key QUOTES AND SELECTED PARAGRAPHS FROM BOOKS PUBLISHED BY NAYEF AL-RODHAN
Please find here a list of quotes and selected paragraphs from books published by Nayef Al-Rodhan
"I define sustainable history as a durable progressive trajectory in which the quality of life on this planet or other planets is premised on the guarantee of human dignity for all at all times and under all circumstances." (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 13)
"The sustainable history approach set out in this study views history as propelled by good governance paradigms that balance the tension between human nature attributes (emotionality, amorality and egoisms), on the one hand, and human dignity needs (reason, security, human rights, accountability, transparency, justice, opportunity, innovation and inclusiveness), on the other." (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 13)
"In my opinion, a life governed by reason is likely to be more dignified than one shaped by dogma and unbridled emotions." (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 437)
“What is important is that a minimum criteria of governance is met rather than the exact form of governance that a particular political system adopts. Yet, they must be appropriate, acceptable and affordable to each system and cultural domain. These criteria should also meet a certain common global standard to ensure maximum political and moral cooperation.” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 14)
“A sustainable progressive trajectory also depends on our collective triumph. For this to occur, transcultural synergy is essential. This is because the success of any one geo-cultural domain is likely to be dependent on that of another: a geo-cultural domain cannot excel in isolation from others.” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 14)
"Human nature is governed by general self-interest and affected by genetic predispostion, which implies that there are likely to be limits to our moral sensitivities." (Nayef Al-Rodhan, “Emotional Amoral Egoism”, p.15)
"Humankind is conceived as primarily motivated by neurochemically mediated emotions resulting from genetic make-up and environmental influences, employing reason and engaging in conscious reflection only occasionally." (Nayef Al-Rodhan, “Emotional Amoral Egoism”, p.65)
" This insight has profound implications for the re-ordering of governance mechanisms at all levels with a strong emphasis on the role of society and the global system in maximising the benefits of what I term measured self-interest while minimising it excesses, because human beings cannot be left to their own devices to do the right thing." (Nayef Al-Rodhan, “Emotional Amoral Egoism”, p.16)
"We are therefore driven by both basic survival instincts and rational thought." (Nayef Al-Rodhan, “Emotional Amoral Egoism”, p.15)
"We are neither radically free to choose our nature nor entirely determined by our biological heritage." (Nayef Al-Rodhan, “Emotional Amoral Egoism”, p.65)
"Indeed, there is no evidence to suggest innate morality. It is therefore important to create the conditions under which the expansion of our moral communities may become more likely." (Nayef Al-Rodhan, “Emotional Amoral Egoism”, p.156)
"…greater inclusiveness needs to be promoted through policies and governance structures aimed at reducing structural inequality and promoting inter-civilisational understanding and dialogue."(Nayef Al-Rodhan, “Emotional Amoral Egoism”, p.165)
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“Many of the great achievements in history that are commonly attributed to one geo-cultural domain often owe a great debt to those of others. In this sense, some of the greatest achievements of human civilisation have been collective efforts and are part of the same human story.” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 14)
“A good governance paradigm that limits excesses of human nature and ensures an atmosphere of happiness and productivity by promoting reason and dignity is required.” (Sustainable History and the Dignity of Man, p. 27)
“Humankind is an insignificant part of existence.” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 27)
“Human beings are “emotional amoral egoists”, driven above all by emotional self-interest. All of our thoughts, beliefs and motivations are neurochemically mediated, some predetermined for survival, others alterable.” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 27)
“What makes our existence meaningful is highly subjective and ultimately determined by sustainable neurochemical gratification.” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 28)
“All knowledge is acquired through the application of reason and has a physical basis.” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 28)
“There is only one collective human civilisation comprised of geo-cultural domains and cultures.” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 28)
“The history of human civilisation is a history of mutual borrowings.” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 28)
“Contemporary events can be comprehended through an understanding of human time.” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 28)
“Dignity is central to the sustainability of history.” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 28)
“A life governed by reason is more likely to be useful and dignified.” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 28)
“Security, stability and prosperity will depend on the application of the multi-sum security principle that captures the multi-dimensional aspects of security and insists on the centrality of global justice for lasting security.” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 28)
“Harmonious interstate relations will be guided by the paradigm of Symbiotic Realism that stresses the importance of absolute rather than relative gains.” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 28)
“Effective statecraft is characterised by the successful reconciliation of all interests.” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 28)
“The concept of just power ought to guide the use of power in an interdependent and interconnected world” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 28)
“The interaction of geo-cultural domains should be synergistic to maintain global harmony.” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 29)
“A set of global values in keeping with human nature and dignity need to be identified and developed” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 29)
“Strict ethical guidelines need to be developed in anticipation of significant technological and biotechnological advances in order to guarantee human dignity” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 29)
“Rather than thinking of competing and separate civilisations, we should think in terms of only one human civilisation (one human story), comprised of multiple geo-cultural domains that contain sub-cultures.” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 34)
“Ultimately, I conclude that however we understand existence, what gives meaning to our lives are those things that serve our neurochemically based emotional self-interest in a sustainable way.” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 85-86)
“Thus, neurochemically mediated gratification is highly individualistic and behaviour that serves that end will take a variety of forms, some more benign than others. This has potentially dangerous implications. It helps to explain why an individual may be able to rationalise harmful or abhorrent behaviour and, moreover, why that behaviour may make that person’s life meaningful.” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 97)
“Addictive drugs misuse the brain’s existing pre-programming, activating reward mechanisms and extreme feelings of pleasure. When stimulated, the brain’s pleasure centres emit signals to repeat the behaviour. In this sense, the brain is pre-programmed to “feel good”.” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 97)
“Indeed, most human behaviour is a form of psychological addiction that has a neurochemical foundation. In this sense, we are all addicts of one sort or another. Whether “addictions” have positive or negative implications will in part depend on a person’s psychological profile as well as external factors. Parenting, education and society can positively influence neuronal architecture and physiology by associating gratification with behaviour that is constructive for the individual and society as a whole.” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 98)
“The meaningfulness of existence is therefore highly individualistic and connected to whatever behaviour brings the most neurochemically mediated gratification. Human beings will do many things, but they will only repeat what gratifies them in some way, whether related behaviour is instinctive or pre-conditioned by social or cultural norms.” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 98)
“Knowledge derived from sense-data is not certain. Thus, pure empiricism is rejected” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 108)
“Knowledge is also inferred from what is accepted as established knowledge, with new knowledge being based on the best explanation. This includes “possible truths subject to proof”” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 108)
“Knowledge about things beyond our immediate environment may be acquired through deduction, if the initial premises are believed to be correct.” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 108)
“The notion of innate knowledge (including moral knowledge) is rejected, but that of moral sensitivities is accepted.” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 108)
“Knowledge is based on sense-data and reason.” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 108)
“All knowledge is to some extent interpreted.” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 108)
“Interpretation is the prism through which we order sense-data” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 108)
“There is a physical neurobiological substrate to all human knowledge, including thoughts, memories, perceptions and emotions. To this end, mental states and thought processes are physical.” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 109)
“Morally relevant emotions are essential for living in social groups and they provide the basis on which we may construct conceptual frameworks that help guide our actions, but human beings should more accurately be thought of as being endowed with morally relevant capacities rather than innate moral knowledge.” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 128)
“Knowledge therefore relies on not only sense experience, but also reason, both of which are filtered by interpretation. Yet, decisions based on accepted knowledge must be guided by ethics, not in terms of how to acquire knowledge but in terms of its application. While we should seek certain knowledge, ethics have a role in applying it to everyday life in order to safeguard human dignity. This “ethical right of passage” is likely to become all the more important.” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 130)
“Each high point in the history of human civilisation has taken place where the conditions were ripe and has borrowed and built on the achievements of other cultures whose “golden age” may have passed.” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 138)
“Almost every golden age of geo-cultural domains has been characterised by good governance, exchanges, borrowing, innovation and the adaptation of earlier contributions to forms of knowledge, and rationalism.” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 171)
“One challenge is to agree on minimum criteria of good governance that are not perceived as a threat to cultural traditions and to draw on moral concepts that are indigenous to specific cultural settings.” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 172-173)
“A further contemporary challenge that we face is to uncover from the dust the many examples of coexistence and cross-cultural fertilisation that represent parts of our common history, which was marked not by conflict but by tolerance of diversity and mutual sharing.” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 173)
“Another look at the history of relations between the Arab-Islamic and Latin Christian worlds calls into question the notion that their relations have been marked by blood and conquest. Conflict certainly existed, but there have also been mutually enriching exchanges that have helped to shape the world we live in today. We need therefore to engage in individual and collective efforts to salvage these more hopeful parts of our common history in order to construct a narrative that is not marked by the division between “us” and “them”, but is testimony to our capacity to coexist peacefully.” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 176)
“My own cursory examination of the golden ages of the Arab-Islamic world suggests that good governance, a high value placed on learning, an openness to critique, toleration and respect for diversity are vital ingredients for enabling innovation of all forms to flourish. Good governance is therefore a vital component of sustainable history.” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 178)
“Human beings are largely motivated by their emotional repertoire, manifested through their need for attachment, physical security, a sense of belonging and a positive personal and collective identity.” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 186)
“Civilisational triumph is thus not a zero-sum enterprise that favours one geo-cultural domain over another.” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 213)
“Civilisational triumph is important because if it is not actively sought, conflictual relations between members of geo-cultural domains may become a self-fulfilling prophecy.” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 219)
“Justice is paramount to civilisational triumph because of its centrality to human dignity needs, the success of individual geo-cultural domains and the well-being of human civilisation.” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 219)
“...I argued that civil society needs to be empowered not simply through partnerships with multilateral institutions, but also through a universal citizens’ charter premised, in the first instance, on a broad conception of human rights – one that includes not only political, civil, gender and cultural rights but also basic social rights.” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 295)
“While contact and exchanges have taken place between people of different cultures for millennia, today is marked by the unprecedented intensity and scope of relations. This offers up great opportunities on a number of levels. Historically, decisive contributions to humanity’s collective knowledge have often occurred as a result of borrowing and exchanges.” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 385)
“Focusing purely on extremism, whether in the Arab-Islamic world or the West, will not alleviate the root causes of tensions between members of different cultures. It will only alienate those who do not recognise themselves in those stereotypes, and generate fear and misunderstanding.” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 390)
“This lack of historical memory is partly linked to the response to the influence of the Arab-Islamic world on Medieval Europe at a time when the Islamic faith and Arab-Islamic culture had a considerable appeal.” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 393)
“Cultural essentialism is, thus, intimately tied to power relations. Fixity, homogeneity and separateness are prioritised within an essentialist framework. Therefore, part of any effort to resist essentialism is recognising diversity within difference, contingency, mutability and connectedness.” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 393)
“It seems appropriate to recall at this point that the basis of human rights is a normative ideal about how people should be treated. In the most fundamental sense it is about ensuring human dignity. If the Universal Declaration of Human Rights has been able to secure as much support as it has, it is because people of the world’s various cultures share the desire to protect and promote human dignity. While we have no innate moral principles, we are all emotionally driven beings who have basic needs, which include the need for a positive sense of self, and some morally relevant emotions which act as a basis for the formation of normative ideals that help to guide our moral compass. We have developed moral codes, because we are self-aware and emotionally self-interested.” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 396-397)
“Considerations of justice are also integral to efforts to generate transcultural security in the first instance and, ultimately, transcultural synergy.” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 403)
“One of the key ingredients of coexistence and successful cooperation is trust.” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 403)
“A universal axiology would need to identify the common normative ideals that we have in our diverse moral languages which underpin fundamental values. This is likely to take place through communication, exploration and increased awareness of cultural and religious diversity, making dialogue as well as research, education and exchanges critical. Given that our moral codes are normative ideals, it ought to be possible to develop a global moral code on the basis of common universal values.” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 409)
“One means of breaking down essentialist conceptions of geocultural domains and highlighting their interconnectedness within a much broader human civilisation is to research and raise awareness of the many and varied instances of exchanges and borrowings that have taken place between different geo-cultural domains. This is important not only for diminishing cultural arrogance, but also for building greater understanding, respect and trust among members of the world’s cultures. All relationships of trust and respect are premised, among other things, on reciprocity, and that includes recognition of others achievements and of our debts to them.” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 413)
“Whether we make it as a species and in what form will undoubtedly be shaped by technology. Will technology alter what it means to be human? The answer to this seems to be yes. The question is how this eventuality will be ethically circumscribed and what it will mean for humanness. Governance in this area is likely to become of paramount importance, and careful, informed decisions need to be made today about enhancement on the basis of maintaining dignity and the well-being of humanity.” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 433)
“While humankind is predominantly motivated by emotional self-interest, what also makes us who we are includes the capacity for reason and conscious reflection. It is these latter qualities that have enabled human beings to develop moral codes to help guide us in our relation to others, since humankind is not endowed with innate morality – only with morally relevant emotions. We are therefore emotional amoral egoists.” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 436)
“Indeed, collective triumph will also depend both on the application of reason and the recognition that a great deal of knowledge is indeterminate and may be temporally, spatially and perhaps culturally constrained.” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 437)
“The development of human civilisation is built on foundations to which everyone has contributed.” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 438)
“However, ultimately, we need to explore further which aspects of governance have the widest universal applications by looking at how desirable governance arrangements are conceived around the globe.” (Nayef Al-Rodhan, Sustainable History and the Dignity of Man, p. 440)
“Naturally occurring disasters are likely and could result in unspeakable destruction and misery. It is my personal belief, however, that the greatest risks are likely to be due to humankind’s aberrant behaviour and misuse of the destructive aspects of various technological innovations when unchecked human nature is allowed to emerge in the absence of accountability, law and order.” (Nayef Al-Rodhan, Potential Global Strategic Catastrophes, p. 25)
“In the event of a catastrophe, human dignity is likely to be particularly fragile, due to the more negative manifestations of emotionally selfish behaviour as well as the vulnerabilities generated by the catastrophe itself and its aftermath. Upholding people’s sense of dignity ought therefore to be a primary consideration in the formulation of responses to catastrophes.” (Nayef Al-Rodhan, Potential Global Strategic Catastrophes, p. 27)
“It is also worth remembering that while the economic, political and sometimes environmental consequences of such events may be fixable, there is one consequence that may not be as easily fixed, and that is the human suffering and its profoundly negative impact on human dignity, something that I believe to be the most central, vulnerable, and often forgotten and underestimated aspect of our existence.” (Nayef Al-Rodhan, Potential Global Strategic Catastrophes, p. 30)
“The fragility and vulnerability of human neuro-psychobiology is such that long after the reconstruction efforts are complete, there might still be a great deal of enduring pain and humiliation that is unseen and that could have long-lasting and negative consequences for our interconnected and interdependent world. It is worth remembering that whenever and wherever possible, prevention is far more effective than the best cures.” (Nayef Al-Rodhan, Potential Global Strategic Catastrophes, p. 30)
“Governments should work on establishing educational systems aimed at developing analytical skills and critical thinking starting from a very early age.” (Nayef Al-Rodhan, The Role of Education in Global Security, p. 105)
“Work should be done by states and their institutions to meet the Millennium Development Goals as a way to fight poverty and exclusion.” (Nayef Al-Rodhan, The Role of Education in Global Security, p. 105)
“Institutions should focus on educating against clashes of culture and the promotion of a culture of tolerance and peace.” (Nayef Al-Rodhan, The Role of Education in Global Security, p. 105)
“Institutions need to foster foreign-language development, promote studying abroad, and work toward the goal of international and intercultural “brain exchange.”” (Nayef Al-Rodhan, The Role of Education in Global Security, p. 106)
“The promotion of alternative sources of information and work towards bridging the digital divide should be encouraged. This could in turn foster government accountability.” (Nayef Al-Rodhan, The Role of Education in Global Security, p. 106)
“Educational institutions (with government support) should work toward instilling values of tolerance, empathy, respect, and harmony and strengthen universal respect for human rights.” (Nayef Al-Rodhan, The Role of Education in Global Security, p. 106)
“State institutions at every level should work to educate citizens on the means of knowledge abuse, such as propaganda, indoctrination, and selective teaching in order to nurture a sense of personal responsibility to avoid such techniques of knowledge abuse.” (Nayef Al-Rodhan, The Role of Education in Global Security, p. 106)
“People should be educated about the links between education, ideology, and politics as a way to promote the virtue of humility.” (Nayef Al-Rodhan, The Role of Education in Global Security, p. 106)
“Sustainable global security can only be achieved when education is made a priority by states and their institutions. When properly realized, education can be a global asset to fight poverty, inequality, insecurity, and disease.” (Nayef Al-Rodhan, The Role of Education in Global Security, back cover text)
“This book offers an innovative new philosophy in which cultural, religious, and ideological diversity in education throughout the world is encouraged and respected. The author advocates that whenever “the other” is discussed, maximum sensitivity, respect, and tolerance must be exercised by all to prevent any possible exclusion or alienation.” (Nayef Al-Rodhan, The Role of Education in Global Security, back cover text)
“The author also argues that there are all kinds of moral truths that see the world from different perspectives and none of them have to necessarily be more right than the other. This book provides an alternative approach to education and outlines the ingredients that any educational system must include in order to ensure a well-educated, tolerant, and peaceful world.” (Nayef Al-Rodhan, The Role of Education in Global Security, back cover text)
“Globalization is a process that encompasses the causes, course, and consequences of transnational and transcultural integration of human and non-human activities.” (Nayef Al-Rodhan, Pillars of Globalization, p. 13)
“To make national security policy sustainable, it needs to be based on three pillars. These are multi-sum security, Symbiotic Realism and transcivilizational synergy. This means that sustainable peace and security can only be achieved if states focus on the multidimensionality of today’s security environment, form mutually beneficial security relationships with other states in every security dimension, and enrich their own culture and boost human creativity through fruitful exchanges and interactions with other cultures and civilizations.” (Nayef Al-Rodhan, The Three Pillars of Sustainable National Security in a Transnational World, p. 160)
“In a globalized world, security can no longer be thought of as a zero-sum game involving states alone. Global security, instead, has five dimensions that include human, environmental, national, transnational, and transcultural security, and, therefore, global security and the security of any state or culture cannot be achieved without good governance at all levels that guarantees security through justice for all individuals, states, and cultures.” (Nayef Al-Rodhan, The Five Dimensions of Global Security, p. 15-16)
“Symbiotic Realism’s sensitivity to perceptual schemes and norms enables it to explain, as traditional realists cannot, why the United States (US) can lead without having to confront alliances of European states that attempt to balance against it. It can also suggest ways to avoid resistance to its overwhelmingly superior position in the global system.” (Nayef Al-Rodhan, Symbiotic Realism, p. 13)
“A dual ontology also enables Symbiotic Realism to capture the sense in which large collective identities, whether sub-state or suprastate, are fluid rather than fixed entities that are continually adapting to changing environments.” (Nayef Al-Rodhan, Symbiotic Realism, p. 13)
“Symbiotic Realism makes clear that the realist perception of competitive state relations, in which states are primarily concerned with relative gains in a self-help system, does not stand up to scrutiny. Our conception of human nature tells us that perceptions are as important as material capabilities as motivators of state behavior. Moreover, given increased interdependence, states can engage in symbiotic relations, that is, they can take part in a relationship of mutual dependence that allows one state to gain more than another without deleterious effects.” (Nayef Al-Rodhan, Symbiotic Realism, p. 14)
“Symbiotic Realism conceives the dynamics of the global system to be the result of four main interlocking dimensions: the neurobiological substrates of human nature; the global state of nature (global anarchy); interdependence; and instant interconnectivity resulting from globalization.” (Nayef Al-Rodhan, Symbiotic Realism, p. 98)
“Symbiotic Realism, therefore, emphasizes not only the absolute gains linked to relative potential and excellence, but also shares with Walt the belief that imbalances in capabilities alone are not enough to prompt alliances against a rising state.” (Nayef Al-Rodhan, Symbiotic Realism, p. 120)
“We should aim for peaceful coexistence at least and transcultural synergy at best.” (Nayef Al-Rodhan, Symbiotic Realism, p. 124)
“Symbiotic Realism recognizes the difficulty of engaging in moral behavior in the absence of an overarching just authority or a responsible hegemon. Innate survival instincts and motivators of behaviour have prompted IR scholars to wrestle with these issues in an effort to offer guidance to states in their relations with others. We point out, however, that realism identified only some of the important motivators of human nature and of states.” (Nayef Al-Rodhan, Symbiotic Realism, p. 137)
“A dual ontology also enables Symbiotic Realism to capture the sense in which large collective identities, whether sub-state or suprastate, are fluid entities that are continually adapting to changing environments, part of which entails rubbing up against other collective identities as a result of instant interconnectivity and intensified human mobility. Collective identities are significant to the dynamics of the global system because human beings have a desire for a positive identity and a sense of belonging, but are also capable of cultural arrogance and exceptionalism, which taken together may heighten insecurity and the likelihood of conflict.” (Nayef Al-Rodhan, Symbiotic Realism, p. 138-139)
“Symbiotic Realism is also able to conceive of the global system as including other non-state actors, such as large collective identities, transnational corporations, international organizations, the biosphere, and women. This is vital, since these, too, are all important actors that help to (re)produce the global order and, as such, have a bearing on its relations and dynamics.” (Nayef Al-Rodhan, Symbiotic Realism, p. 139)
“At the interstate level, we propose a symbiosis, which refers to situations in which a relationship of mutual dependence can allow one state to gain more than another without causing insecurity. This implies, first, that absolute gains are possible and that the “game” of international relations is not necessarily a zero-sum game. Second, it suggests that under conditions of interdependence, states are unlikely to engage in balancing behavior. Third, this implies that a responsible hegemon should accommodate the interests of other states and avoid threatening behavior.” (Nayef Al-Rodhan, Symbiotic Realism, p. 139)
“The enduring assumption that human behaviour is governed by innate morality and reason is at odds with the persistence of human deprivation, inequality, injustice, misery, brutality and conflict.” (Nayef Al-Rodhan, “Emotional Amoral Egoism”, p. 16)
“In my theory of human nature, which I have termed “Emotional Amoral Egoism”, I argue that human behaviour is governed primarily by emotional self-interest focused initially on survival and, once achieved, domination. These facets of human nature are a product of genetically coded survival instincts modified by the totality of our environment and expressed as neurochemically-mediated emotions and actions. Reason, reflection and conscious morality are comparatively rare. The human mind is therefore a predisposed tabula rasa, resulting from both an in-built genetic code for survival and the environment.” (Nayef Al-Rodhan, “Emotional Amoral Egoism”, p. 16)
“In my view, most human beings are innately neither moral nor immoral but rather amoral. They are driven by emotional self-interest and have the potential to be either moral or immoral, depending on what their self-interest dictates, and will be influenced in their choices by emotions and socio-cultural contexts. Circumstances will determine the survival value of humankind’s moral compass in that being highly moral in an immoral environment may be detrimental to one’s survival and vice versa. Indeed, our neuronal architecture is pre-programmed to seek gratification and “feel good” regardless of the reason. All apparently altruistic behaviour serves self-interest at some level.” (Nayef Al-Rodhan, “Emotional Amoral Egoism”, p. 16)
“This insight has profound implications for the re-ordering of governance mechanisms at all levels with a strong emphasis on the role of society and the global system in maximising the benefits of what I term measured self-interest, while minimising its excesses, because human beings cannot be left to their own devices to do the “right thing”. Such reform offers the best chance of facilitating political and moral cooperation through the establishment of stringent normative frameworks and governance structures, that best fulfil the potential of human beings to exist and evolve in peace, security, prosperity and possible serenity.” (Nayef Al-Rodhan, “Emotional Amoral Egoism”, p. 16)
“Further, humanity must never be complacent about the virtues of human nature. Therefore, everything must be done at all levels to prevent alienation, inequality, deprivation, fear, injustice, anarchy and the loss of the rule of law. History has shown repeatedly that humankind is capable of unthinkable brutality and injustice. This is often a result of what I call fear(survival)-induced pre-emptive aggression, which may occur no matter how calm the situation appears, although it is not necessarily inevitable. Moreover, where there is injustice that is perceived as posing a threat to survival, humankind will do whatever necessary to survive and be free. In such instances, “might” (military or otherwise) may not prevail or be the optimal solution.” (Nayef Al-Rodhan, “Emotional Amoral Egoism”, p. 16-17)
“Human nature as we know it is, nevertheless, malleable and “manageable”. It may be radically modified as a result of advances in bio-, molecular, nano- and computational technologies. It will therefore be essential to establish a clear code of ethics regulating the use of these technologies sooner rather than later.” (Nayef Al-Rodhan, “Emotional Amoral Egoism”, p. 17)
“Circumstances will determine what I term the survival value of humankind’s moral compass. Being highly moral in an immoral environment will almost certainly be detrimental to one’s survival and vice versa.” (Nayef Al-Rodhan, “Emotional Amoral Egoism”, p. 71)
“While humankind is capable of being both good (altruistic/pseudo-altruistic) and bad (brutal), survival instincts are so powerful that it is more likely that people will behave poorly than positively. In most instances, people do not intend to be bad, but simply act according to what they perceive to be their general self-interest. Therefore, according to what I call the pro-vice principle, being good is harder than being bad because being defensive, possessive and selfish is more instinctive and reflexive, whereas being good, moral or pseudo-altruistic requires a great deal of conscious will power. This explains why magnanimity and higher moral ground are so hard to achieve. Indeed, only some people are sometimes capable of this.” (Nayef Al-Rodhan, “Emotional Amoral Egoism”, p. 71)
“From the portrait that I have provided, humankind is overwhelmingly driven by instincts, the most powerful of which we have identified as self-interest, fear, pain, grief, pleasure, ego needs, reward and greed. We may also be driven by our specific interests or passions, which are themselves underwritten by more basic impulses, although not entirely. We are sometimes motivated by reason and less often by reflection and conscious moral judgements. In short, we are overwhelmingly emotionally driven, occasionally employing reason to understand what we perceive, and only infrequently engaging in reflective thought which may lead to conscious moral behaviour.” (Nayef Al-Rodhan, “Emotional Amoral Egoism”, p. 83)
“In other words, it is my view that the brain is preprogrammed to “feel good” (i.e., to seek a sense of well-being/gratifcation). This is what I term the gratification principle. This usually occurs as the result of instinctive “salient/relevant” acts or what we normatively decide are salient/relevant acts.” (Nayef Al-Rodhan, “Emotional Amoral Egoism”, p. 110)
“At a broader level, society contributes to shaping us, both by ensuring that our basic survival needs – which include not only sustenance and physical safety, but also a positive and stable identity – are met and by inculcating values that reflect our higher aspirations as self-aware beings. Culture also constitutes a major medium through which to point humanity in a positive direction.” (Nayef Al-Rodhan, “Emotional Amoral Egoism”, p. 119)
“In my view, it is more accurate to say that the human mind is a predisposed tabula rasa, that is, predisposed through the presence of an inbuilt survival mechanism that dictates certain behaviour linked to survival. Like Locke, I also attribute some importance to the human capacity for reason, although a comparatively small proportion of what drives humankind is due to reason compared to genetically coded for survival instincts. I believe that we have free will and are therefore responsible for our actions. However, in no sense are we radically free to choose who we are in the way that Sartre and Kierkegaard believe.” (Nayef Al-Rodhan, “Emotional Amoral Egoism”, p. 139-140)
“On the question of morality, I argue that humankind is neither moral nor immoral, but amoral. The conception of human nature put forward here therefore stands in contrast to Hobbes’ vision of human nature in which psychological egoism is the primary characteristic of humankind. I also depart from those scholars, such as Hauser, who argue that morality is innate in human beings. There is no evidence to suggest that human beings are endowed with innate moral principles.” (Nayef Al-Rodhan, “Emotional Amoral Egoism”, p. 140)
“We may have some emotions from which moral codes of right can be developed through conscious reflection, as de Waal suggests, but this emotionality does not imply that morality is innate. It simply means that we possess some moral sensitivities, the intensity of which reduces over space. In this sense, there is no such thing as true altruism. What we may interpret as altruism is more likely to be pseudo-altruism – at some level, all apparently altruistic acts are related to general self-interest defined in broad terms.” (Nayef Al-Rodhan, “Emotional Amoral Egoism”, p. 140)
“Since we cannot rely on human beings to be moral, anarchy and situations of near-anarchy should be prevented at all costs. The sense of fear that such circumstances engender in people will result in fear(survival)-induced pre-emptive aggression, brutality and injustice, and these eventualities must be prepared for. Even in nonanarchic situations, survival instincts are very powerful and may be incited instantaneously. The risk of aggression and brutality needs to be minimised through confidence-building measures and inclusiveness.” (Nayef Al-Rodhan, “Emotional Amoral Egoism”, p. 140)
“Understanding how human beings are emotionally based may provide us with insight into a great many of the problems with which we are faced, such as xenophobia, ethnocentrism and conflict. In addition, like Rawls, I recognise that some moral acts may be unconsciously motivated. My approach is, nevertheless, distinct from a Rawlsean conception of human nature and morality, because I take into account the neurochemical mediation of emotions, which reminds us that our emotions are not purely psychological phenomena, but also physiological. This has important implications for the way in which I conceive of morality. While human beings have a predilection for some moral sentiments under particular circumstances, they do not, in my view, possess an innate morality. Indeed, there is no evidence to suggest innate morality. It is therefore important to create the conditions under which the expansion of our moral communities may become more likely.” (Nayef Al-Rodhan, “Emotional Amoral Egoism”, p. 156)
“Those who are outside the centres of power, because of the need for a positive and not simply a stable identity, are likely to find an independent identity appealing.” (Nayef Al-Rodhan, “Emotional Amoral Egoism”, p. 180)
““Emotional Amoral Egoism” indicates that ethnic conflict should be understood in terms of a reaction to a failure to satisfy a group’s basic physiological, security and ego needs due to discrimination, experienced by a group whose relations are premised, above all, on cultural affinities.” (Nayef Al-Rodhan, “Emotional Amoral Egoism”, p. 181)
“While I recognise the importance of the structure of the international system for the incidence of interstate conflict as a result of fear and insecurity, I place greater weight on the domestic factors contributing to conflict than realists do. Economic and governance structures may contribute to the causes of conflict. The structure of the domestic economy, coupled with a lack of adequate checks and balances to prevent undue influence by certain economic lobbies, may give particular economic groups the capacity to influence foreign policy choices.” (Nayef Al-Rodhan, “Emotional Amoral Egoism”, p. 184)
“Increasing interdependence between states also means that absolute gains are possible, thereby reducing the likelihood that competition and greed will lead to conflict. Indeed, as I have argued in the Theory of Symbiotic Realism, symbiotic state-to-state relations may result from cooperation, interaction and mutual dependence.” (Nayef Al-Rodhan, “Emotional Amoral Egoism”, p. 185)
“However, in my view, there is no reason why a clash between civilisations is inevitable. If civilisations are securitised and become intertwined with geopolitical interests, it is likely that we may experience what appears to be a clash between civilisations. In some instances, ideology, identity and geopolitical issues may become entangled. Yet, differences between civilisational forms do not have to constitute a cause for fear or insecurity and therefore conflict.” (Nayef Al-Rodhan, “Emotional Amoral Egoism”, p. 185)
“Cultural and ethnic diversity needs to be thought of as benefiting humanity’s future, survival, strength and excellence. It promotes what I call cultural vigour similar to the way in which molecular/genetic diversity promotes “hybrid vigour” in nature and thus strength, resilience and a higher potential for a problem/disease-free future. Therefore, what I call a natural selection of ideas, which is comparable to nature’s way of selecting genetic traits, will result in what I term the survival of the fittest ideas in the long run. Thus, in the end, the best ideas and ideologies will prevail because they are the most “just” and the most likely to appeal to “egoism”, which are powerful motivating factors for humankind.” (Nayef Al-Rodhan, “Emotional Amoral Egoism”, p. 185)
“In situations of near-anarchy in which people fear for their survival and that of their loved ones, general self-interest determined by genetically coded survival motivations are most likely to trump most moral standards that might normally help to govern how individuals think and behave.” (Nayef Al-Rodhan, “Emotional Amoral Egoism”, p. 191)
“The international community therefore needs to prepare for such eventualities. Global and regional early warning mechanisms are required to prevent violence from occurring in near-anarchic situations and spiralling out of control. In most instances, this applies to failing or failed states. However, near-anarchy may also be present in the aftermath of natural disasters. This was indeed witnessed after Hurricane Katrina in New Orleans in 2005.” (Nayef Al-Rodhan, “Emotional Amoral Egoism”, p. 191)
“Promote representative, effective and accountable systems of governance in keeping with local cultures and histories.” (Nayef Al-Rodhan, “Emotional Amoral Egoism”, p. 203)
“Promote inclusive national, regional and global identities.” (Nayef Al-Rodhan, “Emotional Amoral Egoism”, p. 203)
“Human and societal security should be seen as complementary to state security, and security must be thought of in multi-sum and multi-dimensional terms (human, national, transnational, environmental and transcivilisational).” (Nayef Al-Rodhan, “Emotional Amoral Egoism”, p. 203)
“The power of emotions as drivers of behaviour, especially when survival is perceived as being at stake, needs to be recognised and taken into account at all levels of society and governance.” (Nayef Al-Rodhan, “Emotional Amoral Egoism”, p. 203)
“Policies should take account of the emotional dimensions of human behaviour rather than assuming rational action.” (Nayef Al-Rodhan, “Emotional Amoral Egoism”, p. 203)
“Establish a strong constitutional basis for laws so that they cannot be changed at the whim of a particular political “mood”.” (Nayef Al-Rodhan, “Emotional Amoral Egoism”, p. 203)
“Policies that assume that human nature is a tabula rasa (clean slate) should be reviewed and revised to reflect that man has an in-built genetic code for survival with no evidence for innate morality.” (Nayef Al-Rodhan, “Emotional Amoral Egoism”, p. 203)
“Realisation that humankind is pre-programmed to “feel good” and to seek gratification/well-being regardless of the reason and consequences; therefore, normatively (through parenting, schooling, societal and global influences) couple “feeling good” as a result of gratification with constructive rather than destructive behaviour. Neuronal craving mediated through neurochemistry (e.g., the “dopamine rush”) will then ensure repetition of “feel good” behaviour that will have positive consequences for the individual, society and humanity as a whole.” (Nayef Al-Rodhan, “Emotional Amoral Egoism”, p. 204)
“Society should play a major role in promoting strong moral norms.” (Nayef Al-Rodhan, “Emotional Amoral Egoism”, p. 204)
“Promote justice, inclusiveness, equality, respect and opportunity as conflict prevention measures.” (Nayef Al-Rodhan, “Emotional Amoral Egoism”, p. 204)
“The role of education, the media, political statements, information and communication technologies, culture and governance structures in shaping the human psyche and behaviour locally and globally must be recognised.” (Nayef Al-Rodhan, “Emotional Amoral Egoism”, p. 204)
“Invest in life education on basic rights, human dignity, shared human destiny and transcultural and transcivilisational tolerance and dialogue as well as youth and after-school programmes.” (Nayef Al-Rodhan, “Emotional Amoral Egoism”, p. 204)
“Encourage self-reflection, critical thinking, self-regulation and recognition of shared global values through education, an independent media and information and communication technologies.” (Nayef Al-Rodhan, “Emotional Amoral Egoism”, p. 204)
“Morality, if present, should not be relied on because it will be trumped by self interest in most circumstances.” (Nayef Al-Rodhan, “Emotional Amoral Egoism”, p. 204)
“All policies should be packaged with full awareness of the limitation of human nature (amorality, emotionality and egoism) in both the short- and the long-term.” (Nayef Al-Rodhan, “Emotional Amoral Egoism”, p. 204)
“Establish early warning mechanisms to detect and prevent violence and brutality in situations of near-anarchy (e.g., natural disasters) and within failing or failed states.” (Nayef Al-Rodhan, “Emotional Amoral Egoism”, p. 204)
“International cooperation is required to prevent anarchic situations developing and the unmasking of ever-present brutality and injustice that results from fear for survival in such situations.” (Nayef Al-Rodhan, “Emotional Amoral Egoism”, p. 204)
“Policy must always be compassionate and humane not only for moral reasons but primarily because it is in every state’s national interest in today’s interconnected and globalised world.” (Nayef Al-Rodhan, “Emotional Amoral Egoism”, p. 204)
“Establish incentives for the promotion of high moral standards in the global entertainment, literature and art communities.” (Nayef Al-Rodhan, “Emotional Amoral Egoism”, p. 204)
“Our new concept of “just power” argues that the promotion of justice should be the aim of modern statecraft, not for altruistic reasons, but because it is the only sustainable way that states can promote progress and stability in a globalised world.” (Nayef Al-Rodhan, Neo-statecraft and Meta-geopolitics, p. 13)
“statecraft in the 21st century should be more about promoting global justice as a national interest of each state than national interests narrowly defined; it should be more about long-term sustainability than short-term gain; and it should focus less on conflicts of interest than on their reconciliation.” (Nayef Al-Rodhan, Neo-statecraft and Meta-geopolitics, p. 14)
“Meta-geopolitics differs from traditional concepts of geopolitics, as it proposes a multidimensional view of power.” (Nayef Al-Rodhan, Neo-statecraft and Meta-geopolitics, p. 51)
“An analysis of geopolitical dynamics within the seven capacities of state power reveals that there is one area in particular that will define and heavily influence 21st-century geopolitics: a corridor that runs from north to south between 30 and 75 degrees east. The corridor includes countries from three continents: Africa, Europe and Asia. In the east, it incorporates the disputed territories of Jammu and Kashmir, as well as China’s Xinjiang province. At its western edge, it includes the Horn of Africa and the entire east coast of Africa. The corridor also includes the Arctic Circle in the north and Antarctica in the south. Due to the corridor’s international geopolitical significance and its volatility, we call it the Tripwire Pivotal Corridor.” (Nayef Al-Rodhan, Neo-statecraft and Meta-geopolitics, p. 81)
“A state’s foreign policy should not just be smart, it should also be just.” (Nayef Al-Rodhan, Neo-statecraft and Meta-geopolitics, p. 139)
“By promoting justice and thus the interests of the international community as a whole, a state will be able to make its influence over others sustainable and achieve its own national interest.” (Nayef Al-Rodhan, Neo-statecraft and Meta-geopolitics, p. 147)
“If states do not act according to principles of justice, the injustices they perpetrate will harm not just other states but ultimately also their own national interest.” (Nayef Al-Rodhan, Neo-statecraft and Meta-geopolitics, p. 171)
“Statecraft in the 21st century requires extraordinary abilities to reconcile a series of crucial interests that are relevant in the realm of international politics. Justice as a guiding principle prompts statesmen to strive towards harmony and the reconciliation of different interests as opposed to pursuing a state’s national interest at the expense of other states and entities.” (Nayef Al-Rodhan, Neo-statecraft and Meta-geopolitics, p. 173)
“Statecraft that not only pursues the security and well-being of the state but that is equally guided by universal human values and the long-term global interest for peace and environmental sustainability will succeed at reconciling the eight global interests without significant conflicts of interest.” (Nayef Al-Rodhan, Neo-statecraft and Meta-geopolitics, p. 230)
“As the international system is transforming, so is statecraft. Although the state as an entity in international relations is still predominant and is unlikely to go away anytime soon, statesmen today have to be concerned about much more than just the safety of their own country. As globalisation is bringing states and different cultures closer and closer together, it is the task of neo-statecraft to ensure that this process is smooth and peaceful, and that humans all over the world can benefit from the new synergies created between different states and cultures.” (Nayef Al-Rodhan, Neo-statecraft and Meta-geopolitics, p. 351).
118) “Promote the rule of law and consistent impartial and regulated law enforcement mechanisms that focus on rehabilitation and not just punishment.” (Nayef Al-Rodhan, “Emotional Amoral Egoism”, p. 203)