His brother cannot, for he concerns himself with evil and finds no ease in such a garden. The wise brother lives according to: “Look on the good side of everything,” and thus is generally happy with everything.

He also reaches a desert and encounters a beast, but is not so afraid because he thinks that it must be serving someone. He also jumps down a well and, halfway down, catches hold of some branches. Noticing two rats gnawing at the tree’s two roots, as well as the dragon below and the beast above, he finds himself in a strange situation. But unlike his brother, he infers that someone has arranged everything as a sign. Thinking that he is being watched and tested, he understands that he is being directed and guided as a test and for a purpose. His curiosity aroused, he asks: “Who wants to make me know him?” Meanwhile, he remains patient and self-disciplined. This curiosity arouses his love for the sign’s owner, which makes him want to understand the sign and the events, and to acquire good qualities to please its owner.

He realizes that the tree is a fig tree, although it bears many kinds of fruit. He is no longer afraid, for he realizes that it is a sample catalogue of the unseen owner’s fruits prepared for guests. Otherwise, one tree would not bear so many different fruits. He starts to pray earnestly and, as a result, the key to the secret is inspired in him. He declares: “O owner of this scene and events, I am in your hands. I take refuge in you and am at your service. I desire your approval and knowledge of you.” The wall opens, revealing a door (the dragon’s mouth) opening onto a wonderful, pleasant garden. Both the dragon and the beast become two servants inviting him to enter. The beast changes into a horse upon which he rides.

So, my lazy soul and imaginary friend, see how good brings good and evil brings evil. The brother who followed self-trust and self-willed freedom is about to fall into the dragon’s mouth. Anxious and lonely, considering himself a prisoner facing wild beasts, he increases his distress by eating apparently delicious but actually poisonous sample fruits. Their

function is to draw people toward the originals, not to be eaten for their own sake. He changes his day into darkness. Wronging himself by changing his situation into a hell-like one, he does not deserve pity and has no right to complain.

In contrast, the other brother is in a fruitful garden and surrounded by servants. He studies each different and beautiful incident in awe, and sees himself as an honored guest enjoying his generous host’s strange and beautiful servants. He only samples the fig tree’s fruits and, understanding reality, postpones his pleasure and enjoys the anticipation.

The first brother is like one who denies his favored situation in a summer garden with friends, and instead, becoming drunk, imagines himself among wild beasts in winter and complains thereof. Wronging himself and insulting his friends, he deserves no mercy. The other brother, who accepts trustingly what is given and observes the law, sees and accepts reality, which for him is beautiful. Respecting the owner of reality, he deserves mercy. Thus can we attain a partial understanding of: Whatever good befalls you is from God, and whatever ill befalls you is from yourself'(4:79). Upon reflection, we see that one’s inner self prepared a hell-like situation for him, corresponding to his own attitude of reality, whereas the other’s potential goodness, positive intention, and good nature led him to a very favored and happy situation. Now, I say to my own inner self as well as to the reader’s: If you desire success, follow the Qur’an’s guidance.

The Gist of the Allegory

One brother is a believer; the other is an unbeliever. The right road is that of the Qur’an and faith; the left road is that of unbelief and rebellion. The garden is human society and civilization, which contain both good and evil, cleanliness and pollution. A sensible person “takes what is clear and pleasant, leaves what is turbid and distressing, and proceeds with a tranquil heart.” The desert is the Earth, the beast is death, the well is our life, and 60 meters is our average lifespan of 60 years. The tree in the well is life, and the two rats gnawing on its roots are day and night. The dragon is the grave’s opening. For a believer, it is a door opening onto the Garden. The insects are the troubles we face, gentle warnings from God not to become heedless. The fruits are this world’s bounties presented as samples from the Hereafter’s blessings, inviting customers toward Paradise’s fruits.² The sign shows the secret will of God in creating. It is opened with faith, and its key is: “O God, there is no god but God; God, there is no god but He, the Ever-Living, the Self-Subsistent.” For one brother, the dragon’s mouth (the grave) changes into a door to the Garden (Paradise). For the other, as for all unbelievers, the grave is the door to a place of trouble (Hell). The beast changes into an obedient servant, a disciplined and trained horse. In other words, for unbelievers death is a painful detachment from loved ones, an imprisonment after leaving the Paradise-like Earth. For believers, it means reunion with dead friends and companions. It is like going to their eternal home of happiness, a formal invitation to pass into the eternal gardens, an occasion to receive the wage bestowed by the Most Compassionate and Merciful One’s generosity for services rendered to Him, and a retirement from life’s burdens. In conclusion, those who pursue this transient life place themselves in Hell, even though they stay in what appears—to them—as a paradise on Earth. Those who seek the eternal life find peace and happiness in both worlds. Despite all troubles, they thank God and patiently conclude that all of this is merely a waiting room opening onto Heaven.

Adapted from Bediuzzaman’s Eighth Word.

Footnotes

1. Hadith Qudsi: This is a specific category of sayings from the Prophet. The wording is the Prophet’s, but the meaning belongs to God.
2. The tree with various fruits shows the seal of Divinity, Whose unique virtue is “to create everything out of one thing” and “to change everything into one thing”; to make various plants and fruits from the same soil; to create all living things from one drop of water; and to nourish and sustain all living things in the same manner but through different foods.

always regard

whatever pleases and

displeases yourself as the measure.

Wish that others

may receive those things

that are most pleasing to you,

and do not forget that

whatever conduct displeases you

will displease others.

If you do this,

you will be safe

not only from misconduct

and bad behavior,

but also from hurting others.

Answer: Today’s social environment is overrun with temptation and desire. Although it is hard to imitate the Prophet’s sublime qualities and character, living now does have its advantages, for “the reward is proportionate to the hardship endured.”

Today is a time of disaster and destruction. Our social institutions are “bad, spoiled, or ruined,” and sin is omnipresent and aggressive. We are tempted constantly by sensuality, carnality, and corporeality hidden in the self, all of which modern society encourages. Knowing that “the reward is proportionate to the hardship endured” strengthens and encourages us to resist. Depending upon the Divine Mercy in full recognition of our mistakes and sins is the only way of success.

I will answer your question in eight points, as follows:

First: When facing danger, we walk carefully and in full awareness of our surroundings and turn our glance from what is forbidden. Doing so [and thus not desiring] causes us no material or spiritual loss and does not hurt anyone. Hospitals, courts, prisons, and newspaper accounts are full of people who ignore such advice and thereby court danger. However, do not forget that believers can never be passive when confronted with of evil and vice.

Prophet Muhammad once told ‘Ali: “The first glance is in your favor, but the second is against you.” You cannot control your first glance, because it is unintentional and accidental, and so are forgiven. But if you keep on looking, your self and will are in it, and you will be questioned and punished for it.1

Second: Do not go out simply because you are bored, for this is a weakness and a mistake. Boredom arises because of your heart dissatisfied, distance from God, inability to perform your religious duties and prayers properly, insufficient reading and contemplation, having few good friends, and not serving God as you should. Satan easily enters such people.

Also, God sometimes tests you with spiritual desolation to see your determination and loyalty. Prayers, supplications, duties, and services done at such a time are far more rewarding than those done when one is happy or life is easy. After the test, God rewards people based on the hardship they endured. So go out for a purpose, avoid all places of sin, and do what you can to serve God.

Third: Try your best to surround yourself with whatever supports and encouragesfspir-itual] knowledge, awe, reverence; purify your senses and feelings; direct your attention to life’s higher purposes; and keep your thoughts and feelings under that purpose’s influence. Know why you are going out, look at your “balance sheet,” interrogate yourself, and equip yourself with some spiritual tension so that God may protect you from evil.

Fourth: Go out with good friends who do not let you stray.2 It is easy to fall into temptation even just a little when you are alone. Being with good friends prevents this, for they always draw you back to the straight way.

And, by the way, closing your eyes to the forbidden earns you the reward of a necessary (wajib) act.

Fifth: When going outside, try to carry works and materials related to our world of faith and religion. These will protect you like guardian angels, and lead you toward inward contemplation and self-supervision. In such a case, it is hard to sin.

Sixth: Repent immediately, for each sin leads to a new one, opens you up to Satan, and causes Divine security and protection to decrease. Sin finds it hard to dwell in a sincere believer’s heart. Sins that are not repented of immediately block His manifestations, Mercy, and Grace, and leave you wide open to Satan. Sincere prayer distances us from evil, and causes God to forgive your sins and replace them with good.

Another danger is being so ashamed of your sin that you try to hide it even from God. Over time, this attitude can lead to unbelief by causing you to deny God’s existence. This is also true if you justify your continued indulgence on its supposed triviality. Sin is sin, regardless of how you perceive it, and can only be forgiven through sincere repentance and God’s Mercy.

Seventh: Being idle encourages Satan to tempt you with forbidden desires.1 Block Satan by undertaking some duty, responsibility, or service for God to acquire some intellectual or spiritual enlightenment. If you work in His way, you will feel energy, vitality, and joy in both body and soul. Such people will attract God’s favor, while those who ignore such things will not.

Eighth: God helps and protects those who; dedicate themselves to Him and to spreading the teachings of His Prophets and Messengers: O You who believe, if you help [the cause of] God, He will help you and plant your feet firmly (47:7). Those who practice Islam sincerely and work for God will be rewarded manifold and protected, will have their sins replaced by good and righteous deeds, and will be recompensed with rewards and eternal bliss.

So, even though we are surrounded by sin, living in such an environment does have its benefits. Try to model your behavior according to what God by reading the Revelation and studying the lives of His pious and sincere servants who came before you.

Footnotes 

1. This same attitude is seen, metaphorically, in the Bible: But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart (Matthew 5:28) and: If your eye offends you, pluck it out, for it is better for you to enter into the Kingdom of God with one eye than, having two eyes, to be cast into hell fire (Mark 9:47). (Ed.)
2. Similar to such American proverbs as: “Tell me who you associate with, and I will tell you who you are,” and “You are known by the friends you keep.”(Ed.)
3. Similar to such American proverbs as: “Idle ness is the beginning of all sin,” “The devil makes work for idle hands,” “Idleness breeds vice,” and “Idleness is the Devil’s workshop.” In fact, the early religious communities in America considered idle ness a sin. (Ed.)

But sometimes messages can lead to malicious results. Some carry viruses, defined as unwanted and sometimes harmful computer codes. Others are hijacked and spill their secrets without a fight, or seem to come from friends who “decided” to send you false news.

Given today’s reliance on e-mail, any security gap is a problem. Fortunately, such gaps are filled easily and can keep important e-mail safe and secret.

Is E-mail Privacy an Illusion?

The most common fear is prying eyes. Just as standard mail may not be private, e-mail is not entirely private, for it is easy to intercept e-mail messages. However, the risk of this occurring is often overstated.

Surveys show that many employers occasionally read employees’ e-mail. If the messages are on company-owned computers, such “snooping” is legal. If you send and receive e-mail on your own computer, you will face a similar problem: hackers. You cannot ignore the small chance of nosy hackers at servers along the way. Even worse, it is easy to make e-mail look like it came from someone else.

How can your e-mail privacy be protected? Fortunately, suitable tools are available. One is encryption, which prevents any message modification or disclosure. Digital signatures can be used for authentication purposes. While these may seem to aggravate the problem, they are proper steps to take if you are concerned about your e-mail’s privacy. Reliably identifying the message’s sender is even mentioned in the Holy Books, as in: O believers. If a wicked person comes to you with news, ascertain the truth, lest you harm people unwittingly and afterwards become full of repentance for what you have done (Qur’an 49:6).

Many other solutions, most of them free, also are available. For example Microsoft’s Outlook, the leading e-mail program, includes several built-in security features to protect your sent e-mail. Outlook can “digitally sign” messages with a special code to show that the message is from you, and also verify the sender’s signature. Second, you can encrypt messages and attachments to ensure privacy.

To sign or encrypt messages with such e-mail programs as Outlook, you need a digital ID (also known as a certificate or key). Digital IDs consist of a public key and private key. The private key is stored on your machine and is never sent to anyone. You can e-mail the public key to correspondents, or they can access it from a central server. When you send a signed message, your private key generates a code that only your public key can decode. Thus your public key verifies that you sent the message with your private key. When you send an encrypted message, you use their public key to encrypt it so that only their private key can decrypt it. If you follow this procedure, only the recipient with the correct private key will be able to read the message.

Digital IDs are available from such third-party companies as VeriSign. Once an ID has been imported, you can use the features on the Security tab in your e-mail program’s Options dialog box to establish a standard security procedure. Alternatively, individual users can download a free program based on the Pretty Good Privacy (PGP) standard for noncommercial use. PGP integrates itself with several e-mail programs and allows users to generate an ID for signing and encrypting e-mail or files. PGP also works with Web-based e-mail systems by allowing you to select text in any program and then sign or encrypt it.

Encryption keep messages secret. Even people sending e-mail at work can count on a PGP-type system to keep unwanted readers locked out, as long as both sender and recipient encrypt.

Things to Remember

Keep Passwords Secret: Web-based e-mail, such as Yahoo! Mail or Hotmail, presents another security concern: Subscribers can use any computer to check their messages. User IDs and passwords protect unauthorized access. But going somewhere without logging off lets someone else read your e-mail and send e-mail under your name. To avoid this, Yahoo! Mail or Hotmail automatically clear sensitive information from the browser’s cache when you log off. In addition, after you log off someone else cannot log on by clicking the back button.

Another strategy is to choose an unusual password and keep it secret. A simple e-mail password is easy to remember-and easy to crack. Many password cracking applications are online, and most use a dictionary of common words to search for your password. Your best bet is to use an alphanumeric password.

E-mail Viruses: New viruses, some of them quite harmful, pop up almost daily. One of the fastest ways to spread them is via e-mail. Recent examples are the Melissa and the so-called “I love you” viruses, which could copy and mail themselves to the first 50 people in your Outlook address book. To avoid this, learn the basic limitations of viruses. Receiving, opening, or reading an e-mail message will not infect your system. Viruses are not that wily yet, so you can open the messages. However, be careful about any attachments. Attachments are usually displayed as file icons at the message’s bottom or perhaps as hyperlinks that you need to download. Opening an attachment can allow a virus to escape and infect your system.

Some attached files are more virus-friendly than others. Watch out for files with .exe .com, and .bat extensions, for they can contain viruses. The fastest growing category of viruses today ride Microsoft Office Document (.doc) files as macros, executable files that record common keyboard and mouse actions to a single key with word processing, spreadsheet, and other documents.

One way to protect your computer is not to open attachments from strangers. A better and easier solution is to get an antivirus program that scans attachments before they can run. Such programs can hunt continuously in the background for macro viruses, as well as for the more traditional executable foes. Such virus-fighter sites as McAfee or Symantec allow you download a free demonstration version of their leading programs. Virus checkers cannot keep up with new viruses, so it is still smart not to open attachments from unidentified sources. Beware of an attachment that appears out of nowhere, even if you have loaded a virus program.

Misleading Links: Another threat is hyperlinks to odd Web sites. Many e-mail programs allow users to send Web links within a message so that recipients can click and begin loading the page in their browser. However, Web pages can contain scripts (a sequence of executable commands) designed to weasel through the browser’s security measures and infect your computer with virus-like programs. This is more a matter of browser security than e-mail security. Although you probably will not encounter a Web page sophisticated enough to take advantage of browser security problems, you should be prepared by ensuring that your browser’s security options are set appropriately. Also, keep your browser current.

You ‘ve Got E-mail: Although most security problems could strike anyone, most of us do not need to turn e-mail habits into something out of a spy novel. Just be aware of the possibilities and take a few steps to see that your e-mail is protected.

Try not to create e-mail security holes. Almost everyone sometimes sends an e-mail message to a wrong address. When addresses are no more than initials, numbers, and meaningless gib berish, this is easy. Often the results are slightly embarrassing-sometimes almost catastrophic.

Consider the case of the Illinois man who left Chicago’s snow-filled streets for a Florida vacation. His wife was on a business trip, and was planning to meet him there the next day. He sent her a quick e-mail upon reaching the hotel. Unfortunately, he missed one letter and his note reached the elderly wife of a preacher who had died the day before. When she checked her e-mail, she took one look at the monitor, screamed, and fainted. Her family rushed in and saw this note on the screen:

To My Dear Wife:

Just got checked in. Everything prepared for your arrival tomorrow.

Your Loving Husband

PS. Sure is hot down here.

References 

• http://email.about.com/internet/email/.
• www.emailtoday.com.
• www.lv.psu.edu/ojj/collectn/humor/dead-email.html.
• www.macafee.com.
• www.messagingonline.com/mt/html/feature031400.html.
• www.pgp.com/.
• www.publicdoman.com/email.html.
• www.smartcomputing.com/email.asp?emid-11018.
• www.symantec.com.
• www. timrichardson.net/misc/security.html.
• www.verisign.com/client/index.html. 

True civilization is based on refining one’s manners, thoughts, feelings, and strengthening one’s willpower. Some identify civilization with dazzling advances and innovations in sciences and technology-from trains to spaceships, broad streets and skyscrapers to dams and nuclear power stations, telecommunication systems to electronics. But these are no more than means of an easy, luxurious life. Modern facilities can help “modernize” life’s outward appearance, bul this does not mean that people of that society are civilized.

It also provides an environment that encourages people to develop their potentialities. And truly civilized people are those who serve their community, in particular, and humanity, in general, according to the thoughts, feelings, and abilities developed and refined within that environment. Thus civilization is not to be sought in riches, luxury, and a comfortable life in large, richly furnished houses, or in production techniques and amounts of goods consumed, for such things are no more than elements of material pleasure and physical well-being. Rather, true civilization is to be found in purified thinking, refined manners and feelings, and sound views and judgments.

Civilization lies in people’s spiritual evolution and continuous self-renewal toward true humanity and personal integrity-to realizing their full potential as the “best pattern of creation.” People must realize that civilization is not, as some blind imitators of the West believe, something to be bought from a store and worn. Rather, it is a final destination that can be reached only by following a rational way passing through time and circumstances.

Civilization differs from modernism. Civilization means changing and renewing people’s views, ways of thinking, and personal habits; modernism means changing their lifestyles, pursuing physical pleasure, and developing living facilities. But many people are not aware of this distinction, for their generations have been bewildered with misused concepts and misled in their way of thinking. As a result, their belief, language, national ihonghts, morals, and culture have been corrupted.

Western people who enjoy technical facilities more than others, as well as the so-called Muslim intellectuals who consider themselves civilized and view others as uncivilized, commit an unforgivable sin against civilization and culture. Such people should know that just as civilizalion does not mean modernism, being an intellectual is quite different from being a school graduate. The number of true intellectuals who have not studied at an educational facility is not insignificant when compared to the numbers of high school or university graduates. Misusing such fundamental concepts may cause a long-lasting deception characterized by people confusing white with black, justice with injustice, enlightenment with ignorance, being intellectual with being ignorant, and civilization with savagery.

A community’s enlightenment and freedom from confused thoughts, expressions, and convictions require the existence of a group of true intellectuals-not just school graduates. A community must have specialists in different branches of science, but such people cannot enlighten it. That task can be achieved only by those true intellectuals who, in the awareness of their age, live at the level of the spirit, are awake to existence in soul and intellecl, and use their willpower in accordance with the truth’s dictates. By combining scientific truths with the Unseen’s inspirations in order to form an inextinguishable source of light, their souls and intellects are revived and they are able to open the way to their community’s revival through the messages they disseminate. Only such intellectuals can bring a true civilization into existence.

Every new civilization is born through attempts based on a unique love and belief. Without these two elements, it is impossible to talk about civilization. If despotic pressure or intervention are added to this lack of love, belief and zeal, even conquering space and discovering subatomic worlds will not be enough to found a civilization.

A community whose ordinary people have no belief, love, zeal, or feeling of responsibility, whose ordinary people live aimless lives unconscious of their true identity and unaware of the age and environment in which they live, cannot be considered civilized. Even if they have changed all their institutions, achieved a high standard of life, and adopted a “modern” lifestyle, they are not civilized. Civilizalion is an intellectual and spiritual phenomenon that has nothing to do with technology, dress and finery, furniture and luxuries. The bloodshed, continued but disguised colonialism, unending massacres and conflicts, unchanging human attitudes, unrefined manners, unenlightened intellectual life, as well as materialism’s dominance in science and worldviews and other signs of savagery, prove that neither the “developed” peoples nor their “developing” imitators have founded a true civilization.

It is unfortunate that some members of the intelligentsia in developing countries have mislead their people by letting them believe that modernizing their lifestyles-or “becoming totally dependent on Western countries”-would make them civilized. Such indigenous Westernized modernists do not hesitate to carry out what some Western countries “inspire” in their minds.

We hope that the world will witness true civilization once more. The signs of this civilization, which will be founded on belief, love, knowledge, and universal moral values, are already on the horizon. This sacred cause can be realized if the new generations that have undertaken it continue on their way with a strong belief, willpower, and ever-deepening resolve.