“I died as a mineral and became a plant,
“I died as plant and rose to animal,
I died as animal and I was Man.
Why should I fear? When was I less by dying?
Yet once more I shall die as Man, to soar
with angels blest; but even from angelhood
I must pass on: all except God doth perish.
When I have sacrificed my angel-soul,
I shall become what no mind ever conceived.
Oh, let me not exist! For Non-existence
Proclaims in organ tones, To Him we shall return”
The Sufi Path of Love:
The Spiritual Teachings of Rumi (1983) by
William C. Chittick-p. 162:
Democracy means power to the common people. It is an evolutionary process with built-in corrective and progressive mechanisms. Not unlike human individual, society and culture, democracy too has various stages of development. All this insight comes from the study of cultures, social groups, sociology, we shall return.” angel-soul, demographics and the assessment based on different cultural values and virtues. The evolutionists and meta-physicists look at the different cultures and are able to identify patterns of evolution (not only physical but also of mind and consciousness) and classify them accordingly. success is achieved Societal through the creation of human conditions for individuals and masses to meet their deficiency needs (increasing incomes; eliminating poverty, ignorance and disunity) and helping them accomplish their higher level growth needs. This eventually leads to the beginning and outburst of participatory and true democratic evolution. [Fig: 1]
Evolving Democracies and Cultural Consciousness Fig:1 [Modified from Don Edward Beck’s Original 2003 drawing]
The future of our humanity primarily depends on human development, individual and collective (from Early Child Development to Human Development [ECD to HD]) through the evolution of consciousness into ever deeper values-based spiritual democracy.
Well-executed and well-targeted ECD (Early Child Development) programs are initiators of true HD (Human Development). They stimulate improvements in education, health, social/spiritual capital, and equality that have both immediate and long-term benefits for the children participating in such programs. Investments in ECD programs are in many ways investments for the future of every nation and the entire human global family.
The rearing of children and holistic educational practices are a means for the human species to evolve socially, emotionally, psychologically, morally and spiritually in order to surpass the current ecological and human social crises. A joint growth of adults and children that can be called as a ‘conscious co-evolution,’ is also certainly required. As parents and teachers undergo enfoldment [1-b] as a whole, the better nurturance and aid they can give to the children. Recent discoveries in brain science and child development, however, are forcing us to rethink these long-held flawed notions about human nature. Biologists and cognitive neuroscientists have discovered mirror-neurons-called empathy (conscious-ness) neurons-that allow us human beings to feel and experience another’s situation as if it were one’s own. We are, it appears. the most social of animals seeking attachment, bonding, conscious and corn-passionate participation, and companionship with our fellow humans from the cradle to grave.
Human individual evolution begins with a base-self (Nafs-e-Ammara) being the first level manifestation of the human with animal soul, while the six steps above and beyond the animal commanding ego are the development of the true human soul, which is called the Nafs-e-Natiqah, that can communicate with speech, or as a Rational Being. The next six levels are the universal levels from “I” to “We” (from the individual to collective transformation). The self socializing level or the second level Nafs-e-Lawwamah, is when a human begins to hear the very early call of his/her consciousness and tries even if unsuccessful to resist the carnal desires with early sense of belonging and relationships to others; the third level is Nafs-al-Mulhamah, when one is inspired by the Creator and early beliefs; the fourth level is Nafs-e-Mutmainah, being free of self-indulgence and finding early comfort, peace and tranquility in the state of piety and obedience to the Creator; the fifth level is Nafs-e-Radiyyah. when one accepts air that happens without any resentment or pain, and when good and bad become equal, and one is pleased with ones lot; the sixth level is Nafs-e-Mardiyyah when one transcends the cosmic attributes, reconciling secularity with sacred, and the seventh level Nafs-e-Safiyyah, when we reach the purity of perfect harmony to achieve the status of responsible, accountable and trust-worthy human being that has been termed as complete human being (insane-e-Kamil), he highest level of consciousness according to prominent Qur’anic scholars. Ego taming (tazkiya-al-nafs) is the engine of this evolutionary active not a passive process and most urgent for the political and business leadership. These stages of human evolutionary development are progressive steps to transcend the evolutionary/self actualization process as a human being. [Fig: 3)
Fig-3. Individual – collective stages of development (transformation) in consciousness & culture [3] Modified
1- Base-self, to begin with is an animal soul as a component of human being with animal commanding ego. survivalist-physiologic, archaic-instinctual “I” (Basic Survival), and eat when hungry, consciousness barely awakened, pre-social, pre-moral, pre-logical, trust vs. mistrust; oral communication. Seen in infant, senility, and survival situations.
2- Tribal, ” We” the initial level of self-socializing is an early sense of belonging and relationships to the tribal-band and hearing the very early voice of band- consciousness and barely attempting to resist carnal desires.
3- Inspirational self, egocentric self-esteem, explorative “I” with immediate wants, warrior consciousness and to victors belong the spoils.
4- Self-transforming level, freed of self-indulgence and finding of peace and tranquility in state of piety and obedience to the Creator. Serene but righteous to the absolute with traditional consciousness, truth force “we” (authoritarian, one right way and absolutist- beliefs), and the just earn the rewards, seen in any radicalism, patriots, moral majority, codes of chivalry and honor. Seen in puritan America, Confucian China, and Dickensian England, Islamic, Jewish. Hindu and Christian extremists.
5- This and the next 3-4 lever are self-actualizing levels Barrett’s2 expanded concept of self-actualization by recognizing this as a four-stage process. The first stage is known as the stage of individuation. Individuation is the process by which we become the masters of our own destiny by let-ting go of the aspects of our personal and cultural conditioning that prevent us from becoming our own true self and fulfilling our human potential.
Prior to this a) individuation (personal and higher transformation), we are conditioned by the expectations of those around us — by the family and the culture we/ were brought up in. We align, and h are loyal to the groups with which we identify. It is through these groups that we satisfy our deficiency needs. During individuation (the first stage of self actualization) we establish a sense of our own personal identity and our own voice. We are able to let go of our need to identify with our background social environment because we have learned how to overcome our own deficiency needs. We now choose to live by the values and beliefs that resonate deeply with who we are.
During the second stage of self actualization we uncover the transcendent meaning to our lives (asabiya, or internal cohesion). We then shift to making-a-difference consciousness when we are able to actualize our sense of meaning by creating positive change in the world. When making a difference becomes a way of life we move to the (hizmet) Service level (a third stage in self actualization).
b)-Making a difference level- 6: Pluralistic “we” with human bonding and post-modem consciousness (facilitate global harmony linking Early Child Development to Human Development [ECD to HD) and all should benefit equally. Seen in diversity, emerging universal ethical morality, politically correct and human rights movements. Collective communities, humanistic psychology. Started Emerging about 1969. Emphasis on cultural interfaith/intellectual dialogues and relationship global Social movements towards global civilization novoeni of love, tolerance global social and empathy. Refreshes spirituality. Shares the earth’s resources and opportunities equally among all. Engages in peace making inclusion making through reconciliation and consensus. All this has been part of Prophetic (Islamic) teachings for the past 1400 years.
c) – Service (Hornet) – level 7: Integral consciousness: interdependent “Us” (Sustainable World), and wisdom through broad integrative context. Universal ethical morality, autonomic integrated self, world centric, differences integrated into one interdependent natural flow order. Systematic-integrative, flexible; unity in diversity. Flexibility, spontaneity and functionality have highest priority. Magnificence of existence is valued over material possessions. Considers chaos and change as natural. Emerged in early half of 20th century and is seen in cutting edge thinkers, in visionaries, and leaders of thought.
8- Post-integral consciousness, holistic, Spiritualistic global-universal system thinking “We” (Collective Renewal), multiple levels of interaction interwoven together, combines feeling with knowledge, the world is a single dynamic organism with Its own collective’ mind, self is both distinct and blended part of a larger compassionate whole, everything connects to everything else in ecological alignment, energy and information permeate the earth’s total environment. Holistic, intuitive thinking and Cooperative actions are to be expected. Emerged in 1970 and not yet seen much in society.
Political leadership all over the world has been the privilege of the elites that have exploited and controlled the masses in the past. This is beginning to change and is bound to become available to all in the future moving from self-authoring mind to self-transforming mind balancing the internal stability and external equilibrium of individuals. Societies and nations as deficiency needs are increasing being met with increasing growth needs globally, with viability and autonomy. It is bound to bring new life to deeper democracy around the world.
It is generally easier for business leaders to (transition from needs and greed to consciousness) learn and grow making a real difference in business — exercising self-correcting mechanisms, conscious capitalism, higher purpose and equal consideration for all human beings for common good of humanity. However, politicians comparing with conscious business leaders have worse ego motivations (that have held the masses back). The political leaders must realize as to who they really are and must learn to lead themselves to improve constantly and maintain their moral Integrity in keeping with fairness and justice in their actions. All new political leadership in the 21st century must undergo special training courses for them to qualify as new Member of the leadership paradigm from “I” to “we” and with moral integrity and higher level of consciousness than average.
Democracy the 21st century is still far from being mature as a concept. It is open to misinterpretations, remains poorly understood. Very often abused, and almost exclusively birthed through public turmoil, violence, and/or civil wars. It always has to be demanded and taken by the masses: it is never given to them automatically. It always necessitates confrontations between the masses and the powerful /corrupt political elites; and it almost always ends up being bloody.
During the last 100 years there have been a handful of about 26 full democratic (so-called democracies even if immature) among over 160 nations that are members of the UN. The remainders were flawed democracies (53), hybrid democracies (33) or authoritarian regimes (55). The Economist Intelligence Unit (in November 2010) had actually measured the state of democracy in these countries.4
Among the full so-called democracies, the United States and the United Kingdom did not enjoy high rankings (17th & 19th respectively). The – Scandinavian countries’ democracies since the second half of the 20th century have evolved to the 6th stage (see Fig: 1) achieving fie highest ranking on global democracy index while the UK and The US are still lagging behind on this index [4-b] with issues of accountability and fairness.
The widespread abuse of expenses by British MPs brought to light in 2010, threw into serious question the very ethics and motivations of the British elected representatives. In the United States, the lobbyists representing the business elites and other vested interest groups are highly influential in manipulating the process of democratic governance. Not surprisingly and apparently there is a serious trust deficit among the populations of these countries in their Governments, not unlike all nations except these highly ranked Nordic nations.
Both of these so called Western ‘pillars, preachers and exporters of democracy to the world have much work to do on their own democratic values, serious lag in equality, openness, transparency, and further embodiment of accountability, fairness moral integrity and justice.
For the Muslims world, Prophet’s ummah of democracy model (and the compact of Medina), in my view, to begin with (in the 7th century) was indeed at the sixth stage (in Fig: 1 above) and 1400 years ahead of its time. Limma of democracy in the city Mate of Medina gave equal citizenship and equal rights/privileges under the law to all signatories (Muslims, and non-Muslims) under the compact (a written constitution) of Medina. The umma in Medina (a community of communities) had two parts to it, the Islamic ummah (Islam/ shariah in civil society) and political ummah (that included all the non-Muslims and Muslims as part of prophet’s political community).
In a recently published book, “Muhammad and the Believers” an eminent historian Fred Donner has clearly defined an original vision of how Islam evolved historically.5 He argues that the origins of Islam lie in what Donner called the “Believers movement’ begun by Prophet Muhammad—-a faith-based social movement and political revival emphasizing harmonious pluralistic community with strict monotheism and righteous behavior in conformity with God’s revealed law. This revival movement included righteous Christians and Jews in the ummah of democracy in the first entire century of Islam. Not unlike the Qur’anic believers, Christians and Jews were accepted as monotheistic and they had agreed righteously in obedience to own revealed law.6
The residents and members of numerous irate like) tribal regions in the western Arabia neighboring the city state of Medina shared a common sense of community and pledged not to wage wars with one another under the leadership of Prophet Muhammad abiding by the constitution of Medina (a written constitution) to which they were all signatories.
The constitution of Medina also clarified the relationship between the revelation and a constitution. Muhammad (Pbuh) did not project the revelation (Quran) as the constitution of Medina or the sole basis for the new community or insist in any way this revelation upon non-Muslims or non-believers. God forbid. if he had done so. he would have ruled Medina and tribal regions with heavenly authority behind him but without the consent of those under his rule. Muhammad (Pbuh) in his greatest wisdom demonstrated a democratic spirit quite unlike the authoritarian tendencies of many of those who claim to imitate the prophet today. He chose to draw up a historically specific constitution based on the eternal, universal and transcendent principles revealed to him and sought the consent of all of the neighboring communities who would be affected by its implementation.
The Constitution of Medina also established the importance of consent and cooperation of all for collective governance. According to the compact Muslims and non-Muslims were equal citizens of the state, with identical rights and duties. The Communities with different religious orientations enjoyed religious autonomy that as essentially much wider in than the contemporary idea of religious freedom. The constitution of Medina established a pluralistic state — a community of communities (ummah of democracy). It promised and gave equal security to all and all were equal in the eyes of the law. The principles of equality, consensual governance and pluralism were beautifully integrated in the constitution of Medina emphasizing freedom through equality, fairness, accountability, openness, transparency and trust.
It is amazing to see how Prophet Muhammad’s own interpretation of the Qur’an and the objectives of sharia were so democratic. so tolerant and compassionate, while contemporary so-called Muslim factions’ interpretation of the same Shariah is so distorted, so authoritarian and so intolerant. I hope this discussion will invite Muslims and non-Muslim Intellectuals to further look at the example of Prophet Muhammad’s ummah of democracy and community-based model, more closely. We must learn from the prophet not only the principles for believers but also human values and virtues of mercy, compassion, equality, justice and tolerance for ever non-believers. The constitution of medina is an excellent manifestation of the prophet’s virtuous personality and conscious leadership.
Over the centuries, the Muslim world had lost that momentum as the western world has been losing its own momentum in the recent times. At this turning point in human history, the Muslim world and the world as a whole has to have a new order and a new renaissance.
Historically a number of influential Eastern and Western thinkers like Alexis de Tocquevillian7 in the early 19th century, Nursi and Iqbal in the early 20th century, and Robert Putnam[8 and 8-b], Jürgen Habermas9 and Gulen in the 21st century have documented the dose link between vibrant civil societies, and the cultivation of social capital, social trust, justice Umess and how these processes can engender and strengthen the quality of democratic governance leading to both political and economic prosperity both locally and globally.
Turkey has been slowly but surely neutralizing the negative influences in its public space to bring about genuine democracy over the last decade. The evolutionary democratic process spanning over the period of about 80 years and the tremendous contributions that were made by two of the greatest and enlightened Muslim scholars, Beddi-uz-zaman Said Nursi (1877-1960) and Fethullah Gulen (born 1938) who is now living in the States for
about 10 years. Nursi’s Nur movement and Gulen’s (Hizmet) social movement started by them respectively have politically and socially transformed Turkey forever over the last many decades particularly in the realms of Turkish Public sphere with creation of multiple institutions, creating public awareness, instituting superior education (cradle to grave), bringing up a golden generation (young dedicated volunteers to serving their country and humanity estimated now to be well over 10 millions) and bringing about Islamic inspirational revival that changed Kemalist radical secularism to a softer secularization compatible with Islam. Nursi earlier and Gulen presently did not mix religion with politics as they both understood that Islam is heavenly and pure while politics is earthly and impure needing purification through faith-based inspiration. The Muslim scholars must reject any top-down radical approaches and focus on the individual and societal transformation with a vision of developing both the human and social/spiritual capital in the public sphere.
Turkey is presently leading the Muslim world through its civil society movement with tremendous corrective mechanism for evolving democracy and civilizing transformation of business leaders, politicians and the masses through education (at schools and at home levels) shifting leadership paradigm (business/political) with training, learning and repeated injections of universal values. According to Fethullah Gulen and Richard Barrett, [10] education needs global overhauling and beyond just the intellectual—job-finding schooling meeting deficiency needs to at-home (parental) education meeting growth/creativity-needs addressing the emotional, spiritual and holistic education.
In Turkey, the politicians and military loaders were always suspicious and fearful of Said Nursi and Gulen and made things difficult for them over the decades fearing the return of Caliphas or formation of an Islamic authoritarian state. Nursi spent almost all his republican life either in exile, in total isolation or in prisons in severe conditions. Gulen had been living and is still living in the U.S. for over a decade and underwent similar ordeals for decades prior to his exile but has successfully inspired not only Turkish masses but also now masses of the Muslim and rest of the world in an effort to make the whole world a better and peaceful place. Gulen certainly in recent decades has had indirect and most positive impact on Turkish politics that too has been changed/transformed _ forever through the present AKP leadership inspired by the thought and practices of these two Muslim scholars, AKP has had Islamic Toots, and Recep Tayyip Erdoğan and his team in my view belonged to the Golden generation being talked about ‘around the World including the Western World.
Events in the MENA (Middle East /North Africa) over the last two years and most recently in Pakistan have further _ repercussion in other parts of the world that have refocused global public attention on the unfolding story democracy. Pakistan’s democracy is a toddler and shaky and even under the very best and honest politicians, it is going to take a long time to achieve the goals of true democratic system, took over 80 year for Turkey to overcome the road-blocks on its path and it has been only during the last decade that AKP began to accomplish its genuine political objectives.
Imran Khan, a Pakistani politician is generally considered as an altruistic and honest politician but his PTI or any other like-minded political groups In Pakistan have been desperate need of a companion social public transformative bottom-up and grassroots movement (guided by enlightened muslim scholars in the likes of Said Nursi-and Gulen) to really achieve successful outcome in three to four decades. Dr. Tahir ul Qadri, in my opinion, is such a scholar with thorough understanding (of Pakistan, Muslim World and the entire world) Who has fortunately appeared at the right time, Indonesia is also undergoing similar positive developments but here i have referred to Turkish example alone for being brief.
The most recent noteworthy Events (from December 23rd 2012 through January 17th) in Pakistan were totally bloodless and amazingly peaceful. This occurred though public re-awakening and gathering of millions (in an open public parliament and an open peoples’ court at the D-Chowk near the parliament building in the Pakistani capital, Islamabad) inspired by a Global Civil Society movement’s charismatic leader and Pakistani intellectual named Tahir-ul Qadri. It was a four-day Sit-in subsequent to a long march that began in the city of Lahore and eventually succeeded forcing the government under people power to sign an “Islamabad Long March Declaration”.
Pakistan has been undergoing one of the worst political crises over the last 65 years since its coming into being and due to repeated military rulers and corrupt politicians playing hide and Seek with the destiny of Pakistani masses for too long. Dr. Tahir-ul Qadri has indeed galvanized mil-lions in Pakistan who no longer have any confidence or trust in the current civilian government completing its 5-year term and its utter failure to change the status quo.
After the successful agreement and declaration between the committee of 10 government representative high officials and the public representative leader Dr. Tahir-ul Qadri, the agreement was indeed signed by the Prime Minister and approved by the President of Pakistan.
Dr. Tahir ul Qadri read the Declaration before the crowd of millions present in the sit-in and many millions more through the news media. According to the declaration, the National Assembly in Pakistan shall be dissolved at any time before March 16, 2013 (due date), so that the elections may take place within 90 days. One month will be given for the scrutiny of nomination papers for the purpose of clearance of the candidates under articles 62 and 63 of the constitution prior to the election. The treasury benches in complete consensus with Pakistan Awami Tehrik (PAT) will propose names of two honest and impartial persons for an appointment of a Caretaker Prime Minister.
The issue of composition of the Election Commission of Pakistan is being discussed further at the present time despite the dead-lock. This issue is expected to be resolved pursuant to the Law Minister’s meeting and discussions with the most prominent legal_experts of Pakistan on such issues.
About the electoral Reforms, it was agreed upon that the focus will be on the enforcement of electoral reforms prior to the elections based on: a) Articles 62, 63 and 218 (section 3) of the Pakistan constitution; b) Section 77 to 82 of the Representation of Peoples’ Act 1976 and other relevant provisions relating to conducting free, fair, just and honest elections guarded against all corrupt practices and; c) The Supreme Court Judgement of June 8, 2012 on constitutional petition of 2011 is to be implemented in Toto and in the true letter and the spirit.
In a wider and global context to this day, once the confrontation is over and the masses get to establish their will over the political elites anywhere in the world, there are still distinct evolutionary stages in the maturational process of democracy. Each stage is represented by specific socio-cultural values as discussed here. The values of a particular stage must be fully embedded in the workings of the democracy before the next stage can be attained. [Fig: 1]
The seven to eight stages in the evolutionary process towards mature democracy are represented by the universal values that are certainly values acceptable to all cultures and belief systems of the world. These values include: freedom, equality, accountability, fairness, openness, transparency and high trust democracy. [10-b]
Based on the recognized and acceptable stages and state of democratic development around the globe, Where would we place Pakistan and the Muslim World? It is quite clear that Turkey, and Indonesia has been doing fairly well already among the 56 Muslim nations of the OIC (Organization of Islamic Countries). Pakistan and MENA nations are just beginning as toddlers with this democratic continuum and process. Despite all the chaos and turmoil in the Muslim World, there are now positive indicators, expectations and a hope for better future with ever increasing public awareness, education, unity, and elimination of ignorance and poverty. Along with politicians, the business leaders, and public intellectuals like Gulen and Qadri have important and ongoing roles to play in transforming the Public sphere in a peace loving manner demonstrated by Turkey, Indonesia and most recently in MENA & Pakistan.
Preserving democracy and the road ahead
Historical circumstances suggest that the future of democracy everywhere in the world is at a crossroad. As civic cultures reassert themselves using democratic wisdom in most places world-wide including today’s authoritarian governments in MENA (Middle East and North Africa), and the Western liberal democracies facing a serious crisis of confidence/trust among the masses. How this will be steered in the right direction is being keenly watched by the global masses and many public intellectuals of the world on a transition-al path to conscious democratic global project.
Socio-cultural transformation through civil society movements world-wide is bound to be integral to the success or genuine democracy. In regards to its spread, the precise preference for putting people-power, cultural values and moral integrity of political leadership ahead of progressive reawakening of collective consciousness. This will eliminate all the harm being done by the deceptive so-called constitutional liberalism putting at risk the genuine democratic project world-wide. Democracy of any particular version and its evolution should not be exported to other nations that have not yet adopted, or are not yet on their own path to adopting and awakening their own evolutionary consciousness.
How can the West then really be exporting its own not fully matured democracy to other countries of the world? Rather than seeking to help transform its own civic culture and to prepare itself for a better and true democratic project. International hegemonic efforts have been wrongly focused on the exporting of alien democratic mechanisms to other nations. However, there can be no harm looking at the exemplary and exceptional Scandinavian model to learn lessons, without copying it, as cultures and societies around the world differ. As has been observed, the governments of countries such as Iraq and Afghanistan, with exported immature ideas have failed and resulted in a catastrophe in the Middle East.
In almost all nations in which the so-called full democracies exist, increased civic education, political leadership training and the return of universal cultural values of responsibility, freedom, equality, fairness, accountability, openness, transparency, trust, justice and moral integrity are absolutely necessary. In the West, the growth of the welfare state and the impact of cultural relativism through migration have further challenged the foundations of Western constitutional liberal democracy that has sown social unrest and cultural discords. A return to the practice of universal cultural values is vital to ensure the survival of the Western democratic project itself in the 21st Century.
References
1Jacques van der Gaag (2003), From Child Development to Human Development www.ecdgroup.com/pdfs/van_der_gaag _paper_CHILDDEV-20_05_2003-18_13_22.pdf 1-b-Clarke, R. (2004); unfolding pattern of human development. Northern Michigan University Retrieved December 2004 pp.1-80
2http://www.valuescentre.com/uploads/2010-07-06/The%20Barrett%Model.pdf b)
3Steve McDonald, Entheogenesis Australis (EGA) Journal 3 – 2011/2012 (December 2011)
4http://en.wikipedia.org/wiki/Democracy_index#2010_rankings ) and 4-b
5Fred M. Donner, Muhammad and the Believers, At the Origins of Islam, The Belknap Press of Harvard university Press, Cambridge Massachusetts, and London, England 2010.
6Jonathon W. Moses, the Umma of Democracy; ©2006 PRIO, www.proi.no
7Alexis de Tocqueville, Democracy in America, translated by Geos Lawrence (New York: Doubleday 1969), 513-517.
8Robert Putnam, in two popular books by Robert Putnam highlighted the link between civil society, social trust, social capital and democracy. In Making Democracy Work: Civic Traditions in Modern italy [8] (Princeton, NJ: Princeton University Press, 1994) where Putnam studied community-based organizations and their effects on the functioning of democracy on a regional and national level. He focused his attention to the importance of civic society communities and their ability to inculcate in their members a sense of civic duty and social trust which consequently lead to a vibrant democracy. 8-b Robert Putnam, in even a more popular book, bowling alone: The collapse and Revival of American Community (New York: Simon and Schuster, 2001)
9Habormas, Jürgen (German(1962) English Translation 1989).Structural Transformation of the Public Sphere: An Inquiry into ‘a Category Bourgeois Society, Thomas Burge” and Cambridge
10interview April 11, 2012- http://www.nicholasbeecroft.com/love”fear-and-the-destiny-of-nations-richard”barrettand/ and 10-b
