ABSTRACT

It is generally accepted that ethical principles and irrevocable imperatives are common binding standards held by all religions which lays the foundation for a shared ethical criterion, i.e. a global ethic. This book is a new preface of interpreting the ethical backgrounds of Confucianism and Christianity in light of their contribution to global ethics.

In what follows, I explore a paradigmatic shift by presenting a fresher examination of a global ethic through a thoughtful analysis of the ethical frameworks of Confucianism and Christianity. In the course of this discussion I will assert that strongly embedded within Confucianism and Christianity are the ethical elements of character, virtue, the moral exemplar, and education which can conceivably articulate a new multidimensional approach to a global ethic. These ethical characteristics have seemingly been neglected by the global ethics community which must realize the immense significance of the moral agent and the cultivation of virtue and character in discussing global issues. I will, in the end, argue for this conclusion: a broader inclusion of multiple concepts, namely virtue, character and the placement of moral exemplars, from Confucianism and Christianity, may provide guidance in exploring the complex and multidimensional aspects of a global ethics.

Dr. Douglas P. Green

Another Step Forward for Global Ethics:

A Confucian-Christian Contribution

by

Dr. Douglas P. Green

DEDICATION

I would like to dedicate this book to my family. Three years is a long time to undertake such an endeavor for which I have been honored to have my family who offered guidance, support, and encouraging words.

First of all I must say thank you to my grandfather, even though he has been gone for years. His love, encouragement, and wisdom has guided me throughout my life and continues to do so!

To my sister and her family: Angie Sløgedal, my sister; Øyvind Sløgedal, my brother-in-law; Victoria Sløgedal, my niece; and my nephew Philip Sløgedal. I have spent holidays with them which helped me to relax and bask in the warmth of family life during this long undertaking. The time away in Norway allowed me take a break from my research and allowed for it to proceed. For that I am extremely grateful!

To my parents, Barry and Diane Green, it is hard to say in words how much your support, in so many ways, has helped me to achieve a life dream. The years writing this book have been difficult on more levels than I ever imagined but with your love and help I was able to meet the challenges I faced. Thank you is the only words I can express my feelings. Words will never be enough!

CONTENTS

Dedication

PART I 1

Introduction 1 The Significance of Book 4

Retrospect of the Confucian-Christian Dialogue 8

Ancient History 8

Contemporary Discussion 12

Organization of the Book 14

Chapter 1 Global Ethics 17

1.1 What is global ethics? 19

1.2 The Beginnings of Global Ethics 22

1.2.1 A Brief Historical Overview of the Interreligious Movement 22

1.2.2 A Brief History of the Emergence of Global Ethics 28

1.3 The Two Global Ethics Versions 32

1.3.1 Criticisms of the Proposals and Global Ethics 35

1.4 Key Issues in Global Ethics 39

1.5 Concluding Remarks 44

Chapter 2Religion and Morality

2.1 The Relationship between Religion and Morality 46

2.1.1 Ancient/Pre-Enlightenment Stage 46

2.1.2 The Enlightenment Stage (17th Century to 19th Century) 52

2.1.3 Contemporary Stage (19th Century to Present) 55

2.2 Relevance of the Ethical Systems 60

2.3 Summary 64

Postscript to Part I 65

PART II: Paradigmatic Character 66

Chapter 3 The Paradigmatic Character in Analysis 66

3.1 Introductive Paradigmatic Character Analysis 67

3.2 So is the Paradigmatic Character Relevant to our Contemporary Stage? 68

3.3 Why is the PC relevant? 69

3.4 The Brief Confucian Concept of the Paradigmatic Character 75

3.5 The Brief Christian Concept of the Paradigmatic Character 77

3.6 Narratives 79

3.6.1 Functions 83

3.6.2 A Sense of Moral Identity 85

3.6.3 The PC Example to Follow 87

3.6.4 Avenue for Dialogue 87

Chapter 4 Virtue 90

4.1 Brief Virtue Ethical Theory Explained 91

4.2 Virtue Ethics in the Traditions 94

4.2.1 Virtue in Confucianism 95

4.2.2 Virtue in Christianity 105

Chapter 5 Instilling Ethics and Education 116

5.1 Education 118

5.1.1 Cultivation 119

5.2 Practice Dimension of Cultivation 125

Chapter 6 Instilling Ethics (Continued) 137

6.1 Socialization Dimension of Cultivation 137

6.1.1 Extra-familial Interaction 145

6.1.2 Community 149

6.1.3 The State 152

6.2 Spiritual Dimension of Cultivation 155

6.3 Conclusion 166

Postscript to Part II 168

PART III: Our Paradigmatic Character and the Global Civil Society 160

Chapter 7 Our Ethical Model 172

7.1 The Envisaged Paradigmatic Character Ethical Model 172

7.2 The Message of Renewal and Transformation of Consciousness:

Synthesized Virtuous Confucian-Christian Discussion 174

7.2.1 Character 175

7.2.2 Virtue 181

7.2.3 Education 187

7.3 The PC and Global Ethics 191

Chapter 8 The Paradigmatic Character and Global Civil Society 196

8.1 The Virtueof CS and GCS 196

8.2 Implications of CS and GCS 198

8.3 Christianity and CS 204

8.4 Confucianism and CS 207

8.5 Mutual Integration of the Virtues: PC Roles and GCS 210

8.5.1 The PC and Transformative Leadership 214

8.5.2 The PC as an Ethical Model 218

8.5.3 The PC as an Altruist 219

8.5.4 The PC as an Ethical Broker 225

8.6 PC and the Global Civil Society as a Global Countervailing Force 231

Epilogue: Paradigm Shift Revisited and the Significance of a GE 233

Appendix I: Declaration Toward a Global Ethic 239

Appendix II: A Universal Declaration of a Global Ethic 254

Bibliography 260

Electronic Sources Consulted 276

INTRODUCTION

Global ethics is an attempt to answer an assortment of questions concerning our growing interdependence, world stability and ethical responsibility. It is committed to the role of fostering peace, stability, justice, common ethical principles and is plotting a course to living together peacefully in this world. S. Cromwell Crawford has observed that we live in a world where we must promote cooperation and strive to mutually understand each otherin order to face the common challenges of our world.[1] Crawford has stated that, “Global ethics is a response to common challenges posed by our changing world…By developing principles that reflect the reality of global interdependence, global ethics promotes a world order based on reciprocal understanding and cooperation.”[2]World Religions and Global Ethics,edited by Crawford, is an exploration by leading scholars who grasp the uniqueness and necessity of a global ethic and our global interdependence. The aforementioned book examined our interdependence and posits the necessity of understanding that each religion shares common ethical principlesin addressing issues in the world.Various representative traditions wanted to offer a systematic analysis to a range of concepts and attitudes and to reinforce the idea that we are already involved in a global society.[3] In the end the general consensus of the book describes our apparent interdependent existence depends on conscious participation in dialogue, our awareness of shared ethical principles, and dedication to understanding how religion can shape global issues.In our ever-changing political and social climate, binding values, irrevocable standards and fundamental attitudes amongst religions and people must be regarded as imperative to our changing world.

With the growing global economy, cross-cultural encounters and expanding global community we are in need of addressing an ethic that can appeal to all people. Scholars across nations and religions have contended that this shared ethic or global ethic is necessary to demonstrate how each of us are interdependent and important to one another’s survival and to the planet’s survival. The issue before us is to evaluate and analyze the relationship of global ethics with religion, specifically focusing on a Confucian-Christian dialogue. I assert that an analysis of a Confucian-Christian encounter can hypothetically encourage more dialogue between two great traditions and among the global ethics community. Consequently by analyzing the ethics of each tradition I hope to provide a useful paradigm for global ethics which asserts global ethics has neglected the moral agent, character, and virtue in its discussion. My general intention is to demonstrate how instilling ethics, cultivating character and virtue will add to the ongoing global ethics debate.

Scholars have proposed varying theories and strategies that have helped to explicate how humanity’s survival is an interdependent endeavor and this hope is explained by different theories on the globalized world agreeing upon a common minimal ethical criterion. The first theory can be traced back to The First Parliament of World Religions of 1893 when it came together under the vision of Charles Carroll Bonney to discuss the importance of understanding nations and religions. In 1948, the United Nations ‘Declaration of Human Right in 1948’ helped to proffer stimulation to the dialogue of global ethics after the impact and chaos of World War II. Recently, HansKüng and the Parliament of World Religion’s proposal of a global ethic in ‘Declaration Toward a Global Ethic’ and Leonard Swidler’s ‘A Universal Declaration of a Global Ethic’ has motivated discussion on the possibility of a common ethical criterion. All of their theories articulate that humanity is interdependent upon one another, to respect one another, to understand each other, and believe in that idea that we, all religions, share a common minimal ethical criterion.

Beginning in the late 1980’s, the Parliament of the World’s Religions and Hans Küng began the contemporary journey of global ethics that has blossomed into our current global ethics encounter.[4] But how did they exactly stimulate the contemporary endeavor of global ethics? They encouraged this endeavor by deciding to collaborate on a document which would outline a common minimal ethical criterion that religions share. Consequently, after years of work, in 1993, Hans Küng and the Parliament of World Religions outlined certain values that all religions and humanity can agree on. Those values explained by the Parliament of World Religions (hereafter Parliament) and Küng are what global ethics today has focused on. The crux of their thesis is that all humanity can agree that we should not kill each other, that we should not lie and act honestly and fairly, humanity should not steal, and finally that humanity should strive not to commit sexual immorality. Primarily, when I speak of global ethics I will use it in its general applicable terms as Hans Küng and the Parliament document entitled, “Declaration Towards a Global Ethic: An Initial Declaration,”[5] published by the Parliament in 1993; however later I will expand upon their four views. In Chapter 1, I will discuss global ethics more when I address the issues of global ethics, the history, different organizations, conferences and people who have influenced and are influencing global ethics today. Consequently, in critically approaching global ethics and religion I must wonder, “Why is religion and ethics important in this framework of global ethics?

Mircea Eliade wrote that religion’s role is necessary to the fabric and foundation of our social interactions and society. Eliade further claims that there are timeless forms of ideas which reside within each religion thereby showing a possible inherent concept that religion may have common attributes.[6] I tend to subscribe to Eliade’s understanding that religions share some inherent commonalities that can be emphasized for dialogue; thereby rendering religion significant for ethics. In understanding the relationship between religion and ethics we could hypothesize that religions and religious traditions consist of three important aspects: 1) religions and religious traditions are a vehicle of our global culture; 2) religion and religious traditions offer a social ethical/moral system; and, 3) the emphasis on interpersonal relationships and intrapersonal relationship is integral to religions. First, as a vehicle of culture, religion and religious traditions shapes our society, social life, personal development, comforts the hurting, and guides us in our daily lives. Religion and religious traditions, as a cultural vehicle, therefore has an enormous effect on its adherents and observers who in turn form our society. These religious traditions, and religion in general, help to give ultimate meaning, not just mere metaphysical meaning, to the adherents life and actions within life. Secondly, religious traditions offer an ethical criterion which makes it possible for the specific religious community to live together. This ethical criterion then is reflected by the adherents within the society which they live in and form the society. Third, religion promotes a continual process of interpersonal interaction and intrapersonal interaction. In so much, interpersonal emphasis relies on the continual process of communicating with each other and furthering an understanding among individual. An intrapersonal relationship is the process and act of better understanding the individual self more through life and experiences. In a world of unprecedented change and instability, humankind needs something to unite us as one family which religion, and not only philosophy, could theoretically offer in a dialogue form.

With the shrinking world we need something to offer us guidance in order to live in a safe, secure, and peaceful world. Global ethics seeks to provide a working framework for our world, however global ethics and a proposed global ethic by Küng and the Parliament is just a framework. It is my belief that Confucianism and Christianity may hypothetically provide the overall picture for showing how they might contribute to the global ethics discussion. Therefore, it is my proposal; 1) to discuss and clarify why global ethics are important and necessary for the survival of humankind; 2) that our world is rapidly changing with mass commercialization, technological advances, easy access to news, inter-cultural dialogues and more, therefore we need a global minimal ethical criterion that all of humanity can agree upon; 3) review and clarify why Confucianism and Christianity can offer some leadership in developing this global minimal ethical criterion; 4) that one main element from each tradition of Confucianism and Christianity can contribute to the needed minimal global ethical criterion discussion and global ethics via an analysis of the moral agent; and, 5) to demonstrate how Confucianism and Christianity can offer this new approach with global ethics that will encourage inter-religious, international, and global understanding and cooperation.

1.1 The Significance of this Book

“Since the religions no longer exist separated from one another in distant continents but very close together, questions of inter-religious cooperation and capacity for dialogue arise……concrete questions of coexistence of the religions and thus with questions of common convictions, values, basic attitudes: in short, with question of an ethic common to all religions.”[7]

Karl-Josef Kuschel is commenting on thedocument “Toward a Global Ethic: An Initial Declaration,” which was signed by nearly 250 signatories and over 6,000 attending theParliament of World Religions in 1993. Accordingly, this section will address the thesis that a Confucian-Christian encounter with global ethics is approachable, and not just that it is needed, but viable. In seeking the Confucian-Christian dialogue with global ethics I will pursue four core questions in demonstrating my overall thesis. The first core question is: Is a Confucian-Christian encounter with global ethics viable? The second core question is: How is a Confucian-Christian discussion with global ethics viable? The third core question is: Why is the Confucian and Christian ethical systems from each tradition important for a new paradigm? The fourth core question: What will and does this new paradigm hope to achieve? These questions are essential to understanding the thesis of the a Confucian-Christian dialogue with global ethics is viable and approachable.

This meeting between global ethics with a Confucian-Christian dialogue will theoretically foster a new involvement for our global community and global ethics through thoughtful and authentic reflection upon Confucianism and Christianity and what they can offer. Therefore, this Confucian-Christian encounter will focus on three points for my research that will help to extend, revise, and refine existing knowledge in the global ethics field, Confucianism, and Christianity. First, I will establish that there is a need for global ethics and why we need a global ethics instead of several competing ethical systems from several philosophic and religious sources. I contend that religion; specifically Confucianism and Christianity, and not just another discipline, can donate new innovative notions to the global ethics debate. This can be done by a new paradigm shift of analyzing and clarifying Confucianism and Christianity in terms of bringing each other together to form a paradigm that encourages global dialogue. I begin with the assumption that to understand Confucianism and global ethics we should appropriately begin by analyzing the Confucian and Christian moral exemplar. In other words, global ethics has propositioned the stance of principles, rules and regulations as shared religious constructs; however we have neglected the moral agent and their role in global ethics. I will analyze what other authors and academics have said on global ethics, ethics, Christianity, and Confucianism and develop my own contemporary paradigm that will address the changing climate of global ethics. This paradigm shift will take into account new research and old research that will help to benefit an ongoing dialectic among the religions and global ethics. This shift will theoretically enable and foster communication among global ethicist, philosophers, theologians, academics, and the world.