World Ethics & The Dialogue between Civilizations
By: Prof.S.M.mohaghegh Damad.
The idea of the Dialogue between Civilizations which was put forward by the Iranian President, Mr. Khatami, and which has been accorded priority in the agenda of the UN is a response to one of the subtlest problems afflicting today's world. History has developed in a way that has led us to a point where such a dialogue is indispensable.
In the West, between the 14th and the 17th centuries the feudalistic system and the authority of the Church waned. On account of tireless efforts of individuals like Richelieu and Louis XIV in France, Gustav Adolph in Sweden, the kings belonging to the Theodore Dynasty in England, and Peter the Great in Russia, a new order based on strong nationalistic governments gradually came into existence. However, since power, either personal or public, is in essence expansion oriented or expansionist in character, that order soon unfolded it’s potential to enlarge and ultimately resulted in the creation of mighty empires. Countries like Britain, Spain, France, Austria and the Ottoman Empire subdued a large part of the world, brought it under their sway and established their rules in far flung areas of the world. But certainly this expansionism was not merely limited to sheer land gaining; it also resulted in cultural, religious, political and social colonialism and imperialism. Cultures, both great and small, that had hitherto enjoyed a privileged status amongst the indigenous people, were forced to bow down, in varying degrees, before the might and intrusion of the conquerors. Of course at times this surrender took place only on the face of it, yet at other times the whole culture was actually transformed by new practices and usages. In any case, neither were the conquerors inclined to create civilizations like their own in the subdued territories, lest they could be drawn into stiff competition with the natives, nor were the conquered nations willing to forsake their ancestral usages.
With the end of the First World War in 1918, this chapter in world history came to a close. The conquering powers like Britain and France, at first dissolved and disintegrated the two empires of Austria-Hungary and that of the Ottomans and seized the German colonies. But after the Second World War the same fate befell them in turn. Britain displayed political prudence and easily relaxed her grip on India. France, however, refused to do so when it was constrained in 1960, after a bloody war, to repudiate her claim upon Algeria. The actual offshoot of this first phase of imperialism was the appearance of newly independent countries in the world which became members of the UN wherein they found a free tribune to voice their new historical and cultural aspirations. However, there was the Soviet Union with her satellite states and her deep influence in many countries of Eastern Europe to reckon with. A major part of the world was divided into two hostile camps during the cold war. In order to put their influence on a more secure footing in the Third World countries, each of these two alliances competed hotly with one another and even indulged in actual warfare – a renowned instance of which was the intervention of the Soviet Union in Poland and Czechoslovakia and the wars fought in Korea and Vietnam. During this period there was indeed hardly any communication or dialogue between the two sides. Those Third World countries that had not joined one side or the other, were trying somehow to safeguard themselves and their interests in order to avoid being absorbed by one or the other of the two superpowers.
Since the end of the 1970's, however, and after the occurrence of the Islamic Revolution in Iran, the situation suddenly changed. Till then, the anti-imperialist struggles of the oppressed nations of the world were in tune with modernism in the sense that they wanted to modernize as quickly as possible. Even in India, where Gandhi and his followers leaned on their traditions as an instrument to fight the British and oust them from their country, their other objective was to modernize India. The Islamic Revolution of Iran, on the contrary, wanted a return to fundamental traditions and perhaps for the first time in history cultural values became the focal point of the struggle. Whatever other goals the Islamic Republic may have pursued, such as toppling the Pahlavi regime and ending American influence, all were in line with cultural aims. The leaders of the Islamic Revolution of Iran adhered to goals and objectives of global significance.
They declared that for saving humanity from the dilemma it has maneuvered itself into and which is the direct outcome of following such tendencies as secularism and other materialistic philosophies, there was no other way except spreading and propagating their new views and goals. With the collapse of Marxism in its very stronghold, the Soviet Union, as well as the Eastern European countries and with the sense of bitterness and defeatism that was the direct consequence of communism, since it had failed to bring about the prosperity it had promised and to realize the utopia it had yearned for, there suddenly appeared an acute sense of intellectual void in the consciousness of a large number of people. The ideas of the Islamic Republic could easily enter the scene and fill the void for the oppressed people of the world.
This situation forced some of the Western intellectuals to the conclusion that the conflict between "Crescent and Cross" was on the verge of being repeated again. As at the beginning of the 11th century A.D., a group of Christians motivated by religious bigotry and business interests waged wars against Muslims thus causing the Crusades, nowadays, too, similar thinkers are envisaging a kind of war between the Christian countries of the West and the Islamic world. Such a conflict is viewed as unavoidable by them. Unfortunately this thinking cloaks two main important points: Firstly, there is not the slightest degree of resemblance between the 20th and 21st centuries and the Middle Ages; secondly, all the ills and evils that humanity is grappling with today have their roots deep in the world itself. The progress of science, innovation and technology during the last 200 years has been tremendous. Such kinds of ideas and thoughts have always been dominant in the consciousness of the people. The means of communication have advanced so rapidly that any major event or upheaval leaves its effect in other parts of the world where it is soon felt. Modern weapons know no boundaries, and mistakes and blunders on the part of the world's political leaders can cause humanity's utter annihilation and extinction.
Human pains and miseries have hence increased. A major proportion of the people of the world are deprived of peace and happiness. Neighbors view each other with suspicion and fear. Men and women have become utterly alienated from each other. Children die of lack of food and medical care, poverty and hunger have undermined man's sense of respect and honor in life. In many parts of the world, justice and social equality have assumed an illusory appearance. Resentment, vindictiveness and aggression are on the rise. Religious, tribal and ethnic wars daily claim their victims in many parts of the world such as Afghanistan, Bosnia, Algeria and Turkey. In many countries selfishness, individualism and anarchy have turned life into a veritable hell.
In such conditions designing the idea of a clash of civilizations instead of drawing up a concept of mutual understanding smacks of madness. If such a clash ever occurs, no one even in the most advanced and secure part of the West can flee its destructive consequences. The Dialogue between Civilizations is nowadays not an object of luxury, but a vital necessity. From 1950 onward, the two Eastern and Western alliances strove to ward off the danger that each one of them posed to the other by means of increasing their stock of nuclear arsenal and thus succeeded in creating a balance of horror.
But things have changed meanwhile. Now it is not the question of any misunderstanding prevailing between two superpowers which could cause another world war. The problem today is one of cultures that are varying and which are eager to secure their proper position and status in the world in order to uphold the dignity they deserve. On the other hand, all of them are threatened with certain dangers which, if not duly heeded in a spirit of peaceful cooperation, may destroy them all. The most outstanding example of such a danger is the global environmental pollution, which if no solution is found for it, may take its heavy tolls of human life by inflicting people with diseases of all kinds and ultimately with death.
But by simply talking about them these difficulties are not going to be solved. What is required is a sense of responsibility in our conduct based upon great spiritual values which all the major religions of the world have upheld and which we designate by the name of World Ethics. All of us must feel ourselves to be members of one family. Our well-being and happiness depend on the gifts and bounties that the Lord has bestowed upon us. We must do unto others as we would have others treat us. We must fill our hearts with compassion and learn to get along with others. We must avoid aggression and respect peace and justice. We must strive to bring about social justice and economic equality and Endeavour to pave the way for others, too, so that they may be able to develop their talents and potentialities.
We must be truthful, kind and fair. Since we believe in God, we must not allow differences in customs and religions to blind us to the conditions of the oppressed and poverty-stricken suffering humanity. We must not consider ourselves better than others. What has been recorded in the constitutional law of our country, Iran, and in the Declaration of the Human Rights must be realized on a basis of mutual understanding together with other religions and cultures. World Ethics is based on the following four principles:
(1) Fraternity and social and economic justice
(2) Non-violence and reverence for all manifestations of life
(3) Truthfulness and cooperation
(4) Equal rights for all human beings
Being committed to these principles does not imply that we mistake freedom with permissiveness, nor does it imply that we become indifferent to truth.
The Holy Koran which from the point of view of us Muslims contains the highest ethical teachings, not only reverences these principles, but goes even further in many cases. The Holy Koran is the liberator of man from the fetters of vain and hollow traditions as well as religious, political and economic authoritarianism; it also seeks to liberate mankind from the narrow confines of tribalism, racism and slavery and whatever else may hinder man from reaching his objectives. This freedom and happiness is the one promised us in the Sura called Alnajm, verse 42: "The ultimate results of all works flow unto God". All the fundamental laws of man have been endorsed in the Holy Koran. Concerning the right of life, it says: "You have no right to cause bloodshed unless it be in a righteous cause." (Sura …isra.., verse23…) And again: "Whoever kills a single man is like having killed entire humanity." ( Sura…maeede….., verse32)
In the Holy Koran ethical principles have been emphasized repeatedly but at two places they have been classified. It can be asserted that the suggestions of Islam for World Ethics are precisely these very principles.
The interesting point is that in two of these cases, the above mentioned principles of "Wisdom" and "Right path" have been clearly laid down by God. The School of Natural Rights is based on these inherent ethical standards and the great divine religions by reviving the same ethical principles can effect understanding between civilizations and by this means not only render a great service to world peace but also to controlling arbitrary exercise of authority.