What Values Will Guide Our Future in an Era of Globalization?
by Craig Runde
Finding a common human unity is a long road…
While globalization is seen as one of the most serious
threats to human freedom, to economic democracy, ecological health and much
more, it may not be all bad. It may, in fact, depend on who’s doing it, and
why.
In his book, Predatory
Globalization, Princeton Professor Richard Falk, writes, “The
phenomenon of globalization represents mainly material developments that reflect
the expansion of technological capabilities to a global scale, as well as the
de-territorialization of these capabilities due to informatics and the
Internet.”
Major problems arise because this process is largely guided
by neo-liberal ideology which stresses, “privatization, minimizing economic
regulation, rolling back welfare, (and) reducing expenditures on public
goods…” Falk sees the net effects of this kind of “globalization from
above” as social and economic injustice, environmental degradation, and
heightened materialism leading to cultural and spiritual decay.
Others have also noted these problems. In The Post
Corporate World: Life After Capitalism, David Korten
highlights the increasing problems of the dominant form of globalization where
the principle of ‘profit’ is more important than that of ‘life’. Pope
John Paul II, meeting with President George W. Bush, also noted our predicament:
“The Church cannot but express profound concern that our world continues to be
divided, no longer by the former political and military blocks, but by a tragic
fault line between those who can benefit from these opportunities and those who
seem cut off from them.”
Although the economics of globalization appear dominant at
the moment, they are not uncontested. The sustained protests against the World
Trade Organization, the International Monetary Fund and other ‘globalizing’
institutions, demonstrate a broad-based, international backlash, part of what
Falk refers to as ‘globalization from below.’ This form of globalization
involves grassroots efforts from environmentalists, human rights activists,
indigenous peoples movements, labor unionists, women’s movements, and others.
While these groups have varied agendas, they are united in
opposition to the undemocratic process of globalization from above, which is
guided by financial elites. As time passes it becomes more essential that
‘globalization from below’ groups develop common goals beyond their current
anti-exploitation sentiment.
A thread of unity
Korten’s vision puts ‘life’ before ‘profits’.
Variations on this theme can be found in the campaigns associated with
globalization from below. They stress different elements of the movement’s
vision, be they environmental sustainability or human rights. Korten notes:
“More than 1,000 civil-society organizations in seventy-seven countries …
have launched a new global campaign to demand ‘an alternative, humane,
democratically accountable and sustainable system of commerce that benefits all
of us…’ The movement faces many potential pitfalls, and given the power of
those it opposes, there is no guarantee that it can actually modify
globalization enough to preserve people and the environment, let alone build a
decent world order. But this is more likely to be achieved by means of a
movement that is unified across the boundaries of countries, issues and
constituencies than by any other approach.”
At present, the main unifying thread is opposition to the
values and effects associated with globalization from above. This is both good
and bad. It is susceptible to fracture if the movement becomes successful and
there is less of a clear-cut opponent to be united against. At the same time,
this sentiment does help bring groups together that might not otherwise
cooperate.
In the longer term a positive set of principles are required
to sustain unity. Many organizations are working on this now, and common issues
include: environmental sustainability, democratizing institutions,
decentralizing decision-making, equalizing global wealth and power, and others.
In addition to these social, economic, and political
principles, others are focusing on finding commonality in global ethics and
values. The notion here is that if we can adopt common values, this will help
inform and shape any particular economic or political agenda. In fact, a number
of values, sometimes spoken and sometimes not, lie behind the development of the
current principles, but focusing on the values more closely helps clarify the
underlying basis for any particular program.
In 1993, the Parliament of World Religions adopted a declaration called Towards
A Global Ethic, affirming that a common set of core values is found
in the teachings of the world’s religions and that this core should form the
basis of a global ethic. The principles of the global ethic include:
·
No new global order without a new global ethic,
·
A fundamental demand: every human being must be treated humanely,
·
Commitment to a culture of non-violence and respect for life,
·
Commitment to a culture of solidarity and a just economic order,
·
Commitment to a culture of equal rights and partnership between
men and women,
·
Transformation of consciousness.
The final principle is quite interesting and deserves some
additional attention. The declaration describes this point as follows:
“Historical experience demonstrates the following: Earth
cannot be changed for the better unless we achieve a transformation in the
consciousness of individuals and in public life. The possibilities for
transformation have already been glimpsed in areas such as war and peace,
economy, and ecology, where in recent decades fundamental changes have taken
place. This transformation must also be achieved in the area of ethics and
values.
Every individual has intrinsic dignity and inalienable rights,
and each also has an inescapable responsibility for what she or he does or does
not do. All our decisions and deeds, even our omissions and failures, have
consequences.”
In a similar spirit, Korten urges personal transformation as
an important part of the process of changing the corporate dominated values of
current globalization to those of a more humane society.
P.R. Sarkar, founder of the Ananda Marga and
Renaissance Universal movements, also called for such a transformation in
consciousness, which would promote unity. “In the present environment, there
are working many… tendencies dividing humanity into mutually belligerent
groups. Spirituality must inculcate sense in human psychology and develop
natural affinity among this species of the creation.”
Sarkar noted the importance of adopting a common philosophy
of life in addressing the problems that face us:
“Common philosophy of life demands a clear conception… that
the development of human personality means an evolution in the physical, mental
and spiritual spheres… Religion in the sense of Dharma is the unifying force
in humanity. Moreover, spirituality provides the (individual) and the humanity
at large with the subtle and tremendous power with which no other power can be
compared. Therefore, with spirituality as the base, a rational philosophy should
be evolved to deal with the physical, psychological and socio-philosophical
problems of the day.”
While there may be a need for developing common ethics
or a common philosophy of life, is it realistic? Although there are obviously
large differences between people, perhaps our commonalties are greater still. As
Sarkar states,
“The external differences… cannot alter (our) basic human
traits—love and affection, pleasure and pain, hunger and thirst. These
biological instincts and mental propensities equally predominate in human beings
of all complexions in all countries and in all ages. A mere rustic, unlettered
tribal mother… bears deep maternal affection for her young children; in the
same way, a well-educated mother in New York pours out of her heart a great love
for her own children. The subterranean flow of love and affection exists in all
hearts alike. Every person cries out in pain, everyone feels pleasure when there
are occasions of joy and happiness. In different geographical, cultural, social,
and other environments the lifestyles of different human groups may vary… but
fundamentally their mental existence flows along the same channels of ideas and
consciousness.”
It would benefit those who support the processes associated
with globalization from below to explore and make clear the values that inform
their efforts. They should also work with others to find the common points among
their values so that they can build towards a new future, which will be
sustainable even after their current foes are vanquished.
References are available from New Renaissance.
Craig Runde is a correspondent for
New Renaissance. Craig has taught courses on globalization at Wake Forest
University. He is currently researching global constitutional measures
based on the social philosophy
of P.R. Sarkar. Email: crunde@yahoo.com
This article was printed in New Renaissance, Vol. 11, No. 3, issue 38,
Autumn, 2002
Copyright © 2002 by Renaissance Universal, all rights reserved.
Posted on the web on November 10, 2002.
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