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24th August 2003 | Draft
Towards Fruitful Patterns of Faith-based Governance- / - Addressing the fragmentation of the various faith communities
On the assumption that present trends -- reinforced by the faith-based leadership of the Coalition of the Willing in support of American world hegemony -- will result in a faith-based approach to world governance, the following points explore some of the challenges to be faced in the process of bringing about a viable postsecular society. Such a society is one with a renewed interest in the spiritual life. It is postsecular rather than presecular because it renews the inquiry into the spiritual life by building on the hard-won rights and democratic freedoms of expression in the secular world (see also Patrick Glynn. God the Evidence : The Reconciliation of Faith and Reason in a Postsecular World, 1999). Addressing the fragmentation of the various faith communitiesCoherent faith-based governance of society cannot be expected until the incredible fragmentation and mutual hostility of faith communities is effectively acknowledged and addressed. Such fragmentation at present merely echoes the fragmentation and hostility of political and ideological factions even amongst those with closely related concerns (environment, peace, etc). As such both forms of fragmentation reflect a deeper unresolved condition of society. Privileging selected faiths (eg Christians) or selected factions (eg evangelicals) will merely exacerbate existing religious tensions. It would be no more a new approach than privileging a particular political faction and seeking to demean and discredit other legitimate political preoccupations. A more objective approach is required to the inherent differences between religions before faith-based communities as a class can be trusted not to engage in the patterns of behaviour which have evoked such tragic consequences in the past. A key to such objectivity is to recognize the distinct psycho-cultural and spiritual needs met by different faiths. Through such recognition the vital contribution of faith-based subjectivity may perform the healing role to justify society's expectation of it. Historical review of failures of interfaith initiatives and their learnings for the futureWhat factors have undermined ecumenical and interfaith initiatives in the past and inhibited the coherence of their contribution to decision-making and social governance? What are the learnings which might serve as a framework for more useful initiatives in the future? Why have interfaith initiatives themselves been so fragmented at the international level -- despite their many international gatherings [more]? Cases to be considered, notably in their relationship to each other, include:
Why, with apparently only one exception, has no government given full support to interfaith dialogue? The exception, itself extraordinary, is the Government of Kazakhstan as noted elsewhere (Towards Spiritual Concord: Report of the First World Congress towards Spiritual Concord (Alma Ata, October 1992)):
Acknowledgement of faith-based errors of the pastGiven the example of the Truth and Reconciliation Commission in South Africa, would it not be appropriate for faiths to acknowledge the pain they have caused each other? Can past errors and miscarriages of faith-based justice be appropriately acknowledged? Is the maturity required for such acknowledgement not in fact the price to be paid for any greater role in governance of a multi-faith society? What guarantee can faiths provide that they will not revert to counter-productive behaviours once they are given greater power in society? Acknowledgement of the "shadow side" of any collective human enterpriseBeyond the errors of the past, is there not a need for faiths to acknowledge their tendency to arrogance and denial -- a failure to understand the full significance of the insights that they place at the centre of their doctrine? It is this significance that might justify the seemingly contradictory beliefs held by other faiths. Does their faith depend on the belief that there is not more to be understood? The poet John Keats is renowned for recognition of the essence of maturity in terms of "negative capability". This is the capacity of "being in uncertainties, mysteries, doubts, without any irritable reaching after fact and reason" [more]. Are there not important learnings to be derived from the only recently documented abuses within faith communities -- but especially from the pattern of denial that preceded such acknowledgement? Is the capacity for humility in relation to a collective endeavour not a further indication of the maturity required for any greater role in the governance of a multi-faith society? Challenge of any encounter with "the other"What insights might each faith offer into processes of dialoguing with those who hold views opposed to their own? How is such a relationship to be provided with a framework or dynamic of greater maturity than that of the dynamics typical of competing political parties in parliamentary assemblies? How can faith-based communities move beyond their discriminatory attitude to women (as typical of many faiths) and homosexuality (as is now strikingly evident in the Anglican Communion) without betraying principles that they consider fundamental? Inability to do so would make any faith-based approach to the governance of society extremely problematic. The challenge is much larger than these symptomatic issues. It concerns how to deal with an "other" who may be deliberately or inadvertently fatal to one's way of being or -- in American terms -- to the "American Way of Life". The attitudes associated with appropriate response to this challenge have perhaps been best described in the philosophy of the highest forms of Japanese martial arts. They have also been described in terms of "radical encounter". They are evident at the interface between "indigenous" cultures and "civilization" as articulated by Darrell A. Posey (Cultural and Spiritual Values of Biodiversity, 1999). Humanity as a whole may well eventually face such challenges in responding to extraterrestrials (see Communicating with Aliens: the Psychological Dimension of Dialogue, 2000). The key would appear to be the elaboration of a framework capable of positioning the variety of perspectives so that their complementarity becomes apparent in terms of both reinforcement and vulnerability. It is such a framework that would enable groups holding incommensurable perspectives to move beyond blame and demonization. [see Human Potential and Development Project for the variety of understandings of human development from different perspectives]. Christianity exemplifies the challenge for many faiths. How can Christians move beyond the belief that non-Christians are necessarily enemies? Expressed otherwise, how to move beyond the implication that if a person is not possessed by Christ they must necessarily be possessed by Satan? Peter Gabel (Spiritualizing Foreign Policy, Tikkun, May/June 2003) responds imaginatively to the challenge, of which the response to Iraq is symptomatic, regarding what might be understood as a faith-based foreign policy:
Robert Wright, author of Nonzero: The Logic of Human Destiny (2000) makes the following point (Two Years Later, a Thousand Years Ago, New York Times, 11 September 2003):
Is the capacity to engage in such challenging processes not a further indication of the maturity of any faith called to play a role in the governance of a multi-faith society? Re-evaluation of Western and Christian criticism of other approaches to faith-based governanceThere are many examples of faith-based approaches to the governance of families, communities or countries. But the assessment by one religion of the approach employed by another tends to be extremely simplistic. Basically if the approach does not conform to the prescriptions of the evaluator, then it is considered problematic. How are faiths, whether acting together or individually, to develop a process of appreciative inquiry into the approach taken by some other faith? [more] In the case of many Eastern religions, the understanding of "reincaranation" and "initiation" can usefully be compared and contrasted with the evangelical focus on "born-again". In the case of Tibetan Buddhism, the relation of governance to reincarantion, notably through lamaic lineages, merits examination. Can such appreciative inquiry extend to faiths which are extremely alien to outsiders? There are valuable learnings in this respect from the World Health Organization's exploration of traditional healers and natural remedies. An interesting challenge in this respect is that of distinguishing the reprehensible dimensions of the Taliban or Hamas from those appreciated by the societies in which they function. The Taliban emerged in partial response to the chaotic conditions which reigned in Afghanistan where there was widespread corruption and theft; women were being raped and killed, and armed gangs roamed the streets. The order they brought was welcomed. Concern emerged with their strict application of the sharia to maintain that order. Hamas on the other hand is one of the few means through which social security is provided to the Palestinians under chaotic conditions. Their encouragement of resistance to Israel is primarily of concern to non-Palestinians. Curiously the notion of "collateral damage" in imposing or maintaining order is acceptable under one set of circumstances but considered problematic under others. Humanity may one day be severely challenged when faced with efforts by extraterrestrials concerned to establish order according to their principles (see Communicating with Aliens: the Psychological Dimension of Dialogue, 2000), especially in the light of the precedents set by UN Security Council Resolution 1441 (see Interplanetary Security Council: Nibiru-sponsored resolution 1441 on Earth, 2002). Is there a case for developing a new methodology to reframe the evaluation of sects and cults given the increased role that faith-based communities would have in governance? How are distinctions to be made between what is acceptable to those involved but unacceptable to those who perceive the relationship as exploitative? How helpful is the Pontifical Council for Interreligious Dialogue's recent review of the New Age phenomenon (Jesus Christ: the Bearer of the Water of Life: a Christian reflection on the “New Age”, 2003)? Who is it that needs to be indoctrinated and who is it that needs to be deprogrammed? Many communities, pejoratively labelled as "sects", provide interesting examples of faith-based governance. The Findhorn Foundation's use of attunement has been widely documented, for example. But the governance of independent religious orders over the centuries also offers many insights. These were an inspiration to the Institute of Cultural Affairs as an international development community based on an Ecumenical Order (see Collective strategy-making: designing a strategic array). Such questions are especially important to a possible future role for intentional communities as a context for experiment into alternative lifestyles more appropriate to sustainable development (see Renaissance Zones: experimenting with the intentional significance of the Damanhur community, 2003). Exploration of relevance of complexity studies to faith-based governanceAs noted above, considerable effort has been devoted by think-tanks to exploring the relevance of the complexity sciences to the challenges of the world problematique. A focal point for these endeavours has been the Santa Fe Institute. But, as yet, there are few studies of faith-based governance and none which benefit from the insights into the complexity sciences. It has been argued elsewhere (And When the Bombing Stops? Territorial conflict as a challenge to mathematicians, 2000; Reframing Relationships as a Mathematical Challenge: Jerusalem as a Parody of Current Interfaith Dialogue, 1997; Higher Orders of Inter-sectoral "Consensus": Clarification of formal possibilities. 1991) that mathematics as the study of relationships has many insights to offer of relevance to governance in turbulent times:
Such possibilities, which are at the root of many problems of governance, depend upon features of mathematics that enable conditions of higher dimensionality to be explored. These are not just theoretical considerations, but are considered fundamental to the understanding required to identify and obtain new sources of energy (as in fusion research). The challenges of comprehension of subtlety are remarkably formalized by mathematician Ron Atkin (Multidimensional Man: Can man live in 3-dimensional space? 1981) and notably the structuring effects of non-comprehension and incommunicability of insights. Binary logic has characterized the Christian-inspired "war on terrorism" and the attack on Iraq: "If you are not with us, you are against us". Its limitations have become evident in the aftermath -- with many becoming increasingly conscious of grey areas and zones of ambiguity. It is ironic that the clear cut -- "binary" -- nature of the actual attack has been transformed into a high level of ambiguity in which the "good guys" have lost their pristine nature and the "bad guys" have, by contrast, come to exemplify some admirable qualities of human nature. The question is what disciplines would provide assistance in navigating such transitions and ensuring strategic coherence under conditions of ambiguity and turbulence? It would appear that it is with non-dualistic logic that a more frutiful response to terrorism needs to be articulated as discussed elsewhere (see Transforming the Encounter with Terrorism, 2002). Such learnings would appear to be highly relevant to navigating the multi-dimensional relationships characteristic of inter-faith dialogue as they bear on questions of govrnance. The problematic relationship between the faiths might be considered as deriving from different intuitive understandings of the coherence of higher dimensionality. The question is whether mathematics can be used to reconcile such differences in perspective and identify transforms from one to another -- in the light of an underlying invariance that is a greater challenge to comprehension and communication. Such an approach offers some hope for clarifying the nature of the coherence underlying such facetted understanding of forms of complexity that do not lend themselves to simple description except through metaphor. It also offers the possibility of distinguishing patterns of understanding associated with the limitations of syncretism. The challenge of faith-based governance may perhaps usefully be framed as one of ordering and comprehending sets of increasing complexity (see Representation, Comprehension and Communication of Sets: the Role of Number, 1978). The question is then how the integration of the multiplicity of faith perspectives is to be comprehended -- and how that comprehension is to be related to that of the divine. Such inquiries relate to comprehension through different paradigms and how these are interrelated and configured to take account of the apparent diversity of mindsets and the progressive appreciation of any one of them through experience and education (see Evoking Authenticity: through polyhedral global configuration of local paradoxes, 2003) It is indeed an irony that three monotheistic religions that currently contribute most to world disorder, have important links to mathematics through their theology (see discussion):
Hinduism and Buddhism also attach great importance to the geometry of their edifices and to devices such as mandalas as a conceptual integrative tool relevant to the understanding of spiritual abstractions. There is now increasing interest in mathematical theology, as usefully summarized by Richard S. Kirby (God and the Future of Mathematics, 2000). On one dedicated website, mathematician Rev. Sarah Voss (author of What Number Is God?, 1995 and Zero: Reflections about Nothing, 1998) states:
Does this suggest that the seemingly "intractable" relationships between faiths, between disciplines and between ideologies all derive from "bad mathematics" -- and the failure to make use of the appropriate mathematical insights already developed? Of relevance to the interfaith challenge and the coherence of any associated governance, Voss points to possibilities that are "ripe for examination", including:
Elsewhere Voss (Mathematical Theology) identifies metaphors drawn from mathematics that are impacting personal and social organization (Ten Ways Contemporary Metaphors Are Shaping Our Spiritual Lives. Klein 2000 lecture, First Unitarian Church, Ann Arbor, October 2000 ):
Her point is that "ideas drawn from mathematics greatly extend spiritual world-views. Such mathematical notions are suggestive, not conclusive. But in those suggestions lie the makings of new ways of interacting with each other, of healing, of understanding God. In a world that is often spiritually fractured and hurting, we can look to mathematical theology for the seeds of new hope". [more] In a separate paper, the possibility was explored of a degree of isomorphism between the dynamics of astronomical "black holes" and the psychodynamics of the end-times process of rapture that appears to be driving the Christian-inspired hegemony at this time (see America as Eve-ill Empire: Evocation of Authenticity Elsewhere, 2003). Perhaps of greatest relevance to faith-based governance, is the possibility of using mathematical techniques to simulate the complexities of a multi-faith society that is obliged to engage in interfaith consensus-building to produce coherent strategies -- possibly of a higher order than previously considered meaningful or viable. Simulation has been extensively used in global modelling and strategic gaming to sharpen the focus of discussion of future governance options. There is a strong case for developing such tools to highlight the challenges in the case of faith-based governance -- especially when the faith dimension can be misused, whether deliberately or inadvertently, to distract from more tangible problems faced by society. Recovering a sense of complementarity necessary to understanding of complex truthsCivilization has been exposed to two modalities of truth identified by Plato as myth (mythos) and reason (logos) which he understood as complementary. Myth predominated in earlier times as a means of providing coherence in the absence of reasoned explanations. As noted by Karen Armstrong (Believers in the Lost Ark, Guardian, 9 August 2003):
This argument might be said to apply equally to the science of governance. Unfortunately it is "spin" which is being promoted to replace mythos at this time. It is unfortunate that understanding of complementarity is focused so narrowly on the nuclear technologies most closely associated with weapons of mass destruction. Complexity studies would also appear to be challenged in this respect. The argument may however be fruitfully extended from four interrelated perspectives: Biocultural implications of neurobiology: Antonio de Nicolas (Neurobiology, Communities, Religion: A Bio-Cultural Study, 1998) focuses on the implications of the five brains of humans: reptilian, limbic, right and left hemispheres, and the "interpreter module". These brains function either independently or in harmony, either as dictators or as balanced multiplicity, either as a democracy or as victims, and thus there is still room for further human development. They develop progressively and successively through childhood, although the development of any of them be inhibited and stunted. They also have their cultural counter-parts:
The challenge for individuals and communities -- and notably faith-based communities interacting with one another -- is that they may find themselves to be using only one of the brains, or faced with others in that condition. In the case of the mimetic left-brain, this might give it the power of dictatorship or the arbitrariness of an emperor-king. As noted by de Nicolas: "Imperialism at its worst may be the result of arrested development in the culture of the individual". Culturally-determined dispositions to particular mindsets: There exists a variety of studies of culturally-determined "biases" or pre-dispositions that condition preferences for forms of discourse and meaningful coherence typical in various forms of governance (see Systems of Categories Distinguishing Cultural Biases, 1993). Some, such as those of Geert Hostede (Culture's Consequences: international differences in work-related values, 1984), have proven to be vital to understanding the challenges of decision-making in multinational corporations. That based on Magoroh Maruyama's four epistemological mindscapes (Mindscapes, social patterns and future development of scientific theory types, 1980) is especially relevant to the quality of coherence sought in faith-based governance understood to be appropriate in different cultures:
Epistemology and music: Given the importance of sound and music as a major integrative factor across cultural boundaries, and given the size of the audience which music now has through radio and other media, the possibilities of this route merit further exploration, as discussed elsewhere (Liberation of Integration, Universality and Concord through pattern, oscillation, harmony and embodiment, 1980). Integration modelled on sound may be inherently more comprehensible to more people than integration modelled on sight. In an earlier study Antonio de Nicolas (Meditations through the Rg Veda, 1978 ) distinguishes four "languages" in the Rg Veda by their intentionality: images and sacrifice, existence, embodied vision, and non-existence. Such efforts to show the functional significance of sacrifice in relation to social integration need attention in a period when "nobody is willing to sacrifice" advantages acquired under the present systems in crisis. The De Nicolas study inspired an exploration of the tonal underpinnings of the Rg Veda by a musicologist, Ernest McClain (The Myth of Invariance, 1976), which helps to understand the interrelatedness of perspectives and the mnemonic value of their expression through vivid symbols (gods, dragons, etc). McClain clarifies the musical significance of the four languages and, in this context, their relevance to integration: "The four Rgvedic "languages" de Nicolas defines have their counterparts in the foundation of all theories of music:
For de Nicolas: "The embodiment of Rg Vedic man was understood... as an effort at integrating the languages of Asat, Sat and Yajna to reach the dhih, the effective viewpoint, which would make these worlds continue in their efficient embodiment" (p. 136). The unique feature of the approach is that it is grounded in tone and the shifting relationships between tone. It is through the pattern of musical tones that the significance of the Rg Veda is to be found.
It is perhaps no coincidence that this perspective is echoed in the spirit of flamenco as described in a review by Stephanie Merritt of Jason Webster's Duende: A Journey in Search of Flamenco (2002)
Motivated social cognition: The above considerations provide a context for exploring the heavily researched controversial study, cited earlier, on Political Conservatism as Motivated Social Cognition (2003). In a second paper, responding to critics (Exceptions that Prove the Rule, 2003), the authors distinguish four types of political movement:
The trap to be avoided is the use of labels to stereotype particular movements as absolutely undesirable when there may be conditions, however temporary, in which a particular form may have a necessary function in the evolution of social governance. The above papers have however already been seized upon by conservative politicians as totally unacceptable. A framework of this kind points to the need to distinguish different "languages" that are together appropriate to the complex art of governance. As indicated above, no one language is sufficient and all are necessary. What these languages are, and how many may be necessary, is a matter for the future. This question has been explored elsewhere (Four Complementary Languages Required for Global Governance, 1998) caricaturing a set of four basic languages as: Pozzy, Neggy, Luvvy and Tuffy, with suggestions for a further four (Tekky, Artty, Wizzy, and Leggy) -- suggesting the possibility of a "periodic table" of such languages. These have been used as a framework for assessing the challenges of the global civil society movement (Global Civil Society: strategic comments on the path ahead, 2003) in relation to the form of economic globalization favoured by conservatives. Constraining projections and the missionary impulseFaith-based governance has to find ways to reconcile the competitive missionary tendencies and commitments of some faiths -- whilst constraining their impact on others that are less aggressive and may not welcome such exposure, especially if the process is reinforced by the state. The challenge of course is that for the bearers of the "good news" it is a duty -- for the recipients it may simply be offensive. There is considerable danger that the problematic dynamics of product and service marketing may be replicated with respect to faiths -- as is already only too evident. As with the rejection of blatant commercialism, this may reinforce antipathy to faith-based insight. Attention also needs to be given to the displacement, transformation and projection of the missionary impulse into other social endeavours as surrogates, whether deliberate or inadvertent. At their most extreme, these may take the form of crusades or jihads -- through which missives and missions are transformed into missiles "to carry the message" (see Missiles, Missives, Missions and Memetic Warfare: Navig |