Document(s) 3 of 10

The end of the 20th century discloses to the eyes of humanity a vista of stupendous opportunities and grave perils. Some of the more striking phenomena are those associated with globalization, a designation that arouses strong emotions and lends itself to a variety of interpretations. There is no doubt — and this is true irrespective of one's views on the subject — that the forces of globalization have set the nations of the world on a new and irreversible course. Economic activity, political structures, and culture are all undergoing profound change. A global society is being born as barriers that have kept peoples apart crumble and are swept away. The transformation is made possible by accelerated technological advance, an early fruit of which is a mode of communication transcending national boundaries and operating at staggering speed.

However thrilling future prospects may be, present patterns of behaviour do not inspire confidence in the process. It is only natural to wonder whether globalization will, in fact, unify the human race without imposing uniformity or simply propel the universalization of the culture of consumerism. Is it the bearer of prosperity for the masses or the mere expression of the economic interests of a privileged few? Will it lead to the establishment of a just order or the consolidation of existing structures of power?

Such caution is not without justification, for, despite the continual multiplication of the means for improving the human condition, ageold problems persist and new ones present themselves at every turn. Particularly significant in this respect is the inefficacy of the methods of the global development enterprise, now entering its sixth decade. The problem is complex. For one thing, with the exception of certain notable successes, it has not been possible to halt the spread of poverty — not the poverty to which humanity has been accustomed throughout its existence, but one whose impact is rendered intolerable by the disintegration of the bonds of solidarity. For another, the pattern of economic growth being replicated has proven so detrimental to the environment as to call its viability into question. The challenge of bringing prosperity to all the peoples of the world through a process of sustainable development will not be met solely by the application of technology and the expansion of current schemes of organization. It demands a radical departure from the materialistic philosophies that have created today's concurrence of abject poverty and irresponsible wealth.

The thrust of history cannot be understood by the mere analysis of cause and effect. So profound a transformation of society should also be viewed as the exigency of an underlying evolutionary process at a time when the principles of oneness, of interconnectedness, and of justice are imposing themselves on the collective consciousness of humanity. The first global endeavours engendered by such an awakening may be tentative, inadequate, and even motivated by ambition and selfishness. But there is every reason to hope that as experience is gained, energies will increasingly be directed toward the creation of a world civilization embodying both the unity and the diversity of the human race. In this light, reevaluating the field of development, its basic assumptions, and its current strategies is a task that deserves immediate attention.

In the fall of 1997, the International Development Research Centre (IDRC) brought together a small group of us — scientists from diverse religious backgrounds — and challenged us to contribute to this reevaluation by exploring the theme of science, religion, and development. The approach we were to take was straightforward. We were asked to engage in a review of relevant literature and to reflect — from the point of view of our own experiences and belief systems — on issues we considered critical to the theme of this research. We were to meet, as needed, to share and discuss our thoughts. We were to present the results of our personal reflections in working papers, which were in turn to be compiled in one volume and circulated to a wider group for further deliberation. We each found the subject significant enough to add this undertaking to our other obligations for 1 or 2 years.

Before our project, IDRC had carried out an initial analysis of issues related to spirituality and development. Dr William F. Ryan, S.J., had traveled on its behalf to various parts of the world and had interviewed nearly 200 theorists and practitioners working in the field. His conclusions, presented in Culture, Spirituality, and Economic Development: Opening a Dialogue (Ryan 1995), were of great assistance to us, as was his active participation in our meetings and discussions. It was clear from his study that the need to give the spiritual dimension of human existence its due place in development thinking was strongly felt in many circles. Dissatisfaction with dominant approaches that search for "the 'perfect package' and the right 'technological fix' for every human development problem" was widespread (Ryan 1995, p. 4). All those interviewed agreed that local cultural and religious values should be integrated into research on sustainable and equitable development. While nearly everyone showed concern about the moral and ethical aspects of development, some went further and sought to "base their committed action" on religion and faith; they were sceptical about the effectiveness of purely rational ethics, especially when rationality was defined by "narrow individualistic premises" (Ryan 1995, p. 42).

Without doubt, the proposition that a purely materialistic approach to development must be abandoned enjoys substantial support. What is not clear is how development theory and practice are to acquire a spiritual perspective. Development efforts rest upon several scientific disciplines and professional fields, each with its own worldview. Is it possible to enter into a rigorous discussion of spirituality — one that is not co-opted by baseless imaginings — when the overall framework within which these disciplines have taken shape holds science and religion in opposition? An inquiry into the relationship between science and religion and their interface with development, then, seems to be a necessary step in any attempt to adjust the present imbalance in development thinking. Our group adopted such a view with confidence, recognizing that the crisis of modern society has already compelled scientists and theologians alike to question the materialistic version of this relationship. The expanding scope of exploration into the subject, combined with the growing awareness of the failures of materialism, assured us of the timeliness of IDRC's decision to promote a discourse on the theme of science, religion, and development.

The papers in this volume are the results of our joint deliberations and individual reflections on the theme. They do not adhere to any specified format, nor do they address the same set of issues. They reflect the decision we made together that whatever approach we adopted, we would do our best to make our own beliefs explicit as we went about analyzing social and intellectual reality. Each paper should be viewed as no more than a first contribution to a conversation that we hope will attract more and more participants.

Dr Promilla Kapur chose to review, in some detail, the teachings of her faith. The paper she is presenting, however, is not a theological treatise on Hinduism. It is an account of the reflections of a social scientist and activist on her own belief system. It begins with a brief discussion of Dr Kapur's personal worldview and spirituality and moves on to an exposition of what she sees as the salient features of the religion of the Hindu people. This is a well-documented section of her paper, supporting her argument that the "syncretic and pluralistic history" of the Hindu religion and "its concept of an ultimate Oneness provide an alternative outlook and an important balance to the divisive effect of modern systems and materialist mind-sets" (Kapur, this volume, pp. 9). This is an important observation, and a much-needed one, given that the religious belief systems of India have been portrayed so frequently as obstacles to development.

Dr Kapur's treatment of development is built around its definition as "the unfoldment of Truth," a process that operates in relation to the individual, society, and the cosmos (Kapur, this volume, pp. 18). Within this context, she has no difficulty arguing that the field of development stands in need of the proper influence of religion. The conception of science to which she adheres leads her naturally to the view that there can be no essential conflict between science and religion. For her, the physical sciences constitute "an inquiry into matter and the nature of the external world" (Kapur, this volume, pp. 27). Religion, she feels, is "an inquiry into consciousness, spirituality, and the nature of the inner world" (Kapur, this volume, pp. 27). As there can be "no separation between the external and internal dimensions" of existence, science and religion cannot but complement each other (Kapur, this volume, pp. 27). She hopes that the two, in harmonious interaction, can be brought to bear on the challenges of development.

In describing what she considers to be the Hindu resources for an integrated development, Dr Kapur assumes a markedly Gandhian posture. As such, she draws on the wealth of insights from the struggle for a Sarvodaya Order. Her thoughts are clearly in the direction of a search for a development strategy that balances scientific and technological achievement with critically examined values of religion, Western dynamism with Eastern spiritual vision.

Dr Gregory Baum brought to our deliberations at least three concerns: the critical treatment of development by Christian churches, the World Bank's recent promotion of a dialogue with religion, and the subjective dimension of social-science research. In the paper prepared for this publication, he analyzes these concerns. His presentation of the first theme includes instructive examples, largely from the Roman Catholic church, illustrating that ever since the Christian churches "heard the protests of Christian and non-Christian groups in the poorer parts of the world" they have been ill at ease with the idea of development formulated in terms of industrialization (Baum, this volume, pp. 62). In a brief discussion of his personal convictions, he sums up what he sees as a Catholic option, involving two commitments: "to look at society from the perspective of its victims; and to publicly manifest solidarity with their struggle for justice" (Baum, this volume, pp. 69–70). "The option for the poor," he states,

has released a new inwardness in the Christian churches, marked by a certain spiritual anguish; that is, (1) we are deeply troubled by the suffering of others, especially those who are oppressed (the majority of humankind); (2) we grieve over the Church's past and present complicity with empire, colonialism, and other forms of domination; and (3) we willingly expose ourselves to the painful and unanswerable question of how we can reconcile our faith in a loving and omnipotent God with the evil we see in the world. This new spirituality, which has its own "dark night of the soul," is not devoid of hope and the energy to act.

(Baum, this volume, pp. 70).

Dr Baum's analysis of the effort being made by the World Bank to open a dialogue with religion shows the promise that such a dialogue holds if it is protected from vested interest. By raising the question of subjectivity in research, his third concern, he focuses attention on an issue of particular significance. The exploration on which we have embarked will not advance if constrained by narrow definitions of the scientific method. A question that cannot be avoided is whether the attitude of the social-science researcher toward the existence of a transcendent order influences his or her analysis and conclusion. Dr Baum calls, not for belief in religion, but for empathy and openness. He asks that development research demonstrate "a special sensitivity to the spiritual dimension of people's self-constitution and to the ways the secular presuppositions of contemporary Western culture threaten their identity" (Baum, this volume, pp. 81).

Dr Azizan Baharuddin begins her paper by drawing attention to the consequences of the compartmentalization and reductionism that characterize so much of today's intellectual activity. She then sets out to describe her conception of science, religion, and development, consistently underscoring their interconnectedness. "We have to acquire a holistic, ecological worldview," is her appeal, "and from this reorientation will flow the realignment of our economic and development concepts" (Baharuddin, this volume, pp. 111). In exploring religion, Dr Baharuddin does not shy away from questioning religious precepts and practices she feels are in need of fundamental change. This affords her the freedom to turn to the essence of Islam and present some of its teachings in their full beauty.

The section on metaphysics and its role in human endeavour is a particularly welcome contribution to an emerging discourse on the theme of science, religion, and development. Here, by examining some of the implications of the Qur'anic term din, Dr Baharuddin illustrates how Islam "involves the totality of life, if not reality itself" (Baharuddin, this volume, pp. 127). Following Al-Attas' analysis, she explains that submission to God, the foundational precept of Islam, is intimately connected with human indebtedness to God for the gifts of creation and sustenance. In this state of indebtedness, human beings realize that "they possess nothing themselves" and that "everything about them, in them, and from them comes from the Creator" (Baharuddin, this volume, pp. 128). Given that they are in themselves "the very substance of the debt," they have no choice but to repay it "by returning themselves to God" (Baharuddin, this volume, pp. 128). This return means giving themselves in service to God — and thus to humanity — and living in accordance with God's law. It is the profound understanding of a number of metaphysical concepts such as the relationship between indebtedness and submission that, according to Dr Baharuddin, forms the foundation of an Islamic approach to development.

My own paper in this collection is based on my work in development, especially in the Latin American sphere. For many years, a group of colleagues and I had the opportunity to make a concerted effort to create an alternative development strategy that sought to apply spiritual principles to the transformation of social and economic processes and structures in rural regions. The theme and approach of the present project served as a framework within which I could make explicit the conception of science and religion that was at the heart of that effort. What I try to describe in my paper is a worldview, informed by the Bahá'í teachings, that considers the generation and application of knowledge the central axis around which development takes place. The main task of development, I argue, is the building of capacity in individuals, communities, and institutions in region after region to participate in the creation of a civilization in which the material and the spiritual join.

The purpose of our endeavour in this IDRC research project was not to reach a consensus or a set of uniform views on the nature of science, religion, or development, and thus the papers reflect a variety of understandings and approaches. However, we shared certain thoughts about fundamental issues, especially in the treatment of religion. None of us wished to deal with religion as a mere instrument, either as a philosophical tool or as a social factor that happens to be useful in furthering material development. We were not interested in aligning religion with consumerism, scientism, or political power. As believers and scientists, we saw both religion and science as concerned with reality. We therefore explored the role of religion in every facet of the development process: purpose, strategy, methodology, and action. Whatever the validity of our specific arguments, we can hope to have conveyed at least one basic message: the various religious traditions of the world have guided humanity throughout its history under a diversity of conditions and, today, can offer humanity a wealth of spiritual insight that it sorely needs. Diversity need not be a cause of conflict and contention as opinions adverse to religion automatically assume. It is not always necessary to think in terms of "religions" and "sects"; it is possible to speak of religion in the same way as one speaks of science and then explore the interactions of the two as they guide human progress.

REFERENCE

Ryan, W.F., S.J. 1995. Culture, spirituality, and economic development: opening a dialogue. International Development Research Centre, Ottawa, ON, Canada. 67 pp.

Document(s) 3 of 10