Humanity in the past has tended to stumble into new forms and organisations of human activity through the play of circumstances. Dynamic pressures led to warfare, economic development, joining together of peoples into communities, states and nations, and ever-new configurations of alliances, cooperative arrangements and defense pacts. The inter-relationship of all aspects of life implies that military issues are very much impacted by economic issues, and vice versa, and both of them are impacted by and themselves impact other aspects of the administration of human affairs.
In recent years we have seen these factors play out in the global arena. Economic disruption and warfare have created refugees, as well as mass starvation events and threatened global pandemics. The industrial revolution has had an enormous impact on the environment and the climate, and we are witnessing species die-off at a rate that has not occurred in many thousands of years, if ever. Trade practices and customs, local protectionist thoughts, and concerns about things such as genetically modified foods (GMO’s) expose fault lines in the free flow of trade. The rise of the internet and the world-wide communications, and factors such as privacy risk that arise therefrom, present new challenges that people in different parts of the world look at from different perspectives and with different value-sets.
All of this implies that it is not sufficient for a world-state to simply adjudicate disputes to avoid outright warfare; or even to act as a referee in economic issues and disputes or in the setting up of global trade rules. Eventually, every major aspect of human life will wind up needing to come under the purview of the world-state if it is to truly succeed in unifying humanity and solving the seemingly intractable problems confronting everyone.
Sri Aurobindo observes: “Whatever authority were established, if it is to be a true authority in any degree and not a mere concert for palaver, would find itself called upon to act more and more frequently and to assume always increasing powers. To avoid preventible disturbance and friction, to avert hereafter the recurrrence of troubles and disasters which in the beginning the first limitations of its powers had debarred the new authority from averting by a timely intervention before they came to a head, to bring about a coordination of activities for common ends, would be the principal motives impelling humanity to advance from a looser to a closer union, from a voluntary self-subordination in great and exceptional matters to an obligatory subordination in most matters. … Science, thought and religion, the three great forces which in modern times tend increasingly to override national distinctions and point the race towards unity of life and spirit, would become more impatient of national barriers, hostilities and divisions and lend their powerful influence to the change. The great struggle between Capital and Labour might become rapidly world-wide, arrive at such an international organisation as would precipitate the inevitable step or even present the actual crisis which would bring about the transformation.”
Sri Aurobindo, The Ideal of Human Unity, Part Two, Chapter 26, The Need of Administrative Unity, pp. 224-225