Values Contained in the Charter of Paris Excerpt from the keynote speech delivered by Hardial Bains to the International Seminar on Communism and the Requirements of Modern
Democracy held in Chicago, USA, on October 8, 1994. The speech is titled Crisis of Values: For a Modern Indian Political Theory. ***As the Soviet Union was collapsing, all countries of Europe with the exception of Albania (which signed later), together with Canada and the U.S., got together in Paris on November 14, 1990. In a demonstrative manner, they signed a document called the Charter of Paris for a New Europe. This was a charter to assert the superiority of that which had long become out-of-date. A New Europe nurtured on such a charter was bound to experience a deepening of its crisis of values as modern definitions and the striving of the peoples for progress clashed with the attempts to enslave the world anew. This document was a declaration of the bourgeoisie of Europe, the U.S. and Canada under the sway of the monopolies, which upheld the free-market economy, pluralism and human rights based on their notion of democracy. The Charter states: "We undertake to build, consolidate and strengthen democracy as the only system of government of our nations. In this endeavour, we will abide by the following: "Human rights and fundamental freedoms are the birthright of all human beings, are inalienable and are guaranteed by law. Their protection and promotion is the first responsibility of government. Respect for them is an essential safeguard against an over-mighty State. Their observance and full exercise are the foundations of freedom, justice and peace. "Democratic government is based on the will of the people, expressed regularly through free and fair elections. Democracy has as its foundation respect for the human person and the rule of law. Democracy is the best safeguard of freedom of expression, tolerance of all groups of society, and equality of opportunity for each person. "Democracy, with its representative and pluralist character, entails accountability to the electorate, the obligation of public authorities to comply with the law and justice administered impartially. No one will be above the law. "We affirm that, without discrimination, every individual has the right to: "no one will be: "everyone also has the right: Further: "Economic liberty, social justice and environmental responsibility are indispensable for prosperity. "The free will of the individual, exercised in democracy and protected by the rule of law, forms the necessary basis for successful economic and social development. We will promote economic activity which respects and upholds human dignity. "Freedom and political pluralism are necessary elements in our common objective of developing market economies towards sustainable economic growth, prosperity, social justice, expanding employment and efficient use of economic resources. The success of the transition to market economy by countries making efforts to this effect is important and in the interest of us all. It will enable us to share a higher level of prosperity which is our common objective." In conclusion, the Charter of Paris states: "Aware of the dire needs of a great part of the world, we commit ourselves to solidarity with all other countries. Therefore, we issue a call from Paris to all the nations of the world. We stand ready to join with any and all States in common efforts to protect and advance the community of fundamental human values." Looking at the Charter of Paris as one piece, it is clear that it was a declaration of old Europe, joined by the U.S. and Canada, an attempt to present old definitions to the world, definitions which it hoped to pass off as something modern with which to dominate the globe all over again. But the Charter of Paris did not sort out the crisis of values. On the contrary, this crisis worsened as the Paris Charter began to be imposed on the whole world in the aftermath of the end of the bi-polar division of the world. The signing of the Paris Charter was also a pledge taken by Anglo-American imperialism to continue the Cold War under the new conditions and proclaim its victory over communism. The central issue in the crisis of values is that today European values -- those enshrined in the Paris Charter -- are being imposed on the whole world. This crisis of values is deepening as a result of resistance to it by many countries and the peoples everywhere. Where did these values enshrined in the Paris Charter originate? Their origin lies in the Anglo-American Cold War conception of democracy, a conception which has anti-communism and the advance of the imperialist system in favour of U.S. imperialism as its aim -- even though today there is a challenge to U.S. interests on the part of the Germans, Japanese, French, British and others. These are the forces which have a stake in these values at this time. They may yet start pushing their own "values" at a later date. As a result, they are bound to clash with one another and with other expansionist forces and their values -- be they Chinese, Russian or what is called "Asian" or "Islamic," to mention but a few. Manifestations of this can be seen in the opposition to what is called "Islamic fundamentalism" from a Eurocentric point of view or to the position expressed by Indonesia, India and other countries on human rights, besides the clash with straightforwardly medieval forces such as the Vatican. This Anglo-American notion of democracy and the values which accompany it are the expression of all the developments since the rise and decline of the bourgeoisie as the ascendant class and the civil society and world order it has given rise to in defence of private property -- in other words the developments which mark the colonial and post-colonial periods and the period following World War II to date. The reason the clash is taking place over "values" is because the concrete conditions in each country are crying out for solution. The old system of democracy which prevails all over the world today needs a replacement. A new system based on modern definitions should take its place. Instead of dealing with political problems on the basis of a modern political theory, one which is not based on obsolete 19th century notions of "good government," the rule of law and nationality, the clash is made into one of upholding values. In fact, the clash over values is one between progress and retrogression. [...] (Originally published in Discussion Quarterly, Winter 1994)
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