Anational: A Provocative Vision. The Polymath's Perspective.

Why do many polymaths transcend the need for nationalistic or religious labels, evolving into anationals?

The seismic shifts in technology have, time and again, catalyzed profound transformations in our society. Remember the industrial revolution, which heralded the fall of monarchies and fostered democratic systems? Now, as we stand on the brink of the AI revolution, some unsettling questions arise:

• How will this surge in AI reshape our political landscape?

• Will democracy endure or morph into a new paradigm?

• Can the very essence of a nation-state remain intact?

In my ideal vision, nation-states fade, becoming relics of the past. A world where humanity overcomes the chains of tribalism, and if states do exist, they are no longer tethered to geographical confines. This vision might seem distant, perhaps beyond my own lifetime. Yet, I have faith that it could materialize sooner than we think, much earlier than the year 3200 CE, as one study suggests. According to this study, the trajectory of our civilization could lead to a unified global entity by that time. 

The "Anational" Genesis

"Anational". Such a simple and elegant term. Not too long ago, I was scrolling through Facebook and bumped into this amazing polymath who had "anational" in his bio. Imagine finding the exact word you never knew you needed! Born and raised in a global, atheist setting, I've always felt like a citizen of everywhere and nowhere all at once. And these days, with all the tension around, being tied to just one nation feels more like a heavy backpack than a badge of honor.

The term "anational" is not commonly used in mainstream discourse, but when broken down, "a-" typically means "without" or "lacking," and "national" pertains to nations or nationality. Thus, "anational" could be interpreted as "without a nation" or "lacking nationality." For instance, the idea of cosmopolitanism can be seen as "anational" because it advocates for a global perspective that rises above individual national identities or loyalties.

In my study of polymaths, a consistent pattern emerged: many displayed a profound cosmopolitan and pan-theological outlook. Their knowledge was not just academic; it birthed an "acute sense of oneness." A realization of the profound interconnectedness of life, knowledge, and humanity. Yet, this universal perspective isn't limited to polymaths; it highlights humanity's innate potential for unity.

Kant coined the term Weltbürgertum (World citizen) to encapsulate cosmopolitanism. He emphasized the oneness of humanity and saw this philosophy as a moral imperative. To Kant, a moral existence extended beyond local affiliations, embracing the well-being of all.

This ideology traces its roots back to ancient thinkers. Diogenes of ancient Greece challenged societal norms by professing himself a "citizen of the world". In China, the concept of tianxia (天下) epitomizes cosmopolitanism, envisioning a world united under a shared moral ethos. Similarly, India champions the notion of vasudhaiva kutumbakam (वसुधैव कुटुम्बकम्), which translates to the idea of the world as one family. This sentiment resonates with Africa's philosophy of ubuntu, underscoring the intricate web of human connections and the belief that our lives are intrinsically intertwined.

Polymaths: Reigniting the Flame of Global Unity

In our age, polymaths can lead the forefront of this revival. These individuals, with expansive knowledge and insight, often traverse beyond traditional labels, embodying the "anational" spirit. 

"Many report feelings of pleasure on discovering analogues between different philosophies and theologies. There is a certain calm in coming to understand that humans everywhere face the same deep issues, apparently in every period and region. This provides one with a sense of belonging. It communicates the value of “humanism”. 

This harmonious sentiment is often expressed in the Renaissance and in Romanticism. It is, arguably, one of the dialectician’s unique entitlements”, points out philosopher Tommi Juhani Hanhijärvi, and I can only agree, so often has my mind been blown by seeing the similarities between cultures, epochs, and various fields of knowledge! 

Sinologist Howard L. Goodman, who researched polymathy in both China and the West, made a remarkable observation that “countless scholars and educated leaders pursued studies to polish their souls and minds, and to reaffirm their social place. Yet at some other level, or time-period, the learned would try to see all, and to create tools for seeing all.”

Thinking of the fascinating polymaths of the Islamic Golden Age, I shall quote the leading Islamic philosopher Seyyed Hossein Nasr: “The arts and sciences in Islam are based on the idea of unity, which is the heart of the Muslim revelation...The aim of all the Islamic sciences and, more generally speaking, of all the medieval and ancient cosmological sciences is to show the unity and interrelatedness of all that exists.”

Alexander von Humboldt, the creator of the magnificent Naturgemälde, the first infographic in the world, was delighted as a child to see how “all forces of nature are interlaced and interwoven.” His brother's Wilhelm’s educational ideal (Humboldtian Bildungsideal) aimed to create a Weltbürger (a citizen of the world). To Wilhelm, this meant dealing with humanity’s biggest dilemmas: to seek peace, justice, and to care about the coexistence of cultures and our relationship with nature. 

Pavel Florensky, Russian orthodox priest and polymath, understood his task in life as paving the way for a future integral worldview that would synthesize faith and reason, intuition and discourse, theology and philosophy, art and science. 

The Vienna Circle (Wiener Kreis) was a group of mostly polymathic philosophers and scientists drawn from the natural and social sciences, logic, and mathematics, who met regularly from 1924 to 1936 at the University of Vienna. They worked on a meta-concept of Einheitswissenschaft (Unified Sciences), an approach in which questions were pursued across different disciplines. The Vienna Circle's influence on 20th-century philosophy, especially the philosophies of science and analytics, is immense, and remains so up to the present day. 

Peter Burke, the renowned author of "The Polymath", remarked: 

"In the twentieth century, at least seven leading polymaths were active in the international peace movement. It may not be a coincidence that these scholars supported both internationalism and interdisciplinarity.” 

How interesting! And how logical, for someone who sees no boundaries between disciplines there are likewise no boundaries between man-made states. It's no surprise that there are many polymaths among cosmopolitans. 

As wars continue to rage, fueled by staunch national and religious identities, Kant's insistence on Weltbürgertum and the idea of being "anational" isn't just a philosophical luxury; it's an urgent necessity. 

In the words of Diogenes, perhaps we should all strive to be citizens not of a nation, but of the world. After all, in our core, aren't we all interconnected members of this vast human family?

Anationalism or the world without nation-states is indeed a provocative and profound vision for the future. I believe, It is a vision that is worth exploring, especially in light of the challenges that we face today.

Questions to Ponder

• What are the potential benefits and drawbacks of anationalism?

• How could we transition to an anational world order?

• What role can polymaths play in promoting anationalism?

• What are the challenges that we need to overcome in order to create a more cosmopolitan and anational world?