As people working to advance human development, most of us dream and labor for a world of peace and prosperity. We pour our passion, our energies, and our resources into the articulation and implementation of policies and programs as well as into our work in the field.  Yet there is an issue that profoundly shapes development efforts but which seldom enters the discourse, namely the question of human nature. While we may not be aware of it, it lies at the core of our approach to development—the way that we define its goals and parameters and the way that we articulate a vision of human progress.

The complex question of human nature manifests itself, among other things, in the following challenge: On the one hand we work to establish a more peaceful, equitable and just society; on the other, we cling, subconsciously perhaps, to a notion of human beings as fundamentally egoistic, competitive creatures, whose happiness is best pursued through the acquisition of material means. But we must ask ourselves: Can fundamentally egoistic human beings create a society which rises above the relentless competition for material resources and which espouses the values of solidarity, justice and selflessness required for such a social order?

I propose that the changes we wish to see in the practice of development—the changes that will increase the relevance and impact of these efforts—require a re-examination of our understanding of human nature. What is the true nature of the individual? What is the purpose of our life? What are the deepest sources of human motivation and capacity? What is the relationship between ourselves and our fellow human beings, ourselves and nature, ourselves and our Creator?  Are we purely material beings or are we something more? I believe that every development effort, whether consciously or not, reflects the answers to these questions.

Prevailing conceptions of human nature offer a reductionist perspective. The “economic man” theory, for example, reduces human beings to competitive, insatiable consumers of goods and to objects of manipulation by the market. While it is true that today thoughtful social scientists are beginning to expand this theory, its materialistic assumptions continue to shape development thought.  The situation is exacerbated when such models extend beyond mere description to prescribe social policy. Thus emerges a self-reinforcing feedback loop: our understanding of human nature normalizes or encourages a set of accompanying behaviors which, in turn, reinforce our adherence to that model.

Joining a growing number of voices, I suggest we explore an alternate conception of human nature, one which recognizes both the material and the non-material—or spiritual—dimensions of the human experience. The material, or what some call the “animal” nature, is one that we have inherited from millions of years of physical evolution. The spiritual nature makes it possible for us to understand and satisfy our material needs within appropriate limits, while rising above the exigencies of mere animal existence. This conception allows for a more nuanced and complete understanding of the history of humanity, with all of its tremendous accomplishments and ruinous actions; a history in which love, selflessness, and beauty have been manifested alongside cruelty, egotism, and oppression.

An acknowledgement of the spiritual dimension of human nature prompts us to consider how development efforts can nurture our spiritual qualities. This understanding also raises our awareness of both the means and the ends of development. Beyond a focus on increasing material resources and capacities of individuals and communities, we begin to consider the ends towards which these efforts are directed. In this way, we are able to see the practical expression of the coherence between the material and spiritual dimensions of human life. For example, individuals who not only pursue their own economic welfare but also refute the prejudices and structures that perpetuate inequality; leaders who not only work for the advancement of their constituents but who withstand the temptations of corruption; and communities that not only produce enough to meet their own needs but also voluntarily limit their consumption in pursuit of a more ecologically sustainable world.

My remarks should in no way be viewed as a form of asceticism. There is no doubt that efforts to further human well-being must attend to our material needs, or that we should not enjoy our material comforts. Yet satisfaction of these needs alone does not lead to true flourishing. History bears this out—the greatest civilizations demonstrated not only material prosperity but also qualities of unity and justice among their people.

These comments are not intended as a final, authoritative statement on human nature. Rather, they are an invitation to a conversation, a collective exploration, of these fundamental and challenging questions about who we are as human beings. How can we develop and nurture the spiritual dimension of our individual and collective life? The answers to this and many such questions lie within our respective faith traditions; these offer a rich starting point for our inquiry. Far from being an abstract philosophical exercise, this is an invitation to a timely and highly practical inquiry. It is the beginning, I believe, to a transformative approach to development that we have been seeking all along.

— by Ming Hwee Chong, Representative of Baha’i International Community to the United Nations

[Note: This Viewpoint is based on a talk given by BIC UN representative Ming Hwee Chong at a forum on “Faith, Belief and Development” last August.]