The Invisible Force Behind War, Peace, and Human Nature
**Abstract:** Both war or hell and peace or paradise are mysterious act of invisible force for brain matter which cannot be programmed like cation or plus charge and anion or minus charge in physics. Both "militant" and "industrialist" nature are sociologically survival of fittest. People of hard nature cannot survive without hardness of hell as plants of hard nature cannot survive without hardness of soil. Those who have "militant" nature their mind may be in hell but have lost memory of past.
**The Invisible Force Behind War, Peace, and Human Nature**
Human society can be understood as a living system in which different kinds of human nature appear, interact, and survive according to the conditions around them. War and peace, like hell and paradise, can therefore be viewed as mysterious outcomes of an invisible force acting through human minds and social circumstances. The brain is physical matter, but the thoughts, desires, fears, courage, aggression, cooperation, and peaceful behavior that arise through it cannot be programmed as simply as physical charges in nature. A positive and negative charge follow measurable physical laws, but human beings respond to changing situations through complex and mysterious processes that cannot be reduced to one simple formula.
From this perspective, both the militant and the industrialist are forms of sociological survival of the fittest. The militant nature is suited to environments where hardness, danger, conflict, courage, and struggle are necessary for survival. The industrialist nature is suited to environments where patience, production, exchange, investment, cooperation, discipline, and long-term planning provide advantages. Neither nature needs to be understood as something consciously designed by the individual. Different social conditions produce different opportunities, pressures, and forms of behavior, allowing different kinds of people to function within different environments.
The idea can also be understood through the example of plants and soil. A plant adapted to hard soil may survive precisely because its nature fits that environment. In the same way, people with a hard nature may be able to survive in a hard social environment where struggle and conflict are normal conditions. For such people, hardness is not simply an external obstacle; it becomes part of the environment in which their particular nature can operate. Thus, hell can be imagined as an environment of extreme hardness for minds whose nature is associated with hardness, while paradise can be imagined as an environment of peace for minds whose nature is associated with peaceful social functioning.
This view also gives a different meaning to the experience of a militant person. If someone with a militant nature is situated in a condition comparable to hell, the person's mind may experience that environment as normal or suitable to the nature that has developed within it. Yet the person may have lost memory of the past conditions that produced or shaped that nature. Without memory of the previous state, the person experiences the present environment directly rather than continuously comparing it with an earlier existence.
Therefore, war and peace can be understood not merely as political events but as different social environments in which different human natures operate. The invisible force works through brain matter, individual behavior, social interaction, and changing circumstances. The resulting order is not necessarily something that any individual can fully design or predict. Just as nature contains different soils for different plants, society contains different environments for different human dispositions. In this interpretation, militant and industrialist natures are both parts of a larger process of sociological survival, while war and peace represent different conditions within which those natures find their particular forms of existence.
**The Invisible Force Behind War, Peace, and Human Nature**
Human society can be understood as a living system in which different kinds of human nature appear, interact, and survive according to the conditions around them. War and peace, like hell and paradise, can therefore be viewed as mysterious outcomes of an invisible force acting through human minds and social circumstances. The brain is physical matter, but the thoughts, desires, fears, courage, aggression, cooperation, and peaceful behavior that arise through it cannot be programmed as simply as physical charges in nature. A positive and negative charge follow measurable physical laws, but human beings respond to changing situations through complex and mysterious processes that cannot be reduced to one simple formula.
From this perspective, both the militant and the industrialist are forms of sociological survival of the fittest. The militant nature is suited to environments where hardness, danger, conflict, courage, and struggle are necessary for survival. The industrialist nature is suited to environments where patience, production, exchange, investment, cooperation, discipline, and long-term planning provide advantages. Neither nature needs to be understood as something consciously designed by the individual. Different social conditions produce different opportunities, pressures, and forms of behavior, allowing different kinds of people to function within different environments.
The idea can also be understood through the example of plants and soil. A plant adapted to hard soil may survive precisely because its nature fits that environment. In the same way, people with a hard nature may be able to survive in a hard social environment where struggle and conflict are normal conditions. For such people, hardness is not simply an external obstacle; it becomes part of the environment in which their particular nature can operate. Thus, hell can be imagined as an environment of extreme hardness for minds whose nature is associated with hardness, while paradise can be imagined as an environment of peace for minds whose nature is associated with peaceful social functioning.
This view also gives a different meaning to the experience of a militant person. If someone with a militant nature is situated in a condition comparable to hell, the person's mind may experience that environment as normal or suitable to the nature that has developed within it. Yet the person may have lost memory of the past conditions that produced or shaped that nature. Without memory of the previous state, the person experiences the present environment directly rather than continuously comparing it with an earlier existence.
Therefore, war and peace can be understood not merely as political events but as different social environments in which different human natures operate. The invisible force works through brain matter, individual behavior, social interaction, and changing circumstances. The resulting order is not necessarily something that any individual can fully design or predict. Just as nature contains different soils for different plants, society contains different environments for different human dispositions. In this interpretation, militant and industrialist natures are both parts of a larger process of sociological survival, while war and peace represent different conditions within which those natures find their particular forms of existence.