Reimagining Governance

Addressing the UK's Political Paradox and Its Problem-Solving Ability

Numerous issues pervade the United Kingdom's political system, some of which appear inherent, while others are not. In this essay, I limit my analysis to issues germane to my proposed ideology, one that echoes Plato's principles, positing an avenue for his 'Republic' to thrive within our contemporary, technologically advanced, and diverse society.

The UK functions under a highly centralised governmental system, with key decisions made predominantly by politicians and civil servants within London. This focus leads to homogeneity in policymaking, stemming from a limited geographical and experiential context. Predominantly, individuals who ascend to higher governmental roles possess academic backgrounds from the University of Oxford, with common fields of study being History, PPE (Politics, Philosophy, and Economics), Law, and Classics¹. This trend narrows the spectrum of perspectives within the political sphere, often overlooking the unique needs and challenges of various regions and communities across the UK. Given the UK's growing diversity, the range of individual and communal philosophical concepts it nurtures is expansive yet underrepresented in government.

Adding to this is the UK's constitutional ambiguity. Unlike most nations, the UK lacks a single, codified constitution; instead, its legal framework consists of assorted statutes, treaties, judicial decisions, and conventions. Critics suggest that this leads to uncertainty and inconsistency within the political process, fostering public mistrust².

The limited breadth in politicians' philosophical and historical education is concerning. While the mastery of fields such as Law, Economics, and Social Sciences is undeniably essential, the underrepresentation of comprehensive philosophical education threatens the moral underpinning of political decisions. A two- or three-module philosophy curriculum in PPE, focusing primarily on European philosophy, is insufficient to provide a broad, global perspective.

The British narrative in politics, literature, and art tends to be primarily Eurocentric, often neglecting a global perspective. A similar bias likely extends to most nations, presenting a skewed historical narrative favouring their national agenda. An instance of this can be seen in the contrasting narratives of British colonial rule in India from both British and Indian perspectives.

While I am focusing on the UK as a British citizen, these observations can be generalised to other nations. However, using the UK as an example simplifies my argument. Politicians from privileged backgrounds often gravitate towards studying Art, Literature, and History, inadvertently limiting their purview to Eurocentric narratives. This repetitive cycle runs the risk of stagnating political thought and undermining public trust in governmental institutions.

This narrow approach to philosophical thinking often leads to overcomplication and nationalistic bias in political discourse. Encouraging patriotism by concentrating on national history promotes a sense of pride and belonging. However, it also risks cultivating vanity and personal ambition among politicians, overshadowing practical solutions. In my view, the cyclical discussions seen in political debates suggest a trapped, one-dimensional mindset, inhibiting the exploration of novel and morally grounded solutions.

Unveiling the Forgotten Failure of British Colonialism

Whether or not we agree that Britain's colonial exploits were morally justifiable, the fact remains: the past cannot be changed. As a British citizen of South Asian heritage, I hold no personal resentment even though it is still valid to be a sensitive topic to many others. Despite myself having grounds for discontent - my immigrant father's family was impoverished by British land reallocation in Bangladesh, and my maternal grandmother survived the Bangladesh genocide from Pakistan, a tragic consequence of the British partition of India - I perceive that the Britain of today, with all its cross-cultural richness, is an outcome of its imperial history.

I have encountered ethnically British individuals who lament the increasing diversity in Britain, perceiving it as a threat to their cultural heritage. The irony is not lost on me that these individuals, feeling uncomfortable with the change in their own world, are often supportive of a history that fundamentally altered lives and societies in various parts of the world. The examples I have provided and the concurrent stories surrounding the Kohinoor diamond and the Treaty of Lahore highlight such ironies, though I personally remain neutral on these matters.

Controversial perspectives on the British Empire aside, it is undeniable that the empire played a substantial role in shaping the economically robust and diverse Britain we see today. Regardless of how it came to be, Britain's growth was fundamentally tied to the Empire and its colonies spread across the globe. The Empire's extensive reach ensured a wealth of resources, imports, and trade opportunities.

However, there was a notable failure amidst this expansive dominion: the lack of genuine engagement with the diverse cultures, histories, and philosophies of the colonised territories. This oversight, what I term as ‘the forgotten failure,' represents a lost opportunity in human history. It is astounding that this wealth of knowledge is not an integral part of our politicians' education today, even as they become more diverse, and our society grows more cross-cultural.

Britain, during the reign of the Empire, had the unique opportunity to enhance its understanding by being more receptive to diverse perspectives. It is disheartening that a once highly structured, organised, and proactive empire has regressed into a political landscape that often seems parochial and inflexible. Why is there a resistance against incorporating diverse philosophical perspectives? Embracing such diversity could equip us to address contemporary challenges more effectively.

Advocating for Cross-Cultural Philosophy

The term 'diversity' can be polarising, and is often met with discomfort, particularly among those of a conservative ideology. As a conservative myself, I appreciate this concern. Indeed, many grounded in the study of European philosophy may quickly point out that the concept and idealisation of philosophy were born within ancient European civilisations. This assertion is well-founded. However, my usage of the term 'diverse philosophy' seeks to transcend its traditional, Eurocentric confines and encapsulate global ways of life, thoughts, and ideologies.

A small percentage of the British populace, I argue, meet the criteria necessary for engaging with this expansive, diverse philosophical landscape. They are not just merely capable of studying diverse philosophies but implementing their teachings into daily life. This might require a certain detachment from personal morality, a challenge for many. The potential practitioners typically fall into the following categories:

·      Born and raised in the UK (and exposed to European culture)

·      Members of a household that is ethnically different from the UK

·      Adherents of a non-Christian faith

These criteria, which reflect my own background, are neither exhaustive nor exclusive; myriad other factors may guide an individual towards the exploration of diverse philosophical perspectives. However, these criteria signify a unique cross-cultural exposure that may yield profound intellectual growth and versatility.

In my case, I was born in Britain, brought up in a predominantly white British area, and educated in Christian schools. My home life was starkly different: I come from a South Asian, Bangladeshi family with diverse ancestry. My upbringing was infused with South Asian customs and beliefs, along with the distinctive practices of India, Pakistan, and Bangladesh. Moreover, my Islamic faith introduced me to Arab religious ideologies and cultural thinking.

This cross-cultural exposure has profoundly broadened my perspective, enabling me to approach problems in ways that a single-minded nationalist might struggle with. Detached from exclusive loyalty to any one of my three cultural identities, I have come to admire and appreciate them all. This unique viewpoint allows one to consider problems more broadly, to see through unnecessary complexities, and propose more effective solutions. One’s motivations are free from patriotic vanity or ego, ensuring their focus remains on the problem at hand, not self-interest.

Given the diversity that exists in the UK, there is a vast potential for more minds to be expanded through cross-cultural exposure. While this is not widely encouraged, particularly among the ethnically British population, it could be tremendously beneficial for personal growth and societal progress. More importantly, this cross-cultural, multifaceted mindset is what politicians around the world should strive to cultivate, thereby fostering a new, globally conscious approach to problem-solving. I must clarify, however, that my advocacy is not for globalisation per se, but for a broader understanding and appreciation of global ideologies, cultures, and philosophies that can enhance a country's internal affairs. By borrowing lessons from other cultures, we can better understand and navigate our own historical trajectories, thus facilitating progress and preventing the repetition of past mistakes.

Cross-Cultural Philosophy in Art, Literature and Media: Examples from the Greats

Regarding the world of cinematic arts, allow me to share a few personal observations that underline how the exploration of other cultures cultivates novelty and introduces innovative modes of thinking. Consider the work of Bengali filmmaker Satyajit Ray, who, although primarily immersed in Bengali cinema, is universally celebrated as one of the greatest directors of the global cinematic stage. He is credited with many iconic films, including Devi and Pather Panchali, which have etched a permanent mark in the annals of world cinema. Films that are considered timeless and still applicable to today’s society. Noteworthy contemporary filmmakers such as Wes Anderson, Martin Scorsese, and Christopher Nolan have been influenced by Ray's vision. Stephen Spielberg has openly acknowledged that Satyajit Ray's The Alien provided the inspiration for his masterpiece E.T., a film that has significantly influenced Western cinema and maintains a ubiquitous presence in popular culture.

The above example may illustrate an interplay between South Asian and Western American perspectives, but the concept I am introducing here can manifest within smaller regional exchanges. To demonstrate, Devdas, a highly acclaimed Bollywood film, has captivated audiences globally. It was adapted from a beloved Bengali romance novel by Sarat Chandra Chattopadhyay. Despite the shared attributes that categorise both Bengali and Indian cultures under the broader umbrella of South Asia, there are distinctive variations between the two.

Now, let's navigate towards the realm of historical art. A fascinating exchange can be seen in the Chinese Influence on Islamic art, especially in the realm of ceramics. This influence is evident in the evolution of Islamic pottery, notably the blue and white ceramics of the Seljuk and subsequent Ottoman empires, which drew inspiration from Chinese porcelain. In the 19th century, following Japan's opening of its ports to Western trade, Japanese art, particularly woodblock prints (Ukiyo-e), profoundly influenced European artists. This led to the Japonisme movement, wherein notable artists such as Vincent Van Gogh, Edgar Degas, and Claude Monet incorporated Japanese elements into their work, ultimately shaping the Impressionist and Post-Impressionist movements. Numerous examples exist of artists who, through exposure to diverse cultures, fashioned their unique identities, thereby changing, developing, and enhancing the world of art.

Turning to the literary world, numerous instances can be noted where different cultures influenced prominent works. For instance, Ancient Greek literature significantly shaped Roman works, as evidenced by Virgil's epic poem The Aeneid, which was heavily influenced by Homer's Odyssey. Similarly, Arabic poetry styles, philosophies, and tales have left a profound impact on European literature. The Arabian Nights, with its rich narratives and distinctive style, has indelibly shaped Western storytelling traditions.

By presenting these examples, I aim to underscore the invaluable potential and enrichment offered by cross-cultural diversity. The prospects for exploration are infinite - so expansive that they may not be fully navigated within a single lifetime. Yet, this vast expanse of cultural landscapes offers an exhilarating promise - a limitless universe of cultures to investigate, learn from, and absorb. Moreover, ponder the breadth of understanding that could be gained and utilised if the philosophical and cultural concepts from these diverse cultures were deeply understood and integrated into one's life. It is more than mere academic pursuit; it involves practising and internalising these learnings into one's personal and professional life. I propose the bold assertion that this cross-cultural philosophical exploration paves the path to greatness. It fuels the making of the truly exceptional. This idea encapsulates not just an innovative theory, but a path to foster understanding, growth, and enlightenment on a global scale.

Artificial Intelligence Perspectives: The Dilemma of Patriotism in Technology

This section aims to be concise, considering that technology's essence is underpinned by logic, rendering its solutions inherently clear-cut and direct.

The rising tide of Artificial Intelligence (AI) technologies invites a note of caution for many companies regarding their choice of AI adoption. Regardless of whether the technology is developed internally or externally, the impending era of AI prominence has prompted legal and governing bodies to establish laws and regulations. These ensure companies are held accountable for their AI usage. This is particularly crucial in the healthcare industry where people's health and lives hinge on critical machinery and software support. Yet, this standard of accountability is now being extended across all sectors and industries.

During my tenure as a software developer intern at IBM, I gained insights into IBM's 'Trustworthy AI' approach. IBM devised this framework to assure business clients that their AI technologies adhere to five fundamental principles: Fairness, Explainability, Robustness, Privacy, and Transparency. A common practice among tech consultants, software developers, engineers, and architects is mitigating bias in algorithms and software. This essentially entails the elimination of as much bias, stereotypes, and harmful information concerning a race, community, or identity as possible, encompassing issues from racial discrimination and sexual orientation to data privacy.

Machine Learning (ML), a subset of AI, briefly operates on a principle of model creation. This model, after being provided with training data for learning, can apply its accumulated knowledge to new data and produce results. The accuracy of these results should theoretically increase with the provision of more training data and/or a more efficient model.

Drawing a parallel, suppose each country had an AI representative trained predominantly on their own historical, literary, and artistic data, replete with bias. This scenario could precipitate what I term a 'patriotic overload.' Though the ramifications might appear self-evident, let's examine a few. The inevitable patriotic bias could incite international conflicts and foster dystopian concepts within a country's political system.

The vestiges of empires and world wars underscore that all humans harbour various biases, including those rooted in patriotism and nationalism. Yet, I argue that mitigating bias is not an insurmountable task. 

If companies, governments, and other stakeholders fear AI dominance due to its inherent bias, shouldn't we also consider the similar biases present in our societies? Historical bias is prevalent in many countries' educational institutions, a topic I will explore further in my proposed solution.

Delving into Plato's Culmination in The Republic

Plato's The Republic, a cornerstone of Western philosophy and political theory, is renowned for its profound exploration of justice and its relationship with the ideal society. Plato envisions this society as a utopia led by philosophers, whom he deems the epitome of justice and wisdom. 

The Republic delves into the essence of justice, the nature of the virtuous individual, and the correlation between these concepts and happiness. Plato masterfully deploys the Allegory of the Cave as an illustrative metaphor for his Theory of Forms, which suggests that our perceptible world is merely an echo of a more profound, authentic reality—the world of Forms or Ideas. He posits that only philosophers, through rigorous intellectual endeavour, can discern this elevated reality, thus rendering them the optimal candidates for governance.

Plato segregates his envisioned society into three distinct categories: philosopher-kings (rulers), soldiers (auxiliaries), and workers such as farmers and artisans (producers). Plato's philosophers are meant to rule not out of desire for power, but due to their understanding of the Form of the Good, the supreme reality that presides over all other forms. These philosopher-kings, equipped with unparalleled wisdom, knowledge, and a passion for truth, are ideally placed to make decisions that enhance collective well-being.

Plato's philosopher-kings are far removed from the conventional mould of politicians, driven by the quest for power or personal gain. Instead, they represent selfless, enlightened individuals committed to the common good. They would be inculcated with philosophical wisdom and other crucial disciplines from a young age and rigorously tested through practical tasks.

In this utopian vision, Plato vehemently asserts that societies will remain entangled in strife and injustice until philosophers ascend to the throne, or until kings embrace the rigorous study and practices of philosophy. This bold proclamation underlines his conviction in the unique ability of philosophers to grasp the Form of the Good, and to leverage this understanding to instantiate justice, ultimately ushering in an ideal society.

While I have offered a biographical perspective on Plato's work, I find it pertinent to inject my personal understanding and agreement with his viewpoints. Yet, achieving Plato's envisioned utopia remains a complex endeavour, largely due to the natural diversity of human perspectives, especially when elements of power and personal gain enter the equation. Mitigating potential corruption within established authorities and power structures presents an intricate challenge. The pursuit of Plato's utopia, in its paradoxical nature, could conceivably trigger extensive conflict. It is vital to acknowledge that philosophers are not soldiers, and it is unrealistic to expect everyone to embrace, or be capable of, the philosophical way of life.

The Proposed Pathway for Political Progress

Drawing from the compelling vision of Plato's utopia, there are indeed aspects that can be realistically adopted, albeit with nuanced adaptations. Though an outright dismantling of current political systems to replicate Plato's ideal appears daunting, if not improbable, the adoption of certain principles from his philosophy could have far-reaching implications.

I suggest that all politicians and influential figures commit to a comprehensive study of worldwide philosophy, history, and religion's fundamental tenets. The specific curriculum to cover these essentials might be best delineated by philosophers embodying Plato's ideal. Although a baseline of knowledge should be a requirement, politicians displaying a more profound understanding would arguably be better equipped for their roles.

However, this recommendation opens up a debate about the practicality of such intellectual augmentation. The rigorous mental cultivation needed to shape philosophers may not be within everyone's reach, possibly leaving us short of the necessary numbers to run a country's political systems. Moreover, those capable of such intellectual development might not possess the inclination towards politics, as Plato's ideal philosopher is not primarily driven by personal ambition or the acquisition of power.

As for the general populace, it is neither feasible nor ethical to ignore them, but it could be challenging to shift the perspectives of the older generation. A more viable approach would be to introduce this new paradigm of thought to the youngest generation. Instead of an overemphasis on contentious topics such as identity politics, focusing on cultivating an understanding of cross-cultural philosophy among the young would be a more meaningful and transformative endeavour. This would be akin to providing a machine learning model with unbiased training data, gradually reducing biases as education progresses.

From my personal experience of navigating the UK education system, I am critical of the emphasis on rote memorisation in the GCSE and A-Level exam structures. Instead, the evaluation for this reformed curriculum should equip students with the necessary contextual information within the exam questions themselves, thereby fostering more profound and nuanced thinking at an early developmental stage. This early introduction to cross-cultural philosophy would enable the younger generation to outpace adults who were either introduced to these concepts later in life or not at all. The prospect of what our future generation could achieve, not to mention the moral certitude and novel problem-solving approaches they could bring to bear on our world's challenges, is indeed invigorating.

All images are generated by DALL-E with influence from myself.

1. https://www.theguardian.com/education/2017/feb/23/ppe-oxford-university-degree-that-rules-britain

2. https://www.thenational.scot/news/19923545.major-review-constitution-highlights-fundamental-flaws/