All life ultimately must obey the laws of nature. In nature, life is not "fair." The laws of natural selection and survival of the fittest make it so. Each kind competes with other kinds to perpetuate its own. Nature is neatly constructed with niches for each member of the plant and animal kingdoms. A niche equates to the manner by which an individual plant or animal earns its survival. For example, a rabbit's niche is being a rabbit; an elephant's niche is being an elephant. Both rabbits and elephants survive by being rabbits and elephants, respectively. Neither can consciously change its niche. If another animal enters the realm of either and begins to compete for the niches already filled by the rabbits or elephants, there is an imbalance. In nature, the imbalance invariably resolves in favor of the competitor that has the most effective breeding strategy.

Humans, however, have the purely human capability to consciously change niches. We can create new niches and, if a new niche proves not to be viable, we can select or create another. We appear to be unique among God's creations in having that ability. The ability to modify niches does not mean that there is no conflict between humans that choose to occupy the same niches. It merely means that there is a relief valve available that other animals do not have. In fact, one of the main causes of conflict between humans of various races, religions, or other characteristics that can be viewed as setting one group of humans apart from another, is the competition for niches. When one "kind" of humans feels that a competing kind is threatening its niches, the result is often violent conflict. The conflict is violent because we among all animals can recognize the end result of other kinds taking over our niches. We have the ability to resist rather than submit to the eventuality of the results of superior breeding habits. In history, such violence normally has not manifested itself until the stress on the kind being threatened becomes intolerable.

Another characteristic that sets humans apart from the remainder of the animal kingdom is the ability to change our social institutions by conscious choice. As we become more affluent, we recognize "inequities" among various member groups of our societies and invariably feel an urge to correct the inequities. Affluence gives us the luxury of being able to "feel" how things should be and many people have created niches from which they make a living by trading on such feelings. We tend to want to make life fair for everyone and define fair as equal. We strive to eliminate inequities among all members of our societies. If we are successful as a society, we believe we have found the way, whether religious, economic, or governmental, that must be adopted by all others. In the interest of improving the lots of other less enlightened societies, we attempt to export our way to others, without considering that the others may feel the same about their "way." The compelling desire for fairness ultimately becomes a major element in the destruction of the society because it attempts to countermand natural law. It eventually causes an increase in the pressure on the niches of one kind or another until the pressure becomes intolerable and rebellion occurs. Throughout human history that rebellion has always been violent and there is no reason to expect that the future will be different.

Why is this inevitably so? It is because the concept of fair as equal goes against natural law. No matter how much we will it to be so, strong conscious desire and superior intellect cannot modify the laws of nature. As we realize that our conscious desire to modify natural law and to implement voluntary behavioral changes is not working, we refuse to recognize that we are facing an immutable law and turn to legislation in the mistaken belief that we can modify natural law by enacting man’s law. This is patently absurd, but our egos (another unique human characteristic) trick us into believing that it can be so. Ultimately, however, the instinct to obey natural law will win over conscious desire to change it. When that instinct surfaces, we define it as a manifestation of hate. The focus of the hate is generally on those less privileged groups that we have consciously identified and chosen to make equal, but which would not naturally be considered so. The hate arises because of the pressure, real or imagined, the chosen group creates for the other.

What we define as hate is merely the natural urge of members of one "kind" to perpetuate their kind, be it race, religion, or some other group identity factor. Humans tend to group by kinds and within a kind there will be many common characteristics. Perpetuation of a kind must necessarily create a state of unfairness between kinds competing for the same niches. One kind tends to tolerate another as long as members of the other kind do not seriously threaten the niches that the majority of the kind views as belonging to it. The natural preference of a kind for its own is the root of what may be called "differentism." Differentism is the overarching "ism" to which belong racism, sexism, etc. These "isms" are natural and cannot long be suppressed. Suppression of reaction to natural law creates a tension that increases in proportion to the length and force of the suppression. We witness this every day in the conflicts among the peoples of the world.

Attempts to artificially contain natural law meddle with the course of evolution and must be avoided. We would not even consider legislating against foxes preying on rabbits or against animals employing their territorial prerogatives. However, we believe that as humans we are above nature and can use our intellect to countermand natural law. We cannot. History has proved it so. History will continue to prove it so. We tend to confound our intellect with learned concepts that we want to believe are valid because we are taught that they are. However, if the concepts countermand natural law, they are doomed to fail. We even go so far as to attribute our unnatural concepts to the desires of a Supreme Being, calling on Him to help us counter natural behavior. We must do that because we subconsciously realize that only the supernatural can override the natural.

As we are enticed to make laws of man to countermand laws of nature, there may be a period of almost universal acceptance of the need for such laws. That is because, when initially enacted, the laws are invariably used to protect minority factions and have very little effect on the majority population. In addition, the laws are invariably tailored to make the majority "feel good." The net effect, however, is to artificially increase the relative power of minority factions and thus the faction's influence. In the beginning, we tend to feel good that we have taken steps to improve the degree of fairness afforded the less fortunate. That feeling will prevail until minority factions and their artificially high levels of relative power begin to impact on the real or perceived power of other factions. At some point, there will be increasing resistance to the imbalance and an increasingly adverse reaction. Ultimately it will be the majority middle class, which is invariably ignored in the meting out of special favors that will feel discriminated against.

When the pressure on those factions that are not profiting from the awarding of special consideration, or which may even be suffering from such consideration, becomes sufficient, there will be rebellion against the artificial measures. Depending on the nature and extent of the artificial force applied, return to the rule of natural law will be more or less violent. That is the root cause of the strife we see in the Balkans, in Africa, and elsewhere in the world. Societies and governments have meddled with natural law and suppressed the natural desire of factions to perpetuate their kind. The intervention of the United States, the United Nations, NATO, and other elements represents the late stages in the suppression effort in those areas of the world where natural law has been suppressed the longest or the harshest. The rebellions that are being suppressed cannot long be held back for the people will eventually return to the rule of nature. Suppression, once active rebellion has commenced, can only be restored by force and can only be effective as long as sufficient force is maintained. Once the force is removed or relaxed, conflict will return. We continue to witness that time after time in our suppression efforts and marvel at the fact that some people just can't seem to live together peacefully. We fail to realize that no kind can be expected to willingly give up what it believes to be its rightful niches and doom its kind to extinction.

In the United States, we are nearing a critical stage in the process of awarding and enforcing special consideration to minority factions at the expense of the majority. The embrace and active furtherance of multiculturalism is creating a situation that is no different than has been created by countermanding natural law in other parts of the world. Ultimately, we too must pay the consequences. If we are astute, we will act to avoid the violent consequences by rapidly reversing the attitudes and legislation that will cause continuing pressure on the majority. There is still time to take legislative action and minimize violence, but time is rapidly running out. We must replace officials that continue to further the policy and practice of artificial increase of power for minority factions and replace them with those who understand that such policies and practices are doomed to failure and with failure the Nation fractures.