In addition to the mourning for the death of more than 4,000 people and the invaluable displays of exemplary solidarity by staff in so many countries, the virulent Ebola outbreak has served to make us aware, once again, that the human community is totally interdependent, perhaps more so than we had imagined. What happens in Guinea, Sierra Leone, Liberia and Nigeria affects the USA, Spain and Germany. Mistakes and successes, problems and solutions, viruses and epidemics, ideas and news are no longer born, grow and die in the same place, but develop and spread from agreement with universal, often unpredictable patterns.

No matter how hard human beings try to isolate or enclose spaces, to build walls or barriers, the force of nature and the force of events themselves end up overcoming everything that is placed in front of them. Nothing is more artificial than a border. And nothing more limiting than territory. The universe, and the earth and men with it, is designed to function interdependently, with an enormous unity.

It was Arthur Koestler who first coined the term holan to refer to something that is both a whole and a part. Actually, the general principle of holism had already been seen and masterfully defined by Aristotle many centuries before, in the well-known words: "The whole is greater than the sum of its parts". But holism adds something more. Each emerging holon includes the previous one and transcends them. Thus, the cell incorporates and transcends its molecular components. Molecules incorporate and transcend atoms, which, in turn, include and transcend particles. And so on.

The holistic theory has perfect application to the science of global law. Each community model integrates the previous one and transcends them, just as the global community integrates the smaller political communities and transcends them. The global community is greater than the sum of all nations. Therefore, the global community cannot be governed only by agreements among the majority of nation states. It requires something more. The same is true of the nation state or other smaller, local or regional political communities: these cannot be governed exclusively by agreements between families, or by mere agreements between peoples or regions. The national state requires a concrete political structure, a legal system plenary session of the Executive Council, as the perfect society that it is. Those communities are called perfect which, informed by the principle of autonomy, try to satisfy the greatest possible human needs issue . Imperfect societies, on the other hand, are those that are satisfied with satisfying only a few specific needs.

The universe is designed to function as a unit, interdependently and interdependently

The national State, besides being perfect, is an instrumental society, not necessary by itself because its end is not natural and can be covered by other intermediate societies. In the same way that France, Spain or the USA began to exist at a specific historical moment, they can cease to do so. The national state is not a human requirement. The rich variety of communities existing between the family and the global community is mutable, since it is totally subject to political changes. It is ruled by the science of the possible, that is to say, of politics, not of the necessary. That is why they are instrumental.

The opposite is true of the family and the global community. Both are necessary for the proper functioning of humanity and, at the same time, imperfect in that they are not self-sufficient: neither of them wishes to satisfy all the needs of the human being, but only a part of them. The family opens the doors of life and love. It educates us and turns us into autonomous beings, capable of building our own history. Its territory, the home, the sweet home, is the place to which we return. The global community, on the other hand, satisfies only those needs that affect humanity as a whole and that can only be met globally. Its territory, planet Earth, is a place that cannot be abandoned for the time being.

Both the family and the global community need a territory, the house and the planet, but neither of them is eminently territorial, as is the State. In these two necessary and imperfect societies such as the family and humanity, politics is present, as in any community of life, but in its Degree much lower than in instrumental societies. Being necessary, the principle of solidarity prevails over the political. This explains why the models of government of these necessary communities are very different both among themselves and with respect to intermediate societies, be they regional, national or supranational.

The great change that has occurred with globalization is that the international community of nations, which was instrumental for centuries, has become a global human community, of a necessary and therefore imperfect nature. The facts have been imposed, without prior consensus. Its birth has been almost spontaneous, as a consequence of its growing interdependence. For this reason, the global community, as the necessary community that it is, must be guided by rules and principles that are completely different from those governing intermediate, perfect and instrumental political communities.

For the representatives of the analytical Philosophy , many of the issues that the classical Philosophy has been dealing with for centuries are due to an erroneous use of language, categorical errors among others. The same can be said about what is happening with the evolution of global law. There is a categorical error. We want to apply to the global community the same outline that we apply to relations between States, or the same rules that we apply to States themselves. And we are talking about something different. Just as you cannot govern a family with a state legal system, you cannot govern global society as if it were a state. That would be the beginning of the end of political life. The great problem of our global community is that the great powers, especially China and the USA, do not want, for the moment, to de-sovereignize themselves and recognize that the global community is different in nature from that of the States.
MODERNITY allowed us to overcome the family structure that was projected in monarchies and kingdoms for a more consolidated instrumental structure such as the nation state. Humanity then learned that a perfect political community such as the State could not be governed by the laws of family dynasties, no matter how real they were: that a Head of State is someone different from a father, and that a penalty imposed by the legal system is not exactly the same as a family punishment. Globalized postmodernity has recently shown us that the global community cannot be governed by the laws of States and has given us the tools to transform the international community of nations into a truly global human community, founded on the principles of solidarity and subsidiarity.

The construction of this new global community requires, in the first place, determining which matters and to what extent they affect humanity, i.e., which matters enjoy what we could call reservation of globality. Secondly, it requires a profound reform of the United Nations to adapt it to the new global paradigm. Thirdly, the creation of new global institutions, autonomous from the States, for the protection of global public goods. It is time to get to work.