Introduction: The Roots of Fairness

In one of the most striking demonstrations of moral emotion among nonhuman animals, primatologist Frans de Waal observed two capuchin monkeys trained to exchange a small rock for food. Both were satisfied with cucumbers—until one was rewarded with a grape, the more desirable treat. Upon seeing this inequity, the monkey receiving the cucumber erupted in protest, angrily throwing the food back and refusing to cooperate (de Waal, 2013).

De Waal termed this response inequity aversion—a biologically grounded sense of fairness observed even in other social animals. This finding upends the traditional view that fairness is a human cultural invention. Instead, it is a social emotion evolved to sustain cooperation. In his words, “We evolved with sharing as part of the system” (de Waal, 2010, 2013).

This insight provides a fascinating bridge to human civilization. Using the Five Stages of Civilization Model (Kim, 2021), we can trace how the sense of equality and equity evolves—from visceral reactions for survival to empathic integration that underpins mature societies.

Stage 1: Fear–Dependency — Fairness as Survival

At the first stage of civilization, fairness is equated with security and protection. The primary moral code is “I must survive.” People accept hierarchy and inequality if it provides stability or safety. Fairness is primitive, physical, and tribal.

Much like the monkey in de Waal’s experiment, early human societies perceive fairness in immediate, tangible terms—Do I get enough food? Am I protected by the strong? Inequality is tolerated if the leader ensures group survival, but deprivation or betrayal triggers primal outrage.

Trigger of unfairness: deprivation or abandonment.
Emotion: rage or despair.
Historical form: feudal loyalty, tribal hierarchy, dependence on authority.

Stage 2: Anger–Detachment — Fairness as Merit and Competition

As self-assertion develops, fairness becomes tied to merit, performance, and effort. This marks the rise of competitive, achievement-oriented societies. Inequality is justified by the belief that the capable and industrious deserve more.

At this level, fairness is comparative rather than empathic: “I accept inequality if I could, in principle, earn the same reward.” Those who rise by talent or discipline are admired; those who gain advantage through favoritism provoke anger. Fairness is defined by meritocracy, not compassion.

Trigger of unfairness: undeserved success or systemic corruption.
Emotion: envy, resentment.
Historical form: capitalism, social Darwinism, individualistic ethics.

Stage 3: Guilt–Reparation — Fairness as Law and Moral Reciprocity

At this stage, fairness transforms into justice, morality, and social responsibility. The concern shifts from who earns more to whether laws apply equally. Equality becomes a principle codified in religion, ethics, and governance.

Fairness here is rooted in duty and guilt: the moral conscience ensures order through adherence to shared rules. Yet this form of fairness, though moral, remains external—it relies on compliance and fear of punishment rather than empathy.

Trigger of unfairness: hypocrisy, legal bias, or moral double standards.
Emotion: guilt, shame, moral outrage.
Historical form: religious codes, constitutions, bureaucratic justice.

Stage 4: Freedom–Independence — Fairness as Opportunity

In the fourth stage, fairness centers on freedom and autonomy. The ideal is equality of opportunity, not necessarily of outcome. Individuals should be free to pursue their potential without coercion or discrimination.

This is the stage of liberal democracies and human rights movements. Fairness is procedural rather than distributive—what matters is the fairness of the system, not its results. Yet, without emotional integration, freedom can degenerate into indifference: the privileged may mistake others’ structural disadvantages for personal failure.

Trigger of unfairness: restriction of liberty or censorship.
Emotion: frustration, pride in independence.
Historical form: constitutional liberalism, free markets, civil rights reforms.

Stage 5: Empathy–Integration — Fairness as Co-Flourishing

The final stage marks a profound evolution: fairness becomes relational and empathic. Equality now means ensuring that everyone has what they need to flourish, not merely the same opportunities.

Stage 5 societies practice equity—a form of fairness sensitive to context and need. Here, the strong assist the weak not from guilt or pity, but from an empathic recognition of shared humanity. The emotional and systemic dimensions of fairness are fully integrated: survival (Stage 1), effort (Stage 2), justice (Stage 3), and liberty (Stage 4) converge into compassion-based collaboration.

Trigger of unfairness: exclusion, humiliation, or exploitation of dignity.
Emotion: empathy, grief, and moral courage.
Historical form: restorative justice, open society, humanitarian ethics.

From Monkeys to Moral Minds: The Emotional Logic of Fairness

De Waal’s primate studies reveal that fairness originates not from rationality but from emotion. The cucumber-throwing monkey expresses the same moral protest that underlies human social justice movements: the pain of being devalued.

Humans evolved by transforming these emotional protests into moral systems. Fairness begins in the body (Stage 1), is refined by the ego (Stage 2), codified in conscience (Stage 3), expanded by freedom (Stage 4), and finally harmonized by empathy (Stage 5). Each level retains the emotional trace of its origins—protest against deprivation, resentment against injustice, guilt over wrongdoing, and ultimately compassion for all beings.

Conclusion: Toward an Empathic Civilization

Modern societies operate technologically at Stage 4 sophistication but emotionally remain caught between Stage 2 competition and Stage 3 moralism. Our debates over inequality—whether in wealth, race, or global resources—often oscillate between envy and guilt rather than understanding.

The evolution of fairness calls for a new emotional literacy: learning to experience justice as mutual care rather than moral superiority. As de Waal (2013) suggested, fairness is not an artificial ideal but a natural instinct that has evolved to preserve cooperation. The task before humanity is to consciously extend that instinct from our small tribes to the whole human family.

Fairness began with a monkey refusing a cucumber. It will end, perhaps, when humanity learns to share grapes—not just with its neighbors, but with all of life.

References

de Waal, F. B. M. (2010). The age of empathy: Nature’s lessons for a kinder society. Broadway Books.

de Waal, F. B. M. (2013, October). Moral behavior in animals [Video]. TED.
https://www.ted.com/talks/frans_de_waal_moral_behavior_in_animals

de Waal, F. B. M., & Brosnan, S. F. (2003). Monkeys reject unequal pay. Nature, 425(6955), 297–299. https://doi.org/10.1038/nature01963

Kim, R. Y. (2021). The five stages of civilization: From an integrated psychological and psychoanalytic perspective. Living Free Publishing.

Rawls, J. (1971). A theory of justice. Harvard University Press.

Singer, P. (2011). The expanding circle: Ethics, evolution, and moral progress. Princeton University Press.

Tomasello, M. (2019). Becoming human: A theory of ontogeny. Harvard University Press.

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The Fragility of Earthly Civilization

Human civilization faces existential threats that include climate change, resource depletion, and the misuse of advanced technologies such as artificial intelligence (AI). These issues are exacerbated by geopolitical rivalries, economic inequalities, and cultural misunderstandings. History demonstrates that unresolved conflicts lead to cycles of war, exploitation, and environmental destruction, undermining progress and stability. For example, colonial expansions on Earth often left a legacy of exploitation and conflict, much like old scars etched into the landscape of human history—reminders of what happens when ambition outpaces wisdom.

Mars: A Reflection of Our Earthly Limitations

Venturing to Mars does not inherently resolve the issues that plague human societies. In fact, the harsh conditions on Mars—a lack of breathable atmosphere, extreme temperatures, and high radiation levels—demand unprecedented levels of cooperation, resource sharing, and technological innovation. Without addressing the underlying divisions that characterize human interaction on Earth, such as nationalism, economic inequality, and environmental neglect, any settlement on Mars would likely replicate these problems in a new and more precarious setting.

Imagine building a gleaming skyscraper on a crumbling foundation. That’s what Mars colonization could become if we don’t first strengthen our unity on Earth. For example, the environmental degradation and resource conflicts that plague Earth today could easily be replicated on Mars if settlements are established without a shared framework for resource management and governance. Consider the potential competition among nations and corporations for Martian resources. Would this frontier inspire the same collaborative spirit that created the International Space Station (ISS), or would it degenerate into a chaotic scramble reminiscent of the gold rush, where greed and conflict reigned supreme? The ISS offers a hopeful metaphor: a shining beacon of what humanity can achieve when we work together, transcending borders and ideologies.

Lessons from the AI Era

The rapid advancement of artificial intelligence offers a microcosm of the challenges and opportunities humanity faces in its pursuit of technological progress. AI has the potential to solve many of Earth’s pressing problems, from climate modeling to equitable resource distribution. However, its development has also raised concerns about job displacement, ethical misuse, and even existential threats. These issues highlight the importance of global cooperation and ethical governance, principles that are equally critical for any Mars colonization effort.

AI can be thought of as a double-edged sword—a tool that can either build bridges or deepen divides. Roland Kim’s  Five-Stage Model of Civilization provides a roadmap for wielding this tool wisely by emphasizing emotional intelligence, empathy, and collaboration. For example, AI systems trained to mediate conflicts and distribute resources equitably could serve as tools for fostering harmony among Earth’s civilizations. Successfully integrating such systems on Earth would build the social and technological foundation needed for harmonious life on Mars.

The Moral Imperative to Address Earth’s Problems

Exploring Mars should be seen as an extension of humanity’s collective journey, not an escape route. Addressing Earth’s challenges is not only a practical necessity but also a moral imperative. The resources and ingenuity required for Mars exploration could yield immediate benefits if applied to solving Earth’s problems. Investments in renewable energy, climate adaptation, and equitable economic systems could stabilize our planet, making the dream of interplanetary expansion more achievable and sustainable.

Think of Earth as a ship navigating stormy seas. Mars may be a distant island on the horizon, but if the ship sinks before reaching it, the journey is meaningless. For instance, without addressing climate change and political instability on Earth, the resources and cooperation required for interplanetary travel might become unattainable, leaving humanity stranded in its current crises. Global climate accords, such as the Paris Agreement, exemplify the importance of shared responsibility in addressing planetary challenges. While the agreement has faced criticism and setbacks, it remains a landmark effort to unite nations under a common goal of reducing emissions and mitigating climate change. Such frameworks offer valuable lessons for structuring cooperative efforts in space exploration, ensuring that humanity’s ventures beyond Earth are built on principles of equity and sustainability.

Addressing Counterarguments

Critics may argue that Mars exploration is essential for scientific advancement, offering benefits that go beyond Earth’s immediate challenges. For instance, research conducted on Mars can enhance our understanding of planetary geology, climate systems, and the potential for life beyond Earth. These insights could inspire innovations that address issues on our home planet, such as new technologies for renewable energy or sustainable agriculture. Furthermore, proponents of Mars exploration emphasize its role in ensuring humanity’s long-term survival by creating a backup habitat in case of catastrophic events on Earth.

While these arguments hold merit, they do not negate the need for harmony and collaboration among Earth’s civilizations. In fact, the success of interplanetary exploration depends on the same principles required to solve Earth’s challenges: cooperation, ethical governance, and resource sharing. Without these foundations, efforts on Mars risk replicating Earth’s conflicts and inefficiencies, undermining the very purpose of such endeavors.

A Unified Vision for the Future

To ensure that the effort to colonize Mars does not revert humanity to “square one,” we must prioritize the following:

1. Global Cooperation: Develop international agreements and frameworks for resource sharing, environmental stewardship, and conflict resolution on Earth.
2. Technological Equity: Ensure that advancements, particularly in AI and space technologies, are accessible and beneficial to all nations and communities.
3. Ethical Governance: Establish systems that prioritize long-term sustainability and fairness, both on Earth and in future Martian settlements.
4. Cultural Understanding: Foster empathy and dialogue among civilizations to reduce tensions and build a unified vision for humanity.
5. Education and Psychological Insight: Prioritize education that emphasizes emotional intelligence and an understanding of the psychological origins of fear, greed, and self-destructive behaviors. By addressing the trauma that underpins sociocultural and political causes of international conflict, including wars, humanity can better navigate and resolve tensions. For instance, fostering dialogue rooted in empathy and historical awareness can help prevent cycles of violence and promote global stability.

Conclusion

Mars represents a new frontier, but it is not a solution to the problems that threaten humanity’s survival. Without first addressing the systemic issues preventing harmony among Earth’s civilizations, the effort to colonize Mars risks being a costly repetition of past mistakes. Imagine setting up a pristine new home while leaving your current one in ruins. By focusing on creating sustainable solutions on Earth, humanity can lay the groundwork for a future where Mars is not an escape, but an extension of our collective progress. This approach ensures that our interplanetary journey becomes a testament to human ingenuity and unity, rather than a repetition of past mistakes. Let us rise to the challenge of building harmony on Earth as the true launchpad for a flourishing future among the stars. Only then can we truly aspire to a future where life flourishes both on Earth and beyond.

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Key features of an open society include:

1. Democratic Governance: Governments are chosen through free and fair elections, and the rule of law is upheld.
2. Human Rights and Freedoms: Individuals have fundamental rights, such as freedom of speech, assembly, and religion, which are protected by law.
3. Tolerance and Pluralism: Diversity of thought, culture, and identity is encouraged and protected. Differences are seen as a strength rather than a threat.
4. Transparency and Accountability: Government actions and decisions are open to public scrutiny, and there are mechanisms in place to hold officials accountable for their actions.
5. Open Communication: There is free access to information, and the media can operate independently and without censorship.

The concept emphasizes the importance of critical thinking and the ongoing need to question and improve societal norms and structures to better reflect justice and human dignity.

In “The Five Stages of Civilization” by Roland Y. Kim, the concept of a “Stage 5 Society” can be related to the features of an open society as follows:

1. Democratic Governance: A Stage 5 society emphasizes the importance of democracy, with an egalitarian structure that promotes freedom and equal participation in governance. This aligns with an open society’s feature of democratic governance, where the rule of law is upheld, and governments are responsive and accountable to the people.
2. Human Rights and Freedoms: The Stage 5 society is characterized by a high level of human rights and personal freedoms. It encourages the free expression of ideas, beliefs, and values, similar to the open society’s protection of fundamental rights such as freedom of speech, assembly, and religion.
3. Tolerance and Pluralism: In a Stage 5 society, there is a significant focus on pluralism and tolerance. It promotes an environment where diversity is not only accepted but valued. This mirrors the open society’s encouragement of diversity of thought, culture, and identity, viewing differences as a strength rather than a threat.
4. Transparency and Accountability: The Stage 5 society strives for transparency in its institutions and leaders, ensuring that decision-making processes are open to public scrutiny. This is a core aspect of an open society, which seeks to hold officials accountable and maintain a transparent governance structure.
5. Open Communication: A key feature of the Stage 5 society is the emphasis on open communication and dialogue, enabling individuals to express themselves freely and engage in public discourse. This aligns with the open society’s value of free access to information and the independent operation of the media.

Key Similarities between Stage 5 Societies and Open Societies:

1. Democratic Governance and Participation:
   • Both Stage 5 and open societies uphold the principles of democratic governance, ensuring that all citizens have a voice in decision-making processes. This includes free and fair elections, protection of minority rights, and mechanisms for public accountability.
2. Protection of Human Rights and Freedoms:
   • Stage 5 societies, like open societies, strongly emphasize the protection of individual rights and freedoms. This includes freedom of speech, assembly, religion, and the right to a fair trial. Human rights are enshrined in the legal framework and actively protected by independent institutions.
3. Inclusivity and Pluralism:
   • In both Stage 5 and open societies, diversity is celebrated, and pluralism is actively promoted. These societies value and protect the rights of all individuals, regardless of their background, beliefs, or identity. There is a strong emphasis on tolerance, respect, and the inclusion of different perspectives in public discourse.
4. Transparency and Accountability:
   • Stage 5 societies, like open societies, prioritize transparency in governance and accountability of public officials. There is an active effort to ensure that government actions are open to public scrutiny, and there are strong institutions to prevent and address corruption.
5. Empathy and Social Justice:
   • Both types of societies focus on empathy and social justice. Stage 5 societies particularly emphasize the need for compassion and support for all members of society, including marginalized and vulnerable groups. This aligns with the open society’s commitment to social equity and justice, where efforts are made to reduce disparities and promote the well-being of all citizens.
6. Rejection of Authoritarianism:
   • A defining characteristic of both Stage 5 and open societies is the rejection of authoritarianism. They uphold the importance of limiting government power, protecting civil liberties, and ensuring that power is exercised in a manner that respects the rights and freedoms of individuals.

In summary, Stage 5 societies embody the ideals and values of open societies to a significant extent. They represent a mature and advanced stage of societal development where democratic principles, human rights, inclusivity, and social justice are deeply ingrained. Therefore, Stage 5 societies can be seen as closely aligned with the concept of open societies, as both strive for a fair, just, and open system where all individuals can thrive.

Overall, the features of a Stage 5 society in Kim’s model reflect the ideals of an open society, focusing on freedom, equality, transparency, and respect for diversity. Both concepts emphasize the importance of creating a societal framework that supports and nurtures these values.

Continue Reading more in detail by Visiting fivestagesofcivilization.com

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Artificial intelligence (AI) stands at the forefront of technological progress in our current era, which is marked by rapid and unprecedented advancements. This new revolution brings with it significant potential for societal benefits, as well as profound ethical and moral challenges. Drawing insights from Robert Oppenheimer’s reflections on the relationship between scientific advancement and socio-cultural or moral advancement, we can outline the critical responsibilities of the intellectual community in ensuring AI is developed and deployed ethically.

The Irreversibility of Technological Progress

Oppenheimer highlighted the irreversible nature of scientific knowledge and technological advancements. Just as the knowledge of how to make atomic bombs cannot be unlearned, the capabilities of AI, once developed, cannot simply be discarded. This cumulative and permanent aspect of AI technology necessitates a proactive and forward-thinking approach to its ethical management. The intellectual community, comprising scientists, ethicists, policymakers, and educators, must anticipate and address the potential consequences of AI to prevent misuse and ensure its benefits are equitably distributed.

The Need for Moral Progress

Oppenheimer observed that while scientific progress is cumulative and directional, moral progress is neither automatic nor guaranteed. This distinction is particularly relevant in the context of AI. Technological advancements in AI are advancing rapidly, but without deliberate and conscious efforts to foster ethical guidelines, these advancements could outpace our moral and legal frameworks. The intellectual community is responsible for ensuring that the deployment of AI technologies aligns with societal values and ethical principles, promoting human welfare and dignity.

Balancing Specialization with Broad Ethical Considerations

Oppenheimer pointed out that increasing specialization within the scientific community, while necessary for progress, can create communication barriers and a lack of holistic understanding. In AI research and development, this specialization can lead to ethical blind spots if researchers focus narrowly on technical achievements without considering broader societal impacts. The intellectual community must bridge these gaps by fostering interdisciplinary collaboration, ensuring that ethical considerations are integral to AI research and not an afterthought.

Ethical Guidelines and Frameworks

To manage the ethical implications of AI, the intellectual community must develop comprehensive guidelines and frameworks that address the diverse aspects of AI technology. This includes ensuring transparency, accountability, and fairness in AI systems, protecting user privacy, and preventing biases that can lead to discrimination. By establishing robust ethical standards, the intellectual community can guide AI development in a direction that maximizes benefits while minimizing harm.

Public Engagement and Education

Oppenheimer emphasized the importance of communication and education in integrating scientific knowledge into the broader culture. For AI to be used ethically, the public must be informed and engaged in discussions about its implications. The intellectual community should lead efforts to educate the public about AI technologies, their potential benefits, and associated risks. This involves not only informing but also listening to public concerns and incorporating them into the ethical frameworks governing AI.

Collaborative and Inclusive Approach

The ethical use of AI requires a collaborative approach that includes diverse perspectives. The intellectual community must work with stakeholders from various sectors, including government, industry, civil society, and marginalized groups, to ensure that AI technologies serve the common good. By promoting inclusivity and considering the needs and values of all segments of society, the intellectual community can help create AI systems that are fair, equitable, and just.

Conclusion

As we navigate the AI revolution, the intellectual community’s role in shaping the ethical landscape of technology is more critical than ever. By drawing on Oppenheimer’s insights, we recognize the need for a proactive, interdisciplinary, and inclusive approach to managing AI’s ethical implications. The intellectual community must lead the way in developing ethical guidelines, educating the public, and fostering collaboration to ensure that AI technologies contribute positively to society and uphold our shared moral and ethical values.

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What can be an empathic (Stage 5) solution to the problems of homelessness?

Homelessness has been an issue for many cities in the world’s most socio-culturally advanced countries. Officials in these countries have had no clue how to solve the problem except to clear the streets by driving the homeless out, after which they would return. The irony is that people seem more generous toward stray cats and dogs to provide shelter for them.

We can imagine how other countries in the lower tier of socio-cultural development would also have issues with homelessness. However, there are some surprising findings from some collectivist countries.

However, this approach is challenging to implement in an individualist culture or country, seeking freedom as a core value. For example, even among Asian countries with relatively low homeless populations, Japan considered an individualist country among Asians, has many older adults dying without anyone noticing their time of death.

America is challenged by the conflict between two social values—people’s right to freedom and their right to a quality life.          

The 5 stage solution, according to my model, involves an empathic approach to the problem. In other words, studying and understanding the emotional and socio-cultural state is the first step before embarking on any project to solve the issue.

Since every city’s homeless population may have its own unique reasons for being homeless in addition to more general causes such as mental health issues and addiction, each homeless population must be approached with the mindset of a new learning opportunity for policymakers.

Considering the homeless population as an ingroup family, we can approach each homeless person or family by imagining how any caring and concerned family would solve the issue if one of their family members were out on the street.

Before we can understand the status and condition of each homeless person, the critical step is to approach them as a part of the larger ingroup under the wings of care of the social system, which is the 5-stage approach. These can be done by the social workers or any other civil servants hired by the government who would like to participate in the project of including the homeless in our family.

Another stage 5 approach can be rewarding companies or states through public recognition and appreciation and letting them compete among them. In this effort, the government needs to lead those companies toward the stage 5 spirit of community building. The government in America has been leading the social climate, believing no companies will be interested in the welfare of the community unless monetary or tax incentives are offered. In other words, the pessimistic prophecy about the voluntary participation by American companies in social issues such as homelessness made by the government in America has been helping it to be fulfilled the way they have believed. Calling tax obligation as paying tax to Uncle Sam has been another example of the government’s assumption that no citizens will want to pay tax voluntarily.

In an advanced socio-cultural stage such as Stage 5, giving financial rewards such as tax breaks is unnecessary, as in  Stage 2 culture, since citizens and companies are willing to collaborate or participate in the homeless project out of their empathic community concern.

Therefore, we need to apply the wisdom we can learn from the 5 stage model of compassion. Empathy involves emotional understanding of any unfortunate situation, even those considered outgroup members as part of the bigger family group. According to the 5-stage theory, Finland, in the stage 5 category, has been an excellent example of successfully implementing the policy to eradicate homelessness from the street.

The issue of homelessness cannot be resolved in a society or culture that values individual achievement or freedom more than sympathy or empathy. We need the paradigm shift from apathy or pity from valuing competition and achievement in Stage 2 or indifference from valuing individual freedom in Stage 4 to sympathy by valuing harmony among citizens in Stage 3 or empathy to share community concern in Stage 5.

Empathy over freedom can help us understand that the problem of homelessness happened because of the breakdown of our family system due to the emphasis on individual responsibility and discipline over empathy. In many individualist countries, family members are not interested in knowing where and in what condition their adult members live once they move out of their family system, regardless of whether they are emotionally and mentally ready to be independent and responsible.

We can learn the wisdom from Stage 1 cultures or countries where the problem of homelessness is immediately addressed and solved as a family issue under authoritarian leadership, as in Asian countries such as Bhutan, Kazakhstan, or Thailand, even if individual freedom is sacrificed. In these family-oriented countries, though the entire family may starve as a family unit, they may not allow any member left to starve without being noticed and intervened by a family member. Some countries, such as South Korea, have implemented these individualized approaches toward the indigent elderly population to check to prevent their death without being known to anybody.

The advantage of utilizing Stage 5 wisdom in tackling the problem of homelessness is to incorporate the family values of inclusiveness using Stage 5 compassion, i.e., empathy, to the situation without sacrificing the freedom we have upheld to reach the current Stage 4. The difference in the approaches between Stage 1 and Stage 5 cultures is that while Stage 1 culture may need to sacrifice their freedom and privacy to be included as a family, the Stage 5 culture can satisfy the needs for both freedom and quality of life with the use of empathy through education and persuasion by the leadership.

Wikipedia (2022). List of countries by homeless population https://en.wikipedia.org/wiki/List_of_countries_by_homeless_population

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