The United Planet
(A study of the UN and Global Needs)
A Call for Change
In extinction studies, it is found that 252 million years ago our planet warmed 5 degrees by CO2 and 97 percent of life died. (Wallace-Wells 2017) Today our climate is warming as well, however at a much faster pace than 252 million years ago. The United Nations Intergovernmental Panel on Climate Change (IPCC), in the most optimistic projection, anticipates 4 degrees of warming by 2100, however it can possibly be up to 8 degrees. The United Nations, international nation-state governments, including the United States, and international scientists, consider climate change the number one security threat to the civil society. (Ghosh, 2016; Krasno, 2023) Humanity is facing a crisis of mass extinction, which will include humanity. In the meantime, the planet will suffer from multiple vectors of chaos as we move toward an uninhabitable Earth. Despite the UN prioritizing research and data collection, acknowledging that human activity is the cause of the problem, there is extremely little being done in an active response.(O’Key 2023; Mann & Wainwright 2018; Nicholson & Wapner 2015; Pope Francis; 2023) Nation-States and the United Nations are failing to initiate systemic changes that are necessary for survival. Pope Francis in the Laudate Deum (2023) calls on “strategists capable of considering the common good and future of children” observing that “climate change makes manifest structural sin.”
People within the UN, and experts analyzing it, understand we need a new systematic approach for global organization, dynamics, and inter-relational perspectivism. (Speth, 2023; Klein, 2014; Mann & Wainwright 2018) The need to move towards a global governance for the sake of common planetary needs, collective problems, organizing goals and implementing systemic change is becoming apparent as a solution. (Bosselmann & Engel, 2010; Westra et al 2011) For this new approach, the study of social psychology, defined by humanity’s common human nature and social dynamics, becomes paramount in the reorganization and designing of planetary systems. (Myers, 2012) Social psychology looks at systems as well as social relativistic dynamics and influences, which are addressed throughout the paper. Through social psychological lens, we will investigate why our systems are not working, and how they can work in the service of all individuals and the planet.
The United Nations was created for world peace and planetary crisis resolution. In its major role for addressing climate change to the best of its ability, this paper will analyze its structure and function in its service to human and planetary crisis. Changes to the UN structure will be proposed based on the UN failures, and a global governance, the United Planet will be introduced, composed primarily of international Indigenous leaders and expert civil society leaders for the sake of multilateral global leadership systems. The United Planet will need to provide a unifying global constitution to which all nation-states must comply with for the responsibility to international, national, and planetary relations. The constitutions will primarily be based on the existing Earth Charter, endorsed in 2020, which has already demonstrated profound success in various methods of action. Other important structural tools for organization, protection, and functionality of the UP will be introduced to provide a broad systemic overview. These tools will consist of: 1) a new economic system-Eartheco, regulating production laws and removing money or currency from the economy for universal access to resources, 2) a system of laws that protect planetary and human rights, 3) new psychological and relational tools called UEA MEDS-both a system of personality disorder treatment and methods for assessment 4) a committee for religious conflict resolution, stewardship, and the implementation of Earth Charter goals, 4) a UEA MEDS Security Council and International Court of Justice to oversee and mediate disputes peacefully and/or correctively between or within nation-state governments, 5) a new alliance between the UP and global militaries of all nation-states where the primarily respond to the UP for the common goals of the planet, 6) and a Trusteeship to help reorganize any nation-state that has a leader acting illegally or irresponsibly to the planet or to their own citizens which will require an interim leader while a new government is organized. I will conclude with how these systems resolve global concerns, how they may be implemented, the ways they prove to be safe and effective, and how they present the best way forward for humanity and the planet. (Aberg 2026;2023)
Many years ago, there was a famous speech by the Haudenosaunee addressing the UN called “Basic Call to Consciousness” explaining that “spiritualism [is the] highest form of political consciousness…[and that] spiritual consciousness is the highest form of politics. (Astor-Aguilera and Harvey, 2018) I bring this up because first, the only critique made about the Earth Charter, is that it is too spiritual with people having an aversion to a spiritual system. (Bosselmann, 2011) However, secondly, in my work with extreme personality disorders, and in my system of personality disorder treatment-UEA MEDS, it is essential for people to have a sense of spirituality, which is non-secular perceptual/behavioral praxis. For this reason, I must define spirituality as a basic ontology of relating and connecting to truth within and beyond yourself. As many people understanding the planetary crisis today, they call for a “spiritual awakening to a new consciousness.” (Speth 2023) The simple act of seeking truth enables the nervous system to be in a state of health, thus personality and relational health can follow, which then provides a perceptual system for navigating social psychological influences.
In social psychology, there is a well-studied phenomena called ‘the biggest attribution error” for the causation in human thinking and behavior, attributing it to the individual. (Myers 2012) However, the primary reason why people think and behave as they do is because of the “times and the systems,” a temporal causation. Secondly, it is the situations they find themselves in, and lastly it is because of who they are dispositionally. Philip Zimbardo coined the term “Lucifer Effect” in studying situations where systems, and the people in them, turn evil, the latter term which he defines as ‘intentional crimes against humanity.’ (Zimbardo, 2008) In this structural effect, all types of people align with an instigating violator as an authority, and blame or re-traumatize the victim. Zimbardo observes that the only way to stop such an effect is through a 3rd party outside intervention. At present we do not have a singular outside intervention for our world planetary crisis, however it is possible to design one. In Lobaczewki’s (1998) Political Ponerology, he recognizes that society goes through cycles of “evil” as imperialistic agendas’ continue to re-surface and never really get fully resolved. I argue his is also something that could be resolved with a full systems change, through a top-down “container and social fabric” shift through the Earth Charter and Eartheco, as well as an internal, relational bottom-up shift through UEA MEDS. (Aberg, 2026; 2023) As Zimbardo points out, good leadership and a good container can foster healthy well-being and norms of behavior within its civil society, yet with attuned relationality we can orient ourselves appropriately for the community as well.
Politics in modern times has come to have a negative connotation however, I will define this simply as “the practice of government.” (Mann & Wainwright) Government can be understood as an organizing system for protection, organization, and communication among a society through some type of central authority with agreed upon laws for the society to function. (Bosselmann 2011) Government can be seen as a container for and fabric of daily life. A functional government as a system that can organize optimally in its goals for protection of the integrity of its social members, organizing systems of communication, resource sharing and projects of development or problem-solving. At this point in time, we need this on a planetary level to be efficient in achieving our goals. Bosslemann and Engle (2010) explain that we need, “collective efforts to identify, understand, or address worldwide problems that go beyond the capacity of individual states to solve…[a governance would allow] collective problem-solving to bring more orderly and reliable responses…global governance encompasses an extremely wide variety of cooperative problem-solving arrangements. (p.226)
The UN has never been a government, rather it is considered an anarchist organization of nation-states as determined by political scientists. (Weiss, 2012) Weiss writes: “no overarching authority exists beyond that of individual states…despite the notion of the sovereign equality of states…all sorts of unequal relations have existed and have even been formally approved.” (p.9) Technically, we do not have a global container. However, as some will argue that the USA, USSR, China, UK, and France act as the global containers considering their positions as the 5-permanent security council of the UN, with ultimate veto power on decisions, overseeing the World Court for judgements calls, or calls to action. (Krasno, 2023; Fauso, 2003; Weiss et al, 2017) Furthermore, it can be understood that due to the size of military force and biggest source of UN funding, that the US is a rivaling unilateral global power to the UN. (Weiss, 2012) In the forward of What Is Wrong with the United Nations, Urquhart states, “Given the skewed distribution of power in the international system,…there is another ‘world organization’—the United States…Washington’s sheer might and willingness to resort to unilateralism will dominate every level of UN affairs-normative, legal, and operational.” (Weiss, 2012, p.xi)
As many experts are studying this crisis, people see massive systematic change on multiple levels is required. (Ghosh, 2016; Mann & Wainwright, 2018; Pope Francis, 2023 Klein) While capitalism instigates issues in ethics, policies, inequalities, production practices and industrialism related to it, the overarching influences guiding capitalism are imperialistic powers. (Ghosh, 2016; Mann & Wainwright, 2018) These networks of power create obligations, distractions, and lifestyles for the world we participate in. Systems need to change to enable and protect a new way of life for the planet, for values, purpose and imagination to flourish. The government systems of nation-states seem to be disconnected from the civil society. Governments that describe themselves as “democracies” are increasingly beyond individual control. (Westra et. al 2011)
The United Nations-Structure, Function, and Analysis
The idea behind the UN has always been for a sense of security and peace first and foremost. (Krasno 2023) The League of Nations first arose after World War I through the conception by the US president Woodrow Wilson. The idea was for an egalitarian council to resolve disputes between countries. Ironically, Wilson could not join the League due to the Republican Senate refusing to allow him to ratify the treaty which was required for the membership. World War II broke out. The US president F.D. Roosevelt decided the organization “needed some teeth” for security purposes and envisioned four initial world powers to be those teeth. The first security council was signed between the Roosevelt in US, Churchill in the UK, and Stalin in the USSR in 1945. Later China joined, and eventually France. (Fasulo 2003) These five members of the security council remain the only five permanent members today, with a rotating membership of 10 other members serving 2 years each. Today the security council has had to expand to address global health, climate change, and migration, which are all linked together. The veto process which blocks active initiatives is one of the biggest problems the UN has due to the small amount of member states and the countries who dominate the decision making.
When the UN was founded, the Declaration of Human Rights was made as a central to its purpose. Mégret (2020) notes that one of the UN main purposes may be the reason change is needed in adapting to the times. She writes:
The Security Council may be the least obvious organ within the United Nations to have a human rights role, yet it may also be one of those that can make the most difference— both positive and negative— when it comes to the upholding of human rights standards internationally….But the Security Council is, like all giants, rather hard to move in the first place, and possibly just a little dangerous when it does…The Security Council’s practices provide rich terrain for analyzing prospects for human rights at the United Nations, as well as the evolving role of human rights not only as something that is promoted by the UN but which shapes, and even constitutes, its authority going forward. (Megret & Alston, 2020, p.39)
Due to the veto power, and the P-5 (permanent members), situations like Ukraine have gone on for years without any ability to act. (Krasno, 2023) Among expert opinions and members of the UN, it is generally agreed-the “teeth” of the UN are no longer working for the good. (Megret & Alson 2020; Krasno 2023; Weiss 2012)
The general assembly is comprised of the state members from 193 countries that are a part of the UN, with Palestine and the Holy See observing. They meet together to debate global issues such as population, development, climate, and the environment. They have 6 committees within that specialize in certain issues related to global problems, one of which creates treaties in the form of the International Law Commission (ILC). In Fasulo’s book (2003), a chapter “Rubbing Elbow and Egos in the UN Village” describes the atmosphere at the UN General Assembly. She quotes former Slovenian ambassador Turk, “The amount of psychology in diplomacy is remarkable. States behave very much as human beings. It is very ego driven,” and former Canadian ambassador Malone, “at any given time, out of 193 ambassadors, about thirty-five control the game. Within the Security Council four or five ambassadors at any given time are dominant, perhaps a few more, counting the nonpermanent ones. This is also true in each of the General Assembly committees.” Fauslo continues, “So, if you know and work well with relevant figures among those thirty-five dominant people, you can do anything. And if you don’t, forget it.” (p. 103,99). The general assembly is predominately Westphalia dominant with the Global South unequally represented in decisions, often as a result of financial contributions and dues which are based on the financial status of the nations-states. (Weiss 2012) However, the voting system allows for more democracy than the Security Council where decisions are made on “majority rules.” (Krasno 2023)
The Economic and Social Council (ECOSOC) which serves as more of an open forum for civil voices and has affiliated NGOs, corporations, and private organizations to assist as affiliates in its work. ECOSOC functions like the General Assembly with a smaller membership, yet a larger international engagement on social and economic issues. ECOSOC also incorporates more developing countries voices than the “Westphalia” design of the UN origins. As Wiess (2012) describes:
It consists of nongovernmental organizations (NGOs), independent experts, consultants, and committed citizens whose roles include pressing for action, research, policy analysis, and idea-mongering. They often combine forces to put forward new information and ideas, push for new policies, and mobilize public opinion around UN deliberations and operations…. These actors are an integral part of today’s United Nations. What once seemed marginal for international relations now is central to the analysis of multilateralism. (p.9)
Ironically in Krasno’s book on the UN, she writes that it “functions under the General Assembly and is often criticized for duplicating the work of the Assembly…critics calling for ECOSOC’s elimination” but due to the “majority membership” representing the developing countries and civil society as a whole, it is unlikely. (p.14) In Wiess’s opinion, it is the most beneficial aspect to the UN and global problem-solving.
Of the three remaining UN organs, the Secretariat and Secretary-General organ carries out the plans and services to the other organs. The Trusteeship Council, which now only meets once a year, was originally designed to help countries to gain independence and self-governance from colonized situations, however it has already completed this mission. (Krasno, 2023) Finally, there is the International Court of Justice (ICJ) or World Court which is made up of all the members of the UN and has 15 judges to settle country disputes, subject to the Security Council and General Assembly.
The World Court along with the Security Council’s “enforcing teeth” which now encompass climate change are the biggest blockages to the UN efficiency. The problematic nation-states sovereignty act in their own interests, competing and dominating other countries without checks or balances. (Weiss 2012) Furthermore, there are no moral and ethical guidelines to protect the world from planetary harm initiated by nation-state leaders or economic elite interests. Dellapenna (2011) writes: “International law largely remains a primitive legal system (Dinstein 1986). The international legal system lacks the superstructure of specialized institutions—executive, legislative, judicial, and administrative— found in modern national legal systems.” (pp 154)
The UN has growing challenges in world crisis, and is no doubt needing to adapt its system to the times or else fail as the League of Nations did before. (Westra et. al 2011) One positive is that many parts of the UN remain flexible, adaptable with plasticity to meet needs. However, certain parts of it have not changed much in years, and change is increasingly necessary if it is going to continue “its purpose” in providing for global peace, rights of humans and nature, security, and networking on collective problem-solving necessary for climate change. War and warring states are not helping in global social relations or in climate crisis. Refugees and migrants are also not getting needs met with UN efforts for aid being blocked by the countries committing crimes against humanity. (Krasno 2023)
Increasing unrest between nation-states has been diverting the direction of planetary movements. Weiss et al. (2019) writes:
The Western coalition at the UN has badly fractured, with the Trump Administration publicly castigating most of its traditional allies on various issues, even engaging in ad hominem attacks on several Western leaders. Meanwhile, Brazil’s November 2018 elections resulted in the presidency of Jair Bolsonaro—called by some the “Trump of the Tropics—whose negative impact on Brazil’s leadership in such multilateral efforts as climate change and in the BRICS is likely. (pp. 14)
Krasno (2023) writes, “the human rights organization Freedom House reported in 2021…truly democratic governments has been in decline. The result has been more misery in the human condition and extensive gross violations of human rights in numerous countries all over the world.” (pp.93) Behavior is contagious and authoritarian governments worldwide are mirroring each other. We need a global antidote and greater, authentic leaders to serve and protect the planet.
In the past there has also been poor financial and economic terms and determinants. Overall, there is typically a lack of funding for important projects. (Krasno, 2023) The civil society’s specialized agencies have had also biased funding agendas based on donations, and difficulties in meeting all the needs through its affiliated institutions. The World Health Organization, the IMF and World Bank have a bad reputation due to capitalistic behaviors and influences, yet they still represent civil society with capitalistic mindsets in action. (Karim 2011; Krasno, 2023) The Global South, Indigenous Peoples, and environments have not adapted well to the industrial and capitalist interventions and projects, especially with the IMF microfinancing loans and Transnational Companies implementing cash crops. Subsistence farming and ecosystems have been drastically altered. People used for cheap labor and ecosystems destroyed and polluted for export interests. Although these were not “goals” of the UN, the UN was certainly unable to protect against these activities or mitigate these problems.
The United Planet-A Common Unity
The United Nations maintains an important purpose-for each sovereign, niche nation-state to come together and exchange information as individuals and in relational community. Based on what is working in the UN-the multilateral civil society of ECOSOC, and what is not working-Westphalia dominance, a lack of Global South representation, international law implementation, World Court (ICJ) efficacy and the security council integrity, I propose the Global South predominantly lead the UP. In particular, Indigenous leaders from across the globe, in combination with experts/scholars of modern civil society, would be a “best fit” to form the basis of the United Planet membership. This would allow for checks and balances on the decisions and dealings of the UN as a whole, and the member nation-states in the UN. Furthermore, as Weiss (2012) argues, one of the most effective things about the UN is the multilateralism efforts of civil society to respond to global issues. The UP leadership would represent and realign the civil society with the highest councils above nation-states. It would rebalance priorities with an Indigenous ecological, United Planet, spiritual worldview, and bring accountability to nation-state leaders who must comply with global human and planetary rights. Current issues of climate crisis, imperialism, warring states, and capitalism are directly attributed to Global North. (Nicholson & Wapner 2015) Climate, ecosystem and social justice issues are most commonly problem-solved by Indigenous, Global South, Western allied experts, and religious leaders. (Redvers et. al. 2022; Westra et. al, 2011, Mann & Wainwright 2018) The Indigenous Peoples, in particular, are experts on rehabilitating ecosystems in relationship to humans, through Traditional Ecological Knowledge (TEK), and are experts of natural law and informal law as an extension of natural law. In addition, they are in the best position to know the problems as they have had to engage with them. (Escobar, 2016 Westra, et. al. 2011) It is a widespread understanding among UN analysts, the Indigenous, Global South, and Civil Society involvement is what is needed to rebalance the UN and provide a way of being in line with the Earth Charter, which is the agreed to be most effective global constitution. (Bosselmann & Engle 2010; Westra et. al, 2011)
Natural laws can be understood as the principles by which nature works and the legitimacy of systems. (Dehlbeck, 2019) Scholars of law argue that by using natural law to analyze international law, we can discern right actions for ecological integrity. (Seck, 2011; Dahlbeck, 2019) Third-world approaches to international law (TWAIL), or to universal global law, effectively protects humans, biodiversity, and ecosystems from environmental harm across national boundaries. (Seck 2011) Seck writes:
Scholars…have explicitly drawn upon natural law to analyze international law and ecological integrity. For example, in Westra’s work on environmental justice and the rights of indigenous peoples, she first proposes a biological/ecological integrity model of First Nations’ (indigenous) rights as the best possible antidote against “eco-footprint crime.” (pp.170)
Preventative policies can also divert destructive processes as well and enable time and human resources to be devoted to restoration or rehabilitation practices. The Indigenous Worldview (I-WV) of Indigenous Cultures tend to uphold natural laws of humanity and serves as an informal law, spiritual law-connecting to ecological truth, in attunement with the physical world. (Redvers et al. 2022; Dahlbeck, 2019) UEA MEDS professional work, which would be some of the “experts” involved in the UP for social problem-solving, is also an extension of natural law and the I-WV. (Aberg, 2026) It maintains the heartful-mindfulness necessary in monitoring neurobiological health and relationality of persons, however, as a necessary expansion the I-WV, it can be applied to working with extreme personality disorders in Lucifer Effect situations. This would enable strategizing influences to assert protective psychological and social boundaries without the use of physical force. (Aberg, 2023)
The Earth Charter, the 2000 Declaration of planetary rights, serves as an extension of the founding 1945 document the UN Declaration of Human Rights, creating a global unity between humanity and the Earth. (Lubbers,et. al, 2008; Bosselmann & Engle 2010) Bosselman acknowledges that “nation-states are failing in effort to control global affairs” and writes: “We are all together in the struggle and need to form a global partnership to care for the Earth and one another. To this end, the Earth Charter can serve as a model, if not for a global constitution, surely for the substance of what global governance needs to aspire to.” (2011, p.186) He quotes the end of the Earth Charter quoting its ending statement:
Life often involves important values. This can mean difficult choices. However, we must find ways to harmonize diversity with unity, the exercise of freedom with the common good, short-term objectives with long-term goals. Every individual, family, organization, and community has a vital role to play. The arts, sciences, religions, educational institutions, media, businesses, nongovernmental organizations, and governments are all called to offer creative leadership. The partnership of government, civil society, and business is essential for effective governance.” (Earth Charter in Bosselmann 2011, p 202)
In comprehending a new approach Bosslemann and Engle (2010) conclude, “ecologically, the world is one. This makes the idea of unity within diversity plausible.” (p239) The disjointed international policy of today that fails in efficacy can be unified through global policy. (Westra et. al. 2011)
The Earth Charter consists of a preamble, a way forward, and 4 major sections with 16 principles. (Earth Charter International, 2000) The section themes are: Respect and Care for the Community of Life, Ecological Integrity, Socal and Economic Justice, and Democracy, Non-violence, and Peace. Through endorsements of UNESCO, nation-states governments, religious and other institutional organizations, the Earth Charter is operating as global aspiration in practice. (Westra & Vilela 2014) As Bosselmann and Engle (2010) explain, “paradigmatic change comes with the eco-centric Earth Charter of 2000. For the first time, human destiny is linked with the destiny of the planet. Earth Charter’s first principle acknowledges that all forms of life have value…” (p.245) It emphasizes the deep need for humanity to shift from individual rights to common responsibilities. (Lubbers,et. al 2008) The Earth Charter shifts laws and polices to life-centered rather than human-centered, creating an interdependent ecological perception of life, interpersonal sustainable development, socio-ecological equity, and resulting in an increase of peace in communities.
As of now, the Earth Charter acts as a tool for countries to initiate policy change, becoming both soft laws and hard policies in certain government systems. (Ferrero, et al. 2002) It is presently considered a ‘covenant’ with online tools for implementation into communities, education tools, and sustainable development guidelines. (Corcoran et al, 2005; Ferrero et. al. 2002) In 2008, Ecuador was the first to adopt the Earth Charter into the nation-state constitution, affirming the “Rights of Mother Earth/Pachamama,” encouraging the construction of hard policies in national and local laws. (Bosselmann & Engle 2010) Bolivia followed in 2009 by implementing changes to their constitution. Costa Rica between 1997 and 2001 implemented and was successful in turning around densely populated violent areas suffering from the degradation of environment and capitalistic influences. (Westra et. al, 2014) Mexico began creating programs, councils, planning committees, and federal policies to improve the quality of life in many areas. In 2010 the Mexican President Calderon publicly endorsed the Earth Charter recognizing it as an important call to action for local governments. In New Zealand the Māori, following models of the Earth Charter, Ecuador and Bolivian Constitutions and legal documents, worked for years making steps toward establishing the Waikato River as a legal entity with rights under the Whanganui Agreement of 2012.
Although the Earth Charter is most widely used in Spanish-speaking countries, countries around the world in governments and civil society organizations have come to popularize and make active use of the Earth Charter. As the book Buddhist Perspectives on the Earth Charter (1997) explains, the Earth Charter is a “tool that will help to protect the weak, the threatened, and the already harmed, in both the human and the non-human realms of life…articulating a common ethical ground…affirmed from many cultural perspectives and that will stand for the shared interests of all.” (p77) From the Buddhist perspective, which the field of psychology considers ‘a philosophy’ for the sake of teaching neurobiological health, the Earth Charter is aligned with the teachings of natural law, our duty in service to natural law, and the aims to eliminate suffering.
In the UP, to enforce formal law under the Earth Charter, if a nation-state leader continues to act in violation to global law, a simple ‘status removal’ from UN, and nation-states recognition in combination with an ‘interim replacement leader’ under UEA MEDS expertise would be the first line of action. If this strategy fails, a second line of minimal military defense could possibly be needed for containment and correction. Due to the UN issues of the Security Council, a new document came into effect in 2005 called the Responsibility to Protect (R2P). (Weiss, 2012) R2P could be expanded in allegiance to the UP. Weiss (2012) explains the doctrine:
If states fail their citizens, the international community must intervene.” This was to go in effect in cases of “crimes against humanity, genocide, ethnocide, war crimes, etc…[guided by] “four precautionary conditions: right intention, last resort, proportional means, and reasonable prospects of success. And finally, the Security Council is the preferred decision maker.” (p.138)
In a similar respect, under the UP, there is usually a better way to negotiate and mediate, however at times, a military intervention may be necessary to contain a volatile force in a correctional set-up. Considering the UP has a common vision and respect for the planet, it will be proposed that all militaries of nation-states should heed allegiance primarily to the UP, and secondarily to their nation-state leader. Especially in time of need to remove the leader, a temporary coup to retrain a violating instigator from abusing human or planetary rights may be necessary. However, there are many examples of temporary coups and interim leader being both peaceful and successful as a result of the attitudes and intentions.
In Thailand, where I live, we have had 22 peaceful military coups, and even recent election veto. (Cottrell, 2025) Although some citizens are always disappointed, it brings to civil unrest to a mindful pause with civil divides relaxing. The country has a re-set, protesters calm, or in the case of internal government turmoil, the government takes time to reflect and recalibrate. In the case of the UP, the Trusteeship Council would not just replace the leader with an interim, it would also investigate political and structural governmental issues, and assist in the reorganization of governments to prevent future problems. Again, as a 3rd party intervention, the UP can assist in realigning a nation-state with Earth Charter principles.
The last issue to be addressed is capitalism. Funding, values, and priorities of capitalism have posed long-standing issues to civil society, unable to freely work on what is most important for individual purpose and collective well-being. (Krasno, 2023; Weiss 2012) Eartheco, a general reciprocity exchange economy that removes (and legally bans) the use of currency/money, which is considered as mechanism and means imperial power. (Aberg, 2026; Weatherford 1997) Without financial accumulation and dependency of money, civil society can reset in behaviors, priorities/values and be liberated in choice and direction. (Aberg 2026) Essentially, physical assets and private ownership would be capped at a hypothetical 500 million, and there would be no more existence of debt, credit, financial value, ciphered extractive capital, subjectively-arbitrarily measured value, artificial scarcity (we have enough food, water and housing for everyone-and need to keep it that way), or financial obligations. As a psychological tool to make the transition comfortable for people, I propose a “mythical collective, global bank account” that all humans collectively share, yet it is unlimited for every individual’s use. We could record transactions through qr scans for giving and receiving, however the scan system is not necessary and optional, only to serve for personal records, and possible social psychology studies. Also, in cases limited supply, people may need to “apply” with distributors for a resource, and asset records may be helpful for the supplier to discern the best candidate. Suppliers would need to be mindful in distribution and allocation in light of no money exchange. However, due to the collective World Spirit Bank account and there is nothing physical or measured about exchanges. Resources will have inherent and practical values, and job choices and services will be out of authentic purpose. Eartheco works on the principle of making merits to other people by sharing rather than making profits off other people as in the practice of capitalism. It will also enable the Earth Charter and global laws to come into full effect, regulating production and initiating innovative changes to physical infrastructure without restrictions on money.
Conjunctly, the system of capitalism is not in alignment with the principles of the Earth Charter, UNDHR, or UNDRIP. Capitalistic systems have a strong negative influence on human thoughts and behaviors, causing people to take advantage of others, act out of fear or greed, creating binding dependencies in negative relations, and is extremely stressful with pressures of poverty. Market forces and money are often beyond a person’s ability to control it, regardless of how hare they work. (Graeber, 2011) Einstein is quoted in Mann & Wainwright (2018) saying, “it difficult to discern cause and effect (what Einstein calls “general laws”), and the historical embeddedness of economics in the processes that shape our thought, the “system of values” that “unconsciously … guid[e] social behavior.” (p.59-60) Money and currencies are designed to work for imperialism and to keep the civil society dependent on governmental power. (Weatherford, 1997) Capitalism creates scarcity and poverty when there does not need to be any. It is based unethical, invalid accounting of debit and credit where the behavioral mechanisms in exchange are often inverted. (Graeber, 2011) As fossil fuels are primarily to blame for climate change, is a means for economic domination and political control, as well as being a major factor in the warring of nation-states, they need to be legally banned. (Nicholson & Wapner 2015; Ghosh 2016) Civil society can mobilize to find alternatives and be liberated from this dependency.
A set of global laws and informal laws can work together for honoring the natural laws of life. Dellapenna (2011) writes:
international law too rests on the consent of the participants—classically nation states. Some today argue for rooting international other than in the consent of states, including religion revelation (Weeramanty 1988), natural law (Janis 2008: 62-69), or the consent of the global population rather than of states (Alko by 2008; Baker 2010; Villalpando 2010). (pp.155)
All of these alternatives can be put in place through a new “sovereign planetary” constitution where no one has to suffer from an abusive dictatorship of a nation-state. As Dellapenna, Mann and Wainwright observe, religious organizations seem to serve in the shift towards ethics. Although religion has also acted in world power situations of conflict, it can also be a cure. Pope Francis, Buddhists, and Interfaith groups, and Muslim activists have all served as motivators for world healing, human and planetary rights. Earth Charter implementation had been significant through religions organizations. (Morgante, 1997; Pope Francis 2023; Lubbers et. al 2008) With religions being both a global structural force beyond politics, healthy heartful-mindful representatives of these faiths could serve as a special mediation committee under the UP for handing religious organizational problems globally, aligning religious networks with the UP common unity. Furthermore as civil society leaders, religions can also serve as stewards to implement programs and plans of the UP or UN.
In Summary, for the structure of the United Planet, I propose an assembly of Indigenous leaders (as the majority members), Experts and Scholars, and UEA MEDS professionals as to be in the main UP Assembly, Security Council, ICJ/World Court and a Trusteeship Committee. In addition, a fifth committee would be a World Religious Stewardship Council to work out religious problems and to implement a greater presence of Earth Charter projects in their respective nation-states. The Earth Charter, UNHR, UNRID, and Eartheco would serve as a constitutional basis for devising a set global laws. Eartheco would be implemented and capitalism would be banned. Finally, if ever needed as a last resort, all militaries under the UP could assist to contain and correct in situations of extreme violence. However, nation-state militaries under the UP primarily could be used in situations of climate crisis and refugee aid, as another important function they perform. (Krasno, 2023; Faulso, 2003; Weiss, 2012)
Conclusions for the UP in Serving the UN, Civil Society, and Planet
People have lost trust in the idea of leadership and governance. Many fear the idea of a world government. However, in nature, during times of need, natural leaders do rise up to make a change. There are always going to be leaders, for better or for worse, and the systems we have now are not working for us. (Nicholson & Wapner 2015) By implementing a full systems change, from global political organization under the governance of Earth Charter, to Eartheco economics, and UEA MEDS psychological and relational healing, the new world will look and operate very differently. Wise, heartful leaders who abide by natural laws will be in a third-party position outside the functioning of nation-states, with United Planet goals and visions for world peace. “The Earth Charter’s concept of peace [is to]: “Recognize that peace is in wholeness created by right relationships with oneself, other persons, other cultures, other life, Earth, and the larger whole of which we are all a part,” (Subprinciple 16f., Earth Charter 2000 in Corcoran et al. 2005) The need for a change with a unifying organization allows for efficiency and functionality. As Seck (2011) quotes Bosselmann, “…states’ sovereignty cannot be defined without its international dimensions…” (p180) and Ludders et al, (2008) state, “we are one human family and one Earth community with a common destiny.” (p.34) A global constitution, a central organizing system, and social protections can allow us to become a United Planet.
Eartheco and UEA MEDS, along with the new global leadership and organization will profoundly shift the global reality. Eartheco encourages generosity, sharing, independence, and opportunities. (Aberg 2023) Meanwhile, the elimination of money currencies removes the blockages of and dependencies on imperialistic powers. Inverted values are not deeply engrained; they are often the influence of systems. (Zimbardo, 2008) As studies in Lucifer Effect prove, as quickly and an individuals can arc towards evil, they can just as quickly arc towards good. Eartheco redirects humanity towards real values. (Aberg, 2026) Eartheco in effect, many problems will instantly correct as we find ourselves in a different systemic container with functional norms as a fabric UEA MEDS can also support systems in a bottom-up, inside-out method of informal natural human law, providing for healthy relations attuned to the plurality of others’ and their relations. (Aberg 2006) It is a contemplative perceptual system designed to heal trauma, and will help to protect relations from drama. UEA MEDS is pivotal for an individual internal state and discernment for the promotion of personhood and the correction of disorder.
Canty (2022) writes in her book about narcissistic disorders in politics that cause planetary destruction. The UN World Health Organization diagnostic manual, ICD-10, which is one of the best in the world, it gives extremely little attention to the narcissism side of the spectrum of disorders. (WHO,1993) Ironically, people with higher levels of narcissism gravitate towards positions in governments, create policies that shape our lives, and can be inappropriately influence systems into disorder. Psychology tends to know that the biggest ‘dispositional’ factor of all mental health is extreme personality disorders, and yet the vast majority of psychologists do not know how to work with it or understand it. (Lester, 2018) In mainstream society, personality disorders are not well understood or worked with. Again, UEA MEDS as a tool for fine tuning government structures could serve as a game-changer.
Implementation of the UP and its framework may not be hard with the General Assembly considering it is a “majority rule” vote, and many nation-states are already interested in these changes. (Bosselmann & Engel 2010; Westra, et. al. 2011; Weiss 2012; Krasno 2023) If it was approved, it may take some time to form an initial committee and council, however, just as with the UN, it could grow slowly and continue to adapt to needs. Besides the constitutional documents, international laws and transitions would have to be decided and would need planning and innovation councils.
Eartheco and UEA MEDS are both based in natural laws, therefore will catch on quickly. While Eartheco is found to be the basic natural ‘default’ economic system in history, UEA MEDS is an observable science that enables visibility in types of nervous systems, distinct key behavioral traits, and patterns in modes of operation. (Aberg 2026) Eartheco can be exercised through different people in different ways, just like with capitalists, however the terrain and possibilities would be drastically different. For altering production and planning in economics, a central virtual information center to link to all levels of governments and civil society would be important. For learning UEA MEDS, a book will be available for “street treatment” in civil society, and certifications would require extensive training. If the General Assembly does not approve it, it can be done anyway as a separate entity. One might wonder how to topple an oligarchy or any big capitalistic power, and again, if we ignore them and work separately, the other system will not be able to work without civil society cooperation anyway. Once a global network system is set up, multilateral organization can abound in many projects close to people’s hearts. New innovation, jobs, and directions of life would perpetuate further global improvements under the directions created by the Earth Charter.
In Kolbert’s (2014) in The Sixth Extinction, she gives numerous examples of people passionately stepping up in a variety of niche areas to attend to species in crisis and needing assistance. With systems encouraging time and energy directed towards values of the Earth, procuring and tending to the needs of life, we can begin to exist in ways that are meaningful for a cooperative attuned hierarchy of relations. Networking opportunities for learning, healing, and working on passionate projects can allow humanity to achieve far beyond what any individual can accomplish alone. Kolbert observes, “the impulse toward collective problem-solving that’s so central to human society,” (p. 249) Eartheco recognizes this from studies of solidarity movements throughout history. (Aberg 2026) Once systemic obstacles, blocks and pressures are removed from allowing action, human nature can organize and cooperate quickly.
Project Drawdown is another example of how committees and planning councils from around the world can easily begin problem solving this crisis. (Hawken, 2017) These researchers came from all walks of life to work purposefully on true values of life without much funding. Hawkens writes: “In conducting our research, we found a plan, a blueprint that already exists in the world in the form of humanity’s collective wisdom…” (p. x) Dr. Foley (in Hawken 2017) expresses his relief from this project saying:
Paul Hawken and his colleagues have researched and modeled the one hundred most substantive ways we can reverse global warming…They also highlight critical social and cultural solutions, such as empowering girls, reducing population growth, and changing our diets and consumption patterns. Together, these solutions not only slow climate change, they can reverse it… Drawdown has helped restore my faith in the future, and in the capacity of human beings to solve incredible challenges. We have all the tools we need to combat climate change…(pp. vii-ix)
My only critique of this book is that there are other innovative solutions that have been blocked by economic-political elite in the past regarding solutions, such as free energy and other technologies that threaten institutionalized structures. We do have examples of technological advances on small scales, and historic accounts of it on larger scales that were sabotaged by government. If we could design a nuclear bomb, we can design large scale free energy devices among other things for ultimate sustainable solutions that bring ease to our lives and systems. Human invention, inspiration, and imagination comes from healthy social containers where people are encouraged to find their purposeful, meaningful work, and passionately contribute to society.
In Isabella Tree’s book, Wilding (2019), she provides another example of how a project in good faith can bring together masses of people, creating a pathway for knowledge, visionary problem-solving, nurtures symbiotic relations and ways we could not imagine, furthering healing and resilience. Tree explains in her book that out of all the profound accomplishments that were achieved through her wilding project, the “psychological impact” of the daily engagement the biggest life-changer for her. A radical new relationship occurred for her with nature, society, and food. Her project is an example of the ways efficiency and efficacy of work projects, life processes, and problem-solving spontaneously arise when people create “systemic containers” with Earth-centered values.
Crist (2019), author of Abundant Earth writes, “Civilization does not need to be saved, but reinvented.” (p.244) She studied the social psychology of belief systems in relation to human supremacy that justify our conditions now. She goes on to say, “humanity must welcome limitations for the sake of a higher vision and practice of freedom.” (p.6) The Earth Charter, if put into sets of laws, would do just that-protect freedoms by limiting domination power. In Lubbers et. al. (2008), Inspiration for a Global Government, the authors highlight and comment on the Earth Charter. They write, “Spirituality has to be a part of The Way Forward,” meaning honoring the dimensions of other ontologies, and coming together on universal spiritual values. (p.31) Some points the Earth Charter makes are: To respect all life in all its diversity; Secure Earth’s bounty and beauty for present and future generations; Protect and restore the integrity of Earth’s ecological systems with special concern for biological diversity and the natural processes to sustain life; Prevent harm as the best method of environmental protection; Avoid military activities damaging the environment; Adopt patterns of production, consumption, and reproduction that safeguard Earth’s regenerative capacities, human rights, and community well-being; Advance the study of ecological sustainability and promote the open exchange and wide application of the knowledge acquired; Eradicate poverty; Integrate into formal education and life-long learning the knowledge, values, and skills needed for a sustainable way of life…(p.34) It also calls for “the partnership of government, civil society and business as essential for effective governance.” (p.30) With these highlights, it seems clear that many new laws could go into effect on all levels of government, as needed. The ways in which communities could use all of the resources discussed in this paper would be unique for everyone, bringing new understanding, learning, and sustainable growth about. Possibilities are endless. Creativity, healing, education, and purposeful life are possible, and it is our right to life and ontological existence! In Ferrero et. al. (2002) the authors write:
There is a great urgency for the Earth Charter, especially in light of the multiplicity and escalation of environmental, social, and spiritual problems that we confront today in our lives. This visionary document calls us to action, as a human family, to work together to solve the full range of problems before us all — with no longer a separation between faith and reason, spirit and matter. This is a moment of real opportunity that carries within it the transformative power of those events that can change the course of history and life on Earth. (p.138)
There is no reason to wait anymore. We can choose to truly live. We have a right and a responsibility to heal ourselves, relationships and our planet!
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