Abstract
In this last chapter the major conclusions from the individual chapters in this book are summarised and integrated. The chapter closes with a section about the need to reconcile traditional and modern ideologies. It is argued that the evolutionary approach is a good way to bring together religious and secular ideologies in order to reflect upon and develop a new global ethics focussed on a long-term evolutionary perspective. It systematises the questions that need to be addressed regarding the values and norms to be adapted and shaped for the future successful enhancement of human potentialities conducive to further hominisation.
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Notes
- 1.
See Edis (2007, 219).
- 2.
Hashemi (2010).
- 3.
See, for instance, Cole-Turner (2011), Green (2013), Haught (2013).
- 4.
Philipse (1995), Harris (2004, 2010), Dawkins (2006), Dennett (2007), Hitchens (2008, 2009), Stenger (2008, 2009), van den Berg (2009), Verhofstadt (2013).
- 5.
See also Teehan (2010, 204), Zuckerman (2010, 13).
- 6.
Tucker (2015, 401).
- 7.
- 8.
Global Ethical Foundation (1993), Declaration Toward a Global Ethic: “The world is in agony. The agony is so pervasive and urgent that we are compelled to name its manifestations so that the depth of this pain may be made clear. Peace eludes us—the planet is being destroyed—neighbors live in fear—women and men are estranged from each other—children die! This is abhorrent. We condemn the abuses of Earth’s ecosystems. We condemn the poverty that stifles life’s potential; the hunger that weakens the human body, the economic disparities that threaten so many families with ruin. We condemn the social disarray of the nations; the disregard for justice which pushes citizens to the margin; the anarchy overtaking our communities; and the insane death of children from violence. In particular we condemn aggression and hatred in the name of religion. But this agony need not be. It need not be because the basis for an ethic already exists. This ethic offers the possibility of a better individual and global order, and leads individuals away from despair and societies away from chaos. We are women and men who have embraced the precepts and practices of the world’s religions: We affirm that a common set of core values is found in the teachings of the religions, and that these form the basis of a global ethic. We affirm that this truth is already known, but yet to be lived in heart and action. We affirm that there is an irrevocable, unconditional norm for all areas of life, for families and communities, for races, nations, and religions. There already exist ancient guidelines for human behavior which are found in the teachings of the religions of the world and which are the condition for a sustainable world order. We declare: We are interdependent. Each of us depends on the well-being of the whole, and so we have respect for the community of living beings, for people, animals, and plants, and for the preservation of Earth, the air, water and soil. Parliament of the World’s Religions Declaration Toward a Global Ethic, page 2 We take individual responsibility for all we do. All our decisions, actions, and failures to act have consequences. We must treat others as we wish others to treat us. We make a commitment to respect life and dignity, individuality and diversity, so that every person is treated humanely, without exception. We must have patience and acceptance. We must be able to forgive, learning from the past but never allowing ourselves to be enslaved by memories of hate. Opening our hearts to one another, we must sink our narrow differences for the cause of the world community, practicing a culture of solidarity and relatedness. We consider humankind our family. We must strive to be kind and generous. We must not live for ourselves alone, but should also serve others, never forgetting the children, the aged, the poor, the suffering, the disabled, the refugees, and the lonely. No person should ever be considered or treated as a second-class citizen, or be exploited in any way whatsoever. There should be equal partnership between men and women. We must not commit any kind of sexual immorality. We must put behind us all forms of domination or abuse. We commit ourselves to a culture of non-violence, respect, justice, and peace. We shall not oppress, injure, torture, or kill other human beings, forsaking violence as a means of settling differences. We must strive for a just social and economic order, in which everyone has an equal chance to reach full potential as a human being. We must speak and act truthfully and with compassion, dealing fairly with all, and avoiding prejudice and hatred. We must not steal. We must move beyond the dominance of greed for power, prestige, money, and consumption to make a just and peaceful world. Earth cannot be changed for the better unless the consciousness of individuals is changed first. We pledge to increase our awareness by disciplining our minds, by meditation, by prayer, or by positive thinking. Without risk and a readiness to sacrifice there can be no fundamental change in our situation. Therefore we commit ourselves to this global ethic, to understanding one another, and to socially beneficial, peace-fostering, and nature-friendly ways of life. We invite all people, whether religious or not, to do the same.”
- 9.
United Nations Resolution A/65/PV.34.
- 10.
For instance, Aref Ali Nayed (2006) commented in a reaction to Pope Benedict XVI’s (2006) lecture at Regensburg University: “Islam can actually be Christianity’s best ally against the arrogant pretensions of scientistic positivism, and for a deeper and more spiritual Reason.” (http://www.masud.co.uk/ISLAM/misc/commentary_on_benedict.php).
- 11.
Cattell (1972, 105).
- 12.
Dewey (1934), quoted in Kitcher (2007, 161).
- 13.
www.nederlandsgesprekcentrum.nl/ (in English: ‘The Dutch Centre for Dialogue’).
- 14.
For example, Duyndam et al. (2005).
- 15.
Küng (1996, 2).
- 16.
Tao and Yan (2006, 176).
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Cliquet, R., Avramov, D. (2018). Conclusions and Final Reflections. In: Evolution Science and Ethics in the Third Millennium. Springer, Cham. https://doi.org/10.1007/978-3-319-73090-5_9
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