Races and nations as functions of the world whole

people indignantly rejecting the idea that there are any inherent differences of character between women and men?

And yet it is obvious that just as there are many and deep conflicts between races and nations, so also there are—obviously and verifiably—marked differences of character between them. We are left with the problem of how to find solutions to these conflicts, and it will not do to affirm in some sentimental humanitarian way that these conflicts arise from purely external factors such as economic and geographical facts and that if these could be somehow smoothed over then the conflicts would cease. At the opposite extreme we may find the school of thought that takes such conflicts as inherent in the nature of man and therefore to be expected to continue for ever. This inevitably leads to the implicit conclusion that might is right. Yet surely there is one mistake in common between both these attitudes, namely the assumption that if we grant the reality of difference in character between races then we must necessarily consider some of them as being superior to others. And because in the Western world the orientation of both these groups is fundamentally an intellectual one they consider that those in whom intellect is more developed are really superior. The racists claim this freely, the sentimental humanists cannot admit it and therefore they deny the reality or significance of the differences. These same attitudes are what we see in the extremists of male domination and female liberationism, and unfortunately they both spoil their case.

The answer given by Mitrinovi¢ to this dilemma of attitudes is to affirm first the absolute unity and equality of all mankind and then to maintain that the differences are not mere arbitrary or fortuitous distinctions, they are inherent differences which nevertheless do not destroy the unity but rather enhance it. They are the differences which we can see in the differing functions within the same organism. Therefore, so far from producing logically a fight to the death in the conflicts which ensue, they would if seen in this light produce the realisation that we are all indeed complementary to, dependent on, and responsible for one another.

The ‘model’, then—to use the current popular scientific terminology—for demonstrating the possibility of realising the unity of Mankind, while keeping the rich diversity of different

5