Development

Turning Point For All Nations

A Statement of the Baha'i International Community on the Occasion of the 50th Anniversary of the United Nations

New York—1 October 1995

Overview: An Opportunity for Reflection
Recognizing the Historical Context: A Call to World Leaders
Defining a Role for the UN Within the Emerging International Order
1. Resuscitating the General Assembly
  1. Raising minimum requirements for membership
  2. Appointing a Commission to study borders and frontiers
  3. Searching for new financial arrangements
  4. Making a commitment to a universal auxiliary language and a common script
  5. Investigating the possibility of a single international currency<
2. Developing a Meaningful Executive Function
  1. Limiting the exercise of the veto power
  2. Institutionalizing ad hoc military arrangement
  3. Applying the notion of collective security to other problems of the global commons
  4. Retaining successful UN institutions with independent executive function
3. A Strengthened World Court
  1. Extending the Court's jurisdiction
  2. Coordinating the thematic courts
Releasing the Power of the Individual: A Critical Challenge of the Emerging International Order
1. Promoting Economic Development
  1. Launching a determined campaign to implement Agenda 21
2. Protecting Fundamental Human Rights
  1. Strengthening the machinery of the UN for monitoring, implementation and follow-u
  2. Encouraging universal ratification of international conventions on human right
  3. Assuring respect for the monitoring organs of UN involved in human rights
3. Advancing the Status of Women
  1. Increasing the participation of women in member state delegations
  2. Encouraging universal ratification of international conventions that protect women's rights and improve their status
  3. Planning ahead for implementation of the Beijing Platform of Action
4. Emphasizing Moral Development
  1. Promoting the development of curricula for moral education in school
A Turning Point for All Nations: A Call to World Leaders
Endnotes

Unification of the whole of mankind is the hall-mark of the stage which human society is now approaching. Unity of family, of tribe, of city-state, and nation have been successively attempted and fully established. World unity is the goal towards which a harassed humanity is striving. Nation-building has come to an end. The anarchy inherent in state sovereignty is moving towards a climax. A world, growing to maturity, must abandon this fetish, recognize the oneness and wholeness of human relationships, and establish once for all the machinery that can best incarnate this fundamental principle of its life. -- Shoghi Effendi, 1936

I. Overview: An Opportunity For Reflection

The 20th Century, one of the most tumultuous periods in human history, has been marked by numerous upheavals, revolutions and radical departures from the past. Ranging from the collapse of the colonial system and the great nineteenth century empires to the rise and fall of broad and disastrous experiments with totalitarianism, fascism and communism, some of these upheavals have been extremely destructive, involving the deaths of millions, the eradication of old lifestyles and traditions, and the collapse of time-honored institutions.

Other movements and trends have been more obviously positive. Scientific discoveries and new social insights have spurred many progressive social, economic and cultural transformations. The way has been cleared for new definitions of human rights and affirmations of personal dignity, expanded opportunities for individual and collective achievement, and bold new avenues for the advancement of human knowledge and consciousness.

These twin processes -- the collapse of old institutions on the one hand and the blossoming of new ways of thinking on the other -- are evidence of a single trend which has been gaining momentum during the last hundred years: the trend toward ever-increasing interdependence and integration of humanity.

This trend is observable in wide-ranging phenomena, from the fusion of world financial markets, which in turn reflect humanity's reliance on diverse and interdependent sources of energy, food, raw materials, technology and knowledge, to the construction of globe-girdling systems of communications and transportation. It is reflected in the scientific understanding of the earth's interconnected biosphere, which has in turn given a new urgency to the need for global coordination. It is manifest, albeit in a destructive way, in the capacities of modern weapons systems, which have gradually increased in power to the point where it is now possible for a handful of men to bring an end to human civilization itself. It is the universal consciousness of this trend -- in both its constructive and destructive expressions -- that lends such poignancy to the familiar photograph of the earth as a swirling sphere of blue and white against the infinite blackness of space, an image crystallizing the realization that we are a single people, rich in diversity, living in a common homeland.

This trend is reflected, too, in steady efforts by the nations of the world to forge a world political system that can secure for humanity the possibility of peace, justice and prosperity. Twice in this century humanity has attempted to bring about a new international order. Each attempt sought to address the emergent recognition of global interdependence, while nevertheless preserving intact a system which put the sovereignty of the state above all else. In the perspective of the century now ending, the League of Nations, a breakthrough in the concept of collective security, marked a first decisive step toward world order.

The second effort, born from the cataclysm of World War II and based on a Charter drawn up principally by the victors of that conflagration, has for fifty years provided an international forum of last resort, a unique institution standing as a noble symbol for the collective interests of humanity as a whole.

As an international organization, the United Nations has demonstrated humanity's capacity for united action in health, agriculture, education, environmental protection, and the welfare of children. It has affirmed our collective moral will to build a better future, evinced in the widespread adoption of international human rights Covenants. It has revealed the human race's deep-seated compassion, evidenced by the devotion of financial and human resources to the assistance of people in distress. And in the all-important realms of peace-building, peace-making and peace-keeping, the United Nations has blazed a bold path toward a future without war. [1]

Yet the overall goals set out in the Charter of the United Nations have proved elusive. Despite the high hopes of its founders, the establishment of the United Nations some fifty years ago did not usher in an era of peace and prosperity for all. [2] Although the United Nations has surely played a role in preventing a third world war, the last half decade has nevertheless been marked by numerous local, national and regional conflicts costing millions of lives. No sooner had improved relations between the superpowers removed the ideological motivation for such conflicts, than long-smoldering ethnic and sectarian passions surfaced as a new source of conflagration. In addition, although the end of the Cold War has reduced the threat of a global, terminal war, there remain instruments and technologies -- and to some extent the underlying passions -- which could bring about planet-wide destruction.

With respect to social issues, likewise, grave problems persist. While new levels of consensus have been reached on global programs to promote health, sustainable development and human rights, the situation on the ground in many areas has deteriorated. The alarming spread of militant racialism and religious fanaticism, the cancerous growth of materialism, the epidemic rise of crime and organized criminality, the widespread increase in mindless violence, the ever-deepening disparity between rich and poor, the continuing inequities faced by women, the intergenerational damage caused by the pervasive break-down of family life, the immoral excesses of unbridled capitalism and the growth of political corruption -- all speak to this point. At least a billion live in abject poverty and more than a third of the world's people are illiterate. [3]

As the twin processes of collapse and renewal carry the world toward some sort of culmination, the 50th anniversary of the United Nations offers a timely opportunity to pause and reflect on how humanity may collectively face its future. Indeed, there has emerged of late a wide range of useful proposals for strengthening the United Nations and improving its capacity to coordinate the responses of nations to these challenges.

These proposals fall roughly into three categories. One group addresses primarily bureaucratic, administrative and financial problems within the United Nations system. Another group comprises those that suggest reconfiguring bodies like the Economic and Social Council, the Trusteeship Council and the Bretton Woods economic institutions. Still others propose to undertake changes in the United Nations political structure, calling, for example, for an expansion of the Security Council and/or a reconsideration of the United Nations Charter itself.[4]

Most of these works are constructive; some are also provocative. Among them, one of the most balanced and thoughtful is the report of the Commission on Global Governance, entitled, Our Global Neighborhood, which argues for the widespread adoption of new values, as well as structural reforms in the United Nations system. [5]

It is in the spirit of contributing to the ongoing discussion and consultation on this issue of paramount importance that the Baha'i International Community has been moved to share its views. Our perspective is based on three initial propositions. First, discussions about the future of the United Nations need to take place within the broad context of the evolution of the international order and its direction. The United Nations has co-evolved with other great institutions of the late twentieth century. It is in the aggregate that these institutions will define -- and themselves be shaped by -- the evolution of the international order. Therefore, the mission, role, operating principles and even activities of the United Nations should be examined only in the light of how they fit within the broader objective of the international order.

Second, since the body of humankind is one and indivisible, each member of the human race is born into the world as a trust of the whole. This relationship between the individual and the collective constitutes the moral foundation of most of the human rights which the instruments of the United Nations are attempting to define. It also serves to define an overriding purpose for the international order in establishing and preserving the rights of the individual.

Third, the discussions about the future of the international order must involve and excite the generality of humankind. This discussion is so important that it cannot be confined to leaders -- be they in government, business, the academic community, religion, or organizations of civil society. On the contrary, this conversation must engage women and men at the grassroots level. Broad participation will make the process self-reinforcing by raising awareness of world citizenship and increase support for an expanded international order.

II. Recognizing The Historical Context: A Call To World Leaders

The Baha'i International Community regards the current world confusion and the calamitous condition of human affairs as a natural phase in an organic process leading ultimately and irresistibly to the unification of the human race in a single social order whose boundaries are those of the planet.

The human race, as a distinct, organic unit, has passed through evolutionary stages analogous to the stages of infancy and childhood in the lives of its individual members, and is now in the culminating period of its turbulent adolescence approaching its long-awaited coming of age. [6] The process of global integration, already a reality in the realms of business, finance, and communications, is beginning to materialize in the political arena.

Historically, this process has been accelerated by sudden and catastrophic events. It was the devastation of World Wars I and II that gave birth to the League of Nations and the United Nations, respectively. Whether future accomplishments are also to be reached after similarly unimaginable horrors or embraced through an act of consultative will, is the choice before all who inhabit the earth. Failure to take decisive action would be unconscionably irresponsible.

Since sovereignty currently resides with the nation-state, the task of determining the exact architecture of the emerging international order is an obligation that rests with heads of state and with governments. We urge leaders at all levels to take a deliberate role in supporting a convocation of world leaders before the turn of this century to consider how the international order might be redefined and restructured to meet the challenges facing the world. As some have suggested, this gathering might be called the World Summit on Global Governance.[7]

This proposed Summit might build on the experience gained from the series of highly successful United Nations conferences in the early 1990s. These conferences, which have included the World Summit for Children in 1990, the Earth Summit in 1992, the World Conference on Human Rights in 1993, the International Conference on Population and Development in 1994, the World Summit for Social Development in 1995 and the Fourth World Conference on Women in 1995, have established a new methodology for global deliberations on critical issues.

A key to the success of these deliberations has been the substantive participation by organizations of civil society. Painstaking negotiations among government delegations about changes in the world's political, social and economic structures have been informed and shaped by the vigorous involvement of these organizations, which tend to reflect the needs and concerns of people at the grass roots. It is also significant that in each case, the gathering of world leaders, in the presence of civil society and the global media, gave the stamp of legitimacy and consensus to the processes of the conference.

In preparing for the proposed Summit, world leaders would be wise to heed these lessons, to reach out to as wide a circle as possible and to secure the goodwill and support of the world's peoples.

Some fear that international political institutions inevitably evolve toward excessive centralization and constitute an unwarranted layer of bureaucracy. It needs to be explicitly and forcefully stated that any new structures for global governance must, as a matter of both principle and practicality, ensure that the responsibility for decision-making remains at appropriate levels. [8]

Striking the right balance may not always be easy. On the one hand, genuine development and real progress can be achieved only by people themselves, acting individually and collectively, in response to the specific concerns and needs of their time and place. It can be argued that the decentralization of governance is the sine qua non of development. [9] On the other hand, the international order clearly requires a degree of global direction and coordination.

Therefore, in accordance with the principles of decentralization outlined above, international institutions should be given the authority to act only on issues of international concern where states cannot act on their own or to intervene for the preservation of the rights of peoples and member states. All other matters should be relegated to national and local institutions. [10]

Furthermore, in devising a specific framework for the future international order, leaders should survey a broad range of approaches to governance. Rather than being modeled after any single one of the recognized systems of government, the solution may embody, reconcile and assimilate within its framework such wholesome elements as are to be found in each one of them.

For example, one of the time-tested models of governance that may accommodate the world's diversity within a unified framework is the federal system. Federalism has proved effective in decentralizing authority and decision-making in large, complex, and heterogeneous states, while maintaining a degree of overall unity and stability. Another model worth examining is the commonwealth, which at the global level would place the interest of the whole ahead of the interest of any individual nation.

Extraordinary care must be taken in designing the architecture of the international order so that it does not over time degenerate into any form of despotism, of oligarchy, or of demagogy corrupting the life and machinery of the constituent political institutions.

In 1955, during the first decade review of the UN charter, the Baha'i International Community offered a statement to the United Nations, based on ideas articulated nearly a century before by Bahá'u'lláh. "The Baha'i concept of world order is defined in these terms: A world Super-State in whose favor all the nations of the world will have ceded every claim to make war, certain rights to impose taxation and all rights to maintain armaments, except for the purposes of maintaining internal order within their respective dominions. This State will have to include an International Executive adequate to enforce supreme and unchallengeable authority on every recalcitrant member of the Commonwealth; a World Parliament whose members are elected by the peoples in their respective countries and whose election is confirmed by their respective governments; a Supreme Tribunal whose judgment has a binding effect even in cases where the parties concerned have not voluntarily agreed to submit their case to its consideration." [11]

While we believe this formulation of a world government is at once the ultimate safeguard and the inevitable destiny of humankind, we do recognize that it represents a long-term picture of a global society. Given the pressing nature of the current state of affairs, the world requires bold, practical and actionable strategies that go beyond inspiring visions of the future. Nevertheless, by focusing on a compelling concept, a clear and consistent direction for evolutionary change emerges from the mire of contradictory views and doctrines.

III. Defining A Role For The UN Within The Emerging International Order

The United Nations was the centerpiece of the international system created by the victors of World War II and, during the long decades of ideological conflict between the East and the West, it served as a forum for international dialogue. Over the years, its activities have expanded to include not only international standard-setting and promotion of social and economic development but also peacekeeping operations on several continents.

Over the same period, the political reality of our world has experienced a dramatic transformation. At the time of the UN's inception, there were some fifty independent states. That number has grown to exceed 185. At the close of World War II, governments were the main actors on the global scene. Today, the growing influence of organizations of civil society and of multinational corporations has created a much more intricate political landscape.

Despite the growing complexity in its mission, the United Nations system has retained more or less the same structure that was designed for a new international organization some fifty years ago. It is not surprising then that the occasion of its fiftieth anniversary has stimulated a new dialogue about its ability to meet the political realities of the 21st Century. Unfortunately, in this dialogue, criticism has far outweighed praise.

Most criticisms of the operations of the United Nations are based on comparisons with the operations of the leading organizations in the private sector or on measurements relative to inflated initial expectations. Although some specific comparisons may be useful in increasing the efficiency of the United Nations more general exercises of this kind are essentially unfair. The United Nations lacks not only the clear authority, but also the requisite resources to act effectively in most instances. Accusations of the UN's failure are in fact indictments of the member states themselves.

Judged in isolation from the reality within which it operates, the United Nations will always seem inefficient and ineffective. However, if it is viewed as one element of a larger process of development in systems of international order, the bright light of analysis would shift from the UN's shortcomings and failures to shine on its victories and accomplishments. To those with an evolutionary mindset, the early experience of the United Nations offers us a rich source of learning about its future role within the international regime.

An evolutionary mindset implies the ability to envision an institution over a long time frame perceiving its inherent potential for development, identifying the fundamental principles governing its growth, formulating high-impact strategies for short-term implementation, and even anticipating radical discontinuities along its path.

Studying the United Nations from this perspective unveils significant opportunities to strengthen the current system without the wholesale restructuring of its principal institutions or the intensive re-engineering of its core processes. In fact, we submit that no proposal for UN reform can produce high impact unless its recommendations are internally consistent and direct the UN along a projected evolutionary path toward a distinctive and relevant role within the future international order.

We believe the combination of recommendations described herein meets these conditions and that their adoption would represent a measured but significant step toward building a more just world order. [12]

A. Resuscitating the General Assembly

The foundation for any system of governance is the rule of law and the primary institution for promulgating law is the legislature. While the authority of local and national legislatures is generally respected, regional and international legislative bodies have been the subject of fear and suspicion.

In addition, the United Nations General Assembly has been a target of attack for its ineffectiveness. Although some of the accusations hurled against it are unfounded, there are at least two shortcomings that hamper the ability of the General Assembly to have impact.

First, the current arrangement gives undue weight to state sovereignty, resulting in a curious mix of anarchy and conservatism. In a reformed United Nations, the legislative branch and its voting structure will need to represent more accurately the people of the world as well as nation-states. [13]

Second, General Assembly resolutions are not binding unless they are separately ratified as a treaty by each member state. If the current system, which places state sovereignty above all other concerns, is to give way to a system which can address the interests of a single and interdependent humanity, the resolutions of the General Assembly -- within a limited domain of issues -- must gradually come to possess the force of law with provisions for both enforcement and sanctions.

These two shortcomings are closely linked inasmuch as the majority of the world's people, suspicious and fearful of world government, are unlikely to submit to an international institution unless it is itself more genuinely representative. [14]

Nevertheless, in the short term, five practical measures are possible to strengthen the General Assembly, enhance its reputation and align it with a longer term direction.

1. Raising Minimum Requirements For Membership

The minimum standards for conduct by a government towards its people have been well established in the Universal Declaration of Human Rights and subsequent international covenants, collectively referred to as the International Bill of Human Rights.

Without an unshakable commitment to regular and periodic elections with universal participation by secret ballot, to freedom of expression and to other such human rights, a member state stands in the way of the active and intelligent participation of the vast majority of its population in the affairs of its own communities.

We propose that there should be consequences for member states that violate these standards. Similarly, nations seeking recognition should be denied membership until they openly espouse these standards or make recognizable efforts to move in that direction.

2. Appointing A Commission To Study Borders And Frontiers

Outstanding irredentist claims continue to be a major source of conflict and war, highlighting the critical need for general agreements on national boundaries. Such treaties can only be arrived at after consideration of the arbitrary manner in which many nation-states were originally defined and of all outstanding claims of nations and ethnic groups.

Rather than relegating such claims to the World Court, we believe it would be best to establish a special International Commission to research all claims affecting international boundaries and then, after careful consideration, to make recommendations for action. [15] The results would serve as an early warning system for growing tension among civil or ethnic groups and assessment of threats in situations benefiting from early preventive diplomacy.

In order to establish a genuine community of nations in the long run, it will be necessary to settle finally all disputes over borders. This research would serve that end.

3. Searching For New Financial Arrangements

Primarily triggered by the unwillingness of some member states to remit their general assessments on time, compounded by the absence of authority to collect any interest accrued because of that delay, and further aggravated by the bureaucratic inefficiencies in parts of its operations, the annual budget shortfall pressures the UN into a crisis management mentality.

Voluntary payments from member states will never be a reliable approach to finance an international institution. Vigorous approaches to revenue generation must be devised to enable the smooth functioning of the UN machinery. We propose the immediate appointment of an expert Task Force to begin a rigorous search for solutions.

In studying alternatives, the Task Force should be mindful of several fundamental principles. First, there should be no assessments without representation. Second, in the interest of fairness and justice, assessments should be graduated. Third, mechanisms for encouraging voluntary contributions by individuals and communities should not be overlooked. [16]

4. Making A Commitment To A Universal Auxiliary Language And A Common Script

The United Nations, which currently uses six official languages, would derive substantial benefit from either choosing a single existing language or creating a new one to be used as an auxiliary language in all its fora. Such a step has long been advocated by many groups, from the Esperantists to the Baha'i International Community itself. [17] In addition to saving money and simplifying bureaucratic procedures, such a move would go far toward promoting a spirit of unity.

We propose the appointment of a high-level Commission, with members from various regions and drawn from relevant fields, including linguistics, economics, the social sciences, education and the media, to begin careful study on the matter of an international auxiliary language and the adoption of a common script.

We foresee that eventually, the world cannot but adopt a single, universally agreed-upon auxiliary language and script to be taught in schools worldwide, as a supplement to the language or languages of each country. The objective would be to facilitate the transition to a global society through better communication among nations, reduction of administrative costs for businesses, governments and others involved in global enterprise, and a general fostering of more cordial relations between all members of the human family. [18]

This proposal should be read narrowly. It does not in any way envision the decline of any living language or culture.

5. Investigating The Possibility Of A Single International Currency

The need to promote the adoption of a global currency as a vital element in the integration of the global economy is self-evident. Among other benefits, economists believe that a single currency will curb unproductive speculation and unpredictable market swings, promote a leveling of incomes and prices worldwide, and thereby result in significant savings. [19]

The possibility of savings will not lead to action unless there is an overwhelming body of evidence addressing the relevant concerns and doubts of skeptics, accompanied by a credible implementation plan. We propose the appointment of a Commission consisting of the most accomplished government leaders, academics and professionals to begin immediate exploration into the economic benefits and the political costs of a single currency and to hypothesize about an effective implementation approach.

B. Developing a Meaningful Executive Function

At the international level, the single most important executive function is the enforcement of a collective security pact. [20]

Collective security implies a binding covenant among nations to act in concert against threats to the collective. The effectiveness of the covenant depends on the degree to which members commit themselves to the collective good, even if motivated by a sense of enlightened self-interest.

Within the United Nations, the enforcement role is largely carried out by the Security Council, with other functions of the executive being shared with the Secretariat. Both are hampered in fulfilling their mandated roles. The Security Council suffers from an inability to take decisive action. The Secretariat is pressured by the complex demands of the member states.

In the short term, four practical measures are possible to strengthen the executive function within the United Nations.

1. Limiting The Exercise Of The Veto Power

The original intention of the UN Charter in conferring veto power on the five Permanent Members was to prevent the Security Council from authorizing military actions against a Permanent Member or requiring the use of its forces against its will. [21] In fact, beginning with the Cold War, the veto power has been exercised repeatedly for reasons that have to do with regional or national security.

In its 1955 submission on UN reform, the Baha'i International Community argued for the gradual elimination of the concepts of "permanent membership" and "veto power" as confidence in the Security Council would build. Today, forty years later, we reaffirm that position. However, we also propose that, as a transitionary step, measures be introduced to curb the exercise of the veto power to reflect the original intention of the Charter.

2. Institutionalizing Ad Hoc Military Arrangements

To support the peacekeeping operations of the United Nations, and to add credibility to resolutions of the Security Council, an International Force should be created. [22] Its loyalty to the UN and its independence from national considerations must be assured. The command and control of such a fully armed Force would reside with the Secretary-General under the authority of the Security Council. Its finances, however, would be determined by the General Assembly. In constructing such a force, the Secretary-General would seek to draw competent personnel from all regions of the world.

If properly implemented, this Force would also provide a sense of security that might encourage steps toward global disarmament, thereby making possible an outright ban on all weapons of mass destruction. [23] Furthermore, in line with the principle of collective security, it would become gradually understood that states need only maintain armaments sufficient for their own defense and the maintenance of internal order.

As an immediate step toward the establishment of this Force, the present system of ad hoc arrangements could be institutionalized to establish core regional forces for rapid deployment during a crisis.

3. Applying The Notion Of Collective Security To Other Problems Of The Global Commons

Although originally conceived within the context of a threat of military aggression, the principle of collective security, some argue, may now be applied in an expansive manner to all threats which, although apparently local in nature, are actually the result of the complex breakdown of the present-day global order. These threats include but are not limited to international drug trafficking, food security, and the emergence of new global pandemics. [24]

We believe this issue would have to be included on the agenda of the proposed Global Summit. However, it is unlikely that expansive formulations of collective security would preclude the fundamental cause of military aggression.

4. Retaining Successful UN Institutions With Independent Executive Function

Some of the more independent organizations within the UN family, such as the UN International Children's Emergency Fund, the International Civil Aviation Organization, the Universal Postal Union, the International Telegraph and Communications Union, the International Labor Organization, and the World Health Organization, have enjoyed conspicuous success with focused but important areas of international concern.

Generally, these organizations already have their own executive function. Their independence should be retained and reinforced as part of the international executive. [25]

C. A Strengthened World Court

In any system of governance, a strong judicial function is necessary to moderate the powers of the other branches and to enunciate, promulgate, protect and deliver justice. The drive to create just societies has been among the fundamental forces in history [26] -- and without doubt no lasting world civilization can be founded unless it is firmly grounded in the principle of justice.

Justice is the one power that can translate the dawning consciousness of humanity's oneness into a collective will through which the necessary structures of global community life can be confidently erected. An age that sees the people of the world increasingly gaining access to information of every kind and to a diversity of ideas will find justice asserting itself as the ruling principle of successful social organization.

At the individual level, justice is that faculty of the human soul that enables each person to distinguish truth from falsehood. In the sight of God, Bahá'u'lláh avers, justice is "the best beloved of all things" since it permits each individual to see with his own eyes rather than the eyes of others, to know through his own knowledge rather than the knowledge of his neighbor or his group.

At the group level, a concern for justice is the indispensable compass in collective decision-making, because it is the only means by which unity of thought and action can be achieved. Far from encouraging the punitive spirit that has often masqueraded under its name in past ages, justice is the practical expression of awareness that, in the achievement of human progress, the interests of the individual and those of society are inextricably linked. To the extent that justice becomes a guiding concern of human interaction, a consultative climate is encouraged that permits options to be examined dispassionately and appropriate courses of action selected. In such a climate the perennial tendencies toward manipulation and partisanship are far less likely to deflect the decision-making process.

Such a conception of justice will be gradually reinforced by the realization that in an interdependent world, the interests of the individual and society are inextricably intertwined. In this context, justice is a thread that must be woven into the consideration of every interaction, whether in the family, the neighborhood, or at the global level.

We see in the current United Nations system the foundation for a strengthened World Court. Established in 1945 as the principal judicial organ of the United Nations, the International Court of Justice is characterized by many positive elements. The current system for the selection of judges, for example, seeks to create a judicial panel which is representative of a wide range of peoples, regions, and judicial systems. [27]

The Court's primary shortcoming is that it lacks the authority to issue legally binding decisions, except in those cases where states have chosen in advance to be bound by its decisions. Without jurisdiction, the Court is powerless to administer justice. [28] In time, the decisions of the World Court may become binding and enforceable upon all states; however, in the short term, the World Court might be strengthened through two other measures.

1. Extending The Court's Jurisdiction

Currently, the Court's jurisdiction is limited to a few categories of cases, and only nations have standing to bring an action. We propose that in addition to member states, other organs of the United Nations should be given the right to bring cases before the Court.

2. Coordinating The Thematic Courts

The World Court should act as an umbrella for existing and new thematic courts, that arbitrate and adjudicate international cases within specific thematic domains.

Early components of a unified system can already be found in the specialized courts for arbitration of such matters as commerce and transportation, and in the proposals for such bodies as an International Criminal Court and a Chamber for Environmental Matters. Other issue areas that might need to be addressed under such a system would include courts for international terrorism and drug trafficking.

IV. Releasing The Power Of The Individual: A Critical Challenge Of The Emerging International Order

The primary objective of governing institutions at all levels is the advancement of human civilization. This objective is difficult to satisfy without the inspired and intelligent participation of the generality of humankind in the life and affairs of the community.

With a focus on building institutions and creating a community of nations, international bodies have historically remained distant from the minds and hearts of the world's people. Separated by several layers of government from the international arena and confused by the media's coverage of international news, the vast majority of people have not yet developed an affinity for institutions like the United Nations. Only those individuals who have had some access to the international arena through channels like organizations of civil society seem able to identify with these institutions.

Paradoxically, international institutions cannot develop into an effective and mature level of government and fulfill their primary objective to advance human civilization, if they do not recognize and nurture their relationship of mutual dependency with the people of the world. Such recognition would set in motion a virtuous cycle of trust and support that would accelerate the transition to a new world order.

The tasks entailed in the development of a global society call for levels of capacity far beyond anything the human race has so far been able to muster. Reaching these levels will require an enormous expansion in access to knowledge on the part of every individual. International institutions will succeed in eliciting and directing the potentialities latent in the peoples of the world to the extent that their exercise of authority is moderated by their obligation to win the confidence, respect, and genuine support of those whose actions they seek to govern and to consult openly and to the fullest extent possible with all those whose interests are affected.

Individuals who become confident and respectful of these institutions will, in turn, demand that their national governments increase their support, both political and economic, for the international order. In turn, the international institutions, with increased influence and power, will be better positioned to undertake further actions to establish a legitimate and effective world order.

Along with the measures for strengthening its structure, the United Nations needs to adopt initiatives that release the latent power in all people to participate in this galvanizing process. To this end, certain themes that accelerate the advancement of the individual and society warrant special consideration. Among them, promoting economic development, protecting human rights, advancing the status of women, and emphasizing moral development are four priorities so closely tied to the advancement of civilization that they must be emphasized as part of the United Nations agenda.

A. Promoting Economic Development

Economic development strategies employed by the United Nations, the World Bank and a number of governments during the last fifty years, however sincerely conceived and executed, have fallen far short of aspirations. In much of the world, the gap between the "haves" and "have-nots" has widened and is accelerating with the persistent disparity in income levels. Social problems have not subsided. In fact, crime and disease are not just on the rise; they are also becoming endemic and more difficult to combat.

These failures can be traced to a number of factors. They include a misplaced focus on large-scale projects and bureaucratic over-centralization, unjust terms of international trade, a pervasive corruption that has been allowed to flourish throughout the system, the exclusion of women from the decision-making processes at all levels, a general inability to ensure that resources reach the poor, and the diversion of development resources into military hardware.

A dispassionate examination of these factors betrays a common systematic and fundamental flaw in the current paradigm for economic development: material needs are often addressed without taking into account the spiritual factors and their motivating power.

Development should not become confused with the creation of an unsustainable consumer society. True prosperity encompasses spiritual as well as material well-being. Food, drink, shelter and a degree of material comfort are essential, but human beings cannot and never will find fulfillment in these necessities. Nor is contentment to be found in the somewhat more intangible material attainments such as social recognition or political power. Ultimately, not even intellectual achievement satisfies our deepest needs.

It is in the hunger for something more, something beyond ourselves, that the reality of the human spirit can be properly understood. Although the spiritual side of our nature is obscured by the day-to-day struggle for material attainment, our need for the transcendent cannot long be disregarded. Thus a sustainable development paradigm must address both the spiritual aspirations of human beings and their material needs and desires.

Education is the best investment in economic development. "Man is the supreme Talisman. Lack of a proper education hath, however, deprived him of that which he doth inherently possess," writes Bahá'u'lláh. "Regard man as a mine rich in gems of inestimable value. Education can, alone, cause it to reveal its treasures, and enable mankind to benefit therefrom." [29] Education, implies more than a process of mastering a narrow body of knowledge or learning a set of life skills. In truth, education, which should be a fundamental imperative of development, must also teach the process for knowledge acquisition, cultivate the powers of intellect and reasoning, and infuse the student with indispensable moral qualities.

It is this comprehensive approach to education that allows people to contribute to the creation of wealth and encourage its just distribution. [30]

Genuine wealth is created when work is undertaken not simply as a means of earning a livelihood but also as a way to contribute to society. We hold that meaningful work is a basic need of the human soul, as important to the proper development of the individual as nutritious food, clean water and fresh air are to the physical body.

Because of the spiritually damaging nature of dependency, schemes which focus solely on redistributing material wealth are doomed to failure in the long run. Distribution of wealth must be approached in an efficient and equitable manner. In fact, it must be intimately integrated with the process of wealth creation.

We propose the following recommendation to the United Nations system for promoting more effective development.

1. Launching A Determined Campaign To Implement Agenda 21

The plan of action formulated at the United Nations Conference on Environment and Development incorporated a wide range of views from civil society and a set of principles not unlike those articulated in this statement. Unfortunately, however, little has been done by member states to implement the measures described in the plan.

If the objectives of Agenda 21 are to be addressed and satisfied, an expanded effort, different in nature but comparable in scale and commitment to the Marshall Plan for the redevelopment of post-war Europe, might be necessary. In this case, the Bretton Woods institutions would be called upon to mount a pronounced campaign to expedite national implementation efforts. A mandate of this nature can result only from a conference, similar to the first Bretton Woods meetings fifty years ago, dedicated to a wholesale re-examination of these institutions. The purpose of this re-examination would be to make available to the people of the world sufficient resources so that they could implement local initiatives. Moreover, the conference could also expand its agenda to address deeper issues of global economic security through the redefinition of existing institutions or the creation of new structures. [31]

If successful, this new machinery could also be extended to coordinate implementation of the measures identified at the recent Social Summit.

B. Protecting Fundamental Human Rights

Over the five decades since the United Nations was founded, an understanding has emerged that human rights must be recognized and protected internationally if peace, social progress and economic prosperity are to be established.

The foundation for international agreement on the nature of human rights is the all-important Universal Declaration of Human Rights, adopted by the United Nations in 1948 and elaborated in two international covenants -- the International Covenant on Civil and Political Rights and the International Covenant on Social, Economic and Cultural Rights. In addition, some 75 other conventions and declarations identify and promote the rights of women and children, the right to freedom of worship, and the right to development, to name but a few.

The current United Nations human rights regime has two major shortcomings: limited means for enforcement and follow-up, and too little emphasis on the responsibilities that accompany all rights.

Human rights enforcement at the international level needs to be handled in a manner similar to the treatment of military aggression under a collective security regime. The violation of human rights in one state must be considered the concern of all, and enforcement mechanisms must provide for a unified response on the part of the entire international community. The question of when and how to intervene to protect human rights is more difficult to answer. Vigorous enforcement will require a high degree of global consensus on what constitutes a flagrant and willful violation.

Important steps toward global consensus were taken during the process leading up to the 1993 World Conference on Human Rights, which affirmed unequivocally that human rights are universal, indivisible and interdependent, and ended the long-standing debate about the relative importance of civil and political rights as compared to social, economic and cultural rights. [32] Conference resolutions also confirmed that human rights must be applied irrespective of differences of racial background, ethnic origin, religious belief or national identity. They encompass the equality of women and men; they include for all individuals worldwide the same rights to freedom of investigation, information and religious practice; and they embody the right of everyone to basic necessities such as food, shelter, and health care. [33]Beyond the need to build consensus and strengthen enforcement of human rights, it is important to establish a greater understanding that to each right is attached a corresponding responsibility.

The right to be recognized as a person before the law, for example, implies the responsibility to obey the law -- and to make both the laws and the legal system more just. Likewise, in the socio-economic realm, the right to marry carries with it the responsibility to support the family unit, to educate one's children and to treat all family members with respect. [34] The right to work cannot be divorced from the responsibility to perform one's duties to the best of one's ability. In the broadest sense, the notion of "universal" human rights implies a responsibility to humanity as a whole.

Ultimately, while it is up to the individual to fulfill the responsibility in each such area, it is up to international institutions to protect the related human right. We propose three measures for immediate action.

1. Strengthening The Machinery Of The UN For Monitoring, Implementation And Follow-Up

The United Nations machinery for the monitoring, implementation and follow-up of government compliance with international covenants is inadequate. The Centre for Human Rights consists of a very small professional staff struggling to support efforts to monitor the compliance by countries of all treaties they have ratified.

We believe the resources assigned to this Centre must be dramatically increased if it is to discharge its duties properly.

2. Encouraging Universal Ratification Of International Conventions On Human Rights

Since ratifying the international conventions on human rights creates an obligation for member states, albeit not a practically enforceable one, the Secretary-General and all bodies of the UN might consider every opportunity to encourage member states to act on this issue. In fact, a demanding timeline for universal ratification may be an inspiring goal to be set by the General Assembly.

3. Assuring Respect For The Monitoring Organs Of Un Involved In Human Rights

Since the mandate of the human rights monitoring agencies is of a very serious nature, the UN needs to be particularly mindful of perceptions created by the structure and processes of these agencies and equally deliberate in acting to resolve compromising situations.

We believe it would be prudent to explore during the nomination process the qualifications of member states in visible positions and to exclude from election to membership on the Commission on Human Rights and other monitoring agencies, any member states that have not yet ratified the international conventions. While these member states would still be able to fully participate in deliberations, it would protect the United Nations from a potentially embarrassing and compromising situation.

We also believe that a single exception is warranted to the above rule. Member states, not under the scrutiny of the UN, that have sufficient protection for fundamental human rights within their constitutions, but which have not been able to complete the ratification process because of internal political reasons, should not be barred from election to visible positions.

Finally, it also seems prudent for member states that have ratified the international conventions but are under scrutiny for gross human rights violations to be disqualified from election to the offices of conferences and other meetings of the Commission on Human Rights. This will prevent a widespread perception of the proceedings as a mockery.

C. Advancing the Status of Women

The creation of a peaceful and sustainable world civilization will be impossible without the full participation of women in every arena of human activity. [35] While this proposition is increasingly supported, there is a marked difference between intellectual acceptance and its implementation.

It is time for the institutions of the world, composed mainly of men, to use their influence to promote the systematic inclusion of women, not out of condescension or presumed self-sacrifice but as an act motivated by the belief that the contributions of women are required for society to progress. [36] Only as the contributions of women are valued will they be sought out and woven into the fabric of society. The result will be a more peaceful, balanced, just and prosperous civilization. [37]

The obvious biological differences between the sexes need not be a cause for inequality or disunity. Rather, they are an aspect of complementarity. If the role of women as mothers is properly valued, their work in nurturing and educating children will be respected and properly rewarded. It should also be acknowledged that the child-bearing role does not diminish one's aptitude for leadership, or undermine one's intellectual, scientific or creative capacity. Indeed, it may be an enhancement.

We believe progress on a few critical fronts would have the greatest impact on the advancement of women. We share the following perspectives which are foundational to the recommendations which follow.

First and foremost, violence against women and girls, one of the most blatant and widespread abuses of human rights, must be eradicated. Violence has been a fact of life for many women throughout the world, regardless of race, class, or educational background. In many societies, traditional beliefs that women are inferior or a burden make them easy targets of anger and frustration. Even strong legal remedies and enforcement mechanisms will have little effect until they are supported by a transformation in the attitudes of men. Women will not be safe until a new social conscience takes hold, one which will make the mere expression of condescending attitudes towards women, let alone any form of physical violence, a cause for deep shame.

Second, the family remains the basic building block of society and behaviors observed and learned there will be projected onto interactions at all other levels of society. Therefore, the members of the institution of the family must be transformed so that the principle of equality of women and men is internalized. Further, if the bonds of love and unity cement family relationships, the impact will reach beyond its borders and affect society as a whole.

Third, while the overall goal of any society must be to educate all its members, at this stage in human history the greatest need is to educate women and girls. [38] For over twenty years, studies have consistently documented that, of all possible investments, educating women and girls pays the highest overall dividends in terms of social development, the eradication of poverty and the advancement of community. [39]

Fourth, the global dialogue on the role of men and women must promote recognition of the intrinsic complementarity of the two sexes. For the differences between them are a natural assertion of the necessity of women and men to work together to bring to fruition their potentialities for advancing civilization, no less than for perpetuating the human race. Such differences are inherent in the interactive character of their common humanity. This dialogue needs to consider the historical forces which have led to the oppression of women and examine the new social, political and spiritual realities which are today transforming our civilization.

As a starting point for this dialogue we offer this analogy from the Baha'i Writings: "The world of humanity has two wings -- one is women and the other men. Not until both wings are equally developed can the bird fly. Should one wing remain weak, flight is impossible." [40] In addition, we support the following three specific measures.

1. Increasing The Participation Of Women In Member State Delegations

We recommend that member states be encouraged to appoint an increased number of women to ambassadorial or similar diplomatic positions.

2. Encouraging Universal Ratification Of International Conventions That Protect Women's Rights And Improve Their Status

As with the international conventions on human rights, the Secretary-General and all bodies of the UN should consider every opportunity to encourage member states to proceed with ratification of conventions and protocols that protect women's rights and seek their advancement.

3. Planning Ahead For Implementation Of The Beijing Platform Of Action

The Forward-Looking Strategies declaration adopted at the Nairobi conference was highly bold and imaginative, yet its implementation was rather ineffective. [41] We believe that a lesson should be learned from this unfortunate experience and deliberate plans be put into place to ensure that the Platform of Action emerging from the Beijing conference does not meet a similar fate.

We propose that a monitoring system be established to prepare status reports on the implementation of adopted measures and to make presentations to the General Assembly annually, highlighting the top twenty and bottom twenty member states in terms of compliance.

D. Emphasizing Moral Development

The process of integrating human beings into larger and larger groups, although influenced by culture and geography, has been driven largely by religion, the most powerful agent for changing human attitudes and behavior. By religion, however, we mean the essential foundation or reality of religion, not the dogmas and blind imitations which have gradually encrusted it and which are the cause of its decline and effacement.

In the words of 'Abdu'l-Bahá "Material civilization is like the body. No matter how infinitely graceful, elegant and beautiful it may be, it is dead. Divine civilization is like the spirit, and the body gets its life from the spirit. . . . Without the spirit the world of mankind is lifeless." [42]

The concept of promoting specific morals or values may be controversial, especially in this age of humanistic relativism. Nevertheless, we firmly believe there exists a common set of values that have been obscured from recognition by those who exaggerate minor differences in religious or cultural practice for political purposes. [43] These foundation virtues, taught by all spiritual communities, constitute a basic framework for moral development.

Reflection on the commonalties inherent in the great religious and moral systems of the world reveals that each one espouses unity, cooperation and harmony among people, establishes guidelines for responsible behavior and supports the development of virtues which are the foundation for trust-based and principled interactions. [44]

1. Promoting The Development Of Curricula For Moral Education In Schools

We advocate a universal campaign to promote moral development. Simply put, this campaign should encourage and assist local initiatives all over the world to incorporate a moral dimension into the education of children. It may necessitate the holding of conferences, the publication of relevant materials and many other supportive activities, all of which represent a solid investment in a future generation.

This campaign for moral development may begin with a few simple precepts. For example, rectitude of conduct, trustworthiness, and honesty are the foundation for stability and progress; altruism should guide all human endeavor, such that sincerity and respect for the rights of others become an integral part of every individual's actions; service to humanity is the true source of happiness, honor and meaning in life.

We also believe the campaign will be successful only to the extent that the force of religion is relied upon in the effort. The doctrine of the separation of church and state should not be used as a shield to block this salutary influence. Specifically, religious communities will have to be drawn in as collaborative partners in this important initiative.

As it proceeds, this campaign will accelerate a process of individual empowerment that will transform the way in which people, regardless of economic class, social standing, or ethnic, racial or religious background, interact with their society.

V. A Turning Point For All Nations: A Call To World Leaders

We have reached a turning point in the progress of nations.

"Unification of the whole of mankind is the hall-mark of the stage which human society is now approaching. Unity of family, of tribe, of city-state, and nation have been successively attempted and fully established. World unity is the goal towards which a harassed humanity is striving. Nation-building has come to an end. The anarchy inherent in state sovereignty is moving towards a climax. A world, growing to maturity, must abandon this fetish, recognize the oneness and wholeness of human relationships, and establish once for all the machinery that can best incarnate this fundamental principle of its life." [45] Over a century ago, Bahá'u'lláh taught that there is but one God, that there is only one human race, and that all the world's religions represent stages in the revelation of God's will and purpose for humanity. Bahá'u'lláh announced the arrival of the time, foretold in all of the world's scriptures, when humanity would at last witness the uniting of all peoples into a peaceful and integrated society.

He said that human destiny lies not merely in the creation of a materially prosperous society, but also in the construction of a global civilization where individuals are encouraged to act as moral beings who understand their true nature and are able to progress toward a greater fulfillment that no degree of material bounty alone can provide.

Bahá'u'lláh was also among the first to invoke the phrase "new world order" to describe the momentous changes in the political, social and religious life of the world. "The signs of impending convulsions and chaos can now be discerned, inasmuch as the prevailing Order appeareth to be lamentably defective," He wrote. "Soon will the present-day order be rolled up and a new one spread out in its stead." [46] To this end, He laid a charge on the leaders and members of society alike. "It is not for him to pride himself who loveth his own country, but rather for him who loveth the whole world. The earth is but one country and mankind its citizens." [47] Above all else, leaders for the next generation must be motivated by a sincere desire to serve the entire community and must understand that leadership is a responsibility; not a path to privilege. For too long, leadership has been understood, by both leaders and followers, as the assertion of control over others. Indeed, this age demands a new definition of leadership and a new type of leader. [48] This is especially true in the international arena. In order to establish a sense of trust, win the confidence, and inculcate a fond affinity in the hearts of the world's people for institutions of the international order, these leaders will have to reflect on their own actions.

Through an unblemished record of personal integrity, they must help restore confidence and trust in government. They must embody the characteristics of honesty, humility and sincerity of purpose in seeking the truth of a situation. They must be committed to and guided by principles, thereby acting in the best long-term interests of humanity as a whole.

"Let your vision be world-embracing, rather than confined to your own selves," Bahá'u'lláh wrote. "Do not busy yourselves in your own concerns; let your thoughts be fixed upon that which will rehabilitate the fortunes of mankind and sanctify the hearts and souls of men." [49]

Endnotes

1. Boutros-Ghali, Boutros. 1992. An Agenda for Peace: Peace-making and Peace-Keeping. (Report of the Secretary-General Pursuant to the Statement Adopted by the Summit Meeting of the Security Council, January 31, New York: United Nations.)

2. Surely the preamble to The Charter of the United Nations is among the most inspired passages in the history of human governance:

"WE THE PEOPLES OF THE UNITED NATIONS DETERMINED

"to save succeeding generations from the scourge of war, which twice in our lifetime has brought untold sorrow to mankind, and

"to reaffirm faith in fundamental human rights, in the dignity and worth of the human person, in the equal rights of men and women and of nations large and small, and

"to establish conditions under which justice and respect for the obligations arising from treaties and other sources of international law can be maintained, and

"to promote social progress and better standards of life in larger freedom,

"AND FOR THESE ENDS

"to practice tolerance and live together in peace with one another as good neighbors, and

"to unite our strength to maintain international peace and security, and

"to ensure, by the acceptance of principles and the institutions of methods, that armed force shall not be used, save in the common interest, and

"to employ international machinery for the promotion of the economic and social advancement of all peoples,

"HAVE RESOLVED TO COMBINE OUR EFFORTS TO ACCOMPLISH THESE AIMS.

"Accordingly, our respective Governments, through representatives assembled in the city of San Francisco, who have exhibited their full powers found to be in good and due form, have agreed to the present Charter of the United Nations and do hereby establish an international organization to be known as the United Nations."

United Nations. 1994. Charter of the United Nations and Statute of the International Court of Justice. United Nations Department of Public Information. DPI/511 - 93243 - April 1994 - 40M.

3. The World Bank. 1994. World Development Report. (Oxford: Oxford University Press.) pp. 162 - 163.

4. There have been a number of recent proposals which discuss the need for reforms in the United Nations system within a particular issue area. Our Common Future, the report of The World Commission on Environment and Development, for example, suggested a number of changes, such as the creation of a special UN "Board for Sustainable Development" to coordinate UN action in promoting development while protecting the environment.
The World Commission on Environment and Development, Our Common Future. (Oxford: Oxford University Press, 1987.)

Likewise, the report of The Brandt Commission, Common Crisis North-South: Co-operation for World Recovery, makes suggestions for reform in the critical area of finance, trade and energy, as they affect North-South imbalances.
The Brandt Commission, Common Crisis North-South: Co-operation for World Recovery. (London: Pan Books, 1983.)

The literature proposing widespread changes in the United Nations is also voluminous and continues to grow, especially in anticipation of the 50th anniversary of the United Nations. The first major and serious reassessments of the United Nations began in the 1950s, in anticipation of the 10th anniversary of the Charter. In this regard the publication in 1958 of World Peace Through World Law by Louis B. Sohn and Grenville Clark, which was among the first solid proposals to suggest eliminating the veto power, must be considered a milestone.
Grenville Clark, and Louis B. Sohn, World Peace Through World Law. (Cambridge, Mass.: Harvard University Press, 1966.)

More recent proposals range from The Stockholm Initiative, which offers a generalist vision of what might be done to strengthen the United Nations, to Harold Stassen's recent United Nations: a Working Paper for Restructuring, which gives an article-by-article proposal for rewriting the UN Charter. Benjamin Ferencz's latest book, New Legal Foundations for Global Survival, offers a series of hard-headed and legal-minded suggestions for reform based on the premise that nations, peoples and individuals must be free to pursue their destinies in whatever way they may see fit - providing it does not jeopardize or destroy the fundamental human rights of others to live in peace and dignity.
The Stockholm Initiative on Global Security and Governance 1991. Common Responsibility in the 1990's. (Stockholm: Prime Minister's Office, Stockholm, Sweden.)
Harold Stassen, United Nations: A Working Paper for Restructuring. (Minneapolis: Learner Publications Company, 1994.)
Benjamin Ferencz, New Legal Foundations for Global Survival. (Oceana Publications, 1994)

5. The Commission on Global Governance, Our Global Neighborhood. (New York: Oxford University Press, 1995.)

6. Many thinkers have recognized the reality of oneness and understood its implications for the development of human society, including paleontologist Richard Leaky: "We are one species, one people. Every individual on this earth is a member of 'homo sapiens sapiens', and the geographical variations we see among peoples are simply biological nuances on the basic theme. The human capacity for culture permits its elaboration in widely different and colorful ways. The often very deep differences between those cultures should not be seen as divisions between people. Instead, cultures should be interpreted for what they really are: the ultimate declaration of belonging to the human species."
Richard E. Leakey, and Rodger Lewin, Origins: What new discoveries reveal about the emergence of our species and its possible future. (New York: Dutton, 1977.)

In general terms, the writings of Shoghi Effendi offer a thorough and extended exposition on the concept of the oneness of humanity. A brief summary of the concept, as Baha'is view it, can be found in The World Order of Bahá'u'lláh.
Shoghi Effendi, The World Order of Bahá'u'lláh. (Wilmette, Ill.: Baha'i Publishing Trust. 1938.) pp. 42-43.

7. We are not alone in making this proposal. The Commission on Global Governance writes in Our Global Neighborhood: "Our recommendation is that the General Assembly should agree to hold a World Conference on Governance in 1998, with its decisions to be ratified and put into effect by 2000."
The Report of the Commission on Global Governance, Our Global Neighborhood. (New York: Oxford University Press. 1995.) p.351.

8. Two commonly used maxims illustrate this principle. "Small is beautiful," a maxim coined in the early '70s as an economic principle, applies equally to governance. Schumacher explains: "In the affairs of men, there always appears to be a need for at least two things simultaneously, which, on the face of it, seem to be incompatible and to exclude one another. We always need both freedom and order. We need the freedom of lots and lots of small, autonomous unities, and, at the same time, the orderliness of large-scale, possibly global, unity and coordination."
E. F. Schumacher, Small is Beautiful: Economics as if People Mattered. (New York: Harper and Row, 1973.) p. 65.

"Think globally, act locally," a slogan promoted by environmental and community development activists, captures a perspective in which the need for overall global coordination is carefully balanced against the need for local and national autonomy.

9. "Far from aiming at the subversion of the existing foundations of society... [a system of world governance] seeks to broaden its basis, to remold its institutions in a manner consonant with the needs of an ever-changing world. It can conflict with no legitimate allegiances, nor can it undermine essential loyalties. Its purpose is neither to stifle the flame of a sane and intelligent patriotism in men's hearts, nor to abolish the system of national autonomy so essential if the evils of excessive centralization are to be avoided. It does not ignore, nor does it attempt to suppress, the diversity of ethnical origins, of climate, of history, of language and tradition, of thought and habit, that differentiate the peoples and nations of the world. It calls for a wider loyalty, for a larger aspiration than any that has animated the human race. It insists upon the subordination of national impulses and interests to the imperative claims of a unified world. It repudiates excessive centralization on one hand, and disclaims all attempts at uniformity on the other."
Shoghi Effendi, The World Order of Bahá'u'lláh. (Wilmette, Ill.: Baha'i Publishing Trust. 1974.) pp. 41-42.

10. Writing in the 1930s, Shoghi Effendi, who then led the worldwide Baha'i community, sketched out some of the functions and responsibilities for a future world legislature. Among other things, he wrote: "a world legislature, whose members will, as trustees of the whole of mankind... enact such laws as shall be required to regulate the life, satisfy the needs and adjust the relationships of all races and peoples."
Shoghi Effendi, The World Order of Bahá'u'lláh. (Wilmette, Ill.: Baha'i Publishing Trust. 1974.) p. 203.

This view is shared by such scholars as Jan Tinbergen, winner of the 1969 Nobel prize for Economics, who stated, "Mankind's problems can no longer be solved by national governments. What is needed is a World Government. This can best be achieved by strengthening the United Nations system."
United Nations Development Programme (UNDP). Human Development Report 1994. Global Governance for the 21st Century. (New York: Oxford University Press.) p.88.

11. Baha'i International Community. Proposals to the United Nations for Charter Revision. May 23, 1955.

12. Throughout His writings, Bahá'u'lláh consistently uses the terms "order", "world order" and "new world order" to describe the ongoing and momentous series of changes in the political, social and religious life of the world. In the late 1860s, He wrote: "The world's equilibrium hath been upset through the vibrating influence of this most great, this new World Order. Mankind's ordered life hath been revolutionized through the agency of this unique, this wondrous System - the like of which mortal eyes have never witnessed."
Bahá'u'lláh, The Kitáb-i-Aqdas. Translated by Shoghi Effendi and a Committee at the Baha'i World Centre. (Haifa: Baha'i World Centre, 1992.)

13. 'Abdu'l-Bahá, The Secret of Divine Civilization. Trans. Marzieh Gail. (Wilmette, Ill.: Baha'i Publishing Trust. 1957.) p. 24.

14. United Nations Research Institute for Social Development (UNRISD), States of Disarray: The Social Effects of Globalization. (London: KPC Group. 1995) pp. 106-109.

15. There are many ways that such a Commission, or even the World Legislature itself, might go about determining fair and just borders for all nations. But as daunting as the task may seem, it is an important part of the process of building a new order. Wrote 'Abdu'l-Bahá: "True civilization will unfurl its banner in the midmost heart of the world whenever a certain number of its distinguished and high-minded sovereigns -- the shining exemplars of devotion and determination -- shall, for the good and happiness of all mankind, arise, with firm resolve and clear vision, to establish the Cause of Universal Peace. They must make the Cause of Peace the object of general consultation, and seek by every means in their power to establish a Union of the nations of the world. They must conclude a binding treaty and establish a covenant, the provisions of which shall be sound, inviolable and definite. They must proclaim it to all the world and obtain for it the sanction of all the human race. This supreme and noble undertaking -- the real source of the peace and well-being of all the world -- should be regarded as sacred by all that dwell on earth. All the forces of humanity must be mobilized to ensure the stability and permanence of this Most Great Covenant. In this all-embracing Pact the limits and frontiers of each and every nation should be clearly fixed, the principles underlying the relations of governments towards one another definitely laid down, and all international agreements and obligations ascertained. In like manner, the size of the armaments of every government should be strictly limited, for if the preparations for war and the military forces of any nation should be allowed to increase, they will arouse the suspicion of others. The fundamental principle underlying this solemn Pact should be so fixed that if any government later violate any one of its provisions, all the governments on earth should arise to reduce it to utter submission, nay the human race as a whole should resolve, with every power at its disposal, to destroy that government. Should this greatest of all remedies be applied to the sick body of the world, it will assuredly recover from its ills and will remain eternally safe and secure."
'Abdu'l-Bahá, The Secret of Divine Civilization. Trans. Marzieh Gail. (Wilmette, Ill.: Baha'i Publishing Trust. 1957.) pp. 64-65.

16. According to a recent article in The New York Times, charitable giving in the United States in 1994 rose by 3.6 percent to $130 billion.
Karen W. Arenson, "Charitable Giving Rose 3.6% in 1994, Philanthropy Trust Says," The New York Times, Thursday, 25 May 1995, sec.A, p.22.

17. "Regarding the whole question of an International Language.... We, as Baha'is, are very anxious to see a universal auxiliary tongue adopted as soon as possible; we are not the protagonists of any one language to fill this post. If the governments of the world agree on an existing language, or a constructed, new tongue, to be used internationally, we would heartily support it because we desire to see this step in the unification of the human race take place as soon as possible."
Shoghi Effendi, Directives of the Guardian. (Wilmette, Ill.: Baha'i Publishing Trust.) p.39.

In making this proposal, we wish to call attention to the term "auxiliary." The Baha'i teachings value and promote cultural diversity, not uniformity. At this point in history, then, we do not envision imposing a single language worldwide. Rather, what we imagine is that peoples and nations would keep their own local and national languages -- while at the same time be encouraged to learn a universal language. Certainly such a universal language should ultimately be taught, as a required subject, in all of the world's schools. But this should in no way detract from legitimate expressions of national and local linguistic and cultural diversity.

18. "The day is approaching when all the peoples of the world will have adopted one universal language and one common script," wrote Bahá'u'lláh in the late-1800s. "When this is achieved, to whatsoever city a man may journey, it shall be as if he were entering his own home."
Shoghi Effendi, trans., Gleanings from the Writings of Bahá'u'lláh. (Wilmette, Ill.: Baha'i Publishing Trust. 1983.) p.250.

19. In a "special contribution" to the 1994 Human Development Report, James Tobin, winner of the 1981 Nobel Prize for Economics, observes that "a permanent single currency" would eliminate much if not all of the turbulence currently associated with the huge amount of currency speculation on world markets today. Observing that such a single world currency is probably a long way off, he proposes as an interim measure an "international uniform tax" on spot transactions in foreign exchange.
United Nations Development Programme (UNDP). Human Development Report 1994. A Tax on International Currency Transactions. (New York: Oxford University Press.) p.70.

20. The principle of collective security was put forth by Bahá'u'lláh over a century ago in letters to the kings and rulers of the world: "Be united, O kings of the earth, for thereby will the tempest of discord be stilled amongst you, and your peoples find rest, if ye be of them that comprehend. Should anyone among you take up arms against another, rise ye all against him, for this is naught but manifest justice."
Shoghi Effendi, trans. Gleanings from the Writings of Bahá'u'lláh. (Wilmette, Ill.: Baha'i Publishing Trust. 1976.) p.254.

21. The Report of the Independent Working Group on the Future of the United Nations. The United Nations in its Second Half-Century. (Yale University Press Service, 1995.) p. 16.

22. Glenview Foundation, The Stassen Draft Charter for a New United Nations to Emerge from the Original, to Serve World Peace and Progress for the Next Forty Years. (Philadelphia: Glenview Foundation. 1985.)
Grenville Clark and Louis B. Sohn, World Peace Through World Law. (Cambridge, Mass.: Harvard University Press, 1966.)
Keith Hindell, "Reform of the United Nations?" in The World Today: Journal of the Royal Institute of International Affairs. (United Kingdom, Feb. 1992.) Vol. 48, No. 2. pp.30-33.
John Logue, "New World Order Means Reformed U.N.", World Federalist News, July 1992.
Benjamin B. Ferencz and Ken Keyes Jr., Planethood: The Key to Your Future. (Coos Bay, Oregon: Love Line Books. 1991.)
Boutros-Ghali, Boutros. 1992. An Agenda for Peace: Peace-making and Peace-Keeping. Report of the Secretary-General Pursuant to the Statement Adopted by the Summit Meeting of the Security Council, January 31, New York: United Nations.

23. This is not to say that steps to ban such weapons should await the full development and deployment of such a Force. We wholeheartedly support current steps to renew the Treaty on the Nonproliferation of Nuclear Weapons and to firmly establish a comprehensive test ban, as well as any further efforts to eliminate nuclear, chemical and/or biological weapons. Likewise, stronger efforts must be made to restrict and control conventional weapons such as land mines, which kill indiscriminately.

24. Mahbub ul Haq, 1994. Senior Advisor to UNDP Administrator. Team Leader of the Group that prepares the UNDP annual Human Development Reports which have brought, in recent years, fresh insights to development theory and practice, including a new concept on human security.

25. Erskine Childers, ed. Challenges to the United Nations: Building a Safer World. (New York: St. Martin's Press. 1994.) pp.21-25.

26. John Huddleston, The Search for a Just Society. (Kidlington, Oxford: George Ronald. 1989.)

27. About 75 years ago 'Abdu'l-Bahá offered the following suggestions for a future world court: "the national assemblies of each country and nation -- that is to say parliaments -- should elect two or three persons who are the choicest of that nation, and are well informed concerning international laws and the relations between governments and aware of the essential needs of the world of humanity in this day. The number of these representatives should be in proportion to the number of inhabitants of that country. The election of these souls who are chosen by the national assembly, that is, the parliament, must be confirmed by the upper house, the congress and the cabinet and also by the president or monarch so these persons may be the elected ones of all the nation and the government. The Supreme Tribunal will be composed of these people, and all mankind will thus have a share therein, for every one of these delegates is fully representative of his nation. When the Supreme Tribunal gives a ruling on any international question, either unanimously or by majority rule, there will no longer be any pretext for the plaintiff or ground of objection for the defendant. In case any of the governments or nations, in the execution of the irrefutable decision of the Supreme Tribunal, be negligent or dilatory, the rest of the nations will rise up against it, because all the governments and nations of the world are the supporters of this Supreme Tribunal. Consider what a firm foundation this is! But by a limited and restricted League the purpose will not be realized as it ought and should."
Selections from the Writings of 'Abdu'l-Bahá. Compiled by the Research Department of the Universal House of Justice. Translated by a Committee at the Baha'i World Centre and by Marzieh Gail. (Great Britain: W & J Mackay Ltd. 1978.) pp. 306-307.

28. At the present time, for example, the Court's jurisdiction is limited to 1) cases which the parties refer to it jointly by special agreement, 2) matters concerning a treaty or convention in force which provides for reference to the Court, and 3) specified classes of legal disputes between States for which they have recognized the jurisdiction of the Court as compulsory.
Europa World Year Book 1994. Vol.I. International Court of Justice. p.22.

29. Shoghi Effendi, trans. Gleanings from the Writings of Bahá'u'lláh. (Wilmette, Ill.: Baha'i Publishing Trust. 1983.) p.260.

"The primary most urgent requirement is the promotion of education. It is inconceivable that any nation should achieve prosperity and success unless this paramount, this fundamental concern is carried forward. The principal reason for the decline and fall of peoples is ignorance. Today the mass of the people are uninformed even as to ordinary affairs, how much less do they grasp the core of the important problems and complex needs of the time."
'Abdu'l-Bahá. The Secret of Divine Civilization. Trans. Marzieh Gail. (Wilmette, Ill.: Baha'i Publishing Trust. 1957.) p.109.

"This same difference is noticeable among animals; some have been domesticated, educated, others left wild. The proof is clear that the world of nature is imperfect, the world of education perfect. That is to say, man is rescued from the exigencies of nature by training and culture; consequently, education is necessary, obligatory. But education is of various kinds. There is a training and development of the physical body which ensures strength and growth. There is intellectual education or mental training for which schools and colleges are founded. The third kind of education is that of the spirit. Through the breaths of the Holy Spirit man is uplifted into the world of moralities and illumined by the lights of divine bestowals. The moral world is only attained through the effulgence of the Sun of Reality and the quickening life of the divine spirit."
'Abdu'l-Bahá, in a Talk delivered in St. Paul on 20 September 1912. The Promulgation of Universal Peace. p.329-330.

30. Governments and their partners must bear in mind that material equality is neither achievable nor desirable. Absolute equality is a chimera. At various points along the way, there will nevertheless be the necessity for the redistribution of some of the world's wealth. For, indeed, it is becoming increasingly obvious that unbridled capitalism does not provide the answer either. Some regulation and redistribution is necessary to promote material justice. In this regard, a tax on income is, in principle, one of the fairest and most equitable means. There must also be a role for the voluntary sharing of wealth -- both at an individual and an institutional level. Equal opportunities for economic advancement and progress, however, must be woven into the very fabric of the new order. Ultimately, the most important regulation on any economic system is the moral regulation that begins in the hearts and minds of people.

31. The Establishment of the Global Environment Facility (GEF) is a commendable first step in the right direction and may be useful in the long run, as one of the tools that could be the basis for funding Agenda 21, if its operational scale is enlarged and its mandate redefined.

32. World Conference on Human Rights. Vienna Declaration and Programme of Action. 14-25 June 1993. Vienna-Austria.

33. A further elaboration of this concept can be found in The Prosperity of Humankind, a statement of the Baha'i International Community, Office of Public Information, published in February 1995: "The activity most intimately linked to the consciousness that distinguishes human nature is the individual's exploration of reality for himself or herself. The freedom to investigate the purpose of existence and to develop the endowments of human nature that make it achievable requires protection. Human beings must be free to know. That such freedom is often abused and such abuse grossly encouraged by features of contemporary society does not detract in any degree from the validity of the impulse itself.

"It is this distinguishing impulse of human consciousness that provides the moral imperative for the enunciation of many of the rights enshrined in the Universal Declaration and the related Covenants. Universal education, freedom of movement, access to information, and the opportunity to participate in political life are all aspects of its operation that require explicit guarantee by the international community. The same is true of freedom of thought and belief, including religious liberty, along with the right to hold opinions and express these opinions appropriately.

"Since the body of humankind is one and indivisible, each member of the race is born into the world as a trust of the whole. This trusteeship constitutes the moral foundation of most of the other rights -- principally economic and social -- which the instruments of the United Nations are attempting similarly to define. The security of the family and the home, the ownership of property, and the right to privacy are all implied in such a trusteeship. The obligations on the part of the community extend to the provision of employment, mental and physical health care, social security, fair wages, rest and recreation, and a host of other reasonable expectations on the part of the individual members of society.

"The principle of collective trusteeship creates also the right of every person to expect that those cultural conditions essential to his or her identity enjoy the protection of national and international law. Much like the role played by the gene pool in the biological life of humankind and its environment, the immense wealth of cultural diversity achieved over thousands of years is vital to the social and economic development of a human race experiencing its collective coming-of-age. It represents a heritage that must be permitted to bear its fruit in a global civilization. On the one hand, cultural expressions need to be protected from suffocation by the materialistic influences currently holding sway. On the other, cultures must be enabled to interact with one another in ever-changing patterns of civilization, free of manipulation for partisan political ends."
Baha'i International Community, Office of Public Information, The Prosperity of Humankind. (Haifa: Baha'i World Centre. 1995.)

34. Ultimately, respect for human rights must begin in the family: "Compare the nations of the world to the members of a family. A family is a nation in miniature. Simply enlarge the circle of the household, and you have the nation. Enlarge the circle of nations, and you have all humanity. The conditions surrounding the family surround the nation. The happenings in the family are the happenings in the life of the nation. Would it add to the progress and advancement of a family if dissensions should arise among its members, all fighting, pillaging each other, jealous and revengeful of injury, seeking selfish advantage? Nay, this would be the cause of the effacement of progress and advancement. So it is in the great family of nations, for nations are but an aggregate of families. Therefore, as strife and dissension destroy a family and prevent its progress, so nations are destroyed and advancement hindered."
'Abdu'l-Bahá, The Promulgation of Universal Peace: Talks Delivered by 'Abdu'l-Bahá during His Visit to the United States and Canada in 1912. Comp. Howard MacNutt. (Wilmette, Ill.: Baha'i Publishing Trust. 1982.) p.157.

35. "When all mankind shall receive the same opportunity of education and the equality of men and women be realized, the foundations of war will be utterly destroyed. Without equality this will be impossible because all differences and distinction are conducive to discord and strife. Equality between men and women is conducive to the abolition of warfare for the reason that women will never be willing to sanction it. Mothers will not give their sons as sacrifices upon the battlefield after twenty years of anxiety and loving devotion in rearing them from infancy, no matter what cause they are called upon to defend. There is no doubt that when women obtain equality of rights, war will entirely cease among mankind."
'Abdu'l-Bahá, The Promulgation of Universal Peace. Comp. Howard MacNutt. (Wilmette, Ill.: Baha'i Publishing Trust. 1982.) pp.174-175.

36. "Let it be known once more that until woman and man recognize and realize equality, social and political progress here or anywhere will not be possible. For the world of humanity consists of two parts or members: one is woman; the other is man. Until these two members are equal in strength, the oneness of humanity cannot be established, and the happiness and felicity of mankind will not be a reality. God willing, this is to be so." From a Talk by 'Abdu'l-Bahá to Federation of Women's Clubs, Chicago, Illinois on 2 May 1912.
'Abdu'l-Bahá, The Promulgation of Universal Peace. (Wilmette, Ill.: Baha'i Publishing Trust. 1982.) p.77.

37. "The world in the past has been ruled by force, and man has dominated over woman by reason of his more forceful and aggressive qualities both of body and mind. But the balance is already shifting -- force is losing its weight and mental alertness, intuition, and the spiritual qualities of love and service, in which woman is strong, are gaining ascendancy. Hence the new age will be an age less masculine, and more permeated with the feminine ideals -- or, to speak more exactly, will be an age in which the masculine and feminine elements of civilization will be more evenly balanced."
'Abdu'l-Bahá, quoted in John E. Esslemont, Bahá'u'lláh and the New Era, p. 156., 4th rev. ed., 1976, Wilmette: Baha'i Books, published by Pyramid Publications for Baha'i Publishing Trust.

38. This principle, that women and girls should receive priority over men and boys in access to education, has been a long-standing principle in the Baha'i teachings. Speaking in 1912, 'Abdu'l-Bahá said: "In proclaiming the oneness of mankind [Bahá'u'lláh] taught that men and women are equal in the sight of God and that there is no distinction to be made between them. The only difference between them now is due to lack of education and training. If woman is given equal opportunity of education, distinction and estimate of inferiority will disappear.... Furthermore, the education of women is of greater importance than the education of men, for they are the mothers of the race, and mothers rear the children. The first teachers of children are the mothers. Therefore, they must be capably trained in order to educate both sons and daughters. There are many provisions in the words of Bahá'u'lláh in regard to this.

"He promulgated the adoption of the same course of education for man and woman. Daughters and sons must follow the same curriculum of study, thereby promoting unity of the sexes."
'Abdu'l-Bahá, The Promulgation of Universal Peace. Comp. Howard MacNutt. (Wilmette, Ill.: Baha'i Publishing Trust. 1982.) pp.174-175.

39. Lawrence H. Summers, Vice President & Chief Economist for the World Bank, Investing in All the People. 1992. Also, USAID. 1989. Technical Reports in Gender and Development. Making the Case for the Gender Variable: Women and the Wealth and Well-being of Nations. Office of Women in Development.

40. Selections from the Writings of 'Abdu'l-Bahá. Compiled by the Research Department of the Universal House of Justice. Translated by a Committee at the Baha'i World Centre and by Marzieh Gail. (Great Britain: W & J. Mackay Ltd. 1978.) p.302.

41. The Nairobi Forward-Looking Strategies for the Advancement of Women. As adopted by the World Conference to Review and Appraise the Achievements of the United Nations Decade for Women: Equality, Development and Peace, Nairobi, Kenya, 15-26 July 1985.

42. Selections from the Writings of 'Abdu'l-Bahá. Compiled by the Research Department of the Universal House of Justice. Translated by a Committee at the Baha'i World Centre and by Marzieh Gail. (Great Britain: W & J. Mackay Ltd. 1978.) p.303.

43. The interfaith declaration entitled "Towards a Global Ethic," which was produced by an assembly of religious and spiritual leaders from virtually every major world religion and spiritual movement at the 1993 Parliament of the World's Religions in Chicago, suggests that it is indeed possible for the world's religions to find much common ground in this regard. The declaration states: "We affirm that a common set of core values is found in the teachings of the religions, and that these form the basis of a global ethic... There already exist ancient guidelines for human behavior which are found in the teachings of the religions of the world and which are the condition for a sustainable world order."

44. The Golden Rule, the teaching that we should treat others as we ourselves would wish to be treated, is an ethic variously repeated in all the great religions:

Buddhism: "Hurt not others in ways that you yourself would find hurtful." Udana-Varqa, 5:18.

Zoroastrianism: "That nature only is good when it shall not do unto another whatever is not good for its own self." Dadistan-i Dinik, 94:5.

Judaism: "What is hateful to you, do not to your fellow men. That is the entire Law, all the rest is commentary." The Talmud, Shabbat, 31a.

Hinduism: "This is the sum of all true righteousness: deal with others as thou wouldst thyself be dealt by. Do nothing to thy neighbour which thou wouldst not have him do to thee after." The Mahabharata.

Christianity: "As ye would that men should do to you, do ye also to them likewise." Luke 6:31.

Islam: "No one of you is a believer until he desires for his brother that which he desires for himself." Sunnah.

Taoism: The good man "ought to pity the malignant tendencies of others; to regard their gains as if they were his own, and their losses in the same way." The Thai-Shang.

Confucianism: "Surely it is the maxim of loving-kindness: Do not unto others that you would not have them do unto you." Analects, XV, 23

Baha'i Faith: "He should not wish for others that which he doth not wish for himself, nor promise that which he doth not fulfill." Gleanings.

45. Shoghi Effendi, The World Order of Bahá'u'lláh. (Wilmette, Ill.: Baha'i Publishing Trust. 1938.) p. 202.

46. Bahá'u'lláh. The Proclamation of Bahá'u'lláh. (Haifa: Baha'i World Centre. 1978.) p.113.

47. Bahá'u'lláh, Tablets of Bahá'u'lláh. Compiled by the Research Department of the Universal House of Justice. Translated by Habib Taherzadeh with the assistance of a Committee at the Baha'i World Centre. (Haifa: Baha'i World Centre. 1982.) p.167.

48. The Commission on Global Governance writes: "As the world faces the need for enlightened responses to the challenges that arise on the eve of the new century, we are concerned at the lack of leadership over a wide spectrum of human affairs. At national, regional, and international levels, within communities and in international organizations, in governments and in non-governmental bodies, the world needs credible and sustained leadership.

"It needs leadership that is proactive, not simply reactive, that is inspired, not simply functional, that looks to the longer term and future generations for whom the present is held in trust. It needs leaders made strong by vision, sustained by ethics, and revealed by political courage that looks beyond the next election.

"This cannot be leadership confined within domestic walls. It must reach beyond country, race, religion, culture, language, life-style. It must embrace a wider human constituency, be infused with a sense of caring for others, a sense of responsibility to the global neighborhood."
Report of the Commission on Global Governance, Our Global Neighborhood. (New York: Oxford University Press. 1995.) p.353.

49. Gleanings from the Writings of Bahá'u'lláh. Translated by Shoghi Effendi. (Wilmette, Ill.: Baha'i Publishing Trust. 1976.) p. 7.

BIC Document #95-1001

Read more about Turning Point For All Nations

Besimi Baha'i dhe takimi i nivelit të lartë për aleancën midis feve dhe ruajtjën mjedisit

Kërkimi i një ekuilibri midis nevojave të shoqërisë dhe burimeve të kufizuara të botës natyrore po bëhet brenda kontekstit më të gjerë të kërkimit për ekuilibër, paqe e harmoni brenda vetë shoqërisë.

Windsor Castle, United Kingdom—3 May 1995

"Mirëqenia e njerëzimit, paqja dhe siguria e tij janë të paarritshme, në qoftë se e përderisa nuk do të jetë vendosur në mënyrë të patundur uniteti i tij". Këto fjalë profetike, të shqiptuara nga Bahá'u'lláh-u në dhjetëvjeçarët e fundit të shekullit të nëntëmbëdhjetë, kanë qenë injoruar nga udhëheqësit e asaj kohe. Por në dhjetëvjeçarin e fundit të shekullit të njëzetë njerëzimi është bërë gjithnjë e më i vetëdishëm për ndërvarësinë e tij dhe është bindur më në fund se asnjë individ, institucion ose komb nuk mund të jetojë në izolim të plotë nga e tëra. Kriza e mjedis/zhvillimit i ka bërë shumë njerëz ta rishikojnë pikëpamjen e tyre për botën dhe të fillojnë ta shohin tokën si një sistem të vetëm organik, të ndërvarur e të unifikuar. Për rrjedhojë, kërkimi i një ekuilibri midis nevojave të shoqërisë dhe burimeve të kufizuara të botës natyrore po bëhet brenda kontekstit më të gjerë të kërkimit për ekuilibër, paqe e harmoni brenda vetë shoqërisë.

Në shkrimet Bahá'í shpjegohet lidhja e ngushtë midis unitetit të gjinisë njerëzore dhe barazisë së sekseve: "...gruas duhet t'i jepet privilegji i shkollimit të barabartë me burrin dhe e drejta e plotë e prerogativave të tij. Domethënë, nuk duhet të ketë dallim në shkollimin e mashkullit e të femrës, në mënyrë që gratë të mund të zhvillojnë aftësi e rëndësi të barabartë me burrin në ekuilibrin shoqëror dhe ekonomik. Atëherë bota do të arrijë unitetin e harmoninë. Në epokat e shkuara njerëzimi ka qenë me të meta e i paefektshëm sepse ishte i mangët. Lufta dhe rrënimet e saj e kanë dëmtuar botën. Shkollimi i gruas do të jetë një hap i fuqishëm përpara drejt zhdukjes e fundit të kësaj të keqeje, sepse ajo do të përdorë të gjithë ndikimin e saj kundër luftës. Gruaja rrit fëmijën dhe edukon të riun deri në pjekuri. Ajo do të refuzojë të japë bijtë e saj për t'u flijuar në fushën e betejës. Në të vërtetë ajo do të jetë faktori më i madh në vendosjen e Paqes Universale e të arbitrazhit ndërkombëtar. Me siguri, gruaja do ta zhdukë luftën midis gjinisë njerëzore".

Deri më sot, shumica e sistemeve të organizimit shoqëror e kanë mënjanuar gruan. Strategjitë e përgjithshme, moderne janë prirur t'i përforcojnë, dhe disa herë t'i acarojnë, kushtet e pabarazisë. Lidhur me pabarazinë e sekseve, Kombet e Bashkuara shpallën "Dekadën e Kombeve të Bashkuara për Gratë: Barazi, Zhvillim dhe Paqe (1975-1985)", e cila shënon një ngjarje shumë të rëndësishme. Si rezultat i kërkimeve që u ndërmorën gjatë Dekadës, dolën më mirë në pah ndihmesat e grave në jetën shoqërore dhe ekonomike të kombeve të tyre. Kërkimi i ri nxorri gjithashtu në pah barrët e panevojshme që mbajnë gratë dhe pengesat që nuk lejojnë pjesëmarrjewn e tyre të plotë në jetën shoqërore. Çka është më e rëndësishmja, Dekada i bashkoi gratë dhe u dha atyre mundësi të papara për të shkëmbyer pikëpamjet e përvojën. Gratë panë se interesat e përbashkëta për vetë të ardhmen e tyre dhe për të ardhmen e

Në shkrimet Bahá'í shpjegohet lidhja e ngushtë midis unitetit të gjinisë njerëzore dhe barazisë së sekseve.

Burrat dhe gratë së bashku do të ndihmojnë për të krijuar atë klimë morale e psikologjike, në të cilën mund të lindë paqja dhe të zhvillohet e lulëzojë një qytetërim i qëndrueshëm nga këndvështrimi i mjedisit.

familjes njerëzore u dhanë atyre mundësi të kapërcejnë kufijtë kombëtarë, të klasës e të racës. Veç kësaj, Dekada shërbeu për rigjalërimin e organizatave tradicionale të grave, si dhe për krijimin e të tjera Organizatave Joqeveritare (OJQ) të bazës, që merren me nevojat specifike të grave. Këto OJQ kanë lehtësuar një angazhim të gjerë midis grave, gjë që u ka dhënë këtyre mundësi të formulojnë nevojat e tyre, të skicojnë programet e veta dhe të fillojnë të ndikojnë mbi politikën në të gjitha nivelet. Si rezultat i përpjekjeve të bëra gjatë Dekadës, planifikuesit e zhvillimit kanë filluar t'i referohen privimit të grave nga të mira të tilla si arsimi, teknologjia e kreditë. Organizmat e Kombeve të Bashkuara, qeveri kombëtare dhe agjensi ndërkombëtare të zhvillimit kanë krijuar zyra për të trajtuar nevojat e shqetësimet e grave.

Këto janë arritje të rëndësishme, të cilat duhen përforcuar e shtrirë shumë. Megjithë njëfarë përparimi, gratë mbeten, sidoqoftë, në skaj të bërjes së politikës dhe sistemet që tradicionalisht i kanë shtypur ato mbeten pothuajse të paprekura. Këto sisteme i përmbahen modelit të sundimit, që ka karakterizuar shoqërinë për mijëra vjet: burrat kanë sunduar mbi gratë; një grup racial ose etnik ka sunduar mbi tjetrin; dhe kombe kanë sunduar mbi kombe. Por megjithë mosdëshirën e njerëzimit për të bërë ndryshime, "ekuilibri tashmë është duke lëvizur -" sipas shkrimeve Bahá'í, "forca po e humbet mbizotërimin e vet dhe mprehtësia e mendjes, intuita e cilësitë shpirtërore të dashurisë e të shërbimit, në të cilat gruaja është e fortë, po shkojnë në ngjitje. Pra, epoka e re do të jetë një epokë më pak mashkullore dhe e përshkuar më shumë nga ideale femërore, ose më saktë, do të jetë një epokë në të cilën elementet mashkullore e femërore të qytetërimit do të jenë më mirë të balancuara".

Ndërsa gratë duhet të zhvillojnë aftësitë e tyre dhe të ecin përpara për të luajtur një rol aktiv në zgjidhjen e problemeve të botës, ndikimi i veprimeve të tyre do të jetë i kufizuar pa bashkëpunimin e plotë të burrave. Gratë që punojnë së bashku në unitet e harmoni kanë arritur tashmë shumë brenda sferave të influencës që janë të hapura për to. Tani gratë duhet të bashkohen me burrat si partnere të barabarta. Kur burrat t'i japin mbështetje të plotë këtij procesi, duke i mirëpritur gratë në të gjitha fushat e veprimtarisë njerëzore, duke vlerësuar ndihmesat e tyre dhe duke inkurajuar pjesëmarrjen e tyre, burrat dhe gratë së bashku do të ndihmojnë për të krijuar atë klimë morale e psikologjike në të cilën mund të lindë paqja dhe të zhvillohet e lulëzojë një qytetërim i qëndrueshëm nga këndvështrimi i mjedisit.

Gradualisht, si burrat dhe gratë do të heqin dorë nga qëndrimet e dëmshme që kanë mbajtur për një kohë të gjatë dhe do të futin progresivisht në jetët e tyre vlerat që çojnë në unitet të vërtetë.

Qytetërimi botëror që po lind do të mbështetet nga një angazhim i përbashkët ndaj një kompleksi të ri vlerash, nga një kuptim i përbashkët i raportit midis të drejtave e përgjegjësive dhe nga vullneti i secilit për t'u shërbyer interesave të vërteta të njerëzimit në tërësi.

Shndërrimi që kërkohet për një barazi të vërtetë do të jetë padyshim i vështirë si për burrat dhe për gratë, sepse si të parët dhe të dytat duhet të rivlerësojnë atë që është e zakonshme, e përditshme. Qortimet duhen lënë mënjanë, sepse askush nuk mund të bëhet fajtor që është formuar nga forca historike, sociologjike. Faji duhet zëvendësuar me përgjegjësinë për përparimin. Përballë sfidave të thella me të cilat ndeshet njerëzimi, të gjithë janë të përgjegjshëm të pranojnë se modeli i vjetër nuk funksionon më dhe të gjithë do të jenë përgjegjës para brezave të rinj për drejtimin e qytetërimit njerëzor nga ana e tyre dhe raportet e tij me tokën.

Ndryshimi, sidoqoftë, është një proces evolucionar që kërkon durim ndaj vetvetes e ndaj të tjerëve, edukim mirëdashës dhe kalim të kohës. Tranzicioni do të bëhet më i lehtë kur njerëzit ta kuptojnë se ata nuk do të jenë në gjendje të arrijnë potencialin e tyre të plotë sakohë që gratë pengohen të arrijnë të vetin. Me të vërtetë, kur burrat të stimulojnë aktivisht parimin e barazisë, grave nuk do t'u duhet më të luftojnë për të drejtat e veta. Gradualisht, si burrat dhe gratë do të heqin dorë nga qëndrimet e dëmshme që kanë mbajtur për një kohë të gjatë dhe do të futin progresivisht në jetët e tyre vlerat që çojnë në unitet të vërtetë.

Sipas mendimit të Komunitetit Ndërkombëtar Bahá'í, qytetërimi botëror që po lind do të mbështetet nga një angazhim i përbashkët ndaj një kompleksi të ri vlerash, nga një kuptim i përbashkët i raportit midis të drejtave e përgjegjësive dhe nga vullneti i secilit për t'u shërbyer interesave të vërteta të njerëzimit në tërësi. Për Bahá'í-të angazhimi për emancipimin e grave nuk është një zhvillim i kohëve të fundit, dhe as është barazia e sekseve një ideal i mjegullt. Ne kemi bindjen se unifikimi i gjinisë njerëzore varet nga vendosja e barazisë midis burrave dhe grave.

Njerëzimi, shpjegojnë Shkrimet Bahá'í, pasi ka kaluar përmes stadeve të foshnjërisë, të fëmijërisë e të adoleshencës së bujshme, po i afrohet tani pjekurisë, një stadi që do të dëshmojë për "rindërtimin e mbarë botës së qytetëruar - një botë e unifikuar në mënyrë organike në të gjitha aspektet thelbësore të jetës së saj".

Read more about Besimi Baha'i dhe takimi i nivelit të lartë për aleancën midis feve dhe ruajtjën mjedisit

La Conservación y el Desarrollo Sostenible en la Fe Baha'i

Este trabajo escrito se presentó por la Comunidad Internacional Baha'i ante la Cumbre sobre la Alianza Entre Religiones y la Conservación. La cumbre anfitrionada por Su Alteza Real el Príncipe Phillip, Duque de Edinburgo, y co-auspiciado por el Fondo Mundial para la Naturaleza (WWF), la Fundación Pilkington y la MOA Internacional - se realizó en dos sesiones. Estas sesiones se realizaron en Atami, Japón, del 3 al 9 de Abril de 1995 y en el Castillo Windsor, Reino Unido de Gran Bretaña, del 29 de Abril al 3 de Mayo de 1995. La cumbre incluyó a líderes de nueve religiones principales: Baha'i, Budista, Cristiana, Hindú, Islámica, Jain, Judía, Sikh y Taoísta.

Windsor, Inglaterra—3 May 1995

3 de mayo de 1995

I. Las Enseñanzas Baha'is sobre la Conservación y el Desarrollo Sostenible

En esta época de transición hacia una sociedad mundial, la protección del ambiente y la conservación de los recursos de la tierra representan un desafío enormemente complejo. El progreso rápido en la ciencia y la tecnología que ha unido al mundo físicamente también ha acelerado grandemente la destrucción de la diversidad biológica y la rica herencia natural con que se ha dotado el planeta. La civilización material, movida por los dogmas del consumismo y el individualismo agresivo y desorientado por el debilitamiento de pautas morales y valores espirituales, se ha llevado al exceso. Solamente una visión muy amplia de una sociedad global, apoyada por valores y principios universales, puede inspirar a los individuos a asumir responsabilidad por el cuidado y la protección a largo plazo del ambiente natural. Los baha'is encuentran tal visión abarcadora del mundo y sistema de valores en las enseñanzas de Bahá’u’lláh: enseñanzas que anuncian una era de justicia, prosperidad y unidad planetarias.

Bahá’u’lláh le ordena a Sus seguidores a desarrollar un sentido de ciudadanía mundial y un compromiso hacia la mayordomía de la tierra. Sus escritos están imbuidos de un profundo respeto por el mundo natural y la entreconección de todas las cosas. Recalcan el que los frutos del amor de Dios y la obediencia a Sus mandatos son la dignidad, la nobleza y un sentido de valor. De estos atributos emergen la inclinación natural de tratarse unos a otros con amor y compasión, y la disposición por sacrificarse por el mejoramiento de la sociedad. Bahá’u’lláh también enseña la moderación, un compromiso a la justicia, y el desprendimiento de las cosas de este mundo: disciplinas espirituales que le permiten a los individuos contribuir al establecimiento de una civilización próspero y unido. El modelo amplio para tal civilización y los principios sobre los cuales ha de basarse se exponen en la Revelación de Bahá’u’lláh, una revelación que le ofrece esperanza a una humanidad desalentada y la promesa de que es verdaderamente posible tanto llenar las necesidades de las generaciones presente y futuras como sentar una base só1ida para el desarrollo social y económico. La inspiración y la visión para esta civilización se captan en las palabras de Bahá’u’lláh:

"La tierra es un solo país y la humanidad sus ciudadanos" [1]

Entre los principios que guían el enfoque baha'i de la conservación y el desarrollo sostenible, los siguientes son de importancia particular:

la naturaleza refleja las cualidades y los atributos de Dios y, por lo tanto, deberá respetarse y cuidarse grandemente;
todas las cosas están entreconectadas y prosperan según la ley de la reciprocidad; y
la unicidad de la humanidad es la verdad espiritual y social fundamental que modela nuestra edad.

La Naturaleza refleja las cualidades y los atributos de Dios.

Los Escritos baha'is describen a la naturaleza como una emanación de la voluntad de Dios:

"Dí: En su esencia, la Naturaleza es la encarnación de Nombre, el Hacedor, el Creador. Sus manifestaciones son diversificadas por diferentes causas, y en su diversidad existen signos para los hombres de entendimiento. La Naturaleza es la Voluntad de Dios y su expresión dentro y a través del mundo contingente. Es una dispensación de la Providencia ordenada por el Ordenador, el Omnisapiente." [2]

Comprendiendo a la naturaleza como un reflejo de la majestad de y una expresión del propósito de Dios inspira profundo respeto por el mundo natural:

"... cualquier cosa que contemplo, de inmediato descubro que Te da a conocer ante mí, y me recuerda Tus signos, y Tus señales, y Tus testimonios. Por Tu gloria! Cada vez que elevo mis ojos hacia Tu cielo, me trae a la memoria Tu excelsitud y Tu sublimidad, y Tu incomparable gloria y grandeza; y cada vez que vuelvo mi mirada hacia Tu tierra, me siento compelido a reconocer las evidencias de Tu poder y las señales de Tu generosidad. Y cuando observe el mar, encuentro que me había de Tu majestad, de la potencia de Tu fuerza, y de Tu soberanía y de Tu grandeza. Y cuando quiera que contemplo las montañas, me llevan a descubrir los emblemas de tu victoria y los estandartes de tu omnipotencia." [3]

Esta actitud de respeto se refuerza aun más por las ricas referencias metafóricas al mundo natural tejidas a lo largo de los Escritos baha'is. Sin embargo, mientras que la naturaleza se valora y se respeta grandemente, no ha de venerarse ni adorarse. Sino que ha de servir al propósito dado por Dios a la raza humana: el llevar adelante una civilización en continuo avance. Por esta parte, la Fe baha'i promueve una visión mundial que no es ni biocentrica ni antropocéntrica, hablando estrictamente, sino teocentrica, con las Revelaciones de Dios en el centro. La humanidad, al esforzarse por llevar a cabo la Voluntad Divina en este, el reino físico, es pues el fideicomisario o el protector de la naturaleza.

El fideicomiso responsable del mundo natural se extiende lógicamente al tratamiento humanitario de los animales.

"No sólo a sus semejantes del género humano deben los amados de Dios tratar con misericordia y compasión, sino que deben demostrar la mayor bondad hacia toda criatura viviente. " [4]

"Enseñad a vuestros hijos desde sus primeros días a ser infinitamente tiernos y cariñosos con los animales. " [5]

Todas las cosas están entreconectadas y prosperan según la ley de la reciprocidad.

Los principios de la entreconección y la reciprocidad subyacen el entendimiento baha'i tanto de los operamientos del universo como de las responsabilidades de la humanidad.

"Pues cada parte del universo está vinculada con todas las demás partes con lazos que son muy poderosos y que no admiten ningún desequilibrio, ni tampoco ningún descuido... " [6]

"La cooperación y reciprocidad son propiedades esenciales inherentes al sistema unificado del mundo de la existencia, sin las cuales la creación entera seda reducida a la nada." [7]

"Si uno observara con una visión que descubre las realidades de todas las cosas, llegaría a ver con claridad que la relación más importante que mantiene unido el mundo del ser se encuentra dentro de la esfera de las mismas cosas creadas, y que la cooperación, la ayuda mutua y la reciprocidad son características esenciales del cuerpo unificado del mundo del ser, en cuanto que todas las cosas creadas están relacionadas estrechamente entre sí y cada una es influida por la otra o saca algún beneficio de ella, sea directa o indirectamente. " [8]

Los procesos evolucionarios se afirman explícitamente en los Escritos baha'i:

"Todos los seres, ya sean grandes o pequeños, fueron creados perfectos y completos desde el comienzo, pero sus perfecciones aparecen en ellos por grados. La organización de Dios es una; la evolución de la existencia es una; el sistema divino es uno. ... Cuando consideréis este sistema universal, veis que no hay un solo ser que en el comienzo de su existencia ha llegado al límite de la perfección. No, crecen y se desarrollan gradualmente, y luego logran el grado de perfección." [9]

También sobresalen las bendiciones de la bio-diversidad:

"(L)a diversidad es la esencia de la perfección y la causa de la aparición de las dádivas de Dios.... Esta diversidad, esta diferencia, es como la naturalmente creada disimilitud y variedad de los miembros y órganos del cuerpo humano, ya que cada uno de ellos contribuye a la belleza, la eficiencia y perfección del todo.... ¡Qué ingrato a la vista sería si todas las flores y plantas, todas las hojas y capullos, los frutos, las ramas y los árboles de ese jardín fueran todos de la misma forma y color! La diversidad de tonos, de forma y aspecto, enriquece y adorna el jardín, y realiza su efecto... " [10]

El plano espiritual y el plano material están entreconectados y actúan uno sobre el otro:

"No podemos separar el corazón humano del medio exterior y decir que, una vez hayamos reformado alguno de los dos, todo mejorará. El hombre es orgánico con el mundo. Su vida interior moldea el entorno y é1 mismo es profundamente afectado por éste. El uno actúa sobre el otro y todo cambio permanente en la vida del hombre es el resultado de estas reacciones mutuas." [11]

Dada la unidad fundamental de la ciencia y la religión el entreconectamiento de los reinos material y espiritual - no es sorprendente el que se alaben grandemente los esfuerzos científicos:

"(L)a facultad de investigación intelectual en cuanto a los secretos de la creación... es el poder más elogiable del hombre, pues por el empleo y el ejercicio de éste se logra el mejoramiento de la raza humana, se hace posible el desarrollo de las virtudes de la humanidad... " [12]

Sin embargo, el ejercicio de la facultad de la investigación tiene que guiarse por principios espirituales, especialmente a moderación y la humildad.

"(C)ualquier organismo, sea cual fuere, aunque fuera el instrumento del más grande beneficio para la humanidad, puede ser mal empleado. " [13] "De llevarse al exceso, la civilización será fuente tan prolífica del mal como lo había sido del bien cuando se mantuvo dentro de las restricciones de la moderación." [14]

"Todo hombre de discenimiento, al caminar sobre la tierra, realmente se siente avergonzado, porque sabe perfectamente que aquello que es la fuente de su prosperidad, su riqueza, su poder, su exaltación, su progreso y fuerza, como ha sido ordenado por Dios, es la tierra misma, la cual hallan los pies de todos los hombres. No cabe duda que quienquiera conozca esta verdad, se ha purificado y santificado de todo orgullo, arrogancia y vanagloria...." [15]

A la luz de la interdependencia y la reciprocidad de todas las partes de la naturaleza, la perfección evolucionaria de todos los seres, y la importancia de la diversidad "a la belleza, la eficiencia y perfección del todo", es claro para los baha'is el que, en el orden de asuntos humanos, debe hacerse todo esfuerzo por preservar al máximo posible la bio-diversidad y el orden natural de la tierra.

Sin embargo, en el proceso de extender la justicia social y económica a la familia humana entera, hay que hacerse ciertas decisiones difíciles y posiblemente irreversibles. Tales decisiones, creen los baha'is, deben hacerse dentro de un marco consultativo, involucrando a aquellos que sean afectados y tomando en cuenta el impacto de cualesquier políticas, programas y actividades resultantes en la calidad de vida de las generaciones subsiguientes.

Para los baha'is, la promesa de Bahá’u’lláh de que la civilización existirá en el planeta por un mínimo de cinco mil siglos hace que sea poco escrupuloso el ignorar el impacto a largo plazo de las decisiones tomadas hoy. Por lo tanto, la comunidad mundial tiene que aprender a hacer usos de los recursos naturales de la tierra, tanto renovables como no-renovables, de una manera que asegure la sostenibilidad en el provenir lejano. Sin embargo, esto no significa que los baha'is abogan una política "sin tocar, de vuelta a los bosques". Por el contrario, la civilización mundial que los baha'is creen emergirá eventualmente se animará por una profunda fe religiosa y será una en que la ciencia y la tecnología servían a la humanidad y la ayudará a vivir en armonía con la naturaleza.

La unicidadde lahumanidades la fundamental verdad espiritual y social que forma nuestra edad.

La unicidadde lahumanidad es, para los baha'is, el principio operante y la meta última de la vida colectiva de la humanidad en el planeta. Se aplica no só1o al individuo, sino también a las relaciones que tienen que unir todos los estados y naciones como miembros de una familia humana:

"La unicidad de la humanidad... implica un cambio orgánico en la estructura de la sociedad actual, un cambio tal como el mundo aun no ha vivido..... Requiere nada menos que la reconstrucción y la desmilitarización del mundo civilizado entero un mundo unificado orgánicamente en todos los aspectos esenciales de su vida, su maquinaria política, su aspiración espiritual, su comercio y finanza, su escritura y su lenguaje, y sin embargo infinito en la diversidad de las características nacionales de sus unidades federadas. [17]

"Representa la consumación de la evolución humana... y... lleva consigo nada más y nada menos que una aserción solemne de que el logro de esta etapa final en su evolución estupenda no es só1o necesario sino inevitable, que su realización se aproxima rápidamente, y que nada que no sea un poder nacido de Dios puede lograr establecerla." [18]

Los Escritos baha'is mantienen que la adherencia al principio de la unicidaddela humanidad tendrá un impacto directo y perdurable en cuanto a los ambientes espirituales, sociales y físicos del hombre. La aceptación universal de este principio requerirá una reestructuración de los sistemas educacionales, sociales, agrícolas, industriales, económicos, legales y políticas del mundo. Esta reestructuración facilitará la emergencia de una civilización mundial sostenible, justa y próspera. Al final só1o una civilización con base espiritual - en que la ciencia y la religión funcionen en armonía podrá preservar el balance ecológico de la tierra, fomentar la estabilidad en la población humana, y avanzar el bienestar tanto material como espiritual de todos los pueblos y naciones.

En Conclusión

Los Escritos baha'is enseñan que como fideicomisarios de los vastos recursos y la diversidad biológica del planeta, la humanidad tiene que esforzarse por proteger la "herencia (de) generaciones futuras" [19]; ver en la naturaleza un reflejo de lo divino; acercarse a la tierra, la fuente de bendiciones materiales, con humildad; balancear sus acciones con moderación; y ser guiados por la verdad espiritual fundamental de nuestra edad, la unicidad delahumanidad. La rapidez y la facilidad con que establecemos un patrón de vida sostenible dependerá, a final de cuentas, en la medida en que estemos dispuestos a transformamos, por medio del amor de Dios y la obediencia a Sus Leyes, en fuerzas constructivas en el proceso de crear una civilización en continuo progreso.

II. Una Reseña del Programa Ambiental de la Comunidad Mundial

Baha'i desde Unirse a la Red de Conservación y Religión en el 1987

Por décadas los individuos baha'is y las comunidades baha'is han estado involucrados en la protección y preservación del ambiente. Sin embargo, durante los últimos diez años, ha habido un crecimiento notable en estas iniciativas.

A nivel global, la Comunidad Internacional Baha'i se unió oficialmente a la Red sobre Conservación y Religión del Fondo Mundial para la Naturaleza (WWF) en el 1987.

En el 1989 se emitió al mundo baha'i una recopilación de extractos de los Escritos baha'is. Esta recopilación, Conservación de los Recursos de la Tierra, se ha estudiado extensamente en las comunidades baha'is en todo el planeta y ha provisto mayor vislumbre e inspiración para los baha'is quienes emprenden iniciativas de conservación. En el mismo año se creo una Oficina del Ambiente dentro de la Comunidad Internacional Baha'i. La Oficina del Ambiente representa a la Comunidad Internacional Baha'i ante las Naciones Unidas y otros foros internacionales dirigiéndose a los asuntos de desarrollo sostenible. Pone preocupaciones ambientales ante la atención de comunidades baha'is y cataliza actividad al proveerles a las comunidades información y al ayudarles a formar redes con individuos, instituciones y recursos.

Veintenas de comunidades nacionales - incluyendo a Brasil, Japón, Malasia, Holanda, Nigeria, Noruega, Pakistán, las Islas Filipinas, y Taiwán - y muchas comunidades locales han creado Oficinas del Ambiente o el equivalente. Estas oficinas promueven actividades y educación de desarrollo sostenible, a menudo en cooperación con otras organizaciones e individuos con principios y metas semejantes. Varias comunidades adicionales han incorporado la protección ambiental en la esfera de sus ya establecidas Oficinas de Desarrollo Social y Económico.

Los siguientes ejemplos de iniciativas ambientales y actividades de desarrollo que involucran comunidades e individuos baha'is están catalogadas bajo cinco categorías:

Educaciónycapacitación;proyectos; lasartes;abogacía;yLugaresSagrados Baha'isy jardines.

Educación v Capacitación

Se han lanzado numerosos programas de educación y consciencia publica para alentar la conservación y el desarrollo sostenible de parte de comunidades e individuos baha'is en todo el mundo.

Las comunidades baha'is en todo el mundo están involucrados en un esfuerzo continuo por comprender mejor y aplicar las Enseñanzas baha'is a los desafíos ambientales que enfrenta la humanidad. Están examinando los Escritos baha'is en cuanto a la conservación y el desarrollo y exploran formas de transformar las enseñanzas en acción. El estudio, la reflexión y la consulta individuales y colectivos a menudo dan lugar a planes y proyectos.
Se han escrito artículos sobre el ambiente y el desarrollo por varios eruditos baha'is, y varias publicaciones baha'is actualmente contienen regularmente información e ideas relacionadas a la conservación.
Las escuelas baha'is, las escuelas de verano, las conferencias de jóvenes y otras reuniones han dedicado sesiones y a veces programas enteras a asuntos de ambiente y desarrollo. Se han formado grupos de trabajo sobre asuntos de desarrollo sostenible bajo los auspicios de varias Asociaciones para Estudios Baha'is nacionales y regionales.
La Oficina Baha'i para el Ambiente para Japón ha comenzado programas educativas ambientales en grupos comunitarios en Honshu y Kyushu.
La comunidad baha'i del Brasil, conjuntamente con la UNICEF, lanzó un programa de educación sobre conservación, donde se capacitaba a maestras y maestros en la capital y sus alrededores, Brasilia, y produjo materiales de currículo y un video. Actualmente está realizándose la segunda fase de este proyecto, llevando las mismas actividades a varios estados brasileros.
Varias comunidades baha'is locales y nacionales - desde Saskatoon, Fort Murray y Leicester, hasta Zimbabwe, Guyana y la India - han desarrollado módulos de currículo y materiales educativos de conservación localmente relevantes.
La Oficina Baha'i del Ambiente para Taiwán, en colaboración con el gobierno nacional, ha capacitado a cientos de maestros en todo el país para introducir asuntos de conservación en los currículos. La Oficina también ha producido una serie de programas educativas para la radio nacional sobre el cuidado y la protección del ambiente.
La Universidad Nur en Santa Cruz, Bolivia, cuyas filosofías educativas y administrativas se derivan de los principios baha'is, ha iniciado un programa de Maestría en Desarrollo.
Emisoras de radio comunitarias baha'is en seis países transmiten programas y anuncios de servicio publico sobre varios asuntos de ambiente y desarrollo, incluyendo prácticas agrícolas sostenibles y el cuidado para la tierra.
Jóvenes baha'is en Colombia realizan campamentos ambientales para estudiar los principios de conservación según se encuentran en los Escritos baha'is y para convertir estos principios en acción.
Ecologíay UnidadMundial, un periódico bimensual emitido por la comunidad baha'i de Argentina, informa asuntos de ambiente y desarrollo. Se vende en toda la Argentina y se distribuye mundialmente.
Vanguardia Trust, una organización de inspiración baha'i que comenzó en Puerto Rico, produce una carta noticiosa trimestralmente de ideas y proyectos con enfoque sobre la educación, tecnología apropiada y desarrollo.
OneCountry, la carta noticiosa trimestral de la Comunidad Internacional Baha'i, que se envía a más de 30.000 individuos y organizaciones (en chino, ingles, francés, alemán, ruso, y español), regularmente informa asuntos de ambiente y desarrollo.

Proyectos

Los proyectos de conservación abarcan desde iniciativas individuales tales como Rainbow Reforestation, un esfuerzo de dos baha'is, la Sra. Anne Mane y Sr. Michael Kariberg, para aplicar los principios espirituales de la unidad y la consulta al trabajo de repoblación forestal a gran escala en Canadá; hasta campañas de limpieza iniciadas por la comunidad de parte de jóvenes baha'is en Escocia y plantación de árboles en Islandia, Pakistán, Uganda, Brasil, Haití y Australia.

El Proyecto Tora-san es un experimento continuo en agricultura orgánica por la comunidad baha'i del Japón. Localizada cerca de la ciudad de Kurume, Kyushu, los niños, jóvenes y adultos están aprendiendo a cosechar comida sin pesticidas ni abonos artificiales.
El Instituto Vocacional Baha'i para Mujeres Rurales en Indore, India, tiene programas dedicadas al mejoramiento de los ambientes espiritual, físico y social. En la Cumbre de la Tierra, el Instituto recibió el Premio Global 500 presentado por el Programa Ambiental de las Naciones Unidas (UNEP).
La campaña Clean andBeautifulSwaziland (Swazilandia Limpia y Bella) ha recibido elogio de parte del gobierno nacional por su trabajo en limpiar las áreas rurales del país. La fundadora de la campaña, la Dra. lrma Alien, una baha'i de Swazilandia, también recibió el prestigioso Premio Global 500 de la UNEP.
La Sra. Fatima Traazil, una baha'i de Singapur, recibió el "Premio Hoja Verde" nacional del Ministerio del Ambiente por su campaña continua para promover principios ambientales seguros al alentar el reciclaje y desalentar el desperdicio.
New Dawn Engineering (Ingeniería Nuevo Amanecer), una iniciativa dirigida por baha'is en Swazilandia, produce apropiadas tecnologías cuidadosas del ambiente.
Más, de 40 comunidades baha'is nacionales en todo el mundo iniciaron actividades en el Vigésimo Aniversario del Día de la Tierra en el 1990. Las comunidades baha'is siguen siendo activas todos los años tanto en el Día de la Tierra como en el Día Mundial del Ambiente.
La radio solar SR-2, producida para la Vanguardia Trust por el Dr. K. Dean Stephens, un baha'i, ha contribuido tecnología nueva al campo de radio solar-voltaico. Se han producido diez mil SR-2 y el modelo se está probando en campaña por varias organizaciones gubernamentales y no-gubernamentales. Actualmente se esta desarrollando un modelo avanzado, SR-4.
Proyectos de criaderos de peces se han iniciado por comunidades baha'is en Bolivia y Malasia.
La comunidad baha'i en Cochabamba, Bolivia, ha desarrollado invernaderos de altiplano, y ha llevado esta tecnología de bajo costo a varias aldeas.
Muchas comunidades baha'is locales en toda Malasia están involucradas en el reciclaje.
Se han iniciado campañas de plantación de árboles a corto y largo plazo por comunidades baha'is en muchos lugares del planeta: éstos incluyen el proyecto de plantación de árboles BreathofLife en la comunidad baha'i de Hawaii la cual plantó árboles indígenas en todas las Islas Hawaianas; los esfuerzos de repoblación forestal de los estudiantes de la Escuela Secundaria Baha'i Rabbani en Madhya Pradesh donde se han plantado decenas de miles de árboles en los terrenos de la escuela y en aldeas aledañas; los esfuerzos de los baha'is en Washington, Estados Unidos, por replantar riberas descortezadas; el proyecto de repoblación forestal de aldeas de la Escuela Baha'i Anís Zunùzí en Puerto Principe, Haiti"; y la campaña de los baha'is de Islandia por plantar miles de árboles en Skógar, la propiedad ancestral del famoso poeta islándico, el Sr. Jochum M. Eggertsson.
La comunidad baha'i de Mauricio fue instrumental en lanzar una red nacional e interreligiosa de conservación.
Las comunidades baha'is en Kenya están involucradas en la manufactura y la distribución de estufas "jiko" eficientes en energía, que queman carbón.
La comunidad baha'i de las Islas Filipinas, trabajando conjuntamente con el Departamento del Ambiente y Recursos Naturales, ha estado involucrada en educación ambiental y trabajo de conservación en el Parque Nacional Camp John Hay.
Muchas comunidades están involucradas en esfuerzos de limpieza y embellecimiento de parques, carreteras y riberas. Muchos de estos esfuerzos son continuos, incluyendo campañas de "adopte una carretera".

Las Artes

Se recalca en los Escritos baha'is la importancia de las artes en la inspiración de cambios en actitudes y comportamiento. Por lo tanto, no es sorprendente encontrarse que muchas comunidades baha'is han usado las artes para promover consciencia y compromiso con la conservación. Éstas abarcan una gran gama según se muestra en los siguientes ejemplos.

La Comunidad Internacional Baha'i organizó el evento ArtsforNature (Las artes para la naturaleza) en Syon House en Londres, tanto para alentar la expresión artística en el servicio de la conservación como para recaudar fondos para el Fondo Mundial para la Naturaleza (WWF).
El Comité Baha'i de Mujeres de Singapur organizó un evento nacional semejante de Artespara laNaturaleza. Se crearon muchas obras artísticas por artistas de Singapur para este evento, y se recaudaron fondos para proyectos de conservación en la región.
La comunidad baha'i de las Islas Filipinas ha organizado festivales de música para crear consciencia de asuntos ambientales nacionales.
La Comunidad Internacional Baha'i y su afiliado nacional brasileiro, en colaboración con la UNICEF, produjo un libro de arte de niños, TomorrowBelongsto theChildren (Mañana le pertenece a los niños). Miles de niños escolares de 26 naciones alrededor del mundo discutieron asuntos de desarrollo sostenible y produjeron arte y poesía basadas en estas conversaciones. Luego se realizaron concursos para escoger obras que aparecerían en este libro. TomorrowBelongstothe Children, con sus mensajes conmovedores, se ha distribuido a miles de individuos, incluyendo Jefes de Estado y Embajadores de la ONU.
En el 1994 la Oficina Baha'i del Ambiente para Taiwán realizó un concurso internacional de arte de niños y exhibición sobre el tema, "Nuestro Ambiente Frágil"

Esta exhibición se vio por decenas de miles de personas. El segundo concurso y exhibición, "Los animales y yo", está programado para finales de 1995.

El Monumentode laPaz en Río de Janeiro, permanece como símbolo perdurable del nuevo espíritu de cooperación global que caracterizó la Cumbre de la Tierra y el Foro Global. Una iniciativa de la Comunidad Internacional Baha'i y su afiliado nacional brasileiro, el monumento se diseñó por el renombrado artista y escultor brasileiro, Sr. Siron Franco. Como parte de las ceremonias de clausura de estos históricos eventos gemelos, se depositó tierra de 40 naciones por niños en el monumento de cerámica y cemento en forma de reloj de arena, de cinco metros de altura. Ceremoniosamente se agrega tierra de países adicionales todos los años en el Día Mundial del Ambiente. Ya han contribuido más de 80 naciones. Inscrito en el monumento, como recordatorio de los más altos ideales de la Cumbre de la Tierra y el Foro Global, se encuentran las palabras siguientes: "La tierra es un solo país, y la humanidad sus ciudadanos - Bahá’u’lláh".

Abogacía

El mundo baha'i se ha involucrado más y más en abogar por la conservación y el desarrollo sostenible.

La Comunidad Internacional Baha'i y muchos de sus afiliados locales y nacionales participaron extensivamente en el proceso entero previo e incluyendo la Conferencia sobre Ambiente y Desarrollo de las Naciones Unidas (o Cumbre de la Tierra). Se distribuyeron mundialmente en varios idiomas cerca de un millón de ejemplares de enunciados y trabajos escritos por la Comunidad Internacional Baha'i sobre asuntos de ambiente y desarrollo. Las comunidades baha'is activas en este proceso histórico trabajaron con sus gobiernos y las organizaciones de la sociedad civil. En el proceso muchos baha'is se educaron mejor en cuanto a los asuntos tocados por la Cumbre de la Tierra y se hicieron mucho más conscientes globalmente.
La Comunidad Internacional Baha'i, en colaboración con otras organizaciones, ha auspiciado dos ReunionesMundialesdeCartaMagnade Silvicultura, una en el 1989 y una en el 1994. Las primeras Reuniones MundialesdeCartaMagnadeSilvicultura reunió a diplomáticos en la Corte de St. James en las décadas de 1940, 1950, y 1960 para discutir el estado de los bosques del mundo. Estas Reuniones fueron iniciadas por el Dr. Richard St. Barbe Baker, quien se encontraba entre los primeros ambientalistas globales, y quien también comenzó en 1920 una serie de proyectos ambiciosos incluyendo viajes, trabajo de campo, discursos y escritos dedicados a poner ante la atención mundial la condición de nuestro ambiente. La ReunióndeCartaMagnade Silvicultura de 1989 conmemoró el centenario del nacimiento del Dr. Baker y enfrentó programas vigentes dirigidos a preservar los bosques del mundo. La Reunión de 1994 era de importancia particular debido a su enfoque en cuanto a los PrincipiosdeSilvicultura, adoptados en la Cumbre de la Tierra, y por realizar la necesidad de ver a los bosques como herencia común de la humanidad para poder conservar y hacer que funcionen sosteniblemente para un futuro lejano.
La Comunidad Internacional Baha'i es una de los socios fundadores y respaldadores principales de AdvocatesforAfricanFoodSecurity: LesseningtheBurdenforWomen (Defensores de la Seguridad de la Comida Africana: Aliviándole el Peso a las Mujeres), una coalición de organizaciones formada para crear consciencia, particularmente entre los que crean leyes, sobre el papel critico que desempeñan las mujeres africanas en asegurar la seguridad de la comida del continente.
Muchas comunidades baha'is actualmente están trabajando con autoridades locales y organizaciones de sociedad civil para alentar la implementación de Agenda 27, el plan de acción global para el desarrollo sostenible adoptada en la Cumbre de la Tierra. Por ejemplo, las comunidades baha'is en toda Alemania y en el Reino Unido están dirigiéndose a las autoridades locales (el tema del Capitulo 28 de la Agenda21) para discutir la promoción del concepto de la ciudadanía mundial como base moral y ética del desarrollo. Semejantemente, las comunidades baha'is de Dinamarca, Suecia y Australia han lanzado campañas en las escuelas haciendo enfoque en la ciudadaníamundial.

Las comunidades baha'is se están involucrando más y más a nivel local, nacional e internacional en conferencias, mesas redondas, comisiones y coaliciones, muchas en conexión con consultas mayores de la ONU. Los baha'is participaron extensamente en el proceso de la Cumbre de la Tierra, la Conferencia Global sobre Desarrollo Sostenible de Pequeñas Islas Estados en Desarrollo, el Foro Global ‘94, la Conferencia Internacional sobre Población y Desarrollo, la Cumbre Mundial para el Desarrollo Social, y la Comisión sobre Desarrollo Sostenible.

Lugares Sagrados y Jardines Baha'is

Los Lugares Sagrados Baha'is y las Casas de Adoración Baha'i se conocen en todo el mundo por sus jardines exquisitos. Los jardines en el Centro Mundial Baha'i, tan queridos por los peregrinos baha'is como refugios para rejuvenecimiento espiritual, también atraen grandes números de turistas de todas partes del mundo. Su belleza y tranquilidad inspiran un profundo respeto por el mundo natural. La metáfora de la naturaleza que se encuentran en todos los Escritos baha'is ha encontrado expresión de una forma muy práctica, y a la vez sublime, en estos jardines.

Los centros espirituales y administrativos del Mundo Baha'i por diseño se encuentran juntos y rodeados de belleza magnífica. De hecho, es este diseño el que inspira reflexión sobre la idea de que el desarrollo espiritual, la administración de asuntos comunitarios, y el respeto por la naturaleza son elementos inseparables de todos los programas dirigidos a la promoción del bienestar de la humanidad a la vez que se construye una civilización mundial sostenible.

Jóvenes de todas partes del mundo, ofreciendo un año de servicio en el Centro Mundial, sirven de voluntarios en los Jardines Baha'is. Muchos de estos jóvenes no só1o han desarrollado, por medio de este trabajo, un respeto más profundo por la naturaleza, sino que han llevado de regreso a sus propias comunidades un compromiso duradero con la conservación.

III. Iniciativas Baha'is en las Áreas de Conservación y Desarrollo Sostenible: Prospectos para el Futuro

El desarrollo, para los baha'is, implica una coherencia dinámica entre los requisitos espirituales y materiales de la vida sobre la tierra. El enfoque baha'i en cuanto al desarrollo es orgánico y busca armonizar los conceptos aparentemente paradójicos de globalismo y la descentralización. Se establecen la dirección general y los principios guías a niveles internacional - y a menudo nacional - ayudando a asegurar un sentido de proceso y misión global en toda actividad de desarrollo. A la vez, programas y actividades vigentes surgen en gran medida de iniciativa individual o comunitaria, se dirigen por procesos de toma de decisiones comunitarios y están basados en el principio de la participación universal. Por lo tanto tienen la probabilidad de dirigirse a las necesidades, las condiciones y las aspiraciones de la sociedad local/nacional. Debido a este enfoque, no es posible detallar los proyectos y los programas que desempeñaran las comunidades en los años venideros; sin embargo, pueden sugerirse a grandes rasgos las actividades de desarrollo en el futuro.

En los años inmediatamente por delante la comunidad mundial baha'i sin duda expandirá el enfoque y el alcance de sus iniciativas de conservación y desarrollo sostenible, mientras continua en los caminos ya establecidos incluyendo

esfuerzos de educación y capacitación que se dirigen a asuntos de conservación;
proyectos, tanto individuales como comunitarios, dirigidos a la protección y la restauración del ambiente;
el uso de las artes para inspirar un compromiso activo en cuanto a la protección y el desarrollo ambiental; y
abogacía por el desarrollo sostenible a niveles local, nacional e internacional.

La vasta extensión actual de los jardines en el Centro Mundial Baha'i, incluyendo la construcción de terrazas desde el pie hasta la sima del Monte Carmelo, aumentará la grandeza y la majestad de este punto céntrico del Mundo baha'i a la vez que provee un ambiente extendido en el cual puede desarrollarse un profundo respeto por la naturaleza y un compromiso vitalicio con su cuidado y protección. Igualmente, los terrenos alrededor de las propiedades baha'is, incluyendo las Casas de Adoración Baha'i, seguirán embelleciéndose para servir de inspiración para todos los que visiten.

El mundo baha'i intensificará el proceso de buscar aplicar los principios espirituales de la unidad, la justicia, la solidaridad y la moderación a los actuales desafíos económicos, tecnológicos, sociales y políticos. Colaborará más y más con individuos y grupos de metas semejantes incluyendo organizaciones de sociedad civil, gobierno y otros para ayudar a realizar los cambios fundamentales requeridos en la sociedad si ha de realizarse la paz y el desarrollo sostenible.

El mundo baha'i trabajará sin cesar para desarrollar en todos sus miembros niños, jóvenes y adultos un profundo respeto por la naturaleza como reflejo de la majestad de lo Divino, y una consciencia global basada en los principios espirituales de la unidad en la diversidad, la justicia, el amor, y el servicio.

Las comunidades baha'is se esforzarán por crecer en la solidaridad y en la experiencia práctica, demostrando así un nuevo patrón de desarrollo a nivel de base capaz de restaurar tanto la dignidad humana como el ambiente, y mostrando que la unidad de la raza humana no es un ideal utópico sino una posibilidad práctica.

Ante todo, el mundo baha'i continuará fomentando la esperanza para el futuro. Compartirá con confianza su convicción de que, al seguir la voluntad de Dios en este día, la humanidad se transformará, se alcanzarán la unidad y la paz, y emergerá una civilización mundial sostenible los frutos de la cual se disfrutarán por la familia humana entera - y se extenderá hasta un futuro lejano.

NOTAS AL CALCE:

"Pasajes de los Escritos de Bahá’u’lláh", EBILA, Buenos Aires, 1978, sec. CXVII, pág.l66.
Bahá’u’lláh "Tablas de Bahá’u’lláh reveladas después del Kitáb-i-Aqdas", EBILA, Buenos Aires, 1982, pág. 165.
Bahá’u’lláh "Oraciones y Meditaciones de Bahá’u’lláh ", EBILA, Buenos Aires, 1984, sec. CLXXVI, pág. 216.
"Selección de los Escritos de ‘Abdu’l-Bahá", EBILA, Buenos Aires, 1987, sec.
138, págs. 160-162.
Id.
"Selección de los Escritos de ‘Abdu’l-Bahá EBILA, Buenos Aires, 1987, sec. 137, pág. 159.
‘Abdu’l-Bahá, de una Tabla traducida del persa.
Id.
‘Abdu’l-Bahá, "Some Answered Questions", pág. 199.
"Selección de los Escritos de ‘ ‘Abdu’l-Bahá ", EBILA, Buenos Aires, 1987, sec.225, págs. 295-296.
Secretaria de Shoghi Effendi, de una carta fechada el 17 de febrero de 1933 a un creyente individual.
‘Abdu’l-Bahá "The Promulgation of Universal Peace", pág. 31.
‘Abdu’l-Bahá "El Secreto de la Civilización Divina", EBILA, Buenos Aires, 1986, pág. 20.
Bahá’u’lláh "Gleanings", pág. 343.
"Epístola al Hijo del Lobo", EBILA, Buenos Aires, 1985, pág. 39.
"Selección de los Escritos de ‘Abdu’l-Bahá ", EBILA, Buenos Aires, 1987, sec. 225, págs. 295-296.
Shoghi Effendi, "The World Order of Bahá’u’lláh pág. 42-43.
Id.
Shoghi Effendi, de un telegrama fechado el 23 de mayo de 1951 al New Earth Luncheon, Londres, Reino Unido.

Read more about La Conservación y el Desarrollo Sostenible en la Fe Baha'i

Conservation and Sustainable Development in the Baha'i Faith

This paper was presented by the Baha'i International Community to the Summit on the Alliance Between Religions and Conservation. The summit - hosted by HRH Prince Phillip, the Duke of Edinburgh, and co-sponsored by the World Wide Fund for Nature (WWF), the Pilkington Foundation and MOA International - was held in two sessions. These sessions took place in Atami, Japan, from 3-9 April 1995 and in Windsor Castle, United Kingdom, from 29 April - 3 May 1995. The summit involved leaders from nine major faiths: Baha'i, Buddhist, Christian, Hindu, Islamic, Jain, Jewish, Sikh, and Taoist.

Windsor Castle, United Kingdom—3 May 1995

I. The Baha'i Teachings on Conservation and Sustainable Development

In this age of transition toward a world society, protection of the environment and conservation of the earth's resources represent an enormously complex challenge. The rapid progress in science and technology that has united the world physically has also greatly accelerated destruction of the biological diversity and rich natural heritage with which the planet has been endowed. Material civilization, driven by the dogmas of consumerism and aggressive individualism and disoriented by the weakening of moral standards and spiritual values, has been carried to excess

Only a comprehensive vision of a global society, supported by universal values and principles, can inspire individuals to take responsibility for the long-term care and protection of the natural environment. Baha'is find such a world-embracing vision and system of values in the teachings of Bahá'u'lláh - teachings which herald an era of planetary justice, prosperity and unity

Bahá'u'lláh enjoins His followers to develop a sense of world citizenship and a commitment to stewardship of the earth. His writings are imbued with a deep respect for the natural world and for the interconnectedness of all things. They emphasize that the fruits of God's love and obedience to His commandments are dignity, nobility and a sense of worth. From these attributes emerge the natural inclination to treat one another with love and compassion, and the willingness to sacrifice for the betterment of society. Bahá'u'lláh also teaches moderation, a commitment to justice, and detachment from the things of this world - spiritual disciplines which enable individuals to contribute to the establishment of a prosperous and united world civilization. The broad pattern for such a civilization and the principles on which it should be based are set forth in Bahá'u'lláh's Revelation, a revelation which offers hope to a dispirited humanity and the promise that it is truly possible both to meet the needs of present and future generations and to build a sound foundation for social and economic development. The inspiration and the vision for this civilization are captured in Bahá'u'lláh's words: "The earth is but one country, and mankind its citizens."¹

Among the principles guiding the Baha'i approach to conservation and sustainable development, the following are of particular importance

nature reflects the qualities and attributes of God and should, therefore, be greatly respected and cherished;
all things are interconnected and flourish according to the law of reciprocity; and
the oneness of humanity is the fundamental spiritual and social truth shaping our age.

Baha'i Scriptures describe nature as an emanation of God's will.

Nature in its essence is the embodiment of My Name, the Maker, the Creator. Its manifestations are diversified by varying causes, and in this diversity there are signs for men of discernment. Nature is God's Will and is its expression in and through the contingent world. It is a dispensation of Providence ordained by the Ordainer, the All-Wise.²

Understanding nature as a reflection of the majesty and an expression of the purpose of God inspires a deep respect for the natural world

(W)hatever I behold I readily discover that it maketh Thee known unto me, and it remindeth me of Thy signs, and of Thy tokens, and of Thy testimonies. By Thy glory! Every time I lift up mine eyes unto Thy heaven, I call to mind Thy highness and Thy loftiness, and Thine incomparable glory and greatness; and every time I turn my gaze to Thine earth, I am made to recognize the evidences of Thy power and the tokens of Thy bounty. And when I behold the sea, I find that it speaketh to me of Thy majesty, and of the potency of Thy might, and of Thy sovereignty and Thy grandeur. And at whatever time I contemplate the mountains, I am led to discover the ensigns of Thy victory and the standards of Thine Omnipotence.³

This attitude of respect is further reinforced by copious metaphorical references to the natural world woven throughout the Baha'i Scriptures. However, while nature is greatly valued and respected, it is not to be worshipped or adored. Rather it is to serve the purpose given by God to the human race: to carry forward an ever-advancing civilization. In this regard, the Baha'i Faith promotes a world view that is neither bio-centric nor, strictly speaking, anthropocentric, but rather theocentric, with the Revelations of God at its center. Humankind, as it strives to carry out the Divine Will in this, the physical realm, is thus the trustee or steward of nature

Responsible stewardship of the natural world logically extends to the humane treatment of animals

(I)t is not only their fellow human beings that the beloved of God must treat with mercy and compassion, rather must they show forth the utmost loving-kindness to every living creature.⁴

Train your children from the earliest days to be infinitely tender and loving to animals.⁵

All things are interconnected and flourish according to the law of reciprocity

The principles of interconnectedness and reciprocity underlie the Baha'i understanding of both the operations of the universe and the responsibilities of humankind

For every part of the universe is connected with every other part by ties that are very powerful and admit of no imbalance, nor any slackening whatever...⁶

(C)o-operation and reciprocity are essential properties which are inherent in the unified system of the world of existence, and without which the entire creation would be reduced to nothingness.⁷

Were one to observe with an eye that discovereth the realities of all things, it would become clear that the greatest relationship that bindeth the world of being together lieth in the range of created things themselves, and that cooperation, mutual aid and reciprocity are essential characteristics in the unified body of the world of being, inasmuch as all created things are closely related together and each is influenced by the other or deriveth benefit therefrom, either directly or indirectly.⁸

Evolutionary processes are explicitly affirmed in Baha'i Scriptures

All beings, whether large or small, were created perfect and complete from the first, but their perfections appear in them by degrees. The organization of God is one; the evolution of existence is one; the divine system is one. ... When you consider this universal system, you see that there is not one of the beings which at its coming into existence has reached the limit of perfection. No, they gradually grow and develop, and then attain the degree of perfection.⁹

The blessings of bio-diversity are also highlighted:

(D)iversity is the essence of perfection and the cause of the appearance of the bestowals of the Most glorious Lord.... This diversity, this difference is like the naturally created dissimilarity and variety of the limbs and organs of the human body, for each one contributeth to the beauty, efficiency and perfection of the whole.... How unpleasing to the eye if all the flowers and plants, the leaves and blossoms, the fruits, the branches and the trees of that garden were all of the same shape and color! Diversity of hues, form and shape, enricheth and adorneth the garden, and heighteneth the effect thereof...¹⁰

The spiritual and material planes are interconnected and act upon each other,

We cannot segregate the human heart from the environment outside us and say that once one of these is reformed everything will be improved. Man is organic with the world. His inner life moulds the environment and is itself also deeply affected by it. The one acts upon the other and every abiding change in the life of man is the result of these mutual reactions.¹¹

Given the fundamental unity of science and religion - the interconnectedness of the material and spiritual realms - it is not surprising that scientific pursuits are highly praised:

(T)he faculty of intellectual investigation into the secrets of creation... is the most praiseworthy power of man, for through its employment and exercise the betterment of the human race is accomplished, the development of the virtues of mankind is made possible...¹²

However, the exercise of the faculty of investigation must be guided by spiritual principles, especially moderation and humility.

(A)ny agency whatever, though it be the instrument of mankind's greatest good, is capable of misuse.¹³

If carried to excess, civilization will prove as prolific a source of evil as it had been of goodness when kept within the restraints of moderation.¹⁴

Every man of discernment, while walking upon the earth, feeleth indeed abashed, inasmuch as he is fully aware that the thing which is the source of his prosperity, his wealth, his might, his exaltation, his advancement and power is, as ordained by God, the very earth which is trodden beneath the feet of all men. There can be no doubt that whoever is cognizant of this truth, is cleansed and sanctified from all pride, arrogance, and vainglory....¹⁵

In light of the interdependence and reciprocity of all parts of nature, the evolutionary perfection of all beings, and the importance of diversity "to the beauty, efficiency and perfection of the whole,"¹⁶ it is clear to Baha'is that, in the ordering of human affairs, every effort should be made to preserve as much as possible the earth's bio-diversity and natural order.

Nevertheless, in the process of extending social and economic justice to the entire human family, certain difficult and possibly irreversible decisions may have to be taken. Such decisions, Baha'is believe, should be made within a consultative framework, involving those affected and taking into account the impact of any resulting policies, programs and activities on the quality of life of subsequent generations

For Baha'is, Bahá'u'lláh's promise that civilization will exist on this planet for a minimum of five thousand centuries makes it unconscionable to ignore the long-term impact of decisions made today. The world community must, therefore, learn to make use of the earth's natural resources, both renewable and non-renewable, in a manner that ensures sustainability into the distant reaches of time. This does not, however, mean that Baha'is advocate a "hands-off, back to the woods" policy. On the contrary, the world civilization that Baha'is believe will eventually emerge will be animated by a deep religious faith and will be one in which science and technology will serve humanity and help it to live in harmony with nature.

The oneness of humanity is the fundamental spiritual and social truth shaping our age.

The oneness of humanity is, for Baha'is, the operating principle and ultimate goal of humankind's collective life on the planet. It is applicable not only to the individual, but also to the relationships that must bind all the states and nations as members of one human family:

The oneness of mankind... implies an organic change in the structure of present-day society, a change such as the world has not yet experienced.... It calls for no less than the reconstruction and the demilitarization of the whole civilized world - a world organically unified in all the essential aspects of its life, its political machinery, its spiritual aspiration, its trade and finance, its script and language, and yet infinite in the diversity of the national characteristics of its federated units.¹⁷

It represents the consummation of human evolution... and... carries with it no more and no less than a solemn assertion that attainment to this final stage in this stupendous evolution is not only necessary but inevitable, that its realization is fast approaching, and that nothing short of a power that is born of God can succeed in establishing it.¹⁸

Baha'i Scriptures maintain that adherence to the principle of the oneness of humanity will have a direct and enduring impact on man's spiritual, social and physical environments. Universal acceptance of this principle will entail a major restructuring of the world's educational, social, agricultural, industrial, economic, legal and political systems. This restructuring will facilitate the emergence of a sustainable, just and prosperous world civilization. Ultimately only a spiritually based civilization - in which science and religion work in harmony - will be able to preserve the ecological balance of the earth, foster stability in human population, and advance both the material and the spiritual well-being of all peoples and nations

In Conclusion

Baha'i Scriptures teach that, as trustees of the planet's vast resources and biological diversity, humanity must seek to protect the "heritage [of] future generations;"¹⁹ see in nature a reflection of the divine; approach the earth, the source of material bounties, with humility; temper its actions with moderation; and be guided by the fundamental spiritual truth of our age, the oneness of humanity. The speed and facility with which we establish a sustainable pattern of life will depend, in the final analysis, on the extent to which we are willing to be transformed, through the love of God and obedience to His Laws, into constructive forces in the process of creating an ever-advancing civilization

II. An Overview of the Baha'i World Community's Environmental Program Since Joining the Network on Conservation and Religion in 1987

Individual Baha'is and Baha'i communities have, for decades, been involved in the protection and preservation of the environment. During the last ten years, however, there has been a notable growth in these initiatives

On the global level, the Baha'i International Community officially joined the World Wide Fund for Nature's (WWF) Network On Conservation And Religion in 1987.

In 1989 a compilation of extracts from the Baha'i Writings was released to the Baha'i world. This compilation, Conservation of the Earth's Resources, has been widely studied in Baha'i communities across the planet and has provided increased insight and inspiration for Baha'is undertaking conservation initiatives

That same year an Office of the Environment was created within the Baha'i International Community. The Office of the Environment represents the Baha'i International Community at the United Nations and in other international fora addressing issues of sustainable development. It brings environmental concerns to the attention of Baha'i communities and catalyzes activity by providing communities with information and by helping them to network with individuals, institutions and resources.

Scores of national Baha'i communities - including Brazil, Japan, Malaysia, the Netherlands, Nigeria, Norway, Pakistan, the Philippines, and Taiwan - and many local communities have set up Environment Offices or the equivalent. These offices promote sustainable development activities and education, often in cooperation with other organizations and individuals with similar principles and goals. Many other communities have incorporated environmental protection into the purview of their already established Offices of Social and Economic Development

The following examples of environmental initiatives and development activities involving Baha'i communities and individuals are grouped together loosely under five categories: education and training; projects; the arts; advocacy; and Baha'i Holy Places and gardens.

Education and Training

Numerous education and public awareness programs to encourage conservation and sustainable development have been launched by Baha'i communities and individuals world-wide

Baha'i communities around the world are engaged in a continual effort to better understand and apply the Baha'i Teachings to the environmental challenges before humanity. They are examining the Baha'i Scriptures concerning conservation and development and exploring ways to translate the teachings into action. Individual and collective study, reflection, and consultation often lead to plans and projects.
Articles on environment and development have been written by a number of Baha'i scholars, and several Baha'i publications now regularly contain conservation-related information and ideas.
Baha'i schools, summer schools, youth conferences and other meetings have devoted sessions and sometimes entire programs to issues of environment and development. Working groups on issues of sustainable development have been formed under the aegis of various national and regional Associations For Baha'i Studies.
The Baha'i Office of the Environment for Japan has started environmental education programs in community groups in Honshu and Kyushu.
The Baha'i community of Brazil, in conjunction with the United Nations Children's Fund (UNICEF), launched a conservation education program, which trained school teachers in and around the capital, Brasilía, and produced curriculum materials and a video. The second phase of this project is currently underway, replicating these activities in several Brazilian states.
Various local and national Baha'i communities from Saskatoon, Fort Murray and Leicester, to Zimbabwe, Guyana and India - have developed locally relevant conservation curriculum modules and teaching materials.
The Baha'i Office of the Environment for Taiwan, in collaboration with the national government, has trained hundreds of teachers throughout the country to introduce conservation issues into curricula. The Office has also produced a series of national radio educational programs on environmental care and protection.
Núr University in Santa Cruz, Bolivia, whose philosophies of education and administration are derived from Baha'i principles, has initiated a Masters Degree program in Development.
Baha'i community radio stations in six countries carry programs and public service announcements on various issues of environment and development, including sustainable agricultural practices and care for the earth.
Environmental camps are held by Baha'i youth in Colombia to study conservation principles as found in Baha'i Scriptures and to translate these principles into action.
Ecología Y Unidad Mundial (Ecology and World Unity), a bimonthly newspaper put out by the Baha'i community of Argentina, covers issues of environment and development. It is sold throughout Argentina and distributed world-wide.
Vanguardia Trust, a Baha'i-inspired organization which began in Puerto Rico, produces a quarterly newsletter of ideas and projects focusing on education, appropriate technology and development.
One Country, the quarterly newsletter of the Baha'i International Community, which is sent to over 30,000 individuals and organizations (in Chinese, English, French, German, Russian and Spanish), regularly covers issues of environment and development.

Projects

Conservation projects have ranged from individual initiatives such as Rainbow Reforestation, an effort by two Baha'is, Mrs. Anne Marie and Mr. Michael Karlberg, to apply spiritual principles of unity and consultation to large-scale reforestation work in Canada; to community-initiated clean-up campaigns by Baha'i youth in Scotland and tree-planting in Iceland, Pakistan, Uganda, Brazil, Haiti and Australia

The Tora-san Project is an ongoing experiment in organic farming by the Baha'i community of Japan. Located near the city of Kurume, Kyushu, children, youth and adults are learning to grow food without pesticides and artificial fertilizers.
The Baha'i Vocational Institute for Rural Women in Indore, India, has programs dedicated to improving the spiritual, physical and social environments. At the Earth Summit, the Institute received the Global 500 Award from the United Nations Environment Programme (UNEP).
The Clean and Beautiful Swaziland campaign has been lauded by the national government for its work in cleaning the Swazi countryside. The campaign's founder, Dr. Irma Allen, a Swazi Baha'i, also received UNEP's prestigious Global 500 Award.
Mrs. Fatima Traazil, a Baha'i from Singapore, won the national "Green Leaf Award" from the Ministry for the Environment for her ongoing campaign to promote sound environmental principles by encouraging recycling and discouraging waste.
New Dawn Engineering, a Baha'i-run initiative in Swaziland, produces environmentally friendly appropriate technologies.
Over 40 national Baha'i communities around the world initiated activities on the 20th Anniversary of Earth Day in 1990. Baha'i communities continue to be active each year both on Earth Day and on World Environment Day.
The SR-2 solar radio, produced for the Vanguardia Trust by Dr. Dean K Stevens, a Baha'i, has contributed new technology to the field of solar-voltaic radio. Ten thousand SR-2s have been produced and the model is being field-tested by a number of governmental and non-governmental organizations. An advanced model, SR-4, is currently being developed.
Fish farming projects have been initiated by Baha'i communities in Bolivia and Malaysia.
The Baha'i community in Cochabamba, Bolivia, has developed solar, altiplano greenhouses, and has extended this low-cost technology to several villages.
Many local Baha'i communities throughout Malaysia are involved in recycling.
Short- and long-term tree-planting campaigns have been initiated by Baha'i communities in many places across the planet: these include the Breath of Life tree-planting project of the Baha'i community of Hawaii which planted indigenous trees on all the Hawaiian Islands; the reforestation efforts of the students of the Rabbani Baha'i High School in Madhya Pradesh where tens of thousands of trees have been planted around the campus and in neighboring villages; the efforts of Baha'is in Washington, United States, to replant denuded stream banks; the villages reforestation project of the Anís Zunúzí Baha'i School in Port au Prince, Haiti; and the campaign of the Baha'is of Iceland to plant thousands of trees on Skógar, the ancestral property of the famous Icelandic poet, Mr. Jochum M. Eggertsson.
The Baha'i community of Mauritius was instrumental in launching a national, interfaith conservation network.
Baha'i communities in Kenya are involved in the manufacture and distribution of charcoal-burning, fuel-efficient, "jiko" stoves.
The Baha'i community of the Philippines, working in conjunction with the Department of Environment and Natural Resources, has been involved in environmental education and conservation work in the Camp John Hay National Park.
Many communities are involved in cleanup efforts and the beautification of parks, highways and riverbeds. Several of these efforts are ongoing, including "adopt a highway" campaigns.

The Arts

The importance of the arts in inspiring changes in attitudes and behavior is stressed in the Baha'i Writings. Therefore, it is not surprising to find that many Baha'i communities have used the arts to promote conservation awareness and commitment. These cover a wide range as is illustrated by the following examples

The Baha'i International Community organized the Arts for Nature event at the Syon House in London, both to encourage artistic expression in the service of conservation and to raise funds for the World Wide Fund for Nature (WWF).
The Singapore Baha'i Women's Committee organized a similar national Arts For Nature event. Many artistic works were created by Singaporean artists for this event, and funds were raised for conservation projects in the region.
The Baha'i community of the Philippines has organized music festivals to raise awareness of national environmental issues.
The Baha'i International Community and its national Brazilian affiliate, in collaboration with UNICEF, produced a book of children's artwork, Tomorrow Belongs to the Children. Thousands of school children from 26 nations around the world discussed issues of sustainable development and produced artwork and poetry from these discussions. Contests were then held to choose works to appear in this book. Tomorrow Belongs to the Children, with its poignant messages, has been distributed to thousands of individuals, including Heads of State and UN Ambassadors.
In 1994, the Baha'i Office of the Environment for Taiwan held an international children's art contest and exhibition on the theme, "Our Fragile Environment." This exhibition was seen by tens of thousands of people. A second contest and exhibition, "Animals and Me," is scheduled for late 1995.
The Peace Monument in Rio de Janeiro, stands as an enduring symbol of the new spirit of global cooperation which characterized the Earth Summit and the Global Forum. An initiative of the Baha'i International Community and its national Brazilian affiliate, the monument was designed by the renowned Brazilian artist and sculptor, Mr. Siron Franco. As part of the closing ceremonies of the these twin historic events, soil from 40 nations was deposited by children into the five-meter high, hourglass-shaped concrete and ceramic monument. Soil from additional countries is ceremoniously added each year on World Environment Day. Over 80 nations have contributed thus far. Inscribed on the monument, as a reminder of the highest ideals of the Earth Summit and Global Forum, are the following words: "The earth is but one country, and mankind its citizens - Bahá'u'lláh."

Advocacy

The Baha'i world has become increasingly engaged in advocating for conservation and sustainable development.

The Baha'i International Community and many of its local and national affiliates participated extensively in the entire process leading up to and including the United Nations Conference on Environment and Development (or Earth Summit). Close to one million copies of statements and concept papers written by the Baha'i International Community on issues of environment and development were distributed world-wide in several languages. Baha'i communities active in this historic process worked with their governments and the organizations of civil society. In the process, many Baha'is became better educated about the issues addressed by the Earth Summit and became much more globally aware.
The Baha'i International Community, in collaboration with other organizations, has hosted two World Forestry Charter Gatherings, one in 1989 and one in 1994. The first World Forestry Charter Gatherings assembled diplomats to the Court of St. James in the 1940s, 1950s and 1960s to discuss the state of the world's forests. These Gatherings were initiated by Dr. Richard St. Barbe Baker, who was among the earliest of global environmentalists, and who also began in the 1920s a series of ambitious projects - including travels, field work, lectures and writings - dedicated to bringing world-wide attention to the condition of our environment. The 1989 World Forestry Charter Gathering commemorated the 100th anniversary of Dr. Baker's birth and addressed actual programs aimed at preserving the world's forests. The 1994 Gathering was particularly noteworthy for its focus on the Forest Principles, adopted at the Earth Summit, and for highlighting the need to view the forests as the common heritage of humanity in order to conserve and sustainably manage them into the distant future.
The Baha'i International Community is one of the founding members and principle supporters of the Advocates for African Food Security: Lessening the Burden for Women, a coalition of organizations formed to raise awareness, particularly among policy makers, of the critical role African women farmers play in ensuring the continent's food security.
Many Baha'i communities are now working with local authorities and organizations of civil society to encourage implementation of Agenda 21, the global action-plan for sustainable development adopted by the Earth Summit. For example, Baha'i communities throughout Germany and the United Kingdom are approaching local authorities (the subject of Chapter 28 of Agenda 21) to discuss promoting the concept of world citizenship as a moral and ethical basis for development. Similarly, Baha'i communities in Denmark, Sweden and Australia have launched campaigns in schools focusing on world citizenship.
Baha'i communities are increasingly involved on the local, national and international levels in conferences, round-tables, commissions and coalitions, many in connection with major UN consultations. Baha'is participated extensively in the Earth Summit process, the Global Conference on the Sustainable Development of Small Island Developing States, the '94 Global Forum, the International Conference on Population and Development, the World Summit for Social Development, and the Commission on Sustainable Development.

Baha'i Holy Places and Gardens

Baha'i Holy Places and Baha'i Houses of Worship are known throughout the world for their exquisite gardens. The gardens at the Baha'i World Centre, so dear to Baha'i pilgrims as havens for spiritual rejuvenation, also attract large numbers of tourists from all parts of the globe. Their beauty and tranquillity inspire a deep respect for the natural world. The metaphor of nature that runs throughout the Baha'i Scriptures has found expression in a very practical, yet sublime, form in these gardens

The spiritual and administrative centers of the Baha'i World are by design situated together and surrounded by magnificent beauty. Indeed, it is this design which inspires reflection on the idea that spiritual development, administration of community affairs, and respect for nature are inseparable elements of all programs aimed at promoting the well-being of humanity while building a sustainable world civilization.

Youth from around the world, offering a year of service at the World Centre, serve as volunteers in the Baha'i Gardens. Many of these young people have not only developed, through this work, a deeper respect for nature, but have carried back to their own communities an abiding commitment to conservation

III. Baha'i Initiatives in the Fields of Conservation and Sustainable Development: Future Prospects

Development, for Baha'is, implies a dynamic coherence between the spiritual and material requirements of life on earth. The Baha'i approach to development is organic and seeks to harmonize the seemingly paradoxical concepts of globalism and decentralization. Overall direction and guiding principles are established on the international - and often national - levels, helping to ensure a sense of global process and mission in all development activities. At the same time, actual programs and activities arise largely from individual or community initiative, are driven by community decision-making processes and are based on the principle of universal participation. They are, therefore, likely to address the needs, conditions and aspirations of the local/national society. Because of this approach, it is not possible to detail the projects and programs that communities will undertake in the coming years; however, the broad features of future development activities can be suggested

In the years immediately ahead, the Baha'i world community will, no doubt, expand the scope and range of its conservation and sustainable development initiatives, while continuing along the lines already established including

education and training efforts focusing on conservation issues;
projects, both individual and community-based, aimed at the protection and restoration of the environment;
the use of the arts to inspire an active commitment to environmental protection and development; and
advocacy for sustainable development at local, national, and international levels.

The ongoing, vast extension of the gardens at the Baha'i World Centre, including the erection of terraces from the foot to the summit of Mount Carmel, will increase the grandeur and majesty of this focal point of the Baha'i World while providing an extended environment in which a deep respect for nature and a life-long commitment to its care and protection can be developed. Likewise, the grounds around Baha'i properties, including Baha'i Houses of Worship, will continue to be beautified to serve as an inspiration for all who visit them.

The Baha'i world will intensify the process of seeking to apply spiritual principles of unity, justice, solidarity and moderation to the economic, technological, social and political challenges of today. It will increasingly collaborate with like-minded individuals and groups - including organizations of civil society, government and others - to help bring about the fundamental changes needed in society if peace and sustainable development are to be realized

The Baha'i world will work ceaselessly to develop in all its members - children, youth and adults - a deep respect for nature as a reflection of the majesty of the Divine, and a global consciousness based on the spiritual principles of unity in diversity, justice, love and service

Baha'i communities will endeavor to grow in solidarity and practical experience, thereby demonstrating a new pattern of development at the grass roots capable of restoring both human dignity and the environment, and showing that the unity of the human race is not a utopian ideal but a practical possibility

Above all, the Baha'i world will continue to foster hope for the future. It will confidently share its conviction that, by following God's will for today, humanity will be transformed, unity and peace will be attained, and a prosperous, sustainable world civilization - the fruits of which will be enjoyed by the entire human family - will emerge and extend into the distant future

Notes

1. Bahá'u'lláh, Gleanings from the Writings of Bahá'u'lláh. Wilmette: Baha'i Publishing Trust, 1976, section CXVII, page 250

2. Bahá'u'lláh, from 'Tablet of Wisdom', published in Tablets of Bahá'u'lláh Revealed After the Kitáb-i-Aqdas (revised edition). Haifa: Baha'i World Centre, 1982, page 142

3. Bahá'u'lláh, Prayers and Meditations by Bahá'u'lláh. Wilmette: Baha'i Publishing Trust, 1987, section CLXXVI, page 272

4. `Abdu'l-Bahá, Selections from the Writings of `Abdu'l-Bahá (revised edition). Haifa: Baha'i World Centre, 1982, section 138, pages 158-60

5. `Abdu'l-Bahá, Selections from the Writings of `Abdu'l-Bahá, section 138, pages 158-60

6. `Abdu'l-Bahá, Selections from the Writings of `Abdu'l-Bahá, section 137, page 157

7. `Abdu'l-Bahá, from a previously untranslated Tablet

8. `Abdu'l-Bahá, from a previously untranslated Tablet

9. `Abdu'l-Bahá, Some Answered Questions. Wilmette: Baha'i Publishing Trust, 1981 (reprint: 1982), page 199

10. `Abdu'l-Bahá, Selections from the Writings of `Abdu'l-Bahá, section 225, page 291

11. Secretary of Shoghi Effendi, from a letter dated 17 February 1933 to an individual believer

12. `Abdu'l-Bahá, Promulgation of Universal Peace: Talks Delivered by `Abdu'l-Bahá during His Visit to the United States and Canada in 1912 (2nd edition). Wilmette: Baha'i Publishing Trust, 1982, page 31

13. `Abdu'l-Bahá, The Secret of Divine Civilization (2nd edition). Wilmette: Baha'i Publishing Trust, 1983, page 16

14. Bahá'u'lláh, Gleanings from the Writings of Bahá'u'lláh, section CLXIV, page 343

15. Bahá'u'lláh, Epistle to the Son of the Wolf (revised edition). Wilmette: Baha'i Publishing Trust, 1979, page 44

16. `Abdu'l-Bahá, Selections from the Writings of `Abdu'l-Bahá, section 225, page 291

17. Shoghi Effendi, The World Order of Bahá'u'lláh - Selected Letters. Wilmette: Baha'i Publishing Trust, 1974 (revised edition), pages 42-43

18. Shoghi Effendi, The World Order of Bahá'u'lláh - Selected Letters, page 43

19. Shoghi Effendi, from a cable dated 23 May 1951 to the New Earth Luncheon, London, UK

Read more about Conservation and Sustainable Development in the Baha'i Faith

Défense de l'environnement, développement durable et foi baha'ie

Cette étude fut présentée par la Communauté internationale baha'ie dans le cadre du Sommet sur l'alliance entre religions et défense de l'environnement. Ce sommet, placé sous l'égide de Son Altesse Royale, le Prince Philippe, duc d'Edimbourg, et coparrainé par la WWF (World Wide Fund for Nature), la Fondation Pilkington et MOA International - se tint en deux sessions. Elles eurent lieu à Atami, au Japon, du 3 au 9 avril 1995, et au château de Windsor, Royaume-Uni, du 29 avril au 3 mai 1995. Ce sommet rassembla les chefs spirituels des neufs religions principales : baha'ie, bouddhiste, chrétienne, hindoue, islamique, jaine, juive, sikh, et taoïste.

Windsor, Angleterre—3 May 1995

I. Les écrits baha'is sur la conservation et le développement durable

En cette époque de transition vers une société mondiale, la protection de l'environnement et la conservation des ressources terrestres représentent un défi très complexe. Les rapides progrès de la science et de la technologie ont certes permis d'unir physiquement le monde, mais ils ont aussi accéléré la destruction de la diversité biologique et l'appauvrissement du patrimoine naturel de la planète. La civilisation matérielle, dirigée par les dogmes du consumérisme et de l'individualisme agressif, et désorientée par l'affaiblissement des règles de la morale et des valeurs spirituelles, a été portée à l'excès.

Seule la perspective générale d'une société mondiale s'appuyant sur des valeurs et des principes universels, peut inciter les individus à assumer leurs responsabilités en matière de protection à long terme de l'environnement. Les baha'is trouvent ce genre de vision et de système de valeurs dans les écrits de Baha'u'llah, qui préconisent l'avènement d'une ère de justice, de prospérité et d'unité mondiales.

Baha'u'llah invite en effet ses fidèles à cultiver en eux un sentiment de citoyenneté mondiale et une vocation de gestionnaire de la planète. Ses écrits sont imprégnés d'un profond respect pour le monde de la nature et pour l'interdépendance qui y règne. Ils insistent sur le fait que les résultats de l'amour de Dieu et de l'obéissance à ses commandements sont la dignité, la noblesse, et un sentiment de sa propre valeur. De ces attributs naît l'inclination naturelle à traiter autrui avec amour et compassion, ainsi que le sens du sacrifice au profit de la société. Baha'u'llah enseigne aussi la modération, une volonté de justice, et le détachement des choses de ce monde, disciplines spirituelles qui permettent à l'individu de contribuer à l'établissement d'une civilisation mondiale prospère et unie. Le modèle général de ce genre de civilisation et les principes appelés à la fonder sont contenus dans la révélation de Baha'u'llah. Il s'agit d'une civilisation porteuse d'espoir pour une humanité découragée, et remplie de promesses quant à la possibilité de satisfaire les besoins des générations présentes et futures et de jeter des fondements solides au développement économique et social. L'inspiration et la vision de cette civilisation trouvent leur expression dans l'affirmation suivante de Baha'u'llah: "La terre n'est qu'un seul pays dont tous les hommes sont les citoyens." 1

Au nombre des principes qui fondent l'approche baha'ie en matière de conservation et de développement durable, les idées suivantes revêtent une importance particulière:

- La nature reflète les qualités et les attributs de Dieu et doit donc faire l'objet d'un amour et d'un respect extrêmes.

- Toutes les choses sont liées les unes aux autres et leur évolution obéit à la loi de la réciprocité.

- L'unité de l'humanité est la vérité sociale et spirituelle fondamentale de notre époque.

La nature, miroir des qualités et des attributs de Dieu

Les écrits baha'is décrivent la nature comme étant une émanation de la volonté divine:

" La nature en son essence est l'incarnation de mon nom, le Façonneur, le Créateur. Ses manifestations sont diversifiées pour différentes raisons et, dans cette diversité, les hommes éclairés peuvent voir des signes. La nature est la manifestation de la volonté de Dieu, elle est son expression dans et à travers le monde contingent. C'est une loi de la Providence promulguée par l'Ordonnateur, le Très-Sage." 2

Considérer la nature comme un reflet de la majesté de Dieu et une expression de son but permet d'inspirer aux hommes un profond respect pour elle:

" Quoi que je regarde, tout te fait connaître à moi, tout me rappelle tes signes, tes symboles et tes témoignages. Par ta gloire! Chaque fois que je lève les yeux vers ton ciel, tout me rappelle ta majesté et ton élévation, ta gloire et ta grandeur incomparables; et chaque fois que je tourne mon regard vers ta terre, j'en viens à reconnaître les signes de ton pouvoir et les témoignages de ta bonté. Lorsque je contemple la mer, il me semble qu'elle me parle de ta majesté, de la force de ta puissance, de ta souveraineté et de ta grandeur. Et chaque fois que je contemple les montagnes, tout me pousse à y discerner les emblèmes de ta victoire et les étendards de ton omnipotence." 3

Cette attitude de respect se trouve renforcée par d'abondantes références métaphoriques au monde de la nature, qui tissent la trame des écrits baha'is. Toutefois, si la nature est tenue en haute estime, elle ne doit pas faire l'objet de culte ou d'adoration. Elle doit au contraire permettre au genre humain d'atteindre le but que Dieu lui a assigné: faire avancer une civilisation en progrès constant. La vision baha'ie du monde n'est donc ni bio-centrée, ni anthropo-centrée proprement dit, mais plutôt théo-centrée ou axée sur les révélations divines. En s'efforçant de réaliser la volonté de Dieu dans ce monde physique, l'humanité devient le dépositaire et le garant de la nature.

Agir de manière responsable à l'égard du monde de la nature conduit tout naturellement à traiter les animaux avec humanité.

" Ce n'est pas seulement leurs semblables que les bien-aimés de Dieu doivent traiter avec miséricorde et compassion; toutes les créatures vivantes doivent faire l'objet d'une bienveillance extrême de leur part." 4

" Formez vos enfants, dès leur plus jeune âge, à se montrer infiniment tendres et aimants envers les animaux." 5

Interdépendance de toutes choses et loi de la réciprocité

Les principes d'interdépendance et de réciprocité sous-tendent la compréhension baha'ie du fonctionnement de l'univers et des responsabilités de l'humanité tout à la fois.

"Chaque partie de l'univers, en effet, est reliée à chacune des autres parties par des liens très puissants qui ne souffrent aucun déséquilibre, ni aucun relâchement...." 6

"La coopération et la réciprocité sont des propriétés essentielles inhérentes au système unifié du monde de l'existence et sans lesquelles, l'ensemble de la création serait réduite à néant." 7

"Si l'on pouvait observer avec un œuil capable de discerner la réalité de toutes choses, il apparaîtrait évident que le lien suprême qui unit les divers éléments du monde de l'existence se trouve dans la variété même des choses créées, et que la coopération, l'entraide et la réciprocité sont des caractéristiques essentielles de l'organisme unifié du monde de l'existence, d'autant plus que les choses créées sont intimement liées les unes aux autres, et que chacune est influencée par l'autre ou en bénéficie soit directement, soit indirectement." 8

Les écrits baha'is admettent explicitement le phénomène de l'évolution:

" Tous les êtres, grands ou petits, ont été créés parfaits et complets dès le départ, mais ils ne se perfectionnent que par degrés. L'organisation divine est une; l'évolution de l'existence est une; le système divin est un....Si l'on considère ce système universel, on s'aperçoit qu'aucun être n'a atteint le degré de la perfection en venant à l'existence. Au contraire, tous grandissent et se développent peu à peu pour atteindre la perfection." 9

On y met aussi en valeur les bénédictions apportées par la diversité biologique:

"La diversité est l'essence de la perfection et la cause de l'apparition des bienfaits du Seigneur Le Plus Glorieux.... Cette diversité, ces différences sont pareilles aux dissemblances et variétés, naturellement créées, des membres et des organes du corps humain, qui chacun contribue à la beauté, à l'efficacité et à la perfection de l'ensemble... Quel triste spectacle que celui d'un jardin dont les fleurs, les plantes, les feuilles, les bourgeons, les fruits, les branches et les arbres seraient tous de la même forme et de la même couleur! La diversité des teintes, des tailles et des formes enrichit et agrémente le jardin dont l'effet se trouve ainsi rehaussé..." 10

Les mondes spirituel et matériel sont liés entre eux et agissent l'un sur l'autre:

"Nous ne pouvons pas séparer le cœur humain de l'environnement qui lui est extérieur et dire qu'une fois que l'un ou l'autre aura changé, tout s'améliorera. L'homme forme un tout organique avec le monde. Sa vie intérieure façonne l'environnement et il en est lui-même profondément influencé. L'un agissant sur l'autre, tout changement durable dans la vie de l'homme est le résultat de cette interaction."11

Etant donné l'unité fondamentale entre la science et la religion - autrement dit étant donné l'interaction des royaumes matériel et spirituel - il n'est guère surprenant de trouver dans les écrits baha'is l'éloge de la recherche scientifique:

"La faculté qui mène à l'investigation scientifique des secrets de la création ... est le pouvoir le plus louable de l'homme, car c'est en l'employant et en l'exerçant qu'il y a amélioration des conditions de la race humaine, que l'acquisition de vertus par l'humanité est rendu possible..." 12

Toutefois, l'exercice de cette faculté doit être inspiré par des principes spirituels, en particulier la modération et l'humilité.

"Toute action, quelle qu'elle soit, fût-elle l'instrument du plus grand bien de l'humanité, peut être mal utilisée." 13

"Portée à l'excès, la civilisation dont découle tant de bien lorsque maintenue dans les limites de la modération, deviendra une source de aussi abondante de mal." 14

"Tout homme de discernement qui, en foulant la terre, prendra pleinement conscience que ce même sol foulé par les pas de tous les hommes est à l'origine de sa prospérité, de sa richesse, de sa puissance, de son exaltation, de son progrès et de son pourvoir, se sentira empli de confusion. Nul doute que quiconque reconnaît cette vérité, est purifié et sanctifié de toute fierté, de toute arrogance et de toute vanité..." 15

Considérant l'interdépendance et le lien de réciprocité qui unit toutes les parties de la nature, considérant de même la perfection évolutive de tous les êtres et l'importance de la diversité pour "la beauté, l'efficacité et la perfection de l'ensemble" 16, il est évident pour les baha'is que, dans l'organisation des affaires humaines, aucun effort ne doit être épargné pour préserver autant que faire se peut la diversité biologique et l'ordre naturel de la terre.

Néanmoins, dans leur volonté d'étendre la justice sociale et économique à l'ensemble de la famille humaine, les hommes pourront avoir à prendre certaines décisions difficiles et peut-être même irréversibles. Ce genre de décisions, estiment les baha'is, devront se prendre dans un cadre consultatif, faire intervenir ceux que ces décisions concernent, et tenir compte de l'impact des politiques, programmes et activités convenus sur la qualité de vie des générations futures.

La promesse de Baha'u'llah, selon laquelle la civilisation est appelée à durer pendant au moins 5000 siècles sur cette planète, interdit aux baha'is de fermer les yeux sur l'impact à long terme des décisions prises aujourd'hui. La communauté mondiale doit dès lors apprendre à faire un usage adéquat des ressources naturelles de la planète, renouvelables ou non, de façon à en assurer le caractère durable sur de longues périodes. Ce qui ne signifie nullement que les baha'is prônent une politique de retour en arrière. Au contraire, la civilisation mondiale qui finira tôt ou tard par émerger, selon les baha'is, sera animée d'une profonde foi religieuse et sera de celles où la science et la technologie seront mises au service de l'humanité pour l'aider à vivre en harmonie avec la nature.

L'unité de l'humanité, vérité sociale et spirituelle fondamentale de notre époque

L'unité de l'humanité est pour les baha'is le principe directeur et le but ultime de la vie collective de l'humanité sur cette planète. Ce principe est valable non seulement pour les individus, mais aussi pour les relations qui doivent exister entre tous les Etats et les nations en tant que membres d'une seule famille humaine:

"L'unité de l'humanité...implique une transformation organique de la structure de la société d'aujourd'hui, une transformation telle que le monde n'en a encore jamais vécue....Celle-ci exige ni plus ni moins la reconstruction et la démilitarisation de l'ensemble du monde civilisé -- un monde organiquement uni dans tous les aspects essentiels de sa vie, de ses mécanismes politiques, de ses aspirations spirituelles, de son commerce et de sa finance, de son écriture et de sa langue, et pourtant un monde infiniment diversifié de par les caractéristiques nationales de ses unités fédérées." 17

"Il représente l'apogée de l'évolution humaine... et porte en lui ni plus ni moins l'affirmation solennelle qu'il est non seulement nécessaire mais inévitable d'atteindre l'étape finale de cette incroyable évolution, que ce but est tout près de se réaliser et que rien d'autre qu'une puissance d'origine divine ne peut parvenir à l'établir." 18

Les écrits baha'is affirment haut et fort que l'adhésion au principe de l'unité de l'humanité aura un effet direct et durable sur l'environnement physique, social et spirituel de l'humanité. L'acceptation universelle de ce principe conduira à une restructuration majeure des systèmes politiques, juridiques, économiques, industriels, agricole, social, et d'éducation dans le monde. Ce phénomène facilitera l'émergence d'une civilisation mondiale prospère, juste et durable. En dernière analyse, seule une civilisation fondée sur des valeurs spirituelles - dans laquelle science et religion travaillent en harmonie - permettra de préserver l'équilibre écologique de la terre, encourager la stabilité de la population humaine, et accroître le bien-être à la fois matériel et spirituel de tous les peuples et de toutes les nations.

Conclusion

Les écrits baha'is nous enseignent qu'en qualité de dépositaire des vastes ressources de la planète et de sa diversité biologique, l'humanité doit chercher à protéger "l'héritage des générations futures "; 19 voir en la nature un reflet du divin; adopter une attitude humble vis-à-vis de la terre, source de bénédictions matérielles; tempérer ses agissements et y mettre de modération; et se laisser guider par la vérité spirituelle fondamentale de notre ère, l'unité de l'humanité. La vitesse et la facilité avec lesquelles nous mettrons en place un cadre de vie durable dépendra, en dernière analyse, de notre volonté à nous transformer, à travers l'amour de Dieu et l'obéissance à ses lois, pour devenir des forces constructives travaillant à l'établissement d'une civilisation en progrès constant.

II. Vue d'ensemble du Programme d'environnement de la Communauté internationale baha'ie depuis son adhésion au réseau de la Conservation et de la religion en 1987

Voilà des décennies que des baha'is, individuellement ou en communauté, travaillent à la protection et à la préservation de l'environnement. Ces dix dernières années toutefois, ils ont considérablement augmenté leurs actions dans ce domaine.

A l'échelon mondial, la Communauté internationale baha'ie a officiellement adhéré en 1987 au Réseau du Fonds Mondial pour la Nature (WWF) pour la Conservation et la Religion.

En 1989, elle diffusait dans le monde une compilation des extraits des écrits baha'is. Cette dernière, intitulée La conservation des ressources terrestres, a été largement étudiée dans les communautés baha'ies à travers la planète et a permis de préciser la vision et d'augmenter l'inspiration de celles qui sont actives en matière de conservation.

La même année, un bureau de l'environnement a été créé dans le cadre de la Communauté internationale baha'ie pour représenter cette dernière auprès de l'ONU et d'autres instances internationales traitant de développement durable. Ce bureau est chargé de porter les problèmes d'environnement à l'attention des communautés baha'ies, et de catalyser leurs activités en leur fournissant des informations et en les aidant à s'organiser en réseau avec des individus, des institutions et autres ressources.

Des dizaines de communautés nationales baha'ies - au Brésil, au Japon, en Malaisie, aux Pays-Bas, au Nigéria, en Norvège, au Pakistan, aux Philippines et à Taïwan -- et de nombreuses communautés locales ont créé leur propre bureau de l'environnement ou l'équivalent. Ces bureaux s'emploient à promouvoir des activités et une éducation en matière de développement durable, souvent en coopération avec d'autres organisations et individus aux principes et aux buts similaires. Beaucoup d'autres communautés ont introduit la protection de l'environnement dans les objectifs de leurs bureaux de développement économique et social, déjà existants.

Voici les 5 grandes catégories dans lesquelles on peut regrouper les activités d'environnement et de développement des baha'is, à titre individuel ou collectif : Education et formation, projets, arts, activités de promotion, et entretien des lieux saints et jardins baha'is.

Éducation et formation

De nombreux programmes d'éducation et de sensibilisation encourageant la conservation et le développement durable ont été lancés par des baha'is de par le monde, à titre individuel ou collectif.

- Les communautés baha'ies ne de cesse de mieux comprendre les enseignements baha'is et à les appliquer aux défis écologiques qui se posent à l'humanité. Elles examinent donc les écrits baha'is sur la conservation et le développement et explorent les pistes qui leur permettraient de traduire les enseignements en actions. L'étude, la réflexion individuelle et collective, et la concertation conduisent souvent à l'élaboration de plans et de projets.

- Des articles sur l'environnement et le développement ont été publiés par des intellectuels baha'is, et plusieurs publications baha'ies contiennent désormais régulièrement des informations et des idées liées à la conservation.

- Les écoles baha'ies, les écoles d'été, les conférences de jeunes et autres rassemblements consacrent des sessions, parfois des programmes entiers à traiter de questions d'environnement et de développement. Des groupes de travail ont de la même manière été formés sur ces mêmes questions sous l'égide de diverses associations nationales et régionales d'études baha'ies.

- Le Bureau baha'i japonais de l'environnement a mis en œuvre des programmes d'éducation de l'environnement dans des groupes communautaires à Honshu et Kyushu.

- La communauté baha'ie brésilienne, en coopération avec le Fonds des Nations Unies pour l'Enfance (UNICEF), a lancé un programme d'éducation à la conservation, qui permet de former les enseignants dans et autour de Brazilia, la capitale, et a publié des outils d'enseignement et une vidéo. La deuxième étape du projet est en cours, élargissant les mêmes activités à plusieurs autres États du Brésil.

- Diverses communautés locales et nationales baha'ies - de celles de Saskatoon, Fort Murray et Leicester, à celles du Zimbabwe, de la Guyane et de l'Inde - ont mis au point localement des modules et du matériel d'enseignement traitant de conservation.

- Le Bureau baha'i taïwanais de l'environnement a formé, en collaboration avec les autorités publiques, des centaines d'enseignants à travers le pays pour introduire les questions relatives à la conservation dans les programmes scolaires. Ce bureau a également produit toute une série d'émissions radiophoniques et télévisuelles sur la préservation et la protection de l'environnement, à l'échelon national.

- L'université de Nur à Santa Cruz, en Bolivie, dont les méthodes pédagogiques et l'administration s'inspirent des principes baha'is, a conçu un programme de maîtrise sur le développement.

- Les stations de radio baha'ies de six pays émettent des programmes et des annonces publiques traitant de questions d'environnement et de développement, tels que les pratiques agricoles durables et la préservation de la planète.

- Les jeunes Colombiens organisent des camps de vacances pour étudier les principes de la conservation tels qu'ils sont exposés dans les écrits baha'is, et les traduire en actes.

- Ecologia Y Unidad Mundial (Écologie et Unité mondiale) une publication bimensuelle de la communauté baha'ie d'Argentine, traite des questions d'environnement et de développement. Elle est diffusée à l'échelon national et mondial.

- Vanguardia Trust, une organisation qui s'inspire des principes baha'is et qui a débuté à Puerto Rico, publie un bulletin d'information trimestriel contenant des idées et des projets portant sur l'éducation, les technologies appropriées et le développement.

- One Country, le bulletin trimestriel de la Communauté internationale baha'ie envoyé à plus de 30 000 individus et organisations (en versions allemande, anglaise, chinoise, espagnole, française, et russe) traite régulièrement de questions d'environnement et de développement.

Projets

Parmi les projets de conservation, il y a des initiatives individuelles comme celle de la Rainbow Reforestation, prise par deux baha'is, M. et Mme Anne-Marie et Michael Karlberg, qui ont appliqué les principes spirituels d'unité et de concertation à un grand projet de reboisement au Canada. Il y a aussi des initiatives collectives, comme les campagnes de nettoyage communautaire des jeunes baha'is d'Écosse et la plantation d'arbres en Islande, au Pakistan, en Ouganda, au Brésil, en Haïti et en Australie.

- Le projet Tora-san est une expérimentation sur la culture biologique menée en continue par la communauté baha'ie japonaise. Mis en œuvre près de la ville de Kurume, dans le Kyushu, le projet aide des enfants, des jeunes et des adultes à cultiver des aliments sans pesticides et sans engrais artificiels.

- L'Institut professionnel baha'i pour les femmes rurales à Indore, en Inde, met en œuvre des programmes visant l'amélioration de l'environnement social, physique et spirituel. Au Sommet de la Terre, cet Institut s'est vu décerner par le Programme des Nations Unies pour l'Environnement (PNUD) le prix Global 500.

- La campagne en faveur d'un Swaziland propre et beau (Clean and beautiful Swaziland) a été lancée par le gouvernement de ce pays à partir de l'idée d'une baha'ie, Irma Allen, qui s'est aussi vu décerner la prestigieuse récompense Global 500.

- Mme Fatima Traazil, une baha'ie de Singapour, a remporté la "Green Leaf Award" du Ministère de l'environnement en remerciement de la campagne qu'elle ne cesse de mener en faveur d'un environnement sain, pour le recyclage et contre le gaspillage.

- New Dawn Engineering, une entreprise dirigée par des baha'is du Swaziland fabrique des technologies appropriées à un environnement sain.

- Plus de 40 communautés nationales baha'ies de par le monde ont organisé des activités pour célébrer le 20ème anniversaire de la Journée de la Terre en 1990. Chaque année, elles et beaucoup d'autres ne manquent pas de marquer cette journée et celle de l'environnement par des activités.

- L'émetteur de radio solaire SR-2, construit pour la Vanguardia Trust par Dr.Dean K. Stevens, un baha'i, a permis de perfectionner les nouvelles technologies dans le domaine de la diffusion radio de source solaire-voltaïque. Dix mille SR-2 ont été construits et le modèle est en cours d'expérimentation par un certain nombre d'organisations gouvernementales et non gouvernementales. Un modèle plus sophistiqué, le SR-4, est en voie de conception.

- En Bolivie et en Malaysie, des projets de pisciculture sont mis en New œuvre par des communautés baha'ies.

- La communauté baha'ie de Cochabamba, en Bolivie, a mis au point des serres solaires sur les altiplanos et a élargi cette technologie peu coûteuse à plusieurs autres villages.

- En Malaisie, nombreuses sont les communautés locales bahai'es engagées dans le recyclage.

- Dans de nombreux endroits de la planète, les communautés baha'ies ont lancé des campagnes de plantation d'arbres à long et court termes. Parmi celles-ci, le projet Breath of Life de la communauté baha'ie de Hawaï qui a permis de planter des arbres du terroir sur toutes les îles hawaïennes; les efforts de reboisement des étudiants du collège baha'i Rabbani dans le Madhya Pradesh où des dizaines de milliers d'arbres ont été plantés tout autour du campus et dans les villages voisins; les efforts des baha'is de Washington, aux États-Unis, pour reboiser des rivages dénudés; le projet de l'école baha'ie Anis Zunuzi à Port au Prince, en Haïti, pour reboiser les villages; et l'initiative des baha'is islandais qui ont planté des milliers d'arbres dans le Skógar, propriété ancestrale du célèbre poète islandais, M. Jochum M Eggertsson.

- La contribution de la communauté baha'ie de l'île Maurice a été déterminante pour la mise en œuvre d'un réseau national inter-religieux de conservation.

- Les communautés baha'ies du Kenya construisent et distribuent des réchauds "jiko" à charbon de bois à fort rendement en combustibles.

- La communauté baha'ie des Philippines met en œuvre, en coordination avec le Ministère de l'environnement et des ressources naturelles, des programmes d'éducation à l'environnement et travaille à la conservation du Parc national John Hay.

- De nombreuses communautés sont engagées dans des projets de nettoyage et d'embellissement des parcs, des routes nationales, et des lits de rivières. Plusieurs de ces actions sont en cours, par exemple les campagnes du type "adopter une route nationale".

L'art

L'importance de l'art comme vecteur de changement d'attitude et de comportement est souligné dans les écrits baha'is. Il n'est donc guère surprenant de constater que de nombreuses communautés baha'ies organisent des activités artistiques pour sensibiliser l'opinion et l'inciter à agir en faveur de la conservation. Voici quelques exemples du large éventail d'événements artistiques déjà réalisés:

- La Communauté internationale baha'ie a été à l'origine de la manifestation Arts for Nature, organisée à la Syon House, à Londres, à la fois pour encourager l'expression artistique au service de la conservation et récolter des fonds au profit du Fonds mondial pour la Nature (WWF).

- Le comité des femmes baha'ies de Singapour a organisé une manifestation semblable. De nombreuses œuvres ont été spécialement créées pour l'occasion par des artistes de l'île, et des fonds ont été collectés au bénéfice de projets régionaux de conservation.

- La communauté baha'ie des Philippines organise des festivals de musique pour sensibiliser l'opinion sur les questions nationales d'environnement.

- La Communauté internationale baha'ie et son bureau affilié au Brésil, a publié en collaboration avec l'UNICEF, un livre de peintures d'enfants, intitulé Tomorrow belongs to the children (l'avenir appartient aux enfants). Des milliers d'enfants en âge de scolarité et de 26 nations différentes ont organisé des débats sur des questions de développement durable, qui leur ont inspiré des dessins et de la poésie. Leurs œuvres ont été sélectionnées par voie de concours puis publiées dans un ouvrage: Tomorrow belongs to the children, avec ses messages poignants, a été distribué à des milliers de personnes, y compris des chefs d'États et des ambassadeurs de l'ONU.

- En 1994, le Bureau baha'i de l'environnement de Taïwan a organisé un concours artistique pour enfants et une exposition sur le thème "La fragilité de notre environnement". Des dizaines de milliers de personnes ont visité cette exposition. Un second concours et une autre exposition sur le thème "Les animaux et moi", est prévu pour la fin de 1995.

- Le Monument de la Paix à Rio de Janeiro, est un symbole durable du nouvel esprit de coopération mondiale qui a caractérisé le Sommet de la Terre et le Forum global. Construit à l'initiative de la Communauté internationale baha'ie et de son bureau brésilien, ce monument a été dessiné par le célèbre artiste et sculpteur brésilien, M. Siron Franco. Parmi les cérémonies de clôture de ces deux manifestations historiques, des enfants ont versé de la terre provenant de 40 nations dans ce monument de 5 mètres de haut, en forme de sablier de ciment et de céramique. Chaque année, à l'occasion de la Journée mondiale de l'environnement, de la terre provenant d'autres pays est cérémonieusement ajoutée dans le sablier géant. A ce jour, plus de 80 pays ont ainsi contribué à remplir le Monument de la paix. Celui-ci porte, en souvenir des aspirations les plus élevées du Sommet de la Terre et du Forum global, l'inscription suivante : "La terre n'est qu'un seul pays dont tous les habitants sont les citoyens - Baha'u'llah."

Activités de promotion

Les activités de promotion du monde baha'i en matière de conservation et de développement durable ont considérablement augmenté.

- La Communauté internationale baha'ie et beaucoup de ses bureaux locaux et nationaux ont largement pris part à l'ensemble des préparatifs de la Conférence des Nations Unies sur l'environnement et le développement (le Sommet de la Terre). Près d'un million de déclarations et de documents de réflexion publiés par la Communauté Internationale baha'ie sur les questions d'environnement et de développement ont été distribués dans le monde en plusieurs langues. Les communautés baha'ies qui ont pris activement part à cette préparation historique ont travaillé en collaboration avec leurs gouvernements et les organisations de la société civile. Par là-même occasion, de nombreux baha'is ont été mieux informés sur les questions traitées par le Sommet de la Terre et beaucoup plus conscients des enjeux.

- La Communauté internationale baha'ie, en collaboration avec d'autres organisations, a organisé deux rassemblements de la "World Forestry Charter" (Charte mondiale forestière), l'un en 1989 et l'autre en 1994. Les premières réunions de la World Forestry Charter avaient réunie des diplomates à la Cour de St James dans les années 1940, 1950 et 1960, pour débattre de l'état des forêts du monde. Ces rassemblements ont été convoqués à l'initiative de Richard St Barbe Baker, qui figure parmi les pionniers des écologistes planétaires, et qui a mis en œuvre dès les années 1920 une série d'ambitieux projets, dont des voyages, des activités sur le terrain, les conférences et la publication de livres - destinés à attirer l'attention du monde sur l'état de notre environnement. Le rassemblement de 1989 avait permis de commémorer le 100e anniversaire de la naissance du Dr. Baker et servi à traiter les programmes actuels de préservation des forêts. Celui de 1994 a essentiellement porté sur les principes de la forêt adoptés au Sommet de la Terre, et a permis de souligner la nécessité de considérer les forêts comme le patrimoine commun de l'humanité pour la conserver et la gérer de façon durable pour un avenir lointain.

- La Communauté internationale baha'ie est un des membres fondateurs et un des principaux adhérents de l'organisation Advocates for African Food Security: Lessening thte burden of women (défenseurs de la sécurité alimentaire en Afrique: alléger le fardeau des femmes) une coalition d'organisations formée pour sensibiliser surtout les dirigeants sur le rôle crucial des paysannes africaines dans la sécurité alimentaire du continent.

- De nombreuses communautés baha'ies travaillent aujourd'hui avec les autorités locales et les organisations de la société civile pour encourager la mise en œuvre de l'Agenda 21, ce plan d'action planétaire adopté par le Sommet de la Terre en faveur d'un développement durable. Par exemple, partout en Allemagne et au Royaume Uni, des communautés baha'ies s'adressent aux autorités locales (thème du chapitre 28 de l'Agenda 21) pour examiner comment elles pourraient promouvoir d'un commun accord le concept de citoyenneté mondiale comme fondement éthique et moral du développement. De même, au Danemark, en Suède et en Australie, des communautés baha'ies ont lancé des campagnes dans les écoles sur ce même thème.

- Les communautés baha'ies participent de plus en plus souvent aux échelons local, national et international à des conférences, des tables rondes, des commissions et des collectifs, dont beaucoup sont liées avec les grands rassemblements des Nations Unies. Les baha'is ont aussi pris largement part au processus du Sommet de la Terre, à la Conférence mondiale sur le développement durable des petits Etats insulaires en développement, au Forum global 1994, à la Conférence internationale sur la population et le développement, au Sommet mondial pour le développement social, et à la Commission pour un développement durable.

Lieux saints et jardins baha'is

Les lieux saints et les Maisons d'adoration baha'ies sont réputés dans le monde entier pour la beauté exquise de leurs jardins. Les jardins du Centre mondial baha'i, si chers aux pèlerins baha'is qui les considèrent comme des hâves de rajeunissement spirituel, attirent aussi un grand nombre de touristes de tous les coins du globe. Leur beauté et leur tranquillité incite à un profond respect pour le monde de la nature. La métaphore sur la nature que l'on retrouve partout dans les écrits baha'is trouve dans ces jardins une expression très concrète et pourtant bien sublime.

Les centres administratifs et spirituels du monde baha'i se trouvent unis en un même lieu et entourés de magnifiques jardins, pittoresque. En fait, c'est cette image qui incite à réfléchir à l'idée que le développement spirituel, l'administration des affaires communautaires et le respect de la nature sont des éléments inséparables de tous les programmes de promotion du bien-être de l'humanité, en vue de l'édification d'une civilisation mondiale durable.

Des jeunes bénévoles venus des quatre coins de la planète travaillent dans les jardins baha'is et offrent ainsi une année de service au Centre mondial. Beaucoup d'entre eux acquièrent non seulement un sens plus profond de respect pour la nature, mais retournent dans leurs communautés avec la ferme et durable volonté de la préserver.

III. Initiatives baha'ies en matière de conservation et de développement durable : perspectives d'avenir

Le développement implique pour les baha'is, une cohérence dynamique entre les exigences matérielles et spirituelles de la vie sur terre. L'approche baha'ie du développement est systématique et cherche à harmoniser les concepts apparemment contradictoires de mondialisation et de décentralisation. Une direction d'ensemble et des principes directeurs aux niveaux international et souvent national contribuent à conférer à toutes les activités de développement une dimension et une vocation mondiales. Parallèlement, les programmes et activités en cours proviennent en grande partie d'initiatives individuelles ou communautaires, dépendent de mécanismes collectifs de prise de décision et se fondent sur le principe de la participation universelle. Ils sont par conséquent à même de répondre aux besoins, aux conditions et aux aspirations de la société locale ou nationale. Cette approche empêche toute projection détaillée des programmes et projets communautaires dans les années à venir. Il est néanmoins possible d'indiquer les grandes lignes des activités futures de développement.

Dans les toutes prochaines années, la communauté mondiale baha'ie élargira sans aucun doute la portée et l'éventail de ses initiatives de conservation et de développement durable dans les domaines d'action déjà établis, par exemple:

- l'éducation et la formation en matière de conservation;

- la conception de projets, individuels et communautaires, de protection de l'environnement et de sa remise en état.

- l'utilisation de diverses formes d'art pour inciter à un engagement actif en faveur de la protection de l'environnement et du développement;

- les activités de promotion du développement durable aux échelons local, national et international.

L'extension en cours des jardins du Centre mondial baha'i, dont la construction de terrasses allant du pied au sommet du Mont Carmel, accentuera la grandeur et la majesté de ce point central du monde baha'i tout en offrant un cadre étendu au respect de la nature et la volonté de la soigner et de la protéger. De même, les terrains entourant les propriétés baha'ies, y compris les Maisons d'adoration, continueront de faire l'objet d'embellissements, source d'inspiration pour ceux qui visitent ces lieux.

Le monde baha'i intensifiera ses efforts en vue d'appliquer les principes spirituels d'unité, de justice, de solidarité et de modération aux défis politiques, sociaux, technologiques et économiques d'aujourd'hui. Il s'engagera de plus en plus dans la collaboration avec des individus et des groupes animés des mêmes sentiments.

Baha'u'llah, Extraits des Ecrits de Baha'u'llah, Bruxelles, Maison d'Editions Baha'ies, 1979, section CXVII, p. 164
Baha'u'llah, Les Tablettes de Baha'u'llah révélées après le Kitáb-i-Aqdas, Bruxelles, Maison d'Editions Baha'ies, 1994, 1e éd., p.148
Extrait traduit de Prayers and Meditation by Baha'u'llah, Wilmette, Baha'i Publishing Trust, 1987, p. 272, voir aussi La conservation des ressources terrestres, compilation, Bruxelles, Maison d'Editions Baha'ies, p.7
Abdu'l-Bahá, Sélections des écrits d'Abdu'l-Bahá, Bruxelles, Maison d'éditions baha'ies, section 138, p. 158
Abdu'l-Bahá, Sélections des écrits d'Abdu'l-Bahá, Bruxelles, Maison d'éditions baha'ies, section 138, p. 158
Abdu'l-Bahá, Sélections des écrits d'Abdu'l-Bahá, Bruxelles, Maison d'éditions baha'ies, section 137, p. 157
Abdu'l-Bahá, tiré d'une tablette non précédemment traduite.
Abdu'l-Bahá, tiré d'une tablette non précédemment traduite.
Abdu'l-Bahá, Les Leçons de Saint Jean D'Acre, Bruxelles, Maison d'éditions baha'ies.
Abdu'l-Bahá, Sélections des écrits d'Abdu'l-Bahá, Bruxelles, Maison d'éditions baha'ies, section 225, p. 289
Le secrétaire de Shoghi Effendi, extrait d'une lettre du 17 février 1933 à un croyant
Extrait traduit de The Promulgation of Universal Peace: Talks delivered by Abdu'l-Baha during His visit go the United States and Canada in 1912, Wilmette, Baha'i Publishing Trust, 1982, p. 31, voir aussi La conservation des ressources terrestres, compilation, Bruxelles, Maison d'Editions Baha'ies, p.23.
Abdu'l-Baha, The Secret of Divine Civilization, Wilmette, Baha'i Publishing Trust, 1983, p. 16, traduction libre.
Baha'u'llah, Extraits des Ecrits de Baha'u'llah, Bruxelles, Maison d'éditions baha'ies, 1979, section CLXIII, p. 225
Baha'u'llah, Epistle To the Son of the Wolf, (revised edition) Wimette, Baha'i Publishing Trust, 1979, p. 44, traduction libre.
Abdu'l-Bahá, Sélections des écrits d'Abdu'l-Bahá, Bruxelles, Maison d'éditions baha'ies, section 225, p. 291
Shoghi Effendi, The World Order of Baha'u'llah - Selected Letters, Wilmette, Baha'i Publishing Trust, 1974 (revised edition). p.42-43, traduction libre.
Shoghi Effendi, The World Order of Baha'u'llah - Selected Letters, p. 43, traduction libre.
Shoghi Effendi, extrait d'un télégramme du 23 mai 1951 adressé au "New Earth Luncheon, London, UK., voir aussi voir aussi La conservation des ressources terrestres, compilation, Bruxelles, Maison d'éditions baha'ies, p.22

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The Declaration and Programme of Action for Social Development

The Declaration and Programme of Action are the two major documents produced by the World Summit for Social Development. The following is a summary of those two documents with excerpts prepared by the Baha'i International Community Office of the Environment and distributed to Baha'i communities throughout the world.

Vienna, Austria—17 March 1995

The Declaration and Programme of Action are the two major documents produced by the World Summit for Social Development. They were signed by most of the nations that attended the Summit - in many cases, it was the Head of State or Government who signed.

The Declaration and Programme of Action are important not only for many of the concepts and programmatic recommendations they contain, but also because various ideas they put forward will eventually become part of international law through the practice of states and through referral to them in bilateral and multilateral agreements. These documents focus on the three major goals the Summit set for itself: "to eradicate poverty, to enhance productive employment and reduce unemployment, and to foster social integration."

The Declaration and Programme of Action are interdependent and, for all practical purposes, can be viewed as one document. The Programme of Action "outlines policies, actions and measures to implement the principles and fulfill the commitments enunciated in the Declaration adopted by the World Summit for Social Development."

There are many notable ideas put forward in these documents, including the need of ethics and values in "promoting responsibility, solidarity and a strengthened civil society" and for preventing "all forms of corruption and exploitation of individuals, families and groups;" the understanding that development encompasses both the "material and spiritual needs of individuals, their families and communities;" the critical role of the family in social integration; the importance of real participation by non-governmental organizations (NGOs) and other institutions of civil society "in the formulation and implementation of decisions determining the functioning and well-being of our societies," including the crafting of national strategies/action-plans; the need for equality, equity and partnership between women and men; support for "indigenous people in their pursuit of economic and social development;" the contribution of profit sharing to development; agreement on the goal of eradicating poverty (a first in UN history); recognition that consumption and production patterns are the major contributors to environmental degradation; commitment to ensure that structural adjustment programmes include social goals; the call for "cooperation and interaction among government, the private sector and civil society;" the understanding that "[p]roductive work and employment are central elements of development as well as decisive elements of human identity;" recognition that "[s]ocial integration ... encompasses all aspects of social development and all policies;" and various proposals for educational programmes and media campaigns to promote social integration and social development.

The following excerpts from The Declaration and Programme of Action are intended to give an indication of the general subject material these historic documents contain. The numbering and wording of the excerpts are based on the final documents as they appeared at the closing of the Summit on 12 March 1995.

The Declaration

The Declaration is divided into a Preamble and three sections:

Current social situation and reasons for convening the Summit;
Principles and goals; and,
Commitments (ten).

It is written from the perspective and voice of the Heads of State and Government.

The following are some of the salient points from the Declaration.

Preamble

3. "We acknowledge that our societies must respond more effectively to the material and spiritual needs of individuals, their families and the communities in which they live throughout our diverse countries and regions."

5. "... social development and social justice are indispensable for the achievement and maintenance of peace and security within and among our nations."

6. "... broad-based and sustained economic growth in the context of sustainable development is necessary to sustain social development and social justice."

7. "We recognize, therefore, that social development is central to the needs and aspirations of people throughout the world and to the responsibilities of Governments and all sectors of civil society... and ... that social and economic development cannot be secured in a sustainable way without the full participation of women and that equality and equity between women and men is a priority for the international community and as such must be at the centre of economic and social development."

9. "... so that all men and women ... may exercise the rights, utilize the resources and share the responsibilities that enable them to lead satisfying lives and to contribute to the well-being of their families, their communities and humankind."

Current social situation and reasons for convening the Summit

15 d). "The major cause of the continued deterioration of the global environment is the unsustainable pattern of consumption and production, particularly in industrialized countries, which is a matter of grave concern, aggravating poverty and imbalances."

20. "The goals and objectives of social development require continuous efforts to reduce and eliminate major sources of social distress and instability for the family and for society ... Among these conditions are chronic hunger, malnutrition, illicit drug problems, organized crime, corruption, foreign occupation, armed conflicts, illicit arms trafficking, terrorism, intolerance and incitement to racial, ethnic, religious and other hatreds, xenophobia, and endemic, communicable and chronic diseases."

21. "... the negative impact on development of excessive military expenditures, arms trade and investment for arms production and acquisition..."

Principles and goals

25. "We Heads of State and Government are committed to a political, economic, ethical and spiritual vision for social development based on human dignity, human rights, equality, respect, peace, democracy, mutual responsibility and cooperation, and full respect for the various religious, and ethical values and cultural backgrounds of people. Accordingly, we will give the highest priority in national, regional and international policies and actions to the promotion of social progress, justice and the betterment of the human condition, based on full participation by all."

26 j). "Promote universal respect for, and observance and protection of, all human rights and fundamental freedoms for all, including the right to development; promote the effective exercise of rights and the discharge of responsibilities at all levels of society; promote equality and equity between women and men; protect the rights of children and youth; and promote the strengthening of social integration and civil society;"

26 m). "Recognize and support indigenous people in their pursuit of economic and social development with full respect for their identity, traditions, forms of social organization and cultural values;"

26 o). ".... Empowerment requires the full participation of people in the formulation, implementation and evaluation of decisions determining the functioning and well-being of our societies;"

27. "We invite all people to express their personal commitment to enhancing the human condition through concrete actions in their own fields of activities and through assuming specific civic responsibilities."

Commitments

The ten commitments in this section focus on

an enabling economic, political, social, cultural and legal environment for social development;
the goal of eradicating poverty;
the goal of full employment;
the promotion of social integration;
the achievement of equality and equity between women and men;
education;
accelerating the economic, social and human resource development of Africa and the least developed countries;
ensuring that structural adjustment programmes include social goals;
increasing significantly and/or utilizing more efficiently resources allocated to social development; and,
an improved and strengthened framework for international, regional and subregional cooperation for social development.

Commitment 1:

(a) "Provide a stable legal framework... which includes and promotes equality and equity between women and men, full respect for all human rights and fundamental freedoms and the rule of law, access to justice, elimination of all forms of discrimination, transparent and accountable governance and administration and the encouragement of partnership with free and representative organizations of civil society;"

(d) "Reinforce peace by promoting tolerance, non-violence and respect for diversity, and by settling of dispute by peaceful means;"

Commitment 2:

"We commit ourselves to the goal of eradicating poverty in the world..."

Commitment 3:

"We commit ourselves to promoting the goal of full employment..."

Commitment 4:

"We commit ourselves to promoting social integration by fostering societies that are stable, safe and just and based on the promotion and protection of all human rights, and on non-discrimination, tolerance, respect for diversity, equality of opportunity, solidarity, security and participation of all people..."

(a)"Promote respect for democracy, the rule of law, pluralism and diversity, tolerance and responsibility, non-violence and solidarity by encouraging educational systems and communication media and local communities and organizations to raise people's understanding and awareness of all aspects of social integration;"

(b)"Formulate or strengthen policies and strategies geared to the elimination of discrimination in all its forms and the achievement of social integration based on equality and respect for human dignity;"

(e) "Formulate or strengthen measures to ensure respect for, and protection of, the human rights of migrants, migrant workers and their families, to eliminate the increasing acts of racism and xenophobia ... and to promote greater harmony and tolerance in all societies;"

(k) "Strengthen institutions that enhance social integration, recognizing the central role of the family..."

Commitment 5:

"We commit ourselves to promoting full respect for human dignity and to achieving equality and equity between women and men, and to recognizing and enhancing the participation and leadership roles of women in political, civil, economic, social and cultural life and in development."

(g) "Promote equal partnership between women and men in family and community life and society...."

Commitment 6:

"We commit ourselves to promoting and attaining the goals of universal and equitable access to quality education ..."

b) "Emphasize lifelong learning .... to ensure that people of all ages are provided with useful knowledge, reasoning ability, skills and ethical and social values required to develop their full capacities .... In this regard, women and girls should be considered a priority group;"

j) "Develop broad-based education programmes that promote and strengthen respect for all human rights and fundamental freedoms, including the right to development, promote the values of tolerance, responsibility and respect for the diversity and rights of others, and provide training in peaceful conflict resolution, in recognition of the United Nations Decade for Human Rights Education (1995 - 2005);"

k) "... strengthen partnerships among Governments, non-governmental organizations, the private sector, local communities, religious groups and families to achieve the goal of education for all;"

r) "Promote ... awareness of unsustainable patterns of consumption and production."

t) "Recognize the importance of the cultural dimension of development to ensure respect for cultural diversity and that of our common human cultural heritage. Creativity should be recognized and promoted;"

Commitment 7

"We commit ourselves to accelerating the economic, social and human resource development of Africa and the least developed countries."

Commitment 8:

"We commit ourselves to ensuring that when structural adjustment programmes are agreed to, they include social development goals, in particular eradicating poverty, promoting full and productive employment and enhancing social integration."

Commitment 9:

"We commit ourselves to increase significantly and/or utilize more efficiently the resources allocated to social development in order to achieve the goals of the Summit..."

(g) "... through the appropriate reduction of excessive military expenditures, including global military expenditures and arms trade, and investments for arms production and acquisition ..."

Commitment 10:

"We commit ourselves to an improved and strengthened framework for international, regional and subregional cooperation for social development ..."

The Programme of Action

The Programme of Action "outlines policies, actions and measures to implement the principles and fulfill the commitments enunciated in the Declaration adopted by the World Summit for Social Development."

It is divided into a Preamble and five Chapters:

An Enabling Environment for Social Development;
Eradication of Poverty;
The Expansion of Productive Employment and the Reduction of Unemployment;
Social Integration;
and, Implementation and Follow-up.

Each chapter contains two major sections, "Basis for Action" and "Objectives, and Actions."

The following are some of the salient points from the Programme of Action.

Preamble

2. "Actions ... to eradicate poverty, to enhance productive employment and reduce unemployment, and to foster social integration. All the recommended actions are linked, either in the requirements for their design, including the participation of all concerned, or in their consequences for the various facets of the human condition. Policies to eradicate poverty and reduce disparities and combat social exclusion require the creation of employment opportunities and would be incomplete and ineffective without measures to eliminate discrimination and promote participation and harmonious social relationships among groups and nations.... Social integration, or the capacity of people to live together with full respect for the dignity of each individual, the common good, pluralism and diversity, non-violence and solidarity, as well as their ability to participate in social, cultural, economic and political life, encompasses all aspects of social development and all policies.... It also calls for the full involvement of both the State and civil society."

3. "The special importance of the Programme of Action lies in its integrated approach and its attempt to combine many different actions for poverty eradication, employment creation and social integration in coherent national and international strategies for social development... The outcomes of relevant international conferences should also be duly taken into account in the implementation of the present Programme of Action."

Chapter I. An Enabling Environment for Social Development

4. "Social development is inseparable from the cultural, ecological, economic, political and spiritual environment in which it takes place. It cannot be pursued as a sectorial initiative. Social development is also clearly linked to the development of peace, freedom, stability and security, both nationally and internationally. To promote social development requires an orientation of values, objectives and priorities towards the well-being of all and the strengthening and promotion of conducive institutions and policies. Human dignity, all human rights and fundamental freedoms, equality, equity and social justice constitute the fundamental values of all societies."

5. "The economies and societies of the world are becoming increasingly interdependent."

6. "Economic... growth should promote equity and social justice, tolerance, responsibility and involvement."

7. "The ultimate goal of social development is to improve and enhance the quality of life of all people. It requires democratic institutions, respect for all human rights and fundamental freedoms, increased and equal economic opportunities, the rule of law, promotion of respect for cultural diversity and rights of persons belonging to minorities and an active involvement of the civil society. Empowerment and participation are essential for democracy, harmony and social development... Gender equality and equity and the full participation of women in all economic, social and political activities is essential... an equitable partnership between men and women ... involving men's full responsibility in family life. It is necessary to change the prevailing social paradigm of gender to usher in a new generation of women and men working together to create a more humane world order."

8. "Broad based participation and involvement of civil society in the formulation and implementation of decisions determining the functioning and well-being of our societies... Public policies that seek to overcome socially divisive disparities and that respect pluralism and diversity... A supportive and stable political and legal framework that promotes the mutually reinforcing relationship between democracy, development and all human rights and fundamental freedoms; Political and social processes that avoid exclusion while respecting pluralism and diversity, including religious and cultural diversity; a strengthened role for the family... Increased solidarity, partnership and cooperation at all levels..."

9 j). "Ensuring that, in accordance with Agenda 21 ... respects the need to protect the environment and the interests of future generations..."

10 c). "Changing unsustainable consumption and production patterns, taking into account that the major cause of the continued deterioration of the global environment is the unsustainable pattern of consumption and production, particularly in industrialized countries, which is a matter of grave concern, aggravating poverty and imbalances..."

13 a). "Enacting rules and regulations and creating a moral and ethical climate that prevents all forms of corruption and exploitation of individuals, families and groups;"

13 b). "Promoting fair competition and ethical responsibility in business activities and enhancing cooperation and interaction among Government, the private sector and civil society;"

14 b). "Ensuring the rule of law and democracy and the existence of rules and processes to create transparency and accountability for all public and private institutions and to prevent and combat all forms of corruption, sustained through education and the development of attitudes and values promoting responsibility, solidarity and a strengthened civil society;"

14 c). "Eliminating all forms of discrimination, while developing and encouraging educational programmes and media campaigns to that end;"

14 i). "Ensuring full involvement and participation of women at all levels in the decision-making and implementation process, and in the economic and political mechanisms through which policies are formulated and implemented;"

15 a). "Encouraging ratification of existing international human rights conventions that have not been ratified; and implementing the provisions of conventions and covenants that have been ratified;"

15 j). "Strengthening the ability of civil society and the community to participate actively in the planning, decision-making and implementation of social development programmes, by education and access to resources;"

16 a). "Strengthening the educational system at all levels, as well as other means of acquiring skills and knowledge, and ensuring universal access to basic education and lifelong educational opportunities..."

16 b). "Raising public awareness and promoting gender- sensitivity education to eliminate all obstacles to full gender equality and equity;"

16 c). "Enabling and encouraging access by all to a wide range of information and opinion on matters of general interest through the mass media and other means;"

16 d). "Encouraging education systems and ... communication media to raise people's understanding and awareness of all aspects of social integration, including gender sensitivity, non-violence, tolerance and solidarity and respect for the diversity of cultures and interests, and to discourage the exhibition of pornography and the gratuitous depiction of explicit violence and cruelty in the media;"

Chapter II. Eradication of Poverty

20. "There is general agreement that persistent widespread poverty, as well as serious social and gender inequities, have significant influences on, and are in turn influenced by, demographic parameters such as population growth, structure and distribution. There is also general agreement that unsustainable consumption and production patterns are contributing to the unsustainable use of natural resources and environmental degradation, as well as to the reinforcement of social inequities and poverty, with the above-mentioned consequences for demographic parameters."

28, 28 a). "People living in poverty and their organizations should be empowered by: a) Involving them fully in the setting of targets and in the design, implementation, monitoring and assessment of national strategies and programmes for poverty eradication and community-based development..."

39 d). "Taking the necessary legislative, administrative, social and educational measures to protect and promote the rights of the child, with particular attention to the girl child;"

Chapter III. The expansion of Productive Employment and the Reduction of Unemployment

42. "Productive work and employment are central elements of development as well as decisive elements of human identity."

47. "Placing the creation of employment at the centre of national strategies and policies, with the full participation of employers and trade unions and other parts of civil society;"

52 b). "Introducing new and revitalized partnerships between education and other government departments, including labour, and communications and partnerships between Governments and non-governmental organizations, the private sector, local communities, religious groups and families;"

54 f). "... to consider ways and means for enhancing the sharing of workers in the profits of enterprises and promoting cooperation between workers and employers in the decisions of enterprises."

56 e). "Encouraging men to take an active part in all areas of family and household responsibilities, including the sharing of child-rearing and housework."

Chapter IV. Social Integration

66. "The aim of social integration is to create 'a society for all', where every individual, each with rights and responsibilities, has an active role to play. Such an inclusive society must be based upon respect for all human rights and fundamental freedoms, cultural and religious diversity, social justice and the special needs of vulnerable and disadvantaged groups, democratic participation and the rule of law."

67. "... an expanded notion of collective responsibility for all members of a society;"

69. "... to foster social cohesion while recognizing, protecting and valuing diversity."

70. "There is therefore an urgent need for... Strengthen the participation and involvement of civil society in the formulation, implementation and evaluation of decisions determining the functioning and well-being of their societies; Maintenance of social stability and promotion of social justice and progress; Promotion of non-discrimination, tolerance and mutual respect for and value of diversity; Equity and equality of opportunity and social mobility; Gender equality and equity and empowerment of women... Promoting the principle of caring for each other's well- being and fostering the spirit of mutual support, within the context of human rights education... the negative effect of excessive military expenditures, trade in arms, especially of those arms that are particularly injurious or have indiscriminate effects, and an excessive investment for arms production and acquisition should be recognized and addressed. Similarly, the need to combat illicit arms trafficking, violence, crime, the production, use and trafficking of illicit drugs, and trafficking in women and children; should be recognized;"

71 i). "Encouraging the ratification, the avoidance as far as possible of the resort to reservations and the implementation of international human rights instruments aiming to eliminate barriers to the full enjoyment of all human rights."

72 b) "Enabling institutions of civil society ... to participate in the formulation, on a consultative basis, implementation and evaluation of policies related to social development;"

73, 73 a, b, d, h, i, k) "Eliminating discrimination and promoting tolerance and mutual respect for and the value of diversity at the national and international levels requires:
a) Enacting and implementing appropriate laws and other regulations to combat racism, racial discrimination, religious intolerance in all its various forms, xenophobia and all forms of discrimination in all walks of life in societies;
b) Encouraging the early ratification of, and considering the removal or limitation of reservations to and the implementation of international instruments, including the International Convention on the Elimination of All Forms of Racial Discrimination and the Convention on the Elimination of All Forms of Discrimination against Women...
h) Setting an example through State institutions and the educational system to promote and protect respect for freedom of expression; democracy; political pluralism; diversity of heritage, cultures and values; religious tolerance and principles; and the national traditions on which a country has been built;
i) recognizing that the languages spoken or used in the world should be respected and protected...
k) Encouraging independent communication media that promote people's understanding and awareness of all aspects of social integration with full respect for freedom of information and expression."

77 b). "... Governments of receiving countries must ensure the protection of migrants and their families, giving priority to programmes and strategies that combat religious intolerance, racism, ethnocentrism, xenophobia and gender discrimination, and that generate the necessary public sensitivity in that regard;"

77 d). "Governments should encourage interracial harmony and cross-cultural understanding through educational programmes, where appropriate, including alternative dispute resolution and conflict prevention training in schools."

80. "The family is the basic unit of society and as such should be strengthened. It is entitled to receive comprehensive protection and support... Marriage must be entered into with the free consent of the intending spouses, and husband and wife should be equal partners."

81 b). "Ensuring opportunities for family members to understand and meet their social responsibilities;"

81 c). "Promoting mutual respect, tolerance and cooperation within the family and within society;"

81 d). "Promoting equal partnership between women and men in the family."

Chapter V. Implementation and Follow-up

82. Nothing short of a renewed and massive political will at the national and international levels to invest in people and their well-being will achieve the objectives of social development... At all levels of implementation, the crucial and essential requirements are: The promotion and protection of all human rights and fundamental freedoms, the support for democratic institutions and the empowerment of women... Partnership involving States, local authorities, non-governmental organizations, especially voluntary organizations, other major groups as defined in Agenda 21, the media, families and individuals... empowerment of people, who are to be assisted so that they fully participate in setting goals, designing programs, implementing activities and evaluating performance; Efforts to mobilize new and additional financial resources ... in a way that ... uses all available funding sources and mechanisms, inter alia, multilateral, bilateral and private sources, including on concessional and grant terms; Solidarity, extending the concept of partnership and a moral imperative of mutual respect and concern among individuals, communities and nations."

83 -- chapeau. "National strategies, evaluations and reviews"

83 h). "Developing quantitative and qualitative indicators of social development, including, where possible, disaggregation by gender, to assess poverty, employment, social integration and other social factors, to monitor the impact of social policies and programmes, and to find ways to improve the effectiveness of policies and programmes and introduce new programmes;"

83 i). "Strengthening implementation and monitoring mechanisms, including arrangements for the participation of civil society in policy-making and implementation and collaboration with international organizations;"

85 b). "Establishing legislative and regulatory frameworks, institutional arrangements and consultative mechanisms for involving such organizations in the design, implementation and evaluation of social development strategies and programmes;"

86 g). "Encouraging educational institutions, the media and other sources of public information and opinion to give special prominence to the challenges of social development and to facilitate widespread and well-informed debate about social policies throughout the community."

90. "Substantial debt reduction is needed to enable developing countries to implement the Declaration and the Programme of Action."

93. "... to consider new and innovative ideas for generating funds and to offer for this purpose any useful suggestions."

100. "The support and the participation of major groups as defined in Agenda 21 are essential to the success of the implementation of the Programme of Action. To ensure the commitment of these groups, they must be involved in the planning, elaboration, implementation and evaluation at both the national and the international levels. To this end, mechanisms are needed to support, promote and allow their effective participation in all relevant United Nations bodies, including the mechanisms responsible for reviewing the implementation of the Programme of Action."

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The Prosperity of Humankind (Oral Statement)

Oral statement presented to the plenary of the United Nations World Summit on Social Development.

Vienna, Austria—6 March 1995

Mr. Chairperson, distinguished delegates and representatives, the Baha'i International Community welcomes the opportunity to address the Plenary of the World Summit for Social Development on the topic of the prosperity of humankind.

To an extent unimaginable a decade ago, the ideal of world peace is taking on form and substance. Obstacles that long seemed immovable have collapsed in humanity's path; apparently irreconcilable conflicts have begun to surrender to processes of consultation and resolution; a willingness to counter military aggression through unified international action is emerging. The effect has been to awaken in both the masses of humanity and many world leaders a degree of hopefulness about the future of our planet that had been nearly extinguished.

Throughout the world, immense intellectual and spiritual energies are seeking expression, energies whose gathering pressure is in direct proportion to the frustrations of recent decades. Everywhere the signs multiply that the earth's peoples yearn for an end to conflict and to the suffering and ruin from which no land is any longer immune. The effort of will required to overcome the remaining barriers that block realization of the age-old dream of global peace cannot be summoned up merely by appeals for action against the countless ills afflicting society. It must be galvanized by a vision of prosperity in the fullest sense of the term -- an awakening to the possibilities of the spiritual and material well-being of all the planet's inhabitants.

The next stage in the advancement of civilization will require a searching reexamination of the prevailing beliefs about the nature and purpose of the development process and the roles of its various protagonists. The task of creating a global development strategy that will accelerate humanity's coming-of-age constitutes a challenge to reshape fundamentally all the institutions of society. In the crafting and implementation of such a strategy, the following concepts are of critical importance.

Development policy and programs must be based on an unconditioned recognition of the oneness of humankind, a commitment to justice as the organizing principle of society, and a determination to exploit to the utmost the possibilities that a systematic dialogue between the scientific and religious genius of the race can bring to the building of human capacity.
The development process must involve the generality of humankind, members of governing institutions at all levels, persons serving in agencies of international coordination, scientists and social thinkers, all those endowed with artistic talents or with access to the media, and leaders of non-governmental organizations.
The establishment of full equality between women and men, in all departments of life and at every level of society, must be a primary aim.
While acknowledging the wide differences of individual capacity, a major goal must be to make it possible for all of the earth's inhabitants to approach on an equal basis the processes of science and technology.
At the heart of development must be a consultative process in which the individual participants strive to transcend their respective points of view, in order to function as members of a body with its own interests and goals.
Spiritual issues facing humanity must be central. For the vast majority of the world's population, the idea that human nature has a spiritual dimension -- indeed that its fundamental identity is spiritual -- is a truth requiring no demonstration.
A new "work ethic," based on a spirit of service to humanity, will be essential. To that end, training that can make it possible for the earth's inhabitants to participate in the production of wealth must be illumined by the spiritual insight that service to humankind is the purpose of both individual life and social organization.
New economic models will be required, shaped by insights that arise from a sympathetic understanding of shared experience, from viewing human beings in relation to others, and from a recognition of the centrality to social well-being of the role of the family and the community.
The principle of the oneness of humanity must be wholeheartedly embraced by those in whose hands the responsibility for decision-making rests, and its related tenets -- including the concept of world citizenship -- must be propagated through both educational systems and the media.
As the integration of humanity gains momentum, those who are selected to take collective decisions on behalf of society, will increasingly have to see all their efforts in a global perspective. Not only at the national, but also at the local level, the elected governors of human affairs should, in Bahá'u'lláh's view, consider themselves responsible for the welfare of all of humankind.
It will be necessary to create laws and institutions that are universal in both character and authority. Ultimately, the restructuring or transformation of the United Nations system will lead to the establishment of a world federation of nations with its own legislative, judicial and executive bodies.

Mr. Chairperson, distinguished delegates and representatives, these themes and others relevant to a global development strategy are elaborated in the concept paper entitled, The Prosperity of Humankind. You may have already received this document from one of the more than 200 Baha'is attending these twin historic events, or you may have seen it on the document tables throughout Bella Centre and the NGO Forum '95. We strongly urge you to obtain a copy and to give the ideas it contains serious consideration.

Over a century ago, Bahá'u'lláh issued to the peoples of the world an appeal which is of particular significance to all of us gathered here today at the World Summit for Social Development and the NGO Forum: "Be anxiously concerned," He urged, "with the needs of the age ye live in, and center your deliberations on its exigencies and requirements." "Be united in counsel, be one in thought."

Thank you.

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A Prosperidade da Humanidade

Declaração preparada pelo Escritório de Informação Pública da Comunidade Internacional Baha'i, Haifa, inicialmente distribuída; na Cúpula de Desenvolvimento Sustentável das Nações Unidas, Copenhague, Dinamarca.

Copenhagen, Denmark—3 March 1995

A uma extensão inimaginável há uma década, o ideal da paz mundial está tomando forma e substância. Obstáculos no caminho da humanidade, que há muito pareciam intransponíveis, desmoronaram; conflitos aparentemente irreconciliáveis começam a ceder lugar a processos de consulta e resolução; nasce uma disposição para fazer frente à agressão militar através da ação internacional unificada. O efeito disso tem sido fazer despertar, nas massas e em muitos líderes mundiais, um grau de esperança quanto ao futuro de nosso planeta que estava praticamente extinto.

Por todo o mundo, imensas energias intelectuais e espirituais estão buscando expressão; energias cuja concentração está em proporção direta às frustrações de décadas recentes. Por toda parte, multiplicam-se os sinais de que os povos da Terra anseiam pelo fim dos conflitos, do sofrimento e da ruína aos quais nenhum país está hoje imune. Esses impulsos emergentes por mudança devem ser aproveitados e canalizados a fim de serem superadas as barreiras remanescentes que bloqueiam a realização do antigo sonho de paz global. O esforço de vontade necessário para esta tarefa não pode ser evocado meramente por apelos à ação contra os incontáveis males que afligem a sociedade. Ele deve ser galvanizado por uma visão da prosperidade humana no mais pleno sentido da palavra -- um despertar para as possibilidades de bem-estar espiritual e material, hoje ao nosso alcance. Seus beneficiários devem ser todos os habitantes do planeta, sem nenhuma distinção e sem que se imponham quaisquer condições dissociadas dos objetivos fundamentais de tal reorganização dos assuntos humanos.

A história, até os dias de hoje, tem registrado principalmente a experiência de tribos, culturas, classes e nações. Com a unificação física do planeta neste século e o reconhecimento da interdependência de todos os que nele vivem, a história da humanidade como um só povo está por começar. O longo e vagaroso processo civilizatório do caráter humano desenvolveu-se de modo esporádico, desigual e reconhecidamente injusto quanto às vantagens materiais que proporcionava. Contudo, dotados da riqueza de toda a diversidade genética e cultural que evoluiu ao longo das eras passadas, os habitantes da Terra são hoje desafiados a recorrer à sua herança coletiva para assumir, de maneira consciente e sistemática, plena responsabilidade pelo traçado de seu futuro.

Não seria realístico imaginar que a visão do próximo estágio do avanço da civilização possa ser formulada sem um reexame minucioso das atitudes e premissas subjacentes às atuais abordagens do desenvolvimento sócio-econômico. Ao nível mais óbvio, essa reflexão terá de levar em conta questões práticas relacionadas à política, à utilização de recursos, às normas de planejamento, às metodologias de implementação e à organização. Mas, à medida que essa reflexão se aprofundar, rapidamente virão à tona questões fundamentais relacionadas com os objetivos de longo prazo que se têm em vista, as estruturas sociais exigidas, as implicações para o desenvolvimento de princípios de justiça social, bem como com a natureza e o papel do conhecimento na produção de mudanças duradouras. Na realidade, este reexame será orientado para a busca de um amplo entendimento consensual da própria natureza humana.

Dois caminhos de discussão abrem-se diretamente a todas essas questões, sejam conceituais ou práticas, e é ao longo desses dois caminhos que desejamos analisar, nas páginas seguintes, o tema de uma estratégia de desenvolvimento global. O primeiro caminho é a análise das crenças predominantes sobre a natureza e o propósito do processo de desenvolvimento; o segundo, os papéis nele atribuídos aos vários protagonistas.

As premissas que direcionam a maior parte do atual planejamento desenvolvimentista são essencialmente materialistas. Ou seja, o propósito do desenvolvimento é definido em termos do cultivo bem-sucedido, em todas as sociedades, daqueles meios para a conquista de prosperidade material que, através de tentativa e erro, veio a caracterizar certas regiões do globo. Modificações no discurso desenvolvimentista sem dúvida ocorrem, conciliando diferenças culturais e políticas e respondendo aos alarmantes perigos apresentados pela degradação do meio ambiente. Contudo, em sua essência, as premissas materialistas subjacentes permanecem inalteradas.

À medida que o século XX se aproxima de seu final, não é mais possível mantermos a crença de que essa abordagem do desenvolvimento sócio-econômico, nascida de uma concepção materialista da vida, seja capaz de atender às necessidades da espécie humana. As previsões otimistas sobre as mudanças que esse tipo de desenvolvimento iria gerar desvaneceram-se no abismo cada vez maior que separa os padrões de vida de uma minoria, pequena e relativamente decrescente, da pobreza experimentada pela vasta maioria da população do nosso planeta.

Esta crise econômica sem precedentes, juntamente com o colapso social que ela ajudou a gerar, reflete um profundo equívoco conceitual sobre a própria natureza humana. Pois os níveis de resposta evocados nos seres humanos pelos estímulos da ordem predominante não são apenas inadequados, mas também quase irrelevantes diante dos acontecimentos mundiais. Está demonstrado que, a menos que o desenvolvimento social encontre um propósito além da simples melhoria das condições materiais, ele fracassará em alcançar até mesmo essas metas. Tal propósito deve ser buscado nas dimensões espirituais da vida e na motivação que transcende um panorama econômico em constante mutação e a divisão artificial das sociedades humanas em desenvolvidas e subdesenvolvidas.

À medida que o propósito do desenvolvimento vai sendo redefinido, toma-se necessário lançarmos também um novo olhar às premissas sobre os papéis adequados a serem desempenhados pelos protagonistas do processo. O papel crucial do governo, em qualquer nível, não requer discussão. Contudo, as gerações futuras terão imensa dificuldade para compreender como foi possível que, numa época que rendia tributos a uma filosofia igualitária e a princípios democráticos, o planejamento desenvolvimentista visse as massas humanas como simples repositórios dos benefícios da ajuda e do treinamento. Embora reconhecendo a participação como um princípio, deixa-se para a grande maioria da população do mundo uma liberdade decisória que, no melhor dos casos, só envolve assuntos secundários e se limita a uma gama de escolhas formuladas por órgãos inacessíveis a esses povos e determinadas por objetivos freqüentemente irreconciliáveis com a sua percepção da realidade.

Essa abordagem é até mesmo endossada, implícita quando não explicitamente, pelas religiões estabelecidas. Onerado por tradições paternalistas, o pensamento religioso predominante parece ser incapaz de traduzir sua fé nas dimensões espirituais da natureza humana numa confiança na capacidade coletiva da humanidade para transcender as condições materiais.

Essa atitude perde de vista o significado daquele que talvez seja o mais importante fenômeno social dos nossos tempos. Se é verdade que os governos do mundo estão empenhados através do sistema da O.N.U. em construir uma nova ordem global, então é igualmente verdade que os povos do mundo estão galvanizados por essa mesma visão. A resposta dos povos do mundo assumiu a forma de um súbito desabrochar de incontáveis movimentos e organizações de mudança social aos níveis local, regional e internacional. Direitos humanos, progresso da mulher, requisitos sociais para um desenvolvimento econômico auto-sustentado, superação dos preconceitos, educação moral das crianças, alfabetização, cuidados básicos de saúde e uma infinidade de outras considerações vitais exigem a defesa urgente de organizações apoiadas por um número crescente de pessoas em todas as partes do globo.

Essa resposta dos povos do mundo às clamorosas necessidades da nossa época fazem eco ao apelo lançado por Bahá'u'lláh há mais de cem anos: "Considerai ansiosamente as necessidades da época em que viveis e concentrai vossas deliberações sobre suas exigências e requisitos." A transformação do modo como muitas pessoas comuns estão começando a ver por si mesmas -- mudança esta que, na perspectiva da história da civilização, é dramaticamente abrupta -- levanta algumas questões fundamentais sobre o papel atribuído à humanidade em geral no planejamento do futuro do nosso planeta.

I

O alicerce de uma estrategia capaz de levar a população do inundo a assumir responsabilidade por seu destino coletivo deve ser a consciência da unidade da humanidade. Enganosamente simples no discurso popular, o conceito de que a humanidade constitui um único povo apresenta desafios fundamentais para o modo como a maioria das instituições da sociedade contemporânea cumprem suas funções. Quer sob a forma da estrutura antagonística dos governos civis, ou do princípio defensivo que rege grande parte do Direito Civil, ou da glorificação da luta de classes e entre outros grupos sociais, ou do espírito competitivo que domina uma parte tão grande da vida moderna, o conflito é aceito como a mola-mestre da interação humana. Ele representa, além disso, uma outra expressão, na organização social, da interpretação materialista da vida que se consolidou progressivamente no decorrer dos dois últimos séculos.

Em carta dirigida à rainha Vitória há mais de um século, e empregando uma analogia que aponta para o único modelo que contém uma promessa convincente para a organização de uma sociedade planetária, Bahá'u'lláh comparou o mundo ao corpo humano. Na verdade, no mundo dos fenômenos não existe outro modelo aceitável ao qual possamos olhar. A sociedade humana não é composta de uma massa de simples células diferenciadas e sim de associações de indivíduos, cada um dos quais dotado de inteligência e vontade; no entanto, os modos de funcionamento que caracterizam a natureza biológica do homem ilustram os princípios fundamentais da vida. O principal deles é o da unidade na diversidade. Paradoxalmente, é precisamente a totalidade e complexidade da ordem que constitui o corpo humano -- e a perfeita integração das células do corpo a essa ordem -- que permite a plena realização das capacidades distintivas inerentes a cada um desses elementos componentes. Nenhuma célula vive separada do corpo, seja contribuindo para o seu funcionamento, seja derivando sua parte do bem-estar do todo. O bem-estar físico assim alcançado encontra seu propósito quando torna possível a expressão da consciência humana; ou seja, o propósito do desenvolvimento biológico transcende a mera existência do corpo e de suas partes.

O que é verdade para a vida do indivíduo encontra paralelos na sociedade humana. A espécie humana é um todo orgânico, o coroamento do processo evolucionário. O fato de a consciência humana necessariamente funcionar através de uma infinita diversidade de idéias e motivações individuais não nega, de modo algum, sua unidade essencial. Por certo, é precisamente essa diversidade inerente que faz a distinção entre a unidade e a homogeneidade ou uniformidade. O que os povos do mundo estão hoje experimentando, afirmou Bahá'u'lláh, é a sua entrada coletiva na maioridade, e é através dessa emergente maturidade da raça humana que o princípio da unidade na diversidade irá encontrar sua plena expressão. A partir de seus primeiros passos no sentido da consolidação da vida familiar, o processo de organização social foi passando sucessivamente das estruturas simples do clã e da tribo, para múltiplas formas de sociedade urbana, chegando afinal à emergência do Estado Nacional -- cada um desses estágios revelando uma riqueza de novas oportunidades para o exercício das aptidões humanas.

Está bem claro que o avanço da espécie não ocorreu às custas da individualidade humana. À medida que aumentava o nível de organização social, expandia-se, na mesma proporção, o campo de ação para a expressão das capacidades latentes em cada ser humano. Uma vez que as relações entre o indivíduo e a sociedade são recíprocas, a transformação que hoje se faz necessária deve ocorrer simultaneamente no interior da consciência humana e na estrutura das instituições sociais. É nas oportunidades oferecidas por essas duas facetas do processo de mudança que uma estratégia de desenvolvimento global irá encontrar seu propósito. Neste estágio crucial da história, tal propósito deve ser o de estabelecer alicerces duradouros sobre os quais uma civilização planetária possa gradualmente tomar forma.

Lançar os fundamentos básicos para uma civilização global exige a criação de leis e instituições que sejam universais tanto em seu caráter quanto em sua autoridade. Esse esforço só poderá começar depois que o conceito da unidade da humanidade tiver sido sinceramente apreendido por aqueles em cujas mãos repousa a responsabilidade pela tomada de decisões, e quando os princípios correlatos tiverem se propagado pelos sistemas educacionais e meios de comunicação de massa. Uma vez transposto esse limiar, um processo terá sido colocado em marcha através do qual os povos do mundo serão atraídos a tarefa de formularem objetivos comuns e se comprometerem a alcançá-los. Por outro lado, somente uma reorientação tão fundamental poderá protegê-los dos antigos demônios da luta étnica e religiosa. Somente através do despertar da consciência de que constituem um único povo é que os habitantes deste planeta se tornarão capazes de se afastar dos padrões de conflito que no passado dominaram a organização social e começar a aprender os caminhos da colaboração e conciliação. "O bem-estar da humanidade", escreve Bahá'u'lláh, "e sua paz e segurança são inatingíveis a menos que e até que sua unidade seja firmemente estabelecida".

II

A justice é o único poder que pode traduzir a consciência emergente da unidade da raça humana em uma vontade coletiva através da qual as estruturas necessárias à vida comunitária global poderão ser erigidas com confiança. Uma época que vê os povos do mundo tendo acesso crescente a todos os tipos de informação e a uma diversidade de idéias irá descobrir que a justiça se afirma como o princípio governante: da organização social bem-sucedida. Com uma freqüência cada vez maior, as propostas que visam ao desenvolvimento do planeta terão de submeter-se à luz imparcial dos padrões exigidos pela justiça.

Ao nível do indivíduo, a justiça é aquela faculdade da alma humana que toma cada pessoa capaz de distinguir entre a verdade e a falsidade. Aos olhos de Deus, assegura Bahá'u'lláh, a justiça é a mais amada de todas as coisas, pois permite que cada indivíduo veja com seus próprios olhos e não através dos olhos de outros, conheça através de seu próprio conhecimento e não por intermédio do conhecimento dos seus semelhantes ou do grupo. A justiça pede imparcialidade de julgamento e eqüidade no tratamento dispensado aos outros, sendo portanto uma companheira constante, ou mesmo uma exigência, na vida cotidiana.

A nível do grupo, o respeito à justiça é a bússola indispensável para a tomada coletiva de decisões, porque ela é o único meio pelo qual pode-se alcançar uma unidade de pensamento e ação. Longe de encorajar o espírito punitivo que com tanta freqüência mascarou-se sob seu nome em épocas passadas, a justiça é a expressão prática da percepção de que, na conquista do progresso humano, os interesses do indivíduo e os da sociedade estão inseparavelmente ligados. Na medida em que a justiça se torna uma consideração orientadora das interações humanas, encoraja-se um clima de consulta que permite o exame desapaixonado das opções e a escolha adequada dos cursos de ação. Em tal atmosfera é bem menos provável que as eternas tendências à manipulação e ao sectarismo possam defletir o processo de tomada de decisões.

As implicações para o desenvolvimento sócio-econômico são profundas. Quanto à tarefa de definir o progresso, a consideração pela justiça protege-a das tentações de sacrificar o bem-estar da humanidade em geral -- e até mesmo do próprio planeta -- às vantagens que os avanços tecnológicos proporcionariam a minorias privilegiadas. Nos projetos e planejamentos, o respeito à justiça assegura que recursos limitados não serão desviados para concretizar projetos dissociados das prioridades sócio-econômicas essenciais de uma comunidade. Acima de tudo, somente os programas de desenvolvimento percebidos como capazes de atender as necessidades dos povos e dotados de um objetivo justo e eqüitativo podem esperar obter o compromisso das massas humanas de quem depende sua implementação. As qualidades humanas relevantes, tais como a honestidade, a disposição para o trabalho e o espírito de cooperação, são bem aproveitadas na realização das árduas metas coletivas quando todos os membros da sociedade -- de fato, todos os grupos componentes da sociedade -- podem confiar que estão protegidos por critérios claros e têm assegurados benefícios que se aplicam igualmente a todos.

Na raiz da discussão de uma estratégia de desenvolvimento sócio-econômico, portanto, está a questão dos direitos humanos. O delineamento dessa estratégia exige que a promoção dos direitos humanos seja leberada das amarras das falsas dicotomias que por tanto tempo a mantiveram como refém. A preocupação de que cada ser humano deve desfrutar uma liberdade de pensamento e ação conducente a seu crescimento pessoal não justifica a devoção ao culto do individualismo que tão profundamente corrompe muitas áreas da vida contemporânea. E tampouco a preocupação em assegurar o bem-estar da sociedade como um todo requer a deificação do Estado como a suposta fonte do bem-estar da humanidade. Longe disso: a história do nosso século mostra com toda clareza que essas ideologias e os programas sectários que delas se originaram têm sido, eles próprios, os principais inimigos dos interesses aos quais pretendem servir. Somente numa estrutura consultiva, possibilitada pela consciência da unidade orgânica da raça humana, podem todos os aspectos da preocupação pelos direitos humanos encontrar sua expressão legítima e criativa.

Hoje em dia, o órgão ao qual delegou-se a incumbência de criar essa estrutura e libertar a promoção dos direitos humanos daqueles que a explorariam é o sistema de instituições internacionais nascido das tragédias de duas ruinosas guerras mundiais e da experiência da crise econômica em todo o mundo. É bastante significativo que o termo direitos humanos tenha se tomado de uso geral somente após a promulgação da Carta das Nações Unidas, em 1945, e da adoção da Declaração Universal dos Direitos Humanos, três anos mais tarde. Nesses dois documentos históricos, reconheceu-se formalmente o respeito pela justiça social como um fator correlato ao estabelecimento da paz mundial. O fato de ter sido aprovada sem um único voto dissidente pela Assembléia Geral da O.N.U. conferiu à Declaração Universal dos Direitos Humanos, desde seu nascimento, uma autoridade que foi crescendo firmemente nos anos subseqüentes.

A atividade mais intimamente ligada à consciência, a qual distingue a natureza humana, é a investigação individual da realidade. A liberdade de investigar o propósito da existência e desenvolver os atributos da natureza humana, que tornam esse propósito alcançável, precisa ser protegida. Os seres humanos precisam ser livres para conhecer. O fato de tal liberdade ser freqüentemente abusada e de tal abuso ser flagrantemente encorajado por certas características da sociedade contemporânea não diminuem, de modo algum, a validade do impulso em si.

É esse notável impulso da consciência humana que provê o imperativo moral para a enunciação de muitos dos direitos consagrados na Declaração Universal e nos Acordos correlatos. Educação universal, livre trânsito, acesso à informação e oportunidade de participar da vida política são todos aspectos de seu funcionamento que exigem garantias explícitas por pai-te da comunidade internacional. O mesmo é verdadeiro quanto à liberdade de pensamento e crença, incluída aí a liberdade religiosa, bem como o direito de ter opiniões e expressá-las adequadamente.

Uma vez que o conjunto da humanidade é uno e indivisível, cada membro da raça humana nasce neste mundo como um guardião do todo. Essa custódia constitui o fundamento moral da maioria dos outros direitos -- principalmente os econômicos e sociais -- que os instrumentos da O.N.U. também estão tentando definir. A segurança da família e do lar, o direito à propriedade e o direito à privacidade estão todos implícitos nessa custódia. As obrigações por parte da comunidade estendem-se à oferta de empregos, cuidados com a saúde mental e física, previdência social, salários justos, repouso e lazer, e a mais uma infinidade de outras expectativas razoáveis por pai-te dos membros individuais da sociedade.

O princípio da custódia coletiva também cria, para cada pessoa, o direito de esperar que as condições culturais essenciais à sua identidade tenham a proteção de leis nacionais e internacionais. À semelhança do papel desempenhado pelo pool genético na vida biológica da humanidade e de seu meio ambiente, a imensa riqueza de diversidade cultural conquistada ao longo de milhares de anos é vital para o desenvolvimento sócio-econômico de uma raça que experimenta sua entrada coletiva na maioridade. Essa diversidade cultural representa uma herança que deve ter a oportunidade de produzir seus frutos numa civilização global. Por um lado, é preciso proteger as expressões culturais contra o estrangulamento causado pelas influências materialistas que hoje predominam. Por outro, as culturas devem ser capazes de interagir umas com as outras dentro de padrões de civilização em constante mutação, livres de qualquer manipulação para fins políticos sectários.

"A luz dos homens", declara Bahá'u'lláh, "é a Justiça. Não a apagueis com os ventos adversos da opressão e da tirania. O propósito da Justiça é o surgimento da unidade entre os homens. O oceano da Divina Sabedoria encapela-se nesta palavra excelsa, embora os livros do inundo não possam conter Sua significação interior".

III

Para que o conceito de direitos humanos que hoje está sendo formulado pela comunidade das nações possa ser promovido e estabelecido sob a forma de normas internacionais eficazes, exige-se uma redefinição fundamental das relações humanas. As atuais concepções sobre o que é natural e apropriado nas relações - entre os próprios seres humanos, entre eles e a natureza, entre indivíduo e sociedade, entre os membros da sociedade e suas instituições - refletem níveis de compreensão que foram alcançados pela raça humana em estágios mais primitivos e menos maduros de seu desenvolvimento. Se a humanidade está realmente entrando na maioridade, se todos os habitantes do planeta constituem um único povo, se a justiça deve ser o princípio governante da organização social, então as concepções existentes, nascidas da ignorância dessas realidades emergentes, precisam ser repensadas.

O movimento nessa direção mal se iniciou. Ao desdobrar-se, ele levará a uma nova compreensão da natureza da família e dos direitos e responsabilidades de cada um de seus membros. Irá transformar por completo o papel da mulher em todos os níveis da sociedade. Seus efeitos, no sentido de reordenar a relação das pessoas com o trabalho a que se dedicam e sua compreensão do lugar que a atividade econômica ocupa em suas vidas, serão extraordinários. Ele ocasionará mudanças de longo alcance na governança dos assuntos humanos e nas instituições criadas para executá-la. Através de sua influência, a atividade das organizações não-governamentais, que proliferam com rapidez, será cada vez mais racionalizada. Ele irá assegurar a criação de uma legislação impositiva que protegerá tanto o meio ambiente quanto as necessidades de desenvolvimento de todos os povos. Finalmente, a reestruturação ou transformação do sistema da O.N.U., que esse movimento já está ocasionando, irá, sem dúvida alguma, levar ao estabelecimento de uma federação mundial de nações com seus próprios órgãos legislativo, judiciário e executivo.

Fundamental para a tarefa de reconceitualização do sistema de relações humanas é o processo a que Bahá'u'lláh se refere como consulta. Em todos os assuntos é necessário consultar, é Seu conselho. A maturidade do dom da compreensão manifesta-se através da consulta.

O padrão de busca da verdade exigido por esse processo está. muito além dos atuais padrões de negociação e compromisso que, em geral, caracterizam a discussão dos assuntos humanos em nossa época. Esse padrão não pode ser alcançado - na realidade, sua consecução é severamente limitada - pela cultura de protesto que é outra característica dominante da sociedade contemporânea. A controvérsia, a propaganda, o método antagonístico, o inteiro aparato do partidarismo que há longo tempo caracterizam a ação coletiva são todos fundamentalmente prejudiciais ao seu propósito: isto é, chegar a um consenso sobre a verdade de uma dada situação e à escolha da ação mais sábia dentre as opções disponíveis num dado momento.

O que Bahá'u'lláh indica é um processo consultivo no qual os participantes se empenhem por transcender seus pontos de vista individuais, a fim de funcionarem como membros de um corpo com, interesses e objetivos próprios. Em tal atmosfera, caracterizada por sinceridade e cortesia, as idéias não pertencem à pessoa a quem essas ocorrem durante a conversa e sim ao grupo como um todo, para que ele as aceite, rejeite ou revise, como melhor lhe parecer para servir ao objetivo em vista. A consulta tem sucesso na medida em que todos os participantes apoiam as decisões acordadas, independentemente das opiniões individuais que tinham ao iniciarem os trabalhos. Sob tais circunstâncias, uma decisão anterior pode ser reconsiderada prontamente se a experiência demonstrar quaisquer limitações.

Vista sob essa luz, a consulta é a expressão operacional da justiça nos assuntos humanos. A consulta é tão vital para o sucesso do esforço coletivo que deve tomar-se uma das características básicas de toda estratégia viável de desenvolvimento sócioeconômico. Com efeito, a participação das pessoas, de cujo compromisso e empenho depende o sucesso dessa estratégia, só se toma eficaz quando fazemos da consulta o princípio organizador de todo projeto. Homem algum pode alcançar sua verdadeira posição, é o conselho de Bahá'u'lláh, exceto através de sua justiça. Nenhum poder existe a não ser através da unidade. Nenhum conforto e bem-estar podem ser alcançados salvo através da consulta.

IV

As tarefas vinculadas ao desenvolvimento de uma sociedade global requerem níveis de capacidade muito além de tudo o que a raça humana foi capaz de aglutinar até os dias de hoje. Alcançar tais níveis irá exigir uma enorme expansão do acesso ao conhecimento, tanto por parte dos indivíduos quanto das organizações sociais. A educação universal será um fator indispensável para esse processo de capacitação, mas o esforço só terá sucesso quando os assuntos humanos forem reorganizados de modo a permitir que indivíduos e grupos, de todos os setores da sociedade, adquiram conhecimento e o apliquem na orientação dos assuntos humanos.

Ao longo da história registrada, a consciência humana sempre dependeu de dois sistemas básicos de conhecimento, através dos quais suas potencialidades foram se expressando progressivamente: a ciência e a religião. Através dessas duas forças, a experiência da raça humana foi organizada, seu meio ambiente interpretado, explorados seus poderes latentes e disciplinada sua vida moral e intelectual. A religião e a ciência agiram como as verdadeiras progenitoras da civilização. Além disso, ao nosso olhar retrospectivo, toma-se evidente que a eficácia dessa estrutura dualista foi maior durante os períodos em que a religião e a ciência, cada qual em sua esfera, foram capazes de trabalhar em harmonia.

Tendo em vista o respeito quase universal de que hoje desfruta a ciência, não precisamos analisar suas credenciais. No contexto de uma estratégia de desenvolvimento sócioeconômico, porém, a questão que se apresenta é como a atividade científica e tecnológica deve ser organizada. Se o trabalho envolvido tiver como meta principal a manutenção das elites estabelecidas num pequeno número de nações, está mais do que evidente que a imensa brecha já criada entre os ricos e pobres do mundo irá apenas continuar a se ampliar, com as desastrosas conseqüências, Já mencionadas, para a economia mundial. De fato, se a maior parte da humanidade continuar a ser considerada como meros usuários dos produtos da ciência e tecnologia criados em outros países, então os programas ostensivamente destinados a atender suas necessidades não poderão ser chamados de desenvolvimento.

Portanto, um desafio fundamental - e imenso - é a expansão da atividade científica e tecnológica. Esses poderosos instrumentos de mudança social e econômica devem deixar de ser património de segmentos privilegiados da sociedade, passando a ser organizados de modo a permitir que os povos de todo o mundo participem dessa atividade de acordo com sua capacidade. Além da criação de programas que coloquem a educação necessária ao alcance de todos aqueles que são capazes de usufruir seus benefícios, essa reorganização requererá o estabelecimento de centros viáveis de aprendizado em todo o mundo, instituições que irão amplificar a capacidade dos povos do mundo para participar da geração e aplicação do conhecimento. A estratégia desenvolvimentista, embora reconhecendo as amplas diferenças na capacidade individual, deve assumir como um de seus objetivos principais a tarefa de tomar possível a todos os habitantes da Terra aproximar-se em pé de igualdade dos processos de ciência e tecnologia que lhes pertencem por direito de nascença. Os conhecidos argumentos a favor da manutenção do status quo perdem força a cada dia que passa, na medida em que a revolução acelerada nas tecnologias de comunicação coloca a informação e a educação ao alcance de um vasto número de pessoas em todo o mundo - onde quer que elas estejam e qualquer que seja seu ambiente cultural.

Os desafios que se apresentam à humanidade em sua vida religiosa, se diferentes em caráter, são igualmente assustadores. Para a imensa maioria da população do mundo, a idéia de que a natureza humana tem uma dimensão espiritual - ou seja, que sua identidade fundamental é espiritual - é uma verdade que não requer demonstração. Esta é uma percepção da realidade que pode ser encontrada nos mais antigos registros da civilização e que tem sido cultivada há milênios por todas as grandes tradições religiosas do passado da humanidade. Suas conquistas duradouras no campo das leis, nas belas-artes e no processo civilizatório das relações humanas são o que dá substância e significado à história. De uma forma ou de outra, seus estímulos exercem uma influência cotidiana na vida da maioria dos povos da Terra e, como mostram dramaticamente os acontecimentos mundiais dos nossos dias, os anseios despertados por ela são inextinguíveis e de uma potência incalculável.

Parece evidente, portanto, que todos os tipos de esforços para promover o progresso humano devem tentar acessar essas capacidades tão universais e tão imensamente criativas. Mas então, por que as questões espirituais que se apresentam à humanidade não estão no âmago do discurso desenvolvimentista? Por que a maioria das prioridades - com efeito, a maioria das premissas subjacentes - dos programas internacionais de desenvolvimento é até hoje determinada por cosmovisões materialistas com as quais apenas pequenas minorias da população da Terra concordam? Que valor se pode atribuir a uma professada devoção ao princípio da participação universal que nega a validade da experiência cultural significativa dos participantes?

Pode-se argumentar que, estando os assuntos espirituais e morais historicamente ligados a doutrinas teológicas rivais que não são suscetíveis de prova objetiva, tais assuntos ficam fora do arcabouço das considerações desenvolvimentistas da comunidade internacional; dar-lhes qualquer papel significativo significaria abrir as portas exatamente para aquelas influências dogmáticas que nutriram o conflito social e bloquearam o progresso humano. Não há dúvida de que há um certo grau de verdade nesse argumento. Os expoentes dos vários sistemas teológicos mundiais têm uma pesada responsabilidade não só pelo descrédito em que caiu a fé entre muitos pensadores progressistas como também pelas inibições e distorções produzidas no contínuo discurso da humanidade sobre o sentido espiritual. No entanto, concluir que a resposta está em desencorajar a investigação da realidade espiritual e ignorar as raízes mais profundas da motivação humana é uma ilusão manifesta. O único efeito, no nível alcançado por essa censura na história recente, foi o de entregar o traçado do futuro da humanidade às mãos de uma nova ortodoxia que argumenta ser a verdade amoral e os fatos independentes dos valores.

Com relação à existência terrena, muitas das grandes conquistas da religião foram de caráter moral. Através de seus ensinamentos e dos exemplos de vidas humanas por eles iluminadas, povos de todas as épocas e regiões desenvolveram a capacidade de amar. Aprenderam a disciplinar o lado animal de suas naturezas, a fazer grandes sacrifícios pelo bem comum, a praticar, o perdão, a generosidade e a confiança e a usar a riqueza e outros recursos de maneiras propícias ao avanço da civilização. Delinearam-se sistemas institucionais para traduzir esses avanços morais em normas gerais de vida social. Embora obscurecidos por acréscimos dogmáticos e desviados-por conflitos sectários, os impulsos espirituais postos em movimento por figuras transcendentes como Krishna, Moisés, Buda, Zoroastro, Jesus e Maomé foram a principal influência no processo civilizatório do caráter humano.

Uma vez que o desafio é potencializar a humanidade através de uma imensa expansão do acesso ao conhecimento, a estratégia que pode tornar isso possível deve ser construída em tomo de um diálogo contínuo e intenso entre a ciência e a religião. É um truísmo - ou, pelo menos, deveria ser nos dias de hoje - que em todas as esferas e em todos os níveis da atividade humana os insights e habilidades representativos da conquista científica deveriam buscar a força do compromisso espiritual e do princípio moral para assegurar sua correta aplicação. Por exemplo, os povos precisam aprender a separar o fato da conjectura - na verdade, distinguir entre a opinião subjetiva e a realidade objetiva; contudo, a medida até a qual indivíduos e instituições assim equipados podem contribuir para o progresso humano será determinada por sua devoção à verdade e seu desapego aos impulsos de seus próprios interesses e paixões. Uma outra capacidade que a ciência deve cultivar em todos os povos é a de pensar em termos de processo, incluindo-se ai o processo histórico; no entanto, se queremos que esse avanço intelectual venha a contribuir definitivamente para a promoção do desenvolvimento, sua perspectiva não pode ser obscurecida por preconceitos de raça, cultura, sexo ou crença sectária. Similarmente, o treinamento que possibilita aos habitantes da Terra participarem da produção de riquezas só irá promover as metas de desenvolvimento na medida em que tal impulso for iluminado pelo insight espiritual de que o serviço à humanidade é o propósito tanto da vida individual quanto da organização social.

V

É no contexto de uma elevação do patamar da capacidade humana através da expansão do conhecimento, em todos os níveis, que as questões econômicas enfrentadas pela humanidade devem ser analisadas. Como demonstrou a experiência de décadas recentes, os esforços e benefícios materiais não podem ser vistos como fins em si mesmos. Seu valor está não apenas em atender às necessidades básicas da humanidade por moradia, alimento, cuidados de saúde e similares, como também em ampliar o alcance das capacidades humanas. O papel mais importante que os esforços econômicos devem desempenhar no desenvolvimento consiste, portanto, em proporcionar aos povos e às instituições meios através dos quais possam alcançar o real propósito do desenvolvimento: lançar os alicerces para uma nova ordem social capaz de cultivar as potencialidades ilimitadas latentes na consciência humana.

O desafio ao pensamento econômico é aceitar sem quaisquer ambigüidades este propósito do desenvolvimento - bem como seu próprio papel no processo de se criarem meios para alcançá-lo. Só assim podem a economia e as ciências correlatas libertarem-se da contracorrente das preocupações materialistas que hoje as perturbam e cumprir seu potencial de instrumentos vitais para a conquista do bem-estar humano no mais pleno sentido da palavra. Em lugar nenhum a necessidade de um rigoroso diálogo entre o trabalho da ciência e os insights da religião é mais evidente.

O problema da pobreza é um caso típico. As propostas visando discutir a pobreza baseiam-se na convicção de que os recursos materiais existem ou podem, ser criados pelo esforço científico e tecnológico, o que viria aliviar e finalmente erradicar por completo essa antiga condição como uma característica da vida humana. Uma das principais razões pelas quais nunca se alcança este alívio é que os avanços científicos e tecnológicos necessários respondem a uma série de prioridades só tangencialmente relacionadas com os verdadeiros interesses da humanidade em geral. Será necessário um reordenamento radical dessas prioridades se quisermos finalmente livrar o mundo do fardo da pobreza. Tal conquista requer uma busca determinada pelos valores apropriados, uma busca que irá testar profundamente os recursos espirituais e científicos da humanidade. A religião terá sérias dificuldades em contribuir para esse empreendimento conjunto enquanto se mantiver aprisionada por doutrinas sectárias que não conseguem distinguir entre contentamento e mera passividade, e ensinam que a pobreza é uma característica inerente à vida terrena, da qual só se escapa no mundo vindouro. Para participar eficazmente da luta por trazer bem-estar material à humanidade, o espírito religioso precisa encontrar - na Fonte de inspiração da qual ele flui - novos conceitos e princípios espirituais relevantes a uma época que busca estabelecer a unidade e a justiça nos assuntos humanos.

O desemprego suscita questões similares. Na maior parte do pensamento contemporâneo, o conceito de trabalho costuma ser reduzido à idéia de um emprego remunerado que proporcione ao indivíduo os meios para consumir os bens disponíveis. O sistema é circular: poder de compra e consumo resultam na manutenção e expansão da produção de bens e, em conseqüência, sustentam o emprego remunerado. Tomadas individualmente, todas essas atividades são essenciais para o bem-estar da sociedade. No entanto, a inadequação do conceito geral pode ser comprovada tanto na apatia que os cientistas sociais discernem entre as imensas massas assalariadas de todos os países, quanto na desmoralização dos crescentes exércitos de desempregados.

Não causa surpresa, portanto, existir um reconhecimento crescente de que o mundo precisa com urgência de uma nova ética do trabalho. Aqui também, nada menos que insights gerados pela interação criativa dos sistemas científicos e religiosos de conhecimento poderão produzir uma reorientação fundamental dos hábitos e atitudes. Diferentemente dos animais, que dependem para seu sustento daquilo que o meio ambiente possa proporcionar-lhes de imediato, os seres humanos são impelidos a expressar as imensas capacidades latentes dentro de si através do trabalho produtivo destinado a satisfazer tanto as suas próprias necessidades quanto as dos outros. Ao agirem assim, eles se tornam participantes, por modesta que seja sua contribuição, dos processos de avanço da civilização. Cumprem propósitos que os unem aos outros. Na medida em que o trabalho é conscientemente assumido num espírito de serviço à humanidade, afirma Bahá'u'lláh, ele é uma forma de prece, um meio de adoração a Deus. Todo indivíduo tem a capacidade de ver a si próprio sob essa luz, e é a essa inalienável capacidade do eu que a estratégia de desenvolvimento deve fazer apelo, qualquer que seja a natureza dos planos em vista, quaisquer que sejam os benefícios por eles prometidos. Nada que seja menor do que essa perspectiva jamais poderá exigir dos povos do mundo a magnitude de esforço e comprometimento que as tarefas econômicas do futuro irão exigir.

Um desafio de natureza similar apresenta-se ao pensamento econômico como resultado da crise ambiental. As falácias das teorias baseadas na crença de que não há limites à capacidade da natureza em atender a todas as exigências humanas, estão agora sendo friamente expostas. Uma cultura que confere valor absoluto à expansão, ao consumo e à satisfação dos desejos pessoais está sendo compelida a reconhecer que tais objetivos não são, por si sós, guias realísticos para a política. Inadequadas, também, são as abordagens dos assuntos econômicos cujas ferramentas decisórias não conseguem lidar com o fato de que a maior parte dos principais desafios tem um alcance global e não particular.

A ardente esperança de que essa crise moral possa de algum modo ser enfrentada pelo endeusamento da própria natureza é uma evidência do desespero espiritual e intelectual por ela gerado. O reconhecimento de que a criação é um todo orgânico e de que a humanidade tem a responsabilidade de cuidar desse todo e acolhê-lo tal como ele é, não representa uma influência que possa, por si só, estabelecer na consciência dos povos um novo sistema de valores. Somente um novo avanço na compreensão, que seja científico e espiritual no mais pleno sentido dessas palavras, irá capacitar a raça humana a assumir a custódia em direção à qual a história a impele.

Todos os povos, por exemplo, mais cedo ou mais tarde, precisarão recuperar a capacidade para o contentamento, a alegria da disciplina moral e a devoção ao dever que até época relativamente recente eram considerados aspectos essenciais do ser humano. Repetidamente através da história, os ensinamentos dos Fundadores das grandes religiões têm sido capazes de instilar estas qualidades de caráter nos povos que a eles responderam. Estas qualidades tornaram-se ainda mais vitais nos dias de hoje, mas sua expressão deve agora assumir uma forma consistente com a entrada da raça humana na maioridade. Aqui, novamente, o desafio da religião é libertar-se das obsessões do passado: contentamento não é fatalismo; moralidade nada tem em comum com o puritanismo negador da vida que tão freqüentemente pretendeu falar em seu nome; e uma genuína devoção ao dever não traz um sentimento de superioridade e sim a auto-estima.

O efeito da persistente negação às mulheres de uma plena igualdade com os homens aguça ainda mais o desafio à ciência e religião na vida econômica da humanidade. Para qualquer observador objetivo, o princípio da igualdade entre os sexos é fundamental para todo pensamento realístico sobre o bem-estar futuro da Terra e de seus povos. Ele representa uma verdade sobre a natureza humana que tem aguardado longamente por reconhecimento através das eras da infância e adolescência da humanidade. As mulheres e os homens, é a enfática afirmação de Baháu'lláh, sempre foram e sempre serão iguais aos olhos de Deus. A alma racional não tem sexo e quaisquer que tenham sido as desigualdades sociais ditadas pelas exigências da sobrevivência no passado, está claro que elas não podem ser justificadas nesta época em que a raça humana se encontra no limiar da maturidade. Um compromisso com o estabelecimento da plena igualdade entre homens e mulheres, em todos os setores da vida e em todos os níveis da sociedade, será fundamental para o sucesso dos esforços por se conceber e implementar uma estratégia de desenvolvimento global.

De fato, num sentido importante, o progresso nessa área será uma medida do sucesso de qualquer programa de desenvolvimento. Dado o papel vital da atividade econômica no avanço da civilização, uma evidência visível do ritmo no qual o desenvolvimento está progredindo será a extensão até a qual as mulheres ganhem acesso a todas as vias do esforço econômico. O desafio vai além de assegurar uma -distribuição equitativa de oportunidades, por mais importante que seja esse aspecto. Ele pede umareflexão fundamental sobre os assuntos econômicos, de maneira a atrair a plena participação de uma gama de experiências e insights humanos até agora amplamente excluídos do discurso. Os clássicos modelos econômicos de mercados impessoais nos quais os seres humanos agem como autônomos que fazem escolhas egoístas não servirão às necessidades de um mundo motivado por ideais de unidade e justiça. A sociedade irá encontrar-se crescentemente desafiada a desenvolver novos modelos econômicos delineados por insights nascidos de uma compreensão solidária de, experiências compartilhadas, da visão dos seres humanos em relação uns aos outros e do reconhecimento da centralidade do papel da família e da comunidade para o bem-estar social. Este avanço intelectual - cujo foco é fortemente altruísta e não mais autocentrado - deverá exercer uma forte atração sobre a sensibilidade espiritual e científica da raça humana; milênios de experiência prepararam as mulheres para dar uma contribuição crucial. ao esforço comum.

VI

Pretender uma transformação da sociedade nessa escala significa levantar tanto a questão do poder que seria utilizado para realizá-la quanto a questão, inseparavelmente ligada à primeira, da autoridade para exercer esse poder. Assim como ocorre com todas as outras implicações da integração acelerada do planeta e seus povos, esses dois termos familiares permanecem em urgente necessidade de uma redefinição.

Ao longo da história - e apesar das afirmações em contrário, de inspiração teológica ou ideológica - o poder geralmente foi interpretado como uma vantagem desfrutada por pessoas ou grupos. Na verdade, com muita freqüência ele foi expresso simplesmente em termos de meios a serem empregados contra outros. Essa interpretação do poder tornouse um aspecto inerente à cultura de divisão e conflito que tem caracterizado a raça humana no decorrer dos últimos milênios, independentemente das orientações sociais, religiosas ou políticas que predominaram em cada época nas diversas partes do mundo. De um modo geral, o poder tem sido um atributo de indivíduos, facções, povos, classes e nações. Um atributo especialmente associado aos homens, e não às mulheres, seu principal efeito tem sido o de conferir a seus beneficiários a capacidade de adquirir, superar, dominar, resistir, vencer.

Os processos históricos resultantes foram responsáveis tanto pelos ruinosos retrocessos do bem-estar humano quanto pelos extraordinários avanços da civilização. Apreciar os benefícios significa reconhecer também os retrocessos, bem como as claras limitações dos padrões de comportamento produzidos por ambos. Hábitos e atitudes relacionados ao uso do poder, que emergiram durante as longas eras da infância e adolescência da humanidade, alcançaram os limites externos de sua eficácia. Hoje, em uma era em que a maioria dos problemas prementes são de natureza global, persistir na crença de que o poder significa vantagem para vários segmentos da família humana é algo profundamente equivocado a nível teórico e sem nenhum valor prático ao desenvolvimento sócioeconômico do planeta. Aqueles que ainda aderem a essa idéia - e que, em épocas anteriores, possam nela ter sentido confiança - agora encontram seus planos enredados em inexplicáveis frustrações e dificuldades. Em sua expressão tradicional e competitiva, o poder é tão irrelevante às necessidades da humanidade futura quanto o seriam as tecnologias de transporte ferroviário à tarefa de se colocar em órbita, ao redor da Terra, satélites espaciais.

A analogia é bastante adequada. A raça humana está sendo pressionada pelas exigências de sua própria maturação a libertar-se das idéias herdadas sobre o que e o poder e como usá-lo. Que ela tem condições de fazê-lo, está demonstrado pelo fato de que, embora dominada pela concepção tradicional, a humanidade sempre foi capaz de conceber o poder sob outras formas vitais às suas esperanças. A história oferece amplas evidências de que ao longo dos tempos, mesmo que de modo intermitente e inepto, povos de todas as origens buscaram dentro de si mesmos uma vasta gama de recursos criativos. O exemplo mais evidente talvez seja o do poder da verdade, um agente de mudança associado a alguns dos maiores avanços na experiência filosófica, religiosa, artística e científica da raça humana. A força de caráter representa um outro meio de se mobilizar imensa resposta humana, assim como o faz a influência do exemplo, seja na vida do indivíduo ou das sociedades humanas. Quase totalmente despercebida é a magnitude da força que será gerada pela conquista da unidade, uma influência tão poderosa, nas palavras de Bahá'u'lláh, que pode iluminar toda a Terra.

As instituições da sociedade terão sucesso em trazer à luz e direcionar as potencialidades latentes na consciência dos povos do mundo na medida em que o exercício da autoridade for governado por princípios harmonizados com a evolução dos interesses de uma raça humana em rápido amadurecimento. Tais princípios incluem a obrigação daqueles em posição de autoridade de conquistar a confiança, o respeito e o apoio genuíno daqueles cujas ações eles buscam governar; consultar, abertamente e na maior medida possível, com todos aqueles cujos interesses são afetados pelas decisões em pauta; avaliar, de modo objetivo, tanto as reais necessidades quanto as aspirações das comunidades a quem servem; aproveitar os avanços científicos e morais para fazer uso adequado dos recursos da comunidade, incluindo a energia de seus membros. Nenhum princípio de autoridade efetiva é tão importante quanto dar prioridade à construção e manutenção da unidade entre os membros de uma sociedade e os membros de suas instituições administrativas. Já fizemos referência ao tema, intimamente associado a este, do compromisso com a busca da justiça em todos os assuntos.

É claro que estes princípios só funcionarão dentro de uma cultura que seja essencialmente democrática em espírito e método. Isto, no entanto, não significa endossar a ideologia de partidarismo que ousadamente, assumiu em toda as partes do mundo o nome de democracia e que, apesar de impressionantes contribuições ao progresso humano no passado, hoje se encontra atolada no cinismo, na apatia. e na corrupçâo aos quais ela própria deu origem. Ao selecionar aqueles que irão tomar decisões coletivas em seu favor, a sociedade não necessita, nem é bem servida, pelo teatro politico de nomeações, candidaturas, campanhas eleitorais e solicitação de votos. Existe dentro de todos os povos, na medida em que se tomam progressivamente educados e convencidos de que os programas propostos servem aos seus reais interesses de desenvolvimento, a capacidade de adotar procedimentos eleitorais que irão, gradualmente, aprimorar a seleção de seus órgãos decisórios.

À medida que a integraçâo da humanidade ganhar ímpeto, as pessoas assim selecionadas precisarão, cada vez mais, ver todos os seus esforços dentro de uma perspectiva global. Não somente a nível nacional como também a nível local, aqueles eleitos para governar os assuntos humanos deverão, na visão de Bahá'u'lláh, considerar a si mesmos como responsáveis pelo bem-estar de toda a humanidade.

VII

A tarefa de criar uma estrategia de desenvolvimento global que acelere a entrada da raça humana na maioridade constitui-se no desafio de se reformular, fundamentalmente, todas as instituições da sociedade. Os protagonistas a quem esse desafio se apresenta são todos os habitantes do planeta: a humanidade em geral, os membros das instituições governantes em todos os níveis, aqueles que trabalham em órgãos de coordenação internacional, os cientistas e pensadores sociais, todas as pessoas dotadas de talentos artísticos ou com acesso aos meios de comunicação, e os líderes das organizações não-governamentais. A resposta requerida deve basear-se no reconhecimento incondicional da unidade da humanidade, no compromisso de se estabelecer a justiça como o princípio organizador da sociedade, e na determinação de se explorar, ao máximo, as possibilidades que um diálogo sistemático, entre os talentos científico e religioso da raça, pode oferecer à edificação da capacidade humana. Este empreendimento requer uma reconsideração radical sobre a maioria dos conceitos e premissas que hoje governam a vida social e econômica. Deve, também, estar conjugado à convicção de que, por longo que seja o processo e quaisquer que venham a ser os retrocessos encontrados, a governança dos assuntos humanos pode ser conduzida ao longo de linhas que sirvam às reais necessidades da humanidade.

Somente se a infância coletiva da humanidade tiver realmente chegado ao fim e estiver raiando a era de sua maioridade, é que esta perspectiva poderá representar mais do que uma simples miragem utópica. Imaginar que um esforço da magnitude, aqui visionada possa ser organizado por povos e nações desesperançados. e mutuamente antagônicos é contrário a toda a sabedoria herdada pelo homem. Somente se o curso da evolução social tiver alcançado um daqueles pontos decisivos de mutação, como Bahá'u'lláh afirma ser o caso, por meio dos quais todos os fenômenos da existência são impelidos subitamente em direção a novos estágios de seu desenvolvimento, é que tal possibilidade poderá ser concebida. O que inspirou as visões expostas nesse documento é urna profunda convicção de que justamente esta grandiosa transformação na consciência humana está em marcha. A todos aqueles que nela reconhecem impulsos familiares, provenientes de seus próprios corações, as palavras de Bahá'u'lláh trazem a certeza de que Deus, nesse Dia sem igual, dotou a humanidade com recursos espirituais plenamente à altura deste desafio:

"Ó vós que habitais os céus e a terra! Apareceu o que nunca antes aparecera. Este é o Dia no qual os mais excelentes favores de Deus manaram sobre os homens, o Dia no qual Sua graça suprema se infundiu em todas as coisas criadas."

O tumulto que hoje convulsiona os assuntos humanos é sem precedentes, e muitas de suas conseqüências enormemente destrutivas. Perigos nunca antes imaginados em toda a história reunem-se à volta de uma humanidade aturdida. O maior erro que as lideranças mundiais poderiam cometer nessa conjuntura, no entanto, seria permitir que essa crise lance dúvidas sobre o resultado final do processo que hoje está em andamento. Um mundo está chegando ao seu término e um novo luta para nascer. Os hábitos, atitudes e instituições acumulados ao longo dos séculos estão sendo submetidos a testes que são tão necessários ao desenvolvimento humano quanto inescapáveis. O que é exigido dos povos do mundo é uma medida de fé e resolução para estarem à altura das imensas energias com as quais o Criador de todas as coisas dotou esta primavera espiritual da raça humana. "Sêde tinidos em conselho," é o apelo de Bahá'u'lláh,

"sêde um só em pensamento. Que cada manhã seja melhor do que sua véspera e cada novo dia mais rico que o dia anterior. O mérito do homem repousa no serviço e na virtude e não na ostentação de riqueza e bens. Atentai para que vossas palavras estejam livres de vãs fantasias e desejos mundanos, e vossos atos purificados de malícia e suspeita. Não dissipeis o tesouro de vossas vidas preciosas na busca de afeições más e corruptas, nem despendais vossos esforços na promoção de vossos interesses pessoais. Sêde generosos em vossos dias de abundância, e pacientes nas horas de perda. A adversidade é seguida pelo sucesso e a alegria sucede ao pesar. Guardai-vos contra a ociosidade e a indolência, e aderi àquilo que possa trazer beneficio aos homens, sejam jovens ou idosos, eminentes ou humildes. Cuidai para não semeardes o joio da dissensão entre os homens, nem plantardes os espinhos Ia dúvida em corações puros e radiantes."

Read more about A Prosperidade da Humanidade

Entwicklungsperspektiven für die Menschheit

Copenhagen, Denmark—3 March 1995

Das Ideal des Weltfriedens nimmt heute konkrete Gestalt an. Noch vor einem Jahrzehnt war dies unvorstellbar. Hindernisse auf dem Weg der Menschheit, die lange Zeit unüberwindlich schienen, stürzen ein; scheinbar unversöhnliche Konflikte beginnen Beratungs- und Entscheidungsprozessen zu weichen; es wächst die Bereitschaft, militärischer Aggression durch gemeinsames internationales Handeln zu begegnen. Dies erweckt bei den meisten Menschen und bei vielen führenden Persönlichkeiten neue Hoffnung für die Zukunft unseres Planeten, eine Hoffnung, die vorher fast erloschen war.

Überall auf der Welt entfaltet sich intellektuelle und geistige Energie, deren geballter Druck in direktem Verhältnis zu den Frustrationen der vergangenen Jahrzehnte steht. Die Anzeichen mehren sich, daß die Völker der Welt sich nach einem Ende der Kriege, des Leides und der Zerstörungen sehnen, von denen kein Land mehr verschont bleibt. Diese Impulse müssen genutzt und in die richtige Bahn gelenkt werden, um die noch verbleibenden Hindernisse auf dem Wege zur Verwirklichung des uralten Traums vom Weltfrieden zu überwinden. Bloße Appelle zu Maßnahmen gegen die zahllosen Übel, die unsere Gesellschaft heimsuchen, reichen nicht aus. Die für eine solche Aufgabe erforderliche Entschlossenheit braucht einen stärkeren Antrieb: eine Vision menschlicher „Wohlfahrt“ im umfassenden Sinn - aller jetzt erreichbaren Möglichkeiten des geistigen und materiellen Wohls. Alle Menschen müssen unterschiedslos in den Genuß dieser Möglichkeiten gelangen; niemandem dürfen Bedingungen aufgebürdet werden, die den grundlegenden Zielen einer solchen Neuordnung aller Aspekte menschlichen Lebens widersprechen.

Die bisherige Geschichte verzeichnet hauptsächlich die Erfahrung von Stämmen, Kulturen, Klassen und Nationen. Mit dem Zusammenwachsen der Völker der Erde in diesem Jahrhundert und der Anerkennung der gegenseitigen Abhängigkeit aller Menschen beginnt nun die Geschichte der Menschheit als der eines Volkes. Der Prozess der Zivilisation war langwierig und wechselvoll, geprägt von großen Schwankungen und Ungerechtigkeiten in der Verteilung der materiellen Güter. Doch heute sind alle dazu aufgerufen, sich auf ihren in früheren Zeiten entwickelten Reichtum an genetischer und kultureller Vielfalt als kollektives Erbe der Menschheit zu besinnen und bewußt und systematisch die Verantwortung für die Gestaltung der Zukunft zu übernehmen.

Es wäre unrealistisch zu glauben, die nächste Zivilisationsstufe könne ohne sorgfältige Überprüfung der Einstellung und Grundannahmen beschrieben werden, die den heutigen Ansätzen für soziale und wirtschaftliche Entwicklung zugrunde liegen. Zunächst wird sich eine derartige Überprüfung mit praktischen Fragen befassen: Verfahrensfragen, Ressourcennutzung, Planungstechniken, Anwendungsverfahren und Organisation. Dabei werden sich jedoch rasch Grundsatzfragen ergeben: Welche Langzeitziele sind anzustreben? Wie sehen die dafür erforderlichen sozialen Strukturen aus? Welche Konsequenzen hat dies für die Entwicklung von Prinzipien sozialer Gerechtigkeit? Welchen Charakter und welche Funktion muß Wissen haben, wenn es eine nachhaltige Entwicklung bewirken soll? Eine solche Überprüfung wird unweigerlich dazu zwingen, einen breiten Konsens über das Wesen des Menschen zu finden.

Zwei Diskussionsebenen eröffnen sich durch diese praktischen und konzeptionellen Fragen. Die eine befaßt sich mit den vorherrschenden Ansichten über Wesen und Ziel des Entwicklungsprozesses, die andere mit der Rolle der dabei beteiligten Akteure. Auf den folgenden Seiten werden diese Aspekte untersucht und eine Strategie für globale Entwicklung entworfen.

Die gegenwärtige Entwicklungsplanung steht überwiegend unter materialistischen Prämissen. Das heißt, das Ziel wird definiert als erfolgreicher Einsatz von Mitteln, die anderswo entwickelt und erprobt wurden, wo sie zu materiellem Wohlstand führten. Wohl gibt es in der Diskussion über Entwicklungsstrategien bereits Bestrebungen, Unterschieden der Kultur und des politischen Systems oder den Gefahren durch Umweltzerstörung Rechnung zu tragen. Die zugrunde liegenden materialistischen Prämissen sind jedoch bisher im wesentlichen unbestritten.

Am Ende des 20. Jahrhunderts wird unübersehbar, daß der einer materialistischen Lebenseinstellung zugrunde liegende Ansatz für soziale und wirtschaftliche Entwicklung den Bedürfnissen der Menschheit nicht gerecht wird. Optimistische Prognosen über die daraus resultierenden Veränderungen verschwinden in dem sich ständig vergrößernden Graben zwischen dem Lebensstandard einer kleinen, weiter abnehmenden Minderheit der Weltbevölkerung und der Armut, unter der die meisten Menschen leben müssen.

Diese beispiellose Wirtschaftskrise und der durch sie mit verursachte gesellschaftliche Zusammenbruch sind Zeichen für einen folgenschweren Irrtum über das Wesen des Menschen. Die heute vorherrschenden Anreize fördern Reaktionen, die angesichts der Weltereignisse unangemessen und nahezu bedeutungslos erscheinen. Findet die Gesellschaft nicht ein Ziel, das über die bloße Verbesserung der materiellen Lebensbedingungen hinausgeht, wird ihr nicht einmal diese gelingen. Das Ziel muß in den geistigen Dimensionen des Lebens gesucht werden. Die Motivation muß außerhalb der Wechselfälle der Wirtschaft und der künstlichen Aufteilung der Menschheit in „entwickelt" und „sich entwickelnd" liegen.

Wird das Ziel der Entwicklung neu definiert, müssen auch die Voraussetzungen, unter denen die in diesem Prozess Beteiligten ihre Rolle spielen, neu betrachtet werden. Die entscheidende Aufgabe der staatlichen Institutionen – gleich, auf welcher Ebene – bedarf hier nicht der Erörterung. Künftige Generationen werden es jedoch fast unbegreiflich finden, daß in einem Zeitalter, das sich zur Gleichheit aller Menschen und zu demokratischen Prinzipien bekennt, die Entwicklungsplanung die Mehrheit der Menschheit zu bloßen Leistungsempfängern degradiert. Obgleich die Beteiligung aller im Prinzip anerkannt wird, wird der Mehrheit der Weltbevölkerung allenfalls ein marginaler Einfluß auf die Entscheidungsprozesse zugestanden. Er beschränkt sich auf die Wahlmöglichkeiten, die ihr von Gremien vorgegeben werden, zu denen sie keinerlei Zugang hat und die Ziele anstreben, die oft mit ihrer eigenen Sicht der Dinge unvereinbar sind.

Dieser Ansatz wird auch von den etablierten Religionsgemeinschaften indirekt oder ausdrücklich verfolgt. Verhaftet in patriarchalischen Traditionen scheinen die Religionsgemeinschaften unfähig, aus dem Glauben an das geistige Wesen des Menschen das Vertrauen in die Menschheit abzuleiten, über das Materielle hinauszudenken.

Einer solchen Einstellung entgeht die Bedeutung des wahrscheinlich wichtigsten gesellschaftlichen Phänomens unserer Zeit. Gesteht man den Regierungen zu, daß sie sich im Rahmen der Vereinten Nationen darum bemühen, eine neue globale Ordnung zu errichten, dann muß man auch anerkennen, daß die Völker von der selben Vision erfaßt sind. Scheinbar über Nacht entstanden zahllose Bewegungen und Organisationen für sozialen Wandel auf örtlicher, regionaler und internationaler Ebene. Die Menschenrechte, der Fortschritt der Frau, die sozialen Erfordernisse für eine nachhaltige Wirtschaftsentwicklung, die Überwindung von Vorurteilen, die geistig-sittliche Erziehung der Kinder, Alphabetisierung, Gesundheitsvorsorge und unzählige weitere lebenswichtige Fragen erfordern dringend die Unterstützung durch solche Organisationen, die weltweit von immer mehr Menschen unterstützt werden.

Die Antwort der Menschen auf die himmelschreienden Nöte unserer Zeit ist ein Widerhall des vor mehr als hundert Jahren von Bahá’u’lláh erhobenen Rufes: „Befaßt euch gründlich mit den Nöten der Zeit, in der ihr lebt, und legt den Schwerpunkt eurer Überlegungen auf ihre Bedürfnisse". Die veränderte Selbstwahrnehmung vieler Menschen an der Basis – ein Wandel, der sich aus der Perspektive unserer Zivilisationsgeschichte dramatisch schnell abspielt – wirft grundlegende Fragen darüber auf, welche Rolle die Menschheit als Ganzes bei der Planung der Zukunft unseres Planeten spielt.

I

Die Grundlage einer Strategie, die die ganze Weltbevölkerung dazu aufruft, gemeinsam die Verantwortung für ihr Schicksal zu übernehmen, muß das Bewußtsein von der Einheit der Menschheit sein. Die scheinbar einfache Vorstellung von der Einheit der Menschheit stellt die meisten gesellschaftlichen Institutionen heute vor große Herausforderungen. Ob in der Form eines auf Wettbewerb beruhenden politischen Systems, eines auf Durchsetzung individueller Ansprüche zielenden Zivilrechts, ob als Verherrlichung von Klassenkämpfen, Interessenkonflikten oder Konkurrenzkämpfen, die das moderne Leben prägen – Kampf wird heute als treibende Kraft im Zusammenleben akzeptiert. Dies ist nur ein weiterer Ausdruck der materialistischen Lebensauffassung, die sich in den letzten zwei Jahrhunderten zunehmend verfestigt hat.

In einem Brief an Königin Viktoria verglich Bahá’u’lláh vor über hundert Jahren die Welt mit dem menschlichen Körper. Diese Analogie zeigt überzeugend, nach welchem Modell die globale Gesellschaft organisiert werden kann. Es gibt kein anderes vernünftiges Modell, nach dem wir uns richten können. Die Gesellschaft besteht nicht nur aus verschiedenen Zellen. Sie ist ein Zusammenschluß von Menschen, die mit Intelligenz und Willen ausgestattet sind. Die für die biologische Seite des Menschen charakteristischen Vorgänge zeigen uns auch hierfür gültige Gesetzmäßigkeiten auf. Unter ihnen steht die Einheit in der Vielfalt an erster Stelle. Paradoxerweise ermöglichen es gerade die Ganzheit und die Komplexität des Körpers sowie die vollkommene gegenseitige Ergänzung der Zellen, daß die in jedem Teil angelegten spezifischen Fähigkeiten verwirklicht werden können. Keine Zelle lebt getrennt vom Körper; jede trägt zu seinem Funktionieren bei und bezieht ihren Anteil aus dem Ganzen. So entsteht ein gesunder Organismus. Er erfüllt seinen Sinn durch das Erscheinen des menschlichen Geistes. Der Sinn der biologischen Entwicklung geht daher über die bloße Existenz des Leibs und seiner Teile hinaus.

Was für das Leben des einzelnen gilt, hat Parallelen in der Gesellschaft. Die Menschheit ist ein Organismus, die Spitze der Evolution. Daß menschliches Bewußtsein zwangsläufig durch unendlich viele Individuen wirkt, beeinträchtigt ihre wesenhafte Einheit nicht. Die Vielfalt bewahrt die Einheit vor Einförmigkeit oder Einheitlichkeit. Die Völker erleben heute, so sagte Bahá’u’lláh, ihr kollektives Erwachsenwerden; durch diese allmähliche Reife der Menschheit wird die Einheit in der Vielfalt voll zur Geltung kommen. Seit den ersten Anfängen des Familienlebens durchlief die Gesellschaft nacheinander einfache Strukturen der Sippe und des Stammes, vielfältiger Formen städtischer Gemeinschaften bis hin zum Nationalstaat. Dabei eröffneten sich den Menschen auf jeder Stufe eine Fülle neuer Möglichkeiten für ihre Fähigkeiten.

Der Fortschritt des Menschengeschlechtes geschah sicherlich nicht auf Kosten des Individuums. Mit der Zunahme der gesellschaftlichen Organisationsformen vermehrten sich auch die Möglichkeiten des Menschen zur Entfaltung seiner Fähigkeiten. Zwischen dem Einzelnen und der Gesellschaft besteht eine wechselseitige Beziehung. Daher muß der Mensch sich jetzt neu orientieren und die gesellschaftlichen Strukturen neu ordnen. Durch diesen doppelten Wandlungsprozeß tun sich Möglichkeiten auf für eine erfolgreiche Strategie globaler Entwicklung. Das Ziel dieser entscheidenden Phase der Geschichte muß sein, dauerhafte Grundlagen für eine globale Zivilisation zu errichten.

Das Fundament für eine globale Zivilisation zu legen erfordert Gesetze und Institutionen mit universellem Charakter und universeller Geltung. Mit den Bemühungen hierzu kann aber erst begonnen werden, wenn das Konzept der Einheit der Menschheit von den Verantwortlichen rückhaltlos angenommen wird und sich Erziehungssysteme und Massenmedien die damit verbundenen Prinzipien zu eigen machen. Dann beginnt ein Prozeß, in dem die Völker gemeinsame Ziele formulieren und sich für deren Verwirklichung einsetzen können. Nur eine solche grundsätzliche Neuausrichtung kann sie außerdem vor dem jahrhundertealten Teufelskreis ethnischer und religiöser Streitigkeiten schützen. Das erwachende Bewußtsein von der Einheit der Menschheit läßt die Menschen sich von den Gesellschaftsstrukturen der Vergangenheit mit ihren Konfliktmustern lösen. Dann erst beginnen sie Methoden der Zusammenarbeit und Aussöhnung zu erlernen. „Die Wohlfahrt der Menschheit, ihr Friede und ihre Sicherheit sind unerreichbar, ehe nicht ihre Einheit fest begründet ist", schreibt Bahá’u’lláh.

II

Gerechtigkeit ist das herausragende Prinzip, das das erwachende Bewußtsein für die Einheit der Menschheit in einen gemeinsamen Willen verwandeln kann; mit seiner Hilfe können die für globales Zusammenleben notwendigen Strukturen geschaffen werden. In einem Zeitalter, das erlebt, wie weltweit immer mehr Menschen unbeschränkten Zugang zu Informationen und Ideen erlangen, wird man erkennen, daß Gerechtigkeit das Leitprinzip für eine gesunde Gesellschaftsstruktur sein muß. Entwicklungspolitische Konzepte müssen vor diesem Maßstab bestehen.

Für den einzelnen bedeutet Gerechtigkeit die Fähigkeit der Seele, Wahr von Falsch zu unterscheiden. In den Augen Gottes, stellt Bahá’u’lláh fest, ist Gerechtigkeit „das Meistgeliebte", da sie jedem gestattet, mit den eigenen Augen statt mit den Augen anderer zu sehen, durch die eigene Erkenntnis und nicht durch die des Nächsten oder seiner Gruppe Wissen zu erlangen. Sie erfordert Aufrichtigkeit im Urteil, Unparteilichkeit bei der Behandlung anderer und ist daher ein ständiger, aber anspruchsvoller Begleiter in allen Fragen des täglichen Lebens.

In der Gesellschaft ist die Sorge um Gerechtigkeit ein unentbehrlicher Kompaß bei kollektiven Entscheidungprozessen, weil sie das einzige Mittel zur Einheit im Denken und Handeln ist. Damit soll nicht die Lust am Strafen gefördert werden, die sich in der Vergangenheit oft hinter der Maske der Gerechtigkeit versteckte. Sie ist vielmehr der praktische Ausdruck des Bewußtseins, daß wahrer Fortschritt nur möglich ist, wenn erkannt wird, daß die Interessen des einzelnen mit denen der Gesellschaft untrennbar verknüpft sind. Wird Gerechtigkeit zum Leitprinzip des Handelns, dann entsteht ein Klima der Beratung, in dem die Alternativen leidenschaftslos untersucht werden und schließlich die vernünftigste Lösung gewählt wird. In einem solchen Klima nimmt die Neigung ab, den Entscheidungsprozeß durch Manipulation und Parteilichkeit zu verbiegen.

Dies hat weitreichende Folgen für die soziale und wirtschaftliche Entwicklung. Gerechtigkeit schützt vor der Versuchung, Fortschritt so zu definieren, daß das Wohl der Menschheit – ja des ganzen Planeten – den Vorteilen geopfert wird, die eine privilegierten Minderheit aus revolutionären Technologien zieht. Bei der Entwicklung und Planung stellt Gerechtigkeit sicher, daß begrenzte Ressourcen nicht für Projekte verschwendet werden, die an den wesentlichen sozialen und wirtschaftlichen Bedürfnissen der Gesellschaft vorbeigehen. Vor allem können nur solche Entwicklungsprogramme, die den Bedürfnissen und Zielen der meisten Menschen gerecht werden, darauf hoffen, deren Unterstützung zu gewinnen; schließlich hängt die Durchführung von Entwicklungsprogrammen mit von diesen Menschen ab. Kann jedes Teil der Gesellschaft darauf vertrauen, daß es durch allgemein akzeptierte Normen geschützt wird und am Nutzen teilhat, so können Eigenschaften wie Ehrlichkeit, Arbeitswilligkeit und Kooperationsfähigkeit erfolgreich zum gemeinsamen Ziel führen.

Der Kern der Diskussion über eine Strategie für soziale und wirtschaftliche Entwicklung ist die Frage der Menschenrechte. Die Planung einer solchen Strategie macht es notwendig, diese Frage von der falschen Dichotomie zu befreien, der sie so lange unterlag. Die Forderung nach Meinungs- und Handlungsfreiheit, die zur Persönlichkeitsentwicklung jedes Menschen notwendig ist, rechtfertigt nicht den Kult des Individualismus, der viele Bereiche des heutigen Lebens verdirbt. Genausowenig erfordert die Sorge um das Wohl der Gesellschaft eine Vergötterung des Staates als vermeintlicher Quelle für das Wohl der Menschheit. Im Gegenteil: die Geschichte unseres Jahrhunderts belegt nur zu deutlich, daß solche Ideologien und die daraus entstandenen Parteistrategien selbst die Hauptfeinde der Interessen sind, denen zu dienen sie vorgeben. Nur in einem Beratungssystem, das im Bewußtsein der organischen Einheit der Menschheit entsteht, kann die Sorge um die Menschenrechte in allen Aspekten legitim und kreativ erörtert werden.

Diesen Rahmen müssen heute die internationalen Institutionen, die aus den Tragödien zweier zerstörerischer Weltkriege und des weltweiten wirtschaftlichen Zusammenbruchs hervorgegangen sind, schaffen. Sie müssen die Menschenrechte von denen unabhängig machen, die sie mißbrauchen. Bezeichnenderweise wurde der Begriff „Menschenrechte" erst seit der Proklamation der Charta der Vereinten Nationen im Jahre 1945 und der Annahme der Allgemeinen Erklärung der Menschenrechte drei Jahre danach allgemein übernommen. In diesen historischen Dokumenten wird soziale Gerechtigkeit als Bestandteil einer globalen Friedensordnung formell anerkannt. Die Tatsache, daß die Erklärung in der Vollversammlung ohne Gegenstimme angenommen wurde, verlieh ihr von Anfang an ein Ansehen, das im Laufe der Jahre noch gewachsen ist.

Ein besonderes Kennzeichen des Bewußtseins des Menschen ist die selbständige Erforschung der Wirklichkeit. Die Freiheit, den Sinn des Lebens zu ergründen und die eigenen Fähigkeiten zu seiner Erfüllung zu entwickeln, ist zu schützen. Der Mensch braucht die Freiheit, Wissen zu erwerben. Daß eine solche Freiheit häufig mißbraucht wird und daß dieser Mißbrauch durch manche Erscheinungsformen der heutigen Gesellschaft gefördert wird, tut der Berechtigung dieses Strebens keinen Abbruch.

Dies liefert den moralischen Imperativ für viele der in der Allgemeinen Erklärung der Menschenrechte und den dazugehörigen Verträgen enthaltenen Rechte. Dazu gehören das Recht auf Erziehung, die freie Wahl des Wohnsitzes, der Zugang zu Informationen und die Möglichkeit, am politischen Leben teilzunehmen. Die internationale Gemeinschaft muß diese Rechte durch eine ausdrückliche Garantie gewährleisten. Das gleiche gilt auch für das Recht auf Meinungs- und Religionsfreiheit.

Da die Menschheit eine organische Einheit ist, wird jeder Mensch als Pfand in diese Welt hineingeboren. Die daraus resultierende kollektive Verantwortung ist die geistige Grundlage für die meisten anderen – hauptsächlich wirtschaftlichen und sozialen – Rechte, die die Vereinten Nationen in ihren Dokumenten definieren. Die Unverletzlichkeit der Familie und des Heimes, das Recht auf Eigentum und auf die Privatsphäre sind Teil dieser Verantwortung. Die Verpflichtung der Gesellschaft umfaßt auch Arbeitsbeschaffung, geistige und körperliche Gesundheitsvorsorge, soziale Sicherheit, gerechte Löhne, Ruhe und Erholung, und eine Reihe weiterer Rechte, auf die die Menschen berechtigten Anspruch erheben.

Kollektive Verantwortung bedingt auch, daß jeder erwarten darf, daß die für seine Identität wesentlichen kulturellen Bedingungen den Schutz durch nationale und internationale Gesetze genießen. So wie die Gene für das biologische Dasein lebensnotwendig sind, so ist der durch viele Jahrtausende erworbene wunderbare Reichtum an kultureller Vielfalt für die soziale und wirtschaftliche Entwicklung der Menschheit bei ihrem Eintritt ins Alter der Reife von Bedeutung. Dieses Erbe muß jetzt in einer weltumspannenden Zivilisation Früchte tragen. Kulturelle Eigenart darf nicht durch materielle Einflüsse erstickt werden. Gleichzeitig muß ein freier Austausch zwischen den Kulturen stattfinden, der frei ist von Manipulationen im Interesse politischer Ziele.

„Der Menschen Licht", sagt Bahá’u’lláh, „ist Gerechtigkeit. Löscht es nicht durch die Stürme der Unterdrückung und Tyrannei. Der Zweck der Gerechtigkeit ist die Einheit unter den Menschen. Das Meer göttlicher Weisheit wogt in diesem erhabenen Wort, und alle Bücher der Welt können seine innere Bedeutung nicht fassen."

III

Um die Menschenrechte weiter zu fördern und als international gültige Normen einzuführen, bedarf es einer grundsätzlichen Neudefinition der zwischenmenschlichen Beziehungen. Die heutigen Vorstellungen über Sinn und Ziel von Beziehungen – der Menschen untereinander, zwischen Mensch und Natur, zwischen dem einzelnen und der Gesellschaft mitsamt ihren Institutionen – spiegeln ein Verständnis wider, das aus früheren Entwicklungsstadien der Menschheit stammt. Wenn die Menschheit erwachsen wird, wenn alle Menschen ein Volk bilden, wenn Gerechtigkeit das Leitprinzip für die Gesellschaft sein soll, dann müssen diese veralteten Vorstellungen überdacht werden.

Bisher ist dies kaum geschehen. Die fällige Neuorientierung wird zu einem neuen Verständnis vom Wesen der Familie und den Rechten und Pflichten ihrer Mitglieder führen. Sie wird die Rolle der Frau in allen Gesellschaftsbereichen völlig verändern. Sie wird durchgreifende Auswirkungen auf die Einstellung der Menschen zu ihrer Arbeit haben und auf ihr Verständnis davon, welche Rolle die Wirtschaft in ihrem Leben spielt. Dies wird zu weitreichenden Veränderungen in allen Lebensbereichen und der dafür zuständigen Institutionen führen. Dadurch wird die Arbeit der sich ständig vermehrenden nichtstaatlichen Organisationen weiter rationalisiert werden. Sie wird sicherstellen, daß Gesetze die Umwelt und den Drang des Menschen nach Entwicklung schützen. Schließlich wird die Um- oder Neugestaltung der Vereinten Nationen, die schon begonnen hat, zur Errichtung einer Weltföderation der Nationen mit eigener Legislative, Judikative und Exekutive führen.

Im Mittelpunkt der Aufgabe, alle zwischenmenschlichen Beziehungen neu zu gestalten, steht nach den Worten Bahá’u’lláhs die Beratung. „In allen Dingen muß beraten werden," lautet Sein Ratschlag. „Die Gabe der Einsicht zeigt ihre Reife in der Beratung."

Im Beratungsprozeß gilt für die Wahrheitsfindung ein völlig anderer Maßstab als die Verhaltensmuster, die heutzutage Verhandlungen und ausgehandelte Kompromisse prägen. Die Streitkultur, ein weiteres Merkmal der heutigen Gesellschaft, ist außerstande, diesen Maßstab hervorzubringen; sie behindert sogar eine derartige Entwicklung. Debatten, Propaganda, Rechtfertigungen, das ganze Arsenal parteilicher Interessen – seit langem allzu vertraute Methoden kollektiven Handelns – schaden dem Ziel: nämlich einen Konsens über die Wahrheit in einer gegebenen Situation zu finden und die beste Wahl unter den jeweiligen Handlungsmöglichkeiten zu treffen.

Bahá’u’lláh fordert einen Beratungsprozeß, bei dem die einzelnen Teilnehmer danach streben, über ihren eigenen Standpunkt hinauszugehen. Sie sollen wie die Glieder eines Körpers für dessen Interessen und Ziele funktionieren. In einer solchen durch Offenheit und Höflichkeit gekennzeichneten Atmosphäre gehören die Ideen nicht dem einzelnen, dem sie während der Erörterung in den Sinn gekommen sind, sondern der Gruppe als Ganzer. Diese kann sie annehmen, verwerfen oder verändern, je nach dem, wie es dem gemeinsamen Ziel am besten dient. Beratung ist in dem Maße erfolgreich, wie jeder Teilnehmer die getroffene Entscheidung unterstützt, unabhängig davon, mit welcher Ansicht er in die Beratung eingetreten ist. Unter diesen Umständen kann eine frühere Entscheidung leicht revidiert werden, wenn durch die Erfahrung mit ihr Fehler erkennbar werden.

Beratung kann als praktischer Ausdruck von Gerechtigkeit betrachtet werden. Sie ist unentbehrlich für den Erfolg gemeinsamer Bemühungen und Hauptmerkmal einer wirksamen Strategie für soziale und wirtschaftliche Entwicklung. Ihr Erfolg hängt vom Engagement und der Bemühung der Betroffenen ab. Daher ist sie nur wirksam, wenn die Betroffenen auch mit einbezogen werden und Beratung zum Leitprinzip für jedes Projekt gemacht wird. „Der Mensch kann seine wahre Stufe nicht erlangen," lautet Bahá’u’lláhs Rat, „es sei denn durch seine Gerechtigkeit. Keine Macht kann bestehen, es sei denn durch Einheit. Keine Wohlfahrt und kein Wohlergehen kann erreicht werden, es sei denn durch Beratung."

IV

Die durch die Entwicklung einer Weltgesellschaft entstehenden Aufgaben erfordern Fähigkeiten, die über das bisher Erreichte weit hinausgehen. Dafür bedarf es einer erheblichen Erweiterung des Zugangs zum Wissen – für den Einzelnen wie für gesellschaftliche Gruppen. Erziehung ist für diesen Prozeß der Erweiterung von Kapazität unverzichtbar. Dies wird aber nur dann erfolgreich sein, wenn prinzipielle Umstrukturierungen jedem den Wissenserwerb in allen Lebensbereichen ermöglichen als Voraussetzung für seinen Beitrag zur Gestaltung der Welt.

Das Denken des Menschen entwickelte sich seit je her in zwei grundlegenden Wissensbereichen: Wissenschaft und Religion. Mit Hilfe dieser beiden Bereiche ordnete der Mensch seine Erfahrungen, interpretierte seine Umwelt, erforschte seine verborgenen Fähigkeiten und steuerte sein sittliches und intellektuelles Leben. Sie waren die eigentlichen Wegbereiter der Kultur. Im Nachhinein zeigt sich, daß dieses doppelte Gefüge immer dann am stärksten wirkte, wenn Religion und Wissenschaft sich gegenseitig ergänzten und miteinander harmonierten.

Angesichts der fast universellen Achtung, die man heute der Wissenschaft entgegenbringt, muß auf ihre Bedeutung nicht weiter eingegangen werden. Hinsichtlich einer Strategie für soziale und wirtschaftliche Entwicklung lautet die Frage, wie die Arbeit in den Bereichen Wissenschaft und Technik organisiert werden soll. Wird sie in erster Linie als Domäne etablierter Eliten einiger weniger Länder angesehen, so wird sich die dadurch entstandene Kluft zwischen Arm und Reich weiter vergrößern – mit den bereits erwähnten verheerenden Auswirkungen auf die Weltwirtschaft. Wird weiterhin ein Großteil der Menschheit als Konsument anderswo hergestellter Produkte der Wissenschaft und Technik angesehen, dann verdienen Programme, die angeblich zur Befriedigung ihrer Bedürfnisse entworfen wurden, nicht den Namen „Entwicklung".

Eine zentrale Herausforderung ist die Notwendigkeit, viel mehr Menschen Zugang zu Wissenschaft und Technik zu verschaffen. Diese Werkzeuge des sozialen und wirtschaftlichen Wandels dürfen nicht länger das Vorrecht privilegierter Gesellschaftsschichten bleiben; alle Menschen müssen je nach ihren Fähigkeiten daran teilhaben können. Für die hierzu notwendige Ausbildung müssen Programme entwickelt werden. Überall müssen Lernzentren entstehen. Denn der Zugang zum Wissen ist ein Grundrecht jedes Menschen. Die üblichen Argumente für den Erhalt des status quo klingen täglich weniger überzeugend, da die sich beschleunigende Revolution in den Kommunikationstechnologien Information und Ausbildung vielen Menschen verfügbar macht, unabhängig davon, wo sie leben und aus welcher Kultur sie stammen.

Auch im religiösen Bereich steht die Menschheit vor einer großen Herausforderung. Für die meisten Menschen ist der Gedanke, daß der Mensch eine geistige Dimension hat, ja daß sein Wesen geistiger Natur ist, eine Wahrheit, die keiner weiteren Darlegung bedarf. Diese Wahrnehmung der Wirklichkeit findet sich seit den frühesten Kulturzeugnissen und bestand jahrtausendelang in allen großen religiösen Traditionen. Ihre bedeutenden Errungenschaften auf den Gebieten des Rechts, der Künste und der Entwicklung menschlicher Umgangsformen verleihen der Geschichte Gehalt und Bedeutung. Auf die ein oder andere Art übt die Religion täglich Einfluß auf das Leben der meisten Menschen aus. Wie die Ereignisse in der ganzen Welt heute klar beweisen, weckt sie starke, unauslöschliche Sehnsüchte.

Es leuchtet daher ein, daß jedwedes Bemühen um Fortschritt diese universellen, schöpferischen Fähigkeiten verfügbar machen muß. Warum stehen die geistigen Fragen nicht im Mittelpunkt der Entwicklungsdebatte? Warum wurden die meisten Prämissen und Prioritäten bei der internationalen Entwicklungsplanung bisher von einer materialistischen Weltsicht bestimmt, der nur eine kleine Minderheit der Weltbevölkerung anhängt? Was ist von dem Bekenntnis zum Prinzip universeller Beteiligung zu halten, wenn sie die für die Betroffenen maßgebliche kulturelle Erfahrung leugnet?

Nun läßt sich argumentieren, diese Themen lägen außerhalb der Entwicklungsbelange der internationalen Gemeinschaft, da geistige und moralische Fragen historisch mit sich widerstreitenden theologischen Lehren verbunden sind, die sich einer objektiven Prüfung entziehen. Würde man ihnen eine wichtige Rolle einräumen, so würde das gerade jenen dogmatischen Einflüssen Tür und Tor öffnen, die soziale Konflikte genährt und den Fortschritt der Menschheit aufgehalten haben. In diesem Argument steckt sicher ein wahrer Kern. Die Vertreter der verschiedenen theologischen Systeme tragen Verantwortung nicht nur für den Ansehensverlust, den der Glaube an sich bei vielen fortschrittlichen Denkern erlitten hat, sondern auch für die Hemmnisse und Verzerrungen im ständigen Dialog der Menschheit über geistige Inhalte. Daraus jedoch zu schließen, man müsse die Erforschung der geistigen Realität behindern und die tiefsten Wurzeln menschlicher Motivation leugnen, ist ein offenkundiger Irrtum. Wo sich in der jüngsten Geschichte ein solches Denkverbot durchsetzte, wurde nur die Gestaltung der Zukunft in die Hände einer neuen Orthodoxie gelegt, die behauptete, Wahrheit habe nichts mit Moral zu tun und Tatsachen seien wertfrei.

Viele bedeutende Errungenschaften der Religion für unser irdisches Dasein waren sittlicher Natur. Durch ihre Lehren und durch das Beispiel von Gläubigen, deren Leben durch diese Lehren erleuchtet wurden, entwickelten unzählig viele Menschen aller Zeiten und Regionen ihre Liebesfähigkeit. Sie lernten, die tierische Seite ihres Wesens zu beherrschen, große Opfer für die Allgemeinheit zu erbringen, Vergebung, Großmut und Vertrauen zu üben und Wohlstand für den Fortschritt der Kultur einzusetzen. Gesellschaftssysteme wurden entworfen, um den moralischen Fortschritt auf breiter Basis in Normen des Gesellschaftslebens umzusetzen. Auch wenn sie durch nachträglich hinzugefügte Dogmen verdunkelt und durch sektiererischen Streit entstellt wurden, bewirkten die geistigen Impulse, die von solch herausragenden Gestalten wie Krischna, Moses, Buddha, Zarathustra, Jesus und Muhammad ausgingen, den größten Einfluß auf die Erziehung des Menschen.

Um die Fähigkeiten der Menschen durch den Zugang zum Wissen zu erweitern, bedarf es einer Strategie. Dazu gehört der ständige und sich intensivierende Dialog zwischen Wissenschaft und Religion. In allen Lebensbereichen benötigen die durch wissenschaftliche Errungenschaften gewonnenen Einsichten und Fertigkeiten eine geistige Verpflichtung und moralische Prinzipien, um ihre angemessene Anwendung zu gewährleisten. Dies ist ein Gemeinplatz oder sollte es inzwischen sein. So sollte man lernen, Tatsachen von Vermutungen zu trennen, das heißt zwischen subjektiven Ansichten und objektiver Wirklichkeit zu unterscheiden. In welchem Maße aber einzelne oder Institutionen mit dieser Fähigkeit tatsächlich zum Fortschritt beitragen, hängt von ihrer Wahrheitsliebe ab und davon, ob sie sich unabhängig machen von eigensüchtigen Interessen und Begierden. Die Wissenschaft muß bei allen Menschen die Fähigkeit fördern, in Prozessen zu denken, auch in historischen Prozessen. Der intellektuelle Fortschritt trägt aber nur dann zur Entwicklung bei, wenn der Blick nicht durch rassische, kulturelle oder geschlechtsbezogene Vorurteile oder durch sektiererische Ansichten verdunkelt wird. Die Ausbildung, die Voraussetzung für die Schaffung von Wohlstand ist, nützt der Entwicklung aber nur, wenn der Mensch von der geistigen Einsicht beseelt wird, daß der Dienst an der Menschheit der eigentliche Sinn des Lebens ist.

V

Auch wirtschaftliche Fragen gehören in den Kontext der Ausbildung von Fähigkeiten. Hierzu ist Wissenserwerb in allen Bereichen unerläßlich. Wie die Erfahrungen der letzten Jahrzehnte gezeigt haben, dürfen materielle Vorteile und Ziele nicht als Selbstzweck betrachtet werden. Sie dienen nicht nur dazu, die Grundbedürfnisse der Menschen wie Wohnung, Nahrung, medizinische Versorgung und ähnliches zu befriedigen, ihr Wert liegt auch in der Ausweitung der Fähigkeiten des Menschen. Die wichtigste Aufgabe der Wirtschaft ist daher, die Menschen und Institutionen mit dem auszustatten, wodurch sie ihr Ziel erreichen können: sie müssen die Grundlagen für eine neue Gesellschaftsordnung legen und dadurch die im Geist des Menschen schlummernden unbegrenzten Fähigkeiten fördern.

Wirtschaftliches Denken muß diese Zielsetzung und zugleich die eigene Rolle bei der Bereitstellung der hierfür erforderlichen Mittel klar anerkennen. Nur so können sich die Wirtschaftswissenschaften und mit ihr verwandte Wissenschaftszweige vom Sog materialistischer Denkweisen befreien, der sie jetzt noch daran hindert, ihr Potential für das eigentliche Wohl der Menschen einzusetzen. Nirgends sonst ist die Notwendigkeit eines intensiven Dialogs zwischen Wissenschaft und Religion so offensichtlich.

Ein typisches Beispiel dafür ist die Armut. Die bisherigen Verbesserungsvorschläge beruhen auf der Überzeugung, daß materielle Mittel existieren oder durch wissenschaftliche und technische Anstrengungen geschaffen werden können, um diesen uralten Zustand zu mildern und schließlich ganz zu beseitigen. Daß dies nicht gelingt, liegt vor allem daran, daß der wissenschaftlich-technische Fortschritt Prioritäten folgt, die die wahren Interessen der meisten Menschen kaum berücksichtigen. Eine völlige Umstellung dieser Prioritäten ist zur endgültigen Beseitigung der Armut erforderlich. Eine solche Leistung erfordert die beharrliche Suche nach ethischen Werten. Diese Suche stellt sowohl die Religionen als auch die Wissenschaft auf eine harte Probe. Die Religion kann kaum einen Beitrag zu diesem gemeinsamen Unterfangen leisten, solange sie in sektiererischen Lehren gefangen bleibt, die nicht zwischen Zufriedenheit und bloßer Passivität unterscheiden können und lehren, Armut sei ein unabdingbares Merkmal des Lebens, dem man nur im Jenseits entfliehen könne. Im Kampf um Wohlfahrt für alle Menschen muß die Religion aus den Quellen ihrer Inspiration neue geistige Konzepte und Prinzipien für ein Zeitalter entdecken, das nach Einheit und Gerechtigkeit strebt.

Die Arbeitslosigkeit wirft ähnliche Fragen auf. Im heutigen Denken wird Arbeit überwiegend auf eine gewinnbringende Beschäftigung zum Kauf von Konsumgütern reduziert. Daraus ergibt sich ein Zirkelschluß: Gelderwerb und Konsum führen zu Erhalt und Ausdehnung der Produktion und sind damit wiederum Grundlage bezahlter Arbeit. Für sich genommen sind all diese Tätigkeiten wichtig für das Wohl der Gesellschaft. Die Unzulänglichkeit dieses Konzepts ist jedoch ablesbar an der Apathie, die bei zahlreichen Beschäftigten festzustellen ist, und an der Demoralisierung der wachsenden Heere von Arbeitslosen.

Die Erkenntnis wächst, daß die Welt dringend eines neuen Arbeitsethos bedarf. Das erstaunt nicht. Auch hier können nur die Einsichten aus der schöpferischen Wechselwirkung zwischen Wissenschaft und Religion eine grundlegende Neuorientierung des Bewußtseins und der Gewohnheiten bewirken. Anders als das Tier, das seinen Lebensunterhalt dem entnimmt, was ihm die Umwelt bereitstellt, ist der Mensch gezwungen, seine Fähigkeiten durch produktive Arbeit zu entfalten, um seine Bedürfnisse und die der anderen zu befriedigen. Dadurch wirkt er, wenn auch noch so bescheiden, an der Entwicklung der Kultur mit. Er verfolgt also ein Ziel, das ihn mit anderen verbindet. Arbeit, bewußt im Geiste des Dienstes an der Menschheit verrichtet, ist nach den Worten Bahá’u’lláhs eine Form des Gebets, ein Weg zur Verehrung Gottes. Jeder ist hierzu in der Lage; auf diese unveräußerliche Fähigkeit muß die Entwicklungsstrategie abzielen, unabhängig von Planzielen und dem versprochenen Lohn. Eine engere Sicht der Dinge wird die Menschen niemals zu den Anstrengungen und dem Engagement bewegen, die die vor uns liegenden wirtschaftlichen Aufgaben erfordern.

Eine ähnlich große Herausforderung an die Wirtschaft ist die Umweltkrise. Der Glaube, die Natur verfüge über unbegrenzte Möglichkeiten, um alle Ansprüche der Menschen zu befriedigen, wurde inzwischen schonungslos als Illusion entlarvt. Eine Kultur, die dem Wachstum, materiellem Besitz und der Befriedigung menschlicher Ansprüche absoluten Wert zubilligt, muß nun gezwungenermaßen anerkennen, daß solche Ziele allein keine realistische Richtschnur für die Politik sein können. Als ungenügend haben sich bei wirtschaftlichen Fragestellungen auch solche Lösungsansätze erwiesen, bei denen die Entscheidungsinstanzen nicht berücksichtigen, daß die dringendsten Probleme heute globales Ausmaß erreicht haben.

Die Hoffnung, man könne dieser moralischen Krise durch eine Art Vergötterung der Natur begegnen, verdeutlicht nur die Verzweiflung, auf der sie beruht. Die Erkenntnis allein, daß die Schöpfung ein Organismus und die Menschheit dafür verantwortlich ist – so positiv dies auch zu bewerten ist –, genügt nicht, ein neues Wertesystem hervorzubringen. Erst ein Durchbruch in der geistigen Erkenntnis wird die Menschheit in die Lage versetzen, die von der Geschichte geforderte Verantwortung tatsächlich zu übernehmen.

Zufriedenheit, Bereitwilligkeit zu moralischer Disziplin und Pflichtbewußtsein beispielsweise müssen früher oder später wieder Allgemeingut werden – Eigenschaften, die noch bis vor Kurzem als wesentliche Aspekte des Menschseins angesehen wurden. In der Vergangenheit erweckten die Lehren der großen Religionsstifter bei den meisten Gläubigen diese Charaktereigenschaften. Heute sind sie noch lebenswichtiger, bedürfen aber der Anpassung an die an die Erfordernisse des Reifealters der Menschheit. Auch hier muß sich die Religion von den Zwängen der Vergangenheit befreien: Zufriedenheit bedeutet nicht Fatalismus, Moral hat nichts mit dem lebensverneinenden Puritanismus gemein, der sich so oft anmaßte, in ihrem Namen zu sprechen, und echtes Pflichtbewußtsein erzeugt nicht Selbstgerechtigkeit, sondern ein gesundes Selbstbewußtsein.

Daß den Frauen immer noch die volle Gleichstellung mit den Männern versagt wird, verstärkt noch die Herausforderung an Wissenschaft und Religion für den Bereich der Wirtschaft. Für jeden objektiven Beobachter ist bei realistischer Betrachtung die Gleichberechtigung der Geschlechter von grundlegender Bedeutung für das zukünftige Wohlergehen der Erde und ihrer Bewohner. Sie sagt etwas aus über das Wesen des Menschen, was in der langen Kindheitsphase der Menschheit weitgehend unerkannt blieb. „Im Angesicht Gottes", versichert Bahá’u’lláh nachdrücklich, „waren Männer und Frauen von jeher gleich und werden es immer sein." Die vernunftbegabte Seele hat kein Geschlecht. Soziale Ungleichheiten, die in der Vergangenheit durch Notwendigkeiten zum Überleben bestimmt gewesen sein mögen, sind nicht mehr zu einer Zeit gerechtfertigt, da die Menschheit an der Schwelle der Reife steht. Eine Verpflichtung zur vollen Gleichberechtigung von Mann und Frau in allen Lebensbereichen und allen Gesellschaftsschichten wird entscheidend für eine erfolgreiche Strategie zur globalen Entwicklung sein.

Der Fortschritt in diesem Bereich ist sogar ein entscheidendes Kriterium für den Erfolg jedes Entwicklungsprogramms. Angesichts der lebenswichtigen Rolle der Wirtschaft für den Fortschritt der Zivilisation ist die Frage, in welchem Ausmaß die Frauen Zugang zu allen Wirtschaftsbereichen haben, ein sichtbarer Beweis für das Tempo der Entwicklung. Es geht dabei um mehr als nur um Chancengleichheit, so wichtig diese auch sein mag. Es bedarf einer grundlegenden Überprüfung der wirtschaftlichen Fragestellungen, wobei ein breites Spektrum von Erfahrungen und Einsichten zu berücksichtigen ist, das bisher ausgeklammert wurde. Die klassischen Wirtschaftsmodelle unpersönlicher Märkte, in denen der Mensch selbstherrlich seine eigennützige Wahl trifft, werden nicht mehr den Bedürfnissen einer Welt gerecht, die nach Einheit und Gerechtigkeit strebt. Es müssen neue Wirtschaftsmodelle entwickelt werden. Diese müssen geprägt sein von gegenseitigem Verständnis durch Erfahrungsaustausch, von der Betrachtung des Menschen in seinem gesellschaftlichen Umfeld und von der Erkenntnis, daß die Familie die Keimzelle der Gesellschaft ist. Ein derartiger altruistischer intellektueller Durchbruch wird die geistige und wissenschaftliche Sensibilität der Menschheit stark herausfordern. Die Frauen sind durch jahrtausendelange Erfahrungen darauf vorbereitet, für diese gemeinsame Aufgabe einen entscheidenden Beitrag zu leisten.

VI

Im Hinblick auf eine solch weitreichende Neugestaltung der Gesellschaft ist zu fragen, wie dies verwirklicht werden kann und – damit unauflösbar verbunden –, welche Autorität die dazu erforderliche Macht ausüben soll. Wie bei allen anderen Folgen der sich beschleunigenden Vereinigung der Menschheit, bedürfen diese beiden vertrauten Begriffe dringend einer Neudefinition.

Macht wurde im Lauf der Geschichte – wenn auch aus theologischen oder ideologischen Gründen oft das Gegenteil behauptet wurde – zumeist als Privileg einzelner Personen oder Gruppen aufgefaßt. Oft verstand man unter Macht einfach die gegen andere zu Gebote stehenden Mittel. Dieses Machtverständnis wurde ein charakteristisches Merkmal der Konflikt- und Streitkultur, die die Menschheit in den letzten Jahrtausenden geprägt hat. Dies galt unabhängig von der jeweils herrschenden sozialen, religiösen oder politischen Richtung. Generell war Macht auf Einzelne beschränkt – auf Fraktionen, Völker, Klassen oder Nationen. Sie war ein Merkmal, das besonders auf Männer und nicht auf Frauen zutraf. Die wichtigste Folge der Macht war, daß sie ihren Nutznießern die Möglichkeit gab, zu erwerben, zu übertreffen, zu beherrschen, zu widerstehen und zu gewinnen.

Diese Art von Machtausübung führte zu vernichtenden Rückschlägen, aber auch zu ungewöhnlichen Fortschritten in der Kultur. Sowohl die Vorteile als auch die Rückschläge mitsamt den eingeschränkten Verhaltensmustern, die sie hervorbrachten, müssen gewürdigt werden. Gewohnheiten und Einstellungen bei der Machtausübung, die sich in der langen Kindheitsphase der Menschheit entwickelten, haben heute ihre äußerste Grenze erreicht. Heute, in einem Zeitalter, dessen drängende Probleme vorwiegend globaler Natur sind, ist ein Beharren auf der Vorstellung, Macht bedeute für bestimmte Teile der Menschheitsfamilie Vorteile, schon in der Theorie ein großer Irrtum und für die soziale und wirtschaftliche Entwicklung der Welt ohne praktischen Nutzen. Wer daher an ihr noch festhält oder bisher noch davon überzeugt war, stellt nun fest, daß sich seine Pläne in unerklärlichen Frustrationen und Behinderungen verstricken. In ihrer traditionellen, auf Konkurrenzdenken beruhenden Form ist Macht für die Bedürfnisse der Menschheit ebenso unbrauchbar, wie die Technologie der Eisenbahn für die Aufgabe, einen Weltraumsatelliten in eine Erdumlaufbahn zu schießen.

Diese Analogie paßt in mehrerer Hinsicht. Ihr Reifeprozeß drängt die Menschheit dazu, sich von diesem veralteten Machtkonzept zu befreien. Daß die Menschheit dazu in der Lage ist, zeigt die Tatsache, daß sie – ungeachtet der Dominanz dieses traditionellen Machtkonzepts – immer in der Lage war, andere Formen der Macht zu ersinnen, auf die sie ihre Hoffnungen richtete. Die Geschichte liefert uns zahlreiche Beweise dafür, daß die Menschen überall und zu allen Zeiten, wenn auch noch so vorübergehend und ungeschickt, eine breite Skala kreativer Möglichkeiten nutzten. Das vielleicht einleuchtendste Beispiel hierfür ist die Macht der Wahrheit. In ihr steckt eine Kraft zum Wandel. Durch sie wurden einige der bedeutendsten Fortschritte in der Philosophie, der Religion, der Kunst und der Wissenschaft bewirkt. Charakterstärke ist ein weiteres Merkmal, das starken Einfluß auf den Menschen ausübt. Hierzu gehört auch die Wirkung von Vorbildern auf den Einzelnen oder auf die Gesellschaft. Fast völlig unbeachtet blieb die große Kraft, die durch Einheit freigesetzt werden wird; ihr Einfluß ist nach den Worten Bahá’u’lláhs „so machtvoll..., daß sie die ganze Erde erleuchten kann."

Die gesellschaftlichen Institutionen werden die Fähigkeiten der Völker freisetzen, wenn Macht so ausgeübt wird, daß sie den Interessen der erwachsen werdenden Menschheit gerecht wird. Hierzu gehört auch die Pflicht der Machtträger, das Vertrauen, die Achtung und Unterstützung derer zu gewinnen, deren Handeln sie lenken. Sie müssen mit allen Betroffenen offen und umfassend beraten. Die Bedürfnisse und Ziele der Gesellschaft, der sie dienen, müssen sie objektiv beurteilen und schließlich aus dem wissenschaftlichen und sittlichen Fortschritt Nutzen zu ziehen. So werden die Ressourcen der Gesellschaft angemessen eingesetzt. Kein Grundsatz zum Machterhalt ist so wichtig, daß er Vorrang hätte vor der Einheit unter den Mitgliedern der Gesellschaft und ihrer Institutionen. Die eng damit verknüpfte Pflicht zur Gerechtigkeit wurde bereits erörtert.

Selbstverständlich können solche Prinzipien nur in einer Kultur wirken, die in ihrem Geist und ihren Methoden entschieden demokratisch ist. Damit soll nicht etwa die Ideologie der Parteiendemokratie gutgeheißen werden, die dreist vorgibt, demokratisch zu sein. Trotz beeindruckender Beiträge zum Fortschritt in der Vergangenheit steckt sie heute in einem Sumpf von Zynismus, Apathie und Korruption, zu dem sie selbst beigetragen hat. Bei der Wahl der Entscheidungsträger ist die Gesellschaft nicht auf das politische Theater von Nominierungen, Kandidaturen, Wahlkampagnen und -werbung angewiesen und damit auch nicht gut beraten. Wenn die Menschen in den Genuß einer besseren Erziehung und Bildung gelangen und davon überzeugt werden, daß ihren Interessen durch die vorgeschlagenen Programme gedient wird, werden sie auch bessere Wahlverfahren entwickeln.

Da die Vereinigung der Menschheit sich jetzt beschleunigt, müssen die gewählten Vertreter ihre Bemühungen immer mehr unter globaler Perspektive betrachten. Nicht nur auf der nationalen, sondern auch auf der örtlichen Ebene müssen sich die gewählten Volksvertreter nach den Worten Bahá’u’lláhs dem Wohl der ganzen Menschheit verpflichtet fühlen.

VII

Die Aufgabe einer globalen Entwicklungsstrategie, die die Reifung der Menschheit beschleunigt, erfordert die grundlegende Neugestaltung aller gesellschaftlichen Institutionen. Sie richtet sich an alle Bewohner der Erde: an die ganze Menschheit, an die Mitglieder staatlicher Institutionen auf allen Ebenen, an Beschäftigte in Einrichtungen zur internationalen Koordination, an Natur- und Sozialwissenschaftler, an Künstler, an Personen mit Zugang zu den Massenmedien und an Leiter nichtstaatlicher Organisationen. Die Antwort auf diese Herausforderung muß die Einheit der Menschheit unbedingt anerkennen und sich zur Gerechtigkeit als Gestaltungsprinzip der Gesellschaft verpflichten. Die Möglichkeiten eines systematischen Dialogs zwischen Wissenschaft und Religion sind zur Entfaltung menschlicher Fähigkeiten ohne Vorbehalte zu nutzen. Ein derartiges Unterfangen verlangt ein radikales Überdenken der Prämissen, die heute das Gesellschafts- und Wirtschaftsleben bestimmen. Es muß getragen sein von der Überzeugung, daß die Dinge tatsächlich so geregelt werden können, daß sie den Bedürfnissen der Menschheit dienen – wie lange dieser Prozeß auch dauern und wie viele Rückschläge es dabei auch geben mag.

Nur wenn die Kindheit der Menschheit endgültig abgeschlossen ist und ihr Reifealter anbricht, sind solche Perspektiven mehr als bloß eine weitere Utopie. Daß diese Anstrengung von verzweifelten und sich gegenseitig bekriegenden Völkern bewältigt werden könne, widerspricht aller bisherigen Erfahrung. Erst wenn die gesellschaftliche Evolution an dem entscheidenden Wendepunkt angelangt ist, an dem alle Dinge eine neue Entwicklungsstufe erreicht haben, kann man sich diese Möglichkeit vorstellen. Bahá’u’lláh versichert uns, daß dies heute der Fall ist. Die tiefe Überzeugung, daß der Prozeß dieser bedeutenden Neugestaltung sich im Bewußtsein der Menschen bereits vollzieht, hat zu dieser Schrift angeregt. Allen, die darin die vertraute Stimme ihres Herzens wiedererkennen, vermitteln die Worte Bahá’u’lláhs die Gewißheit, daß Gott an diesem unvergleichlichen Tag die Menschheit mit den geistigen Fähigkeiten ausgestattet hat, um dieser Verantwortung in vollem Umfang gewachsen zu sein:

„O ihr, die ihr die Himmel und die Erde bewohnt! Erschienen ist, was nie zuvor erschien."

„Dies ist der Tag, da Gottes erhabenste Segnungen den Menschen zugeströmt sind, der Tag, da alles Erschaffene mit Seiner mächtigsten Gnade erfüllt wurde."

Der Aufruhr, der heute alle Lebensbereiche erschüttert, ist beispiellos, und hat zerstörerische Auswirkungen. Die Menschheit ist von bisher unvorstellbaren Gefahren umgeben. Der größte Fehler, den die Staatsoberhäupter in diesem kritischen Augenblick begehen könnten, wäre, Zweifel am Ausgang dieses Prozesses aufkommen zu lassen. Eine Welt vergeht, und eine neue ist im Entstehen. Die Gewohnheiten, Einstellungen und Institutionen, die über Jahrhunderte entstanden sind, werden jetzt einer notwendigen und unausweichlichen Überprüfung unterzogen. Die Völker brauchen das richtige Maß an Glauben und Entschlossenheit, um die Energie zu entfalten, mit der der Schöpfer aller Dinge diese geistige Frühlingszeit des Menschengeschlechtes ausgestattet hat.

„Seid einig in der Beratung," lautet Bahá’u’lláhs Aufruf, „seid eins im Denken. Laßt jeden Morgen besser sein als den Abend davor und jeden neuen Tag reicher werden als den gestrigen. Des Menschen Vorzug liegt im Dienst und in der Tugend, nicht im Prunk des Wohllebens und des Reichtums. Habt acht, daß eure Worte rein sind von eitlem Wahn und weltlichen Lüsten und eure Taten von List und Argwohn. Vergeudet nicht den Reichtum eures kostbaren Lebens im Verfolg böser, verderbter Neigung, noch laßt eure Mühe völlig in der Förderung eurer eigenen Interessen aufgehen. Seid großzügig in Tagen der Fülle und geduldig in der Stunde des Verlustes. Auf Not kommt Erfolg, und Jubel folgt dem Wehe. Nehmt euch in acht vor Faulheit und Müßiggang, haltet euch an das, was der Menschheit, ob jung oder alt, hoch oder niedrig, Nutzen bringt. Hütet euch, das Unkraut des Zwistes unter die Menschen zu säen oder die Dornen des Zweifels in reine, strahlende Herzen zu pflanzen."

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رفاه عالم انسانی

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آرمان صلح جهانی که تا یک دهۀ پیش غیر قابل تصوّر بود اکنون در حال شکل‌گیری است. موانعی که طیّ سالیان دراز تزلزل‌ناپذیر به نظر می‌رسید فرو ریخته و از سر راه برداشته شده است. اختلافات به ظاهر آشتی‌نا‌پذیر به مرور جای خود را به فرایندهای مشورت و تصمیم‌گیری می‌دهند. آمادگی برای مقابله با تجاوزات نظامی از طریق اقدامات متّحدانۀ بین‌المللی در حال بروز است. در نتیجه نوعی امیدواری نسبت به آیندۀ کرۀ زمین هم در بین توده‌های مردم و هم در بین بسیاری از رهبران جهان پدید آمده است، امیدی که تقریباً نابود شده بود.

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Development

Turning Point For All Nations

Table of Contents

I. Overview: An Opportunity For Reflection

II. Recognizing The Historical Context: A Call To World Leaders

III. Defining A Role For The UN Within The Emerging International Order

A. Resuscitating the General Assembly

1. Raising Minimum Requirements For Membership

2. Appointing A Commission To Study Borders And Frontiers

3. Searching For New Financial Arrangements

4. Making A Commitment To A Universal Auxiliary Language And A Common Script

5. Investigating The Possibility Of A Single International Currency

B. Developing a Meaningful Executive Function

1. Limiting The Exercise Of The Veto Power

2. Institutionalizing Ad Hoc Military Arrangements

3. Applying The Notion Of Collective Security To Other Problems Of The Global Commons

4. Retaining Successful UN Institutions With Independent Executive Function

C. A Strengthened World Court

1. Extending The Court's Jurisdiction

2. Coordinating The Thematic Courts

IV. Releasing The Power Of The Individual: A Critical Challenge Of The Emerging International Order

A. Promoting Economic Development

1. Launching A Determined Campaign To Implement Agenda 21

B. Protecting Fundamental Human Rights

1. Strengthening The Machinery Of The UN For Monitoring, Implementation And Follow-Up

2. Encouraging Universal Ratification Of International Conventions On Human Rights

3. Assuring Respect For The Monitoring Organs Of Un Involved In Human Rights

C. Advancing the Status of Women

1. Increasing The Participation Of Women In Member State Delegations

2. Encouraging Universal Ratification Of International Conventions That Protect Women's Rights And Improve Their Status

3. Planning Ahead For Implementation Of The Beijing Platform Of Action

D. Emphasizing Moral Development

1. Promoting The Development Of Curricula For Moral Education In Schools

V. A Turning Point For All Nations: A Call To World Leaders

Endnotes

Besimi Baha'i dhe takimi i nivelit të lartë për aleancën midis feve dhe ruajtjën mjedisit

La Conservación y el Desarrollo Sostenible en la Fe Baha'i

I. Las Enseñanzas Baha'is sobre la Conservación y el Desarrollo Sostenible

II. Una Reseña del Programa Ambiental de la Comunidad Mundial

III. Iniciativas Baha'is en las Áreas de Conservación y Desarrollo Sostenible: Prospectos para el Futuro

Conservation and Sustainable Development in the Baha'i Faith

I. The Baha'i­ Teachings on Conservation and Sustainable Development

In Conclusion

II. An Overview of the Baha'i­ World Community's Environmental Program Since Joining the Network on Conservation and Religion in 1987

Education and Training

Projects

The Arts

Advocacy

Baha'i­ Holy Places and Gardens

III. Baha'i­ Initiatives in the Fields of Conservation and Sustainable Development: Future Prospects

Notes

Défense de l'environnement, développement durable et foi baha'ie

I. Les écrits baha'is sur la conservation et le développement durable

La nature, miroir des qualités et des attributs de Dieu

Interdépendance de toutes choses et loi de la réciprocité

L'unité de l'humanité, vérité sociale et spirituelle fondamentale de notre époque

Conclusion

II. Vue d'ensemble du Programme d'environnement de la Communauté internationale baha'ie depuis son adhésion au réseau de la Conservation et de la religion en 1987

Éducation et formation

Projets

L'art

Activités de promotion

Lieux saints et jardins baha'is

III. Initiatives baha'ies en matière de conservation et de développement durable : perspectives d'avenir

The Declaration and Programme of Action for Social Development

The Declaration

Preamble

Current social situation and reasons for convening the Summit

Principles and goals

Commitments

Commitment 1:

Commitment 2:

Commitment 3:

Commitment 4:

Commitment 5:

Commitment 6:

Commitment 7

Commitment 8:

Commitment 9:

Commitment 10:

I. The Baha'i Teachings on Conservation and Sustainable Development

II. An Overview of the Baha'i World Community's Environmental Program Since Joining the Network on Conservation and Religion in 1987

Baha'i Holy Places and Gardens

III. Baha'i Initiatives in the Fields of Conservation and Sustainable Development: Future Prospects