There is in the universe of the beings which suffer too much and it is necessary that that ceases: here is the axiom first of this enterprise. To justify this proposal one can call upon the self-love and of others, the value which one allots to our conscience, our safeguard and our wellbeing, pity and the revolt that one tests in front of the fate which afflicts unhappy. Misfortune causes our aversion, our compassion and our insurrection. It ridicules the beings in their major intimacy. It tackles the heart of this emotional conscience which is perhaps the most significant thing in the existence, since without it nothing would have any value. We are unaware of the future results of our efforts, but all this enterprise would be infinitely invaluable (and it is the same for the simple epic for help as each one can pose), if it could tear off with the claws of misfortune would be this one being: because doesn't any conscience conceal a kind of infinite and each being which suffers is not it in itself identical to me or the person whom I like more in the world?

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Second Section - ABOUT EXCESSIVE SUFFERING

The excessive suffering apparently is the common denominator (or the essential factor, or the substrate) of all our evils, the ultimate object of all our complaints, the only land enemy whom we have in the existence. Which problems would remain if the suffering did not exist any more? No painful problem, undoubtedly! Fault of having identified the essential matter of our evils, our action against them too often applies undue way to problems stripped of rough substance. We évertuons ourselves for nothing on a multitude non-problems. But even when each one of us in his sphere attacks truths problems, our dispersed energies are unaware of between them, instead of converging in a systematic strategy against a single adversary with the thousand disguises. The overall performance of our efforts is ridiculous because one becomes exhausted to cross to heads always reappearing of Hydre instead of acting in concert for all to cut down them of the same blow. "Really of such diversions (... quarrels of armaments, territories, markets, doctrines...) constitute the supreme fraud, a distortion of the whole human destiny, since they tend to dissimulate true terrors of the life. Because it is only when the human condition is exposed to the bones, when one measures with accuracy the major uselessness of as well of sufferings and the immense after-effects of the violences pulled by these sufferings, as perhaps the men finally will rebel against their past and themselves, and will find some manner a mobile, a determination and a method for their decent survival." (Segal, réf. 4.1).

Its single character urgently emotional, place the excessive suffering or its going beyond at the head of list of all the priorities, before even death or survival. Because what good is it to live if is to be forever unhappy? The excessive suffering is a horror. That one thinks seriously of the dreadful pains which infest the life, and the frozen fingers of terror assemble us to the throat, our head is disturbed and our eyes drown. It quickly becomes unbearable this spectacle of tortured, famished, patients, desperate... Who thus never underwent the hateful pressure of this demon? It is him which puts out of order the human ones, precipitates them in the quarrels and in the wars, incites them with thousand maleficences, these maleficences whose malignity precisely lies in the sufferings that they cause. Because of misfortune one commits suicide, one assassinates, one makes evil with oneself as with the others; because of the pain and death one becomes grumpy, malicious... and one loses the capacity to continue happiness, to exceed the pain and death, to fight the evils. The excessive suffering introduced dégueulasse into the universe, which without it would be ô how much perfect! Because of it, the marvellous phenomenon of the life becomes a pathogenic agent in a criminal cosmos. How only one being suffers too much and all splendours of the world are outstanding! Isn't the destiny of humanity to be awaked by the evil to undertake the correction of nature? We are against suffering-in-too, not only because to suffer is painful, or because that insult our self-esteem, but also because the constraint with the pain devalues the life and the conscience, makes appear preferable death, the pleasure of happiness blames to exist, i.e. the justification even of our presence in the universe.

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Third Section - ABOUT WORK CONCERNING SUFFERING

"We are inhabited, held, had by the desire of a world where finally there would be no more evil, of a universe where everyone would be content with everyone. It is there undoubtedly one of the strongest passions, if not strongest of our life." (Bro, réf. 4.2).

"We all want to changes the world" (The Beatles, réf. 4.3).

"All the organizations are constantly, day and night, engaged in the resolution of problems; and it is the same for all the sequences évolutionnaires for organizations." (Popper, réf. 4.4).

The French Encyclopaedia of the year 1765, with the article on the virtue of humanity (ref. 4.5): "It is a feeling of benevolence for all the men, which hardly ignites but in one large & significant heart. This noble & sublimates enthusiasm torments sorrows of the others & need to relieve them; it voudroit to traverse the universe to abolish slavery, the superstition, the vice one & misfortune (...) I saw this virtue, source of so much of others, in much of heads & very little of hearts."

To flee the pain and to seek the pleasure are certainly of primary importance in us. Jeremy Bentham, the father of utilitarianism and one of the writers of the first declaration of the rights of man, recommended the calculation of the joys and the sorrows to rationalize the continuation of greatest possible happiness for the greatest possible number individuals. It wrote (ref. 4.6): "nature placed the mankind under the domination of two sovereign Masters: pleasure and the sorrow. It is according to them and of them only that we must determine what we must do as well as as should make us. Are attached to their throne, on a side the standards of the good and evil, other the chain of the causes and effects... "

Buddha (Ref. 4.7): "the truth on the pain, its cause and its extinction, which is used for peace, here are what I came to teach."

Christ (Ref. 4.8): "Then the King will say to those of right-hand side: ' Come, blessed my Father, receive in heritage the Kingdom which was prepared to you since the foundation of the world. Because I was hungry and gave you to me to eat, I was thirsty and gave you to me to drink, I were a foreigner and me accomodated you, naked and you have me vêtu, patient and me visited you, captive and you came to see me.' Then the right ones will answer him: ' Lord, when did manage to us to see you famished and to nourish you, assoiffé and you to refresh, foreigner and to accomodate you, naked and you to dress, patient or prisoner and to come to see you?' And the King will make them this answer: ' In truth I you say it, insofar as you did it these the smaller with the one of my brothers, it is with me that you did it.' Then he will still say to those of left: ' Go far from me, maudits, in the fire eternal which was prepared for the Devil and its angels. Because I was hungry and you did not give me to eat, I was thirsty and... (etc 12#.).'"

Other religions also, such Islam, preached and exalté the benevolence, the charitable acts, the mercy. Among Hindus, many were the heroes of charity, as Ramakrishna which was offered to be beaten in the place of an ox, or Vivekananda which rabrouait its too inclined monks to meditate instead of relieving the sufferings around them (ref. 4.9): "Dussé I to go in hell, said it, I will initially work to help my brothers, then then with my spiritual safety." The insistence of the religious speech on this question undoubtedly explains the major fear which exists in the majority of our cultures and which justify so many philanthropies, this quasi superstitious fear to be punished if one does not deal with the unhappy one.

The work of Marx, one noticed, was worked out under the influence of two great passions: science and pity. The solicitude of Marx towards the workmen, the poor, the ridiculed men, is obvious throughout its career, since its revolt of youth against the aristocrats who deprived the peasants of firewood, until his death of poor exiled, interdependent of downgraded and of persecuted. That one reads again Proclamation of the Communist Party: how many accents of commiseration in this lampoon of violence!

"the passion of the compassion haunted and carried out the best men in all the modern revolutions, over any other force." (Arendt, réf. 4.10). "In his main effort the man can only propose to decrease the pain of the world arithmetically." (Camus, réf. 4.11). "To lower the rate of the social pains, (...) to seek universal happiness such was, from time immemorial, the goal of all the plans, all the systems of social restoration." (Faure, réf. 4.12). "civilization it is the patient desire, impassioned, stubborn person that there are on the ground less injustices, less pains, less misfortunes." (Follereau, réf. 4.13).

"Considering that the ignorance and the contempt of the humans right led to acts of cruelty which revolt the conscience of humanity and which the advent of a world where the human beings will be free of speaking and believing, released from terror and misery, was proclaimed like the highest aspiration of the man, (...)" (Preamble to the universal declaration of the humans right).

"the turn of medicine towards analgesia is registered inside an ideological revaluation of the pain which is reflected in all the contemporary institutions. The pain and its elimination by its institutional assumption of responsibility acquired a central place in the anguish of our time. The progress of civilization becomes synonymous with reduction of the total volume of the suffering. The new sensitivity worries about the world such as it is, not because it is filled of sins, because it misses light, because it is threatened by cruelty: it exaspère because it is filled of pains. Under the pressure of this new sensitivity to the pain, politics tends to being designed less like one enterprise intended to maximize happiness than to minimize the suffering." "the elimination of the pain, the infirmity, the illnesses and death is a new objective which never had until now been used as policy for the life in society." (Illitch, réf. 4.14). Our civilization indeed, unlike all those which preceded it, cannot integrate the evil, absorb its virulence by the ritual one, give him a positive or saving spiritual direction. It endeavours to flee it, forget it, hide it, or to fight it, eliminate it, exceed it. "And this man, Einstein, also appearing brilliant psychologist, showed me how, through the whole ground, of the populations which, since millenia, suffered quasi like the animal which suffers and then it is all, (...), of the populations are starting to suffer to suffer. They cannot any more support, accept, grant a suffering which they know from now on, not only unjust, but absurd, monstrous, since humanity has average the techniques to bring remedy for their distress, with the suffering, with the anguish who breaks their kids and their own life." (The Pierre Abbot, réf. 4.15).

Freud (ref. 4.16): "the suffering threatens us on three sides: in our own body which, intended for the forfeiture and dissolution, cannot even occur from these alarms that constitute the pain and the anguish; side of the external world, which has invincible and inexorable forces to be baited against us and to destroy us; the third threat finally comes from our relationship with the other human beings (...) we do not astonish if under the pressure of these possibilities of suffering, the man usually endeavours to reduce his claims to happiness (a little as made it the principle of the pleasure while changing under the pressure of the external world into this principle more modest than is that of reality), and if it is already estimated happy to have escaped with misfortune and overcome the suffering; if in a very general way the task to avoid the suffering relegates to the background that to obtain the pleasure."

These observations of Freud would apply as well to the human companies with the individual. The great positive intentions cut down the wings in contact with reality and well quickly one is constrained to deal especially with in a hurry. See the international organizations: with the World Health Organization the efforts to promote a positive design of health are seen relegated in practice behind the urgency to eliminate the physical diseases, to International Labour Organization the blooming of the worker yields the priority to the alleviation of unemployment, with UNESCO the development of the personality must be limited to the elimination of illiteracy (Yearbook of World Problems, réf. 4.17). The total and harmonious development of society and its members, objective that all the governments register ingenuously with their program (whereas makes oppression of it, the collective murder and physical or mental misery are current realities almost everywhere) this objective of integral blooming remains actually an inaccessible luxury which it is obviously necessary to leave with the background until the primary and fundamental needs are satisfied. With what to look after choreography good when the ballerina chorée?

To relieve the suffering, to fight the evils, here is according to the most creditable crowd of people of the occupations to which a human being can choose to employ its life. Michel-angel, so that it is told, was afflicted so much insignificance of its work of artist compared to the suffering to help in the world, that it thought of destroying its own works as being, by comparison, méprisables and without interest!

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Fourth Section - ABOUT SYSTEMATIZING WORK CONCERNING SUFFERING

Aristotle (ref. 4.18): "the study of the pleasure and the suffering is the business of the political philosopher, since it is him which, by its art, the end determines on which we stare at for knowing what is good or bad." Marien (ref. 4.19): "Basically, our society lacks a vision global and inspiring, included/understood and supported largely, which can guide the formation of our fundamental policies." At present, in the absence of common vision, the psychological and relational difficulties make impossible an unspecified galvanization of the political good-will vis-a-vis the world problems. It is the era of the narrow territorial complaints in all the spheres of activity. "Only a thorough knowledge of the nature of the problems and their interrelationships will make it possible to conceive new and more adequate solutions having some hope to gain a broad support." (Yearbook of World Problems, réf. 4.20). "Several of the most serious conflicts afflicting humanity result from the interaction with forces social, economic, technological, political and psychological and cannot be solved any more by the fractional approaches of the individual disciplines". (Bellagio, réf. 4.21) "the problems behave badly. Instead of slipping clearly into well defined categories which correspond in the name of the ministries, of the scientific disciplines and the programs of solutions, they tend to merge and form a gotten mixed up net. Thus, when a society becomes more complex, the analysis of the housing problem brings us to industrial zoning, transport, the technological development, the tax policy and the intergovernmental relations. Any serious analysis of a problem of overpopulation brings us to considerations concerning the quantity of resources to support a given level of population, technologies appropriate to the use of these resources, the birth control, the social security, opportunities for education and the employment of women, as well as with various questions of culture and motivation ". (Gross, réf. 4.22) "the Club of Rome uses the problematic term" world "to indicate the current situation where humanity is not confronted any more with identifiable problems, quite separate, each one manageable according to its particular nature, but with a complicated labyrinth and changing situations, mechanisms, phenomena and dysfonctions, which, even apparently disjoined, interfere and interact the ones with the others, creating a true system of problems." (Yearbook of World Problems, réf. 4.23). "Our situation present is so complex and reflects so much the multiple activities of the man (...) that no combination of measurements and purely technical, economic or legal means can make substantial improvement. Entirely new approaches are necessary to rather reorientate the society towards goals of balance than of growth. Such a reorganization implies a supreme effort of comprehension, imagination and political and moral resolution ". (Club of Rome, réf. 4.24) "Several of the contemporary problems are with us for a long time and those of more recent vintages do not seem, in themselves, insurmountable. The completely new character in the political aspects of our situation is rather an alarming growth of the size of the problems and a tendency to consolidation whose dynamics seems irreversible. Walk of events seems sudden catch of direction and of significance overall which underlines more and more the insufficiency of all the solutions suggested and which reveal rigidities which is neither stable nor permanent also at the same time, which do not confine the problems but increase them, while deepening them. That suggests that our situation has a momentum intern which we cannot include/understand completely; or, rather, that we are trying to arrange us with that by means of concepts and of languages which were never conceived to penetrate of complexities of this kind; or, still, that we are trying to regulate that with institutions which were never planned for such a use. Then, even to be able to speak sensibly on these problems (or is only one problem to which we face?) we require initially to develop a conceptual approach and a practical language which correspond better to the gasoline of the situation that what we have at present." (Ozbekhan, réf. 4.25)

Our desire insisting of systematization in work against the excessive suffering is due to this need to form an enough complete structure to embrace and exceed the complexity and the structures of misfortune. It is necessary to encircle the whole herd of the problems for more which it escapes... Not a head of Hydre should not survive, under penalty of seeing the monster regenerating itself indefinitely with a multiplied power! The approach general practitioner is during necessary to the hyper-specialization which reigns at present with admittedly many advantages, but also with serious disadvantages to correct. In cybernetics, the principle of Ashby stipulates that only a larger order of variety in a regulator makes it possible to control the variety present in a system. In work against the excessive suffering, we need a level of systematization vaster than that of the problems to be regulated. Without such a theoretical system, there is not basic rational to act, not of broad possible consensus, not of powerful organization, not of enormous material means at our disposal... and thus not of great possible transformer movement. As said Mao Tsé-Toung, as long as the question of the methods is not solved, to discourse on the tasks is only useless chattering.

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Fifth Section - ABOUT GETTING MASTERY OVER SUFFERING

In this century of evolution galopante (crossed by a slow apocalypse, as one of my many committed suicide comrades said) the stake of the fight to misfortune acquires, we know it well, a scale without precedent. The destiny on the one hand significant of the conscience in the universe is played, with less than one aberration caused by our self-centredness, during our generation on our small planet. There is on a side the danger of destruction; but in addition there is the possibility of a cosmic victory of dimension, because which can say where progress in consequence of a happy exit of the current crisis will stop!

In addition, and more still since it is not of a simple possibility but about a quite real tragedy, the fate of the underpriviledged populations torments the modern conscience. There is what! It is Josue of Castro, I think, who said: "They poor, sick, famished, are badly placed, can neither read nor to write, die young people and increase per million in a few weeks!"

This double safety, rescue of the possible destruction and rescue of the material and mental misery which overpowers the multitudes, here is undoubtedly principal stake of our time. "It is unforgivable that so many problems of the past are still with us, absorbent of vast energies and the resources hopelessly necessary for nobler continuations: dreadful and futile arms race instead of a world development; remainders of colonialism, racism and contempt towards the human rights instead of freedom and of fraternity; dreams of being able and domination instead of fraternal coexistence; an ostracism towards great human communities excluded from the world co-operation instead of universality; an extension of the ideological fields instead of a mutual enrichment in art to control the men to make world a place of reception to diversity; local conflicts instead of co-operation between neighbors. While these concepts and these attitudes exceeded persist, the fast rate/rhythm of the change around us gives birth to from new problems which request the attention and the collective care of the world: the increasing disparity enters the rich and poor nations; the scientific and technological ditch; the explosion of the population; the deterioration of the environment; urban proliferation; the drug problem; the alienation of youth; the excessive consumption of resources by insatiable companies and institutions. The survival even of a civilized and human society seems concerned. The world is making burst its narrow political clothing. The behavior of several nations is certainly inadequate to answer the new challenges of our small planet in rapid transformation. The international co-operation expresses a considerable delay." (U Thant, réf. 4.26).

Put besides their priceless value of first need, I consider ridiculous the solutions implemented at present in the absence of a general framework of organization. I claim that we continuously and are deeply frustrated because us are missing continuity, permanence, coordination, the effectiveness, the overall picture. The present situation of extreme urgency and extreme gravity controls the creation of a enterprise of great scale, capable of an action radical, spectacular, fast, massive. Because misfortunes reach the masses, one needs a enterprise of massive scale. It is a question of scale to respect. We need a movement which can serve all to us. Times are now ripe for this resolution. To wait later makes from now on only vertiginously raise the risks and the costs in sufferings and deaths. We have enough sensitizing and conscientisation : each day the reports/ratios of tragedies skin us the heart with sharp; often we wish nothing any more but the insensibilization, the anaesthesia, the distraction, music, sport, anything... To tell the truth, to inform is not used for large thing if one does not offer at the same time a real means of acting against the excessive suffering. Here well what misses more and what the systematic approach to suffering comes to propose: the practical possibility for all and each one to react in a way coordinated to the black news which one waters us. Since our compassion is requested planetarily and by thousand various subjects, we should be provided with universal means of action. Since there is a vast sector of the human activities which aims to prevent, reduce or remove the excessive suffering, since the suffering represents a capital dimension of the life of the individuals and companies, since companies of hello, cure, benevolence, reform or revolution abounded through the history everywhere on the ground, since so many calls are addressed to us from Bouddha and Jesus Marx and Camus, so much of calls repeated daily by million our contemporaries who have some enough of the hell on ground, so much of calls also coming from a future to the unimaginable possibilities...... eh well! it is necessary to institute a theoretical and practical framework as that which the systematic approach to suffering proposes.

It is necessary that a enterprise straightforwardly keeps in mind the victory over misfortune, if it is hoped that one day this victory materializes. Because we must not only act, but overcome! And how to reach the victory if ever one dares to conceive it, neither to plan it, nor to act according to it! To regulate a problematic situation it is necessary more than simple wishes, denunciations, calls, offers of goodwill, half-measures, actions specific, palliative solutions, partial victories... It is necessary to want the success of what one wishes, to really believe and take in it the means necessary. As one would do it for any other enterprise, it is necessary to dare to direct work against the excessive suffering towards the total success.

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Sixth Section - A BRAVADO PIECE IN FRENCH : "HARANGUE DE DON QUICHOTTE DE LA DERNIÈRE MANCHE À LA CHEVALERIE RÉSOLUTIONNAIRE INTERNATIONALE"

Compagnons, compagnes, vous avez vaincu la faim et la soif, l'errance et le froid, l'ignorance crasse, les chaînes infernales de l'esclavage et la malfaisante bêtise de l'égoïsme. Calés dans vos estrapouilles, vous entendez gronder le long des sierras roses du soleil levant, la répercussion d'un tonnerre croissant: c'est l'approche apocalyptique des ennemis ancestraux de l'humanité. Votre destinée, camarades, a l'ultime grandeur du plus important combat de l'histoire. Vous connaissez les vertus d'amour, de liberté, de beauté; vous connaissez l'étonnant pouvoir de notre esprit; ...et vous connaissez l'abîme de vices que nous côtoyons. Vous êtes appelés par la voix du destin, par l'appel de vos ancêtres, par la prière des souffrants, par votre propre voix intérieure, vous êtes appelés à unifier vos forces, à n'avoir de cesse que vous n'ayez chassé tout le navrant malheur de la face de la terre. Voici les années 2000 au midi de tous les esprits. Ajustez vos montres. Avec une irréductibilité comparable à l'adamantine réalité de l'existence, défendons le règne heureux de la Vie Consciente, notre souveraine chérissime!

END OF CHAPTER