Abstract
At the global level, the implications of Deep-Dialogue/Critical-Thinking/Emotional-Intelligence/Competitive-Cooperation lead to the need for a global ethic, that is, fundamental ethical principles shared de facto by persons of all religions and ethical systems.
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Notes
Oswald Spengler, Der Untergang des Abendlandes (Munich: Beck, 1922–23), 2 vols.
Pitirim A. Sorokin, The Crisis of Our Age (New York: Dutton, 1941).
See, among others, Hans Küng, Theologie im Aufbruch (Munich: Piper Verlag, 1987), esp. pp. 153 ff.
See especially Ewert Cousins, “Judaism-Christianity-Islam: Facing Modernity Together, Journal of Ecumenical Studies, 30:3–4 (Summer-Fall, 1993), pp. 417–425.
Thomas Kuhn, The Structure of Scientific Revolutions (Chicago: University of Chicago Press, 2nd ed., 1970).
Already more than two millennia ago, some Hindu and Buddhist thinkers held a nonabsolutistic epistemology, but that fact had no significant impact on the West. Because of the relative cultural eclipse of those civilizations in the modern period and the dominance of the Western scientific worldview, these ancient nonabsolutistic epistemologies have until now played no significant role in the emerging global society—although in the context of dialogue, they should in the future. Since the middle of the nineteenth century, Eastern thought has become increasingly better known in the West, and proportionately influential. This knowledge and influence appear to be increasing geometrically in recent decades. It is even beginning to move into the hardest of our so-called hard sciences, nuclear physics, as evidenced by the popular book of the theoretical physicist Fritjof Capra, The Tao of Physics (Boulder, CO: Shambhala, 2nd ed., 1983).
I am in this section especially indebtedto EwertCousins’s essay “Judaism-Christianity-Islam: Facing Modernity Together, Journal of Ecumenical Studies, 30:3–4 (Summer-Fall, 1993), pp. 417–425.
Karl Jaspers, Vom Ursprung und Ziel der Geschichte (Zurich: Artemis, 1949), pp. 19–43.
Leonard Swidler et al., Death or Dialogue (Philadelphia: Trinity Press International, 1990).
H.-U. Hoche, “Die Goldene Regel. Neue Aspekte eines alten Moralprinzips.” Zeitschrift für philosophische Forschung 32(1978), pp. 355–375, p. 371.
Hadith: Muslim, chapter on iman, 71–72; Ibn Madja, Introduction, 9; Al-Darimi, chapter on riqaq; Hambal 3, 1976. The first quotation is cited in Bhagavan Das, The Essential Unity of All Religions (1934), p. 298.
N. J. Hein, “Goldene Regel. 1. Religionsgeschichtlich,” in: Religion in Geschichte und Gegenwart, 1958, col. 1688.
Bhagavan Das, The Essential Unity of All Religions (1934), p. 303.
Hans Küng and Karl-Josef Kuschel, eds., A Global Ethic (New York: Continuum, 1993).
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© 2014 Leonard Swidler
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Swidler, L. (2014). Toward a Universal Declaration of a Global Ethic. In: Dialogue for Interreligious Understanding. Interreligious Studies in Theory and Practice. Palgrave Macmillan, New York. https://doi.org/10.1057/9781137470690_20
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DOI: https://doi.org/10.1057/9781137470690_20
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