Science, religion and the strategy for global development
The tasks entailed in the development of a global society call for levels of capacity far beyond anything the human race has so far been able to muster. Reaching these levels will require an enormous expansion in access to knowledge, on the part of individuals and social organizations alike.
Universal education will be an indispensable contributor to this process of capacity building, but the effort will succeed only as human affairs are so reorganized as to enable both individuals and groups in every sector of society to acquire knowledge and apply it to the shaping of human affairs.
Throughout history, human consciousness has depended upon two basic knowledge systems through which its potentialities have progressively been expressed: science and religion. Through these two agencies, the race's experience has been organized, its environment interpreted, its latent powers explored, and its moral and intellectual life disciplined. They have acted as the real progenitors of civilization.
Given the almost universal respect in which science is currently held, its credentials need no elaboration. In the context of a strategy of social and economic development, the issue rather is how scientific and technological activity is to be organized.
If the work involved is viewed chiefly as the preserve of established elites living in a small number of nations, it is obvious that the enormous gap which such an arrangement has already created between the world's rich and poor will only continue to widen, with disastrous consequences for the world's economy. Indeed, if most of humankind continue to be regarded mainly as users of products of science and technology created elsewhere, then programs ostensibly designed to serve their needs cannot properly be termed "development."
A central challenge, therefore -- and an enormous one -- is the expansion of scientific and technological activity. Instruments of social and economic change so powerful must cease to be the patrimony of advantaged segments of society, and must be so organized as to permit people everywhere to participate in such activity on the basis of capacity.
Apart from the creation of programs that make the required education available to all who are able to benefit from it, such reorganization will require the establishment of viable centers of learning throughout the world, institutions that will enhance the capability of the world's peoples to participate in the generation and application of knowledge.
Development strategy, while acknowledging the wide differences of individual capacity, must take as a major goal the task of making it possible for all of the earth's inhabitants to approach on an equal basis the processes of science and technology which are their common birthright.
The challenges facing humanity in its religious life, if different in character, are equally daunting. For the vast majority of the world's population, the idea that human nature has a spiritual dimension -- indeed that its fundamental identity is spiritual -- is a truth requiring no demonstration.
It is a perception of reality that can be discovered in the earliest records of civilization and that has been cultivated for several millennia by every one of the great religious traditions of humanity's past. Its enduring achievements in law, the fine arts, and the civilizing of human intercourse are what give substance and meaning to history. In one form or another its promptings are a daily influence in the lives of most people on earth and, as events around the world today dramatically show, the longings it awakens are both inextinguishable and incalculably potent.
It would seem obvious, therefore, that efforts of any kind to promote human progress must seek to tap capacities so universal and so immensely creative. Why, then, have spiritual issues facing humanity not been central to the development discourse? Why have most of the priorities -- indeed most of the underlying assumptions -- of the international development agenda been determined so far by materialistic world views to which only small minorities of the earth's population subscribe?
It may be argued that, since spiritual and moral issues have historically been bound up with contending theological doctrines which are not susceptible of objective proof, these issues lie outside the framework of the international community's development concerns. And that to accord them any significant role would be to open the door to precisely those dogmatic influences that have nurtured social conflict and blocked human progress.
There is doubtless a measure of truth in such an argument. Exponents of the world's various theological systems bear a heavy responsibility not only for the disrepute into which faith itself has fallen among many progressive thinkers, but for the inhibitions and distortions produced in humanity's continuing discourse on spiritual meaning.
To conclude, however, that the answer lies in discouraging the investigation of spiritual reality and ignoring the deepest roots of human motivation is a self-evident delusion. The sole effect, to the degree that such censorship has been achieved in recent history, has been to deliver the shaping of humanity's future into the hands of a new orthodoxy, one which argues that truth is amoral and facts are independent of values.
So far as earthly existence is concerned, many of the greatest achievements of religion have been moral in character. Through its teachings and through the examples of human lives illumined by these teachings, masses of people in all ages and lands have developed the capacity to love. They have learned to discipline the animal side of their natures, to make great sacrifices for the common good, to practice forgiveness, generosity, and trust, to use wealth and other resources in ways that serve the advancement of civilization.
Institutional systems have been devised to translate these moral advances into the norms of social life on a vast scale. However obscured by dogmatic accretions and diverted by sectarian conflict, the spiritual impulses set in motion by such transcendent figures as Krishna, Moses, Buddha, Zoroaster, Jesus, and Muhammad have been the chief influence in the civilizing of human character.
Since the challenge before humanity today is the empowerment of humankind through a vast increase in access to knowledge, the strategy that can make this possible must be constructed around an ongoing and intensifying dialogue between science and religion.
It is -- or by now should be -- a truism that, in every sphere of human activity and at every level, the insights and skills that represent scientific accomplishment must look to the force of spiritual commitment and moral principle to ensure their appropriate application.
Editor's Note: The following Perspective is excerpted from a longer statement, entitled "The Prosperity of Humankind," which was issued earlier this year by the Bahá'í International community in conjunction with the World Summit for Social Development.