"Policy change" and "sustainable development" were the buzz words that emerged from the 1992 UN Conference on Environment and Develop-ment (Earth Summit) in Rio de Janeiro, Brazil. To further understand these terms, we need to examine closely the precise circumstances of the widespread social, ecological and economic crisis that threatens the planet's delicate ecological balance and represents a danger to mankind.

The main reasons which have led to this are that: the liberal doctrine of consumerism with which the world order is suffused alienates the moral and spiritual essence of man, and the principles of a "consumer society" deflect people away from the ideals of social justice and spiritual development; the global capital flows exceed those of commodities by eight to ten times; the price of natural resources is not balanced by that of labour and capital; and multinational companies monopolize control over labour markets, capital and production. We need a new social and economic way of thinking based on the concept that: either we all survive or nobody does; preserving cultural diversity is more important than economic achievement; and natural resources are the shared property of all and a fair income should be received for these resources.

How can we do this? Every country has a role to play and should observe the fundamental code of not causing harm. As individual citizens, we should not lose sight of the fact that we are part of a single whole. Our duty to preserve this whole obliges us to help one another and care for the home we share, Planet Earth. If it is profit and not responsibility and commitment to nature that takes priority, then this itself becomes a destabilizing force.

Today's global economy is a direct consequence of the anaesthetizing world order that has taken grip with its guiding principle of consumerism. The notion that "money makes money", realized under the pretext of "business", hinders the moral and spiritual development of a social conscience. We need to change the fundamental orientation and functioning of economic structures. The economy should function according to the formula of "commodity-money-commodity". We should take firm measures to prevent the use of money for parasitic and enslaving ends.

Changing the way we value labour is the first step towards restructuring the economic world order. The emphasis should be on the primary goal of labour, namely its usefulness and benefit to society. Our priorities must be the production of food, energy and living accommodations. All goods and services that cater to basic needs and requirements should rate more highly on the scale of social significance than those that encourage the growth of the consumer mentality.

Such economic rethinking reflects the underlying potential of the Earth Summit. Special attention must be paid to the educational system, which tears away the child and engenders neglect of not only social and material concerns but also spiritual ones. Instead of helping children find their own individual path in life, adults cast them in their own mould and influence them with their own prejudices and stereotypes. It is our task to overcome a number of contradictions, such as: the increasing productivity of labour is accompanied by growing material and moral inequality; the increasing discrepancy between the flow of capital and commodities in world markets; losses as a result of accidents and natural disasters endured by developing and least developed countries are much greater than those suffered by the so-called "First World" countries; the economic exploitation of poor and developing countries by the "First World"; and the emergence of a globalized economy brings about an increase in the number of ethnic and regional conflicts.

It is evident that there is a common denominator to these contradictions. Ultimately, they result from the global destruction of the balance between the usefulness of labour and its social value. This destruction manifests itself in the fact that secondary labour is valued to a greater extent than that which provides for basic needs. Thus, labour which results in food production often finds itself in a marginalized social and legal position. Today, preference is given to the production of secondary goods and services, and even to products which are harmful to humans. Labour is not evaluated according to its fundamental significance and value, but rather on the basis of artificially created criteria. Without a total overhaul of our scale of values, a way out of this crisis is unthinkable.

Conflicts do not take place merely between and within nations, religions, ideologies, unions and syndicates. It is an undeclared war of a different kind of selfishness and self-interest against humanity, which bears no relation to nationality, beliefs and convictions or homeland. It is the family-the basic structural unit of society and social conscience that guarantees the well-being of individuals, nations and all humanity-which is under the greatest threat. And the best way we can raise awareness is by the simplest and accessible but also most difficult means. We must learn to listen to our heart and conscience, and think of our neighbours before ourselves.