2019/09/22

For the Common Good: Redirecting the economy toward community, the environment, and a sustainable future. by Herman E. Daly | Goodreads



For the Common Good: Redirecting the economy toward community, the environment, and a sustainable future. by Herman E. Daly | Goodreads




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For the Common Good: Redirecting the economy toward community, the environment, and a sustainable future.

by
Herman E. Daly,
John B. Cobb Jr.
4.18 · Rating details · 146 ratings · 13 reviews
Winner of the Grawemeyer Award for Ideas Improving World Order 1992, Named New Options Best Political Book

Economist Herman Daly and theologian John Cobb, Jr., demonstrate how conventional economics and a growth-oriented industrial economy have led us to the brink of environmental disaster, and show the possibility of a different future.

Named as one of the Top 50 Sustainability Books by University of Cambridges Programme for Sustainability Leadership and Greenleaf Publishing. (less)

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Hardcover, 482 pages
Published April 1st 1994 by Beacon Press (first published December 1st 1993)
Original Title
For the Common Good: Redirecting the economy toward community, the environment, and a sustainable future.


COMMUNITY REVIEWS
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Dec 22, 2010Cambridge Programme for Sustainability Leadership rated it it was amazing
Shelves: the-top-50-sustainability-books
One of Cambridge Sustainability's Top 50 Books for Sustainability, as voted for by our alumni network of over 3,000 senior leaders from around the world. To find out more, click here.

For the Common Good is a wide-ranging critique of contemporary economic policies, covering international trade, population, land use, agriculture, industry, labour, taxation and national security. Although it sets out to challenge conventional economics, it is written in an accessible style and largely avoids speaking in economic jargon and theoretical abstractions.

The authors challenge the two assumptions that support the economic theory of human nature ('homo economicus'): that human wants are insatiable; and the law-like status of the principle of dimishing marginal utility. This view of humans tends to equate gains in society as a whole with the increases in goods and services acquired by its individual members, 


but it says nothing about the changes in the quality of the relationships that constitute that society. The authors therefore propose a shift from economics conceived as 'crematistics' (maximisation of short-term monetary gain) to the sort of economics Aristotle called 'oikonomia' (management of a household aimed at increasing its use value over the long run for the community).

The main argument throughout is the need to realign government and social structures towards smaller social and economic units. (less)
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Jul 27, 2011The Capital Institute rated it it was amazing
Shelves: business, capital-institute, ethics, environment, economics, better-business, real-investing, financial-reform


Daly provides a ‘blueprint’ for a decentralized economy built around small communities and makes specific proposals, including a tax on industrial polluters, worker participation in management and ownership, reduced military spending and a more self-sufficient national economy, with a lower volume of imports. Intended mainly for economists, the book essentially deconstructs neoclassical economic theory and creates a more ‘holistic’ model that pulls together the idea of the individual, the community and the natural world. Daly discusses the problems with contemporary economic thought as well as suggested policy changes that would lead to an economic society based on community and ecology.
Reviews note that Daly provides a crucial “theoretical edge to the tenets of environmental faith.” (Scott London) The book serves as a strong leader in a new way of thinking about economics that pays special tribute to the community, environment and future generations.
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Aug 14, 2008Franklin rated it did not like it
Shelves: environment
I read this as part of an environmentalist reading group started by some people in Terra, a Chicago organization. I hated this book because it's the standard kind of outline of how we can fix the economy by making it more moral. See my comments on Bill McKibben's Deep Economy: The Wealth of Communities and the Durable Future.
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Jun 07, 2019Utkarsha Singh rated it really liked it


It is funny that academicians are ready to make bizzare unreal assumptions to prove their mathematical models correct. They do not care whether these assumptions are driving the model and its predictions far away from real world situations. It is funnier to see policy makers then refer to such models to bring out policies that would govern a nation. The book points out how with advancement of technology and the market humans have alienated themselves from the bigger picture and are targeting short term individual goals trying to meet a rational (though apocalyptic) ideal.

The authors want to present a picture of a sustainable market. A market not solely guided by the rational economic thought but also by values and emotions that form an integral part of humanity.
The book brings forth the losses human socities have suffered because of our heightened interest in generating more materialistic goods than investing in a better human condition and a better environment. We may a flying car in a few years time but we surely would have lost our ability to run a mile.
There are beautiful explanations of basic market concepts and interrelations between individuals, communities and capital. The writing is lucid and clarifies the concepts well.
The book becomes a little theistic in the end and may peeve a few radical atheists. (less)
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Aug 30, 2017Laura Brose rated it it was amazing
This book is huge, because it covers darn near everything wrong with society and economy in recent history. But as the old man without a seat in an Ancient Greek amphitheater said, "you young Athenians know what is right, but it takes a Spartan to do it".
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May 01, 2019Oliver Moldenhauer rated it it was amazing
This book influenced me a lot.
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Jul 08, 2012Matt Barlow added it
Unfortunately, I had to put this one down. While I was very excited to read this book based on it's premise, the writing was just too academic for someone like myself with little understanding of economics.
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Jul 29, 2008Josh Volk rated it it was amazing
I read the first version of this. Great explanations of economics, what economist mean when they say things, and how people misinterpret. Good ideas on how to change things as well.
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Jan 10, 2015Boghall rated it liked it
An important and necessary, but not perhaps the most gripping book.
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Amazon review


Showing 1-10 of 10 reviews
July 4, 2005
I have been a fan of Professor Daly's for some time. This book has some excellent analysis and some truly great commentary. The writing is a bit dry; if you're new to Professor Daly's work, you might want to try one of his other books first, like "Beyond Growth." "For the Common Good" does have some wonderfully thought-provoking lines. Just to give you a taste: "Economics cannot do without simplifying assumptions, but the trick is to use the right assumptions at the right time." Or, with regards to relying on technological fixes for environmental problems: "It is one thing to say that knowledge will grow (no one rejects that), but it is something else to presuppose that the content of new knowledge will abolish old limits faster than it discovers new ones." Another on the same subject: "If it ain't broke, don't fix it; if you must tinker, save all the pieces; and if you don't know where you're going, slow down." On population control: "Nature's way is not always best, but in this instance it seems more responsible than our current practice of allowing new human beings to be unintended by-products of the sexual fumblings of teenagers whose natural urges have been stimulated by drugs, alcohol, TV, and ill-constructed welfare incentives." Daly's Index of Sustainable Economic Welfare deserves to be far better known than it is. The analysis of misplaced concreteness, especially as it relates to the nature of debt, is very good.

The authors sometimes come across as a little naive in this book. For example, they propose making the government the employer of last resort. I think they do not realize just how hard it is to make such programs work; they inevitably decline into a morass of dependency and corruption. The Washington DC municipal government has taken precisely this approach in the past few decades, with predictable results.

I think the authors would also do well to do some research on the failures of utopian communities; since I was raised a Mormon, I know a lot about some of these. The chapter on religion strikes me as a bit silly. They want to bring God into the building of a more humane society; this is not necessarily bad, but I tend to think that science will take us farther than God will. In my opinion, Christianity's idea that the Second Coming of Christ is not far off is a very serious barrier to giving humanity's long-term future the attention it deserves. Talking about ethics, the authors say "But to believe that God does exist makes the ethical life more authentic." Well, that's only true if God really does exist, which I doubt.

Overall, the book has some excellent points to make. If you're interested in economics and public policy, don't miss it.

12 people found this helpful

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February 4, 2015
Certainly an unusual book, not the mainstream babbling about the mechanism but goes deeper into UNDERSTANDING of the economy as an interaction between humans, and us with Nature.

Interestingly, some ideas mentioned are from antiquity and some others from Frederick Soddy, a Nobel winner but NOT in economics. Therefore economists usually do not even hear about him (I have a PhD in the field and read about him only here).

Of course Herman Daly presents us with results of his own thinking, and it is both unexpected and useful.

2 people found this helpful

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February 28, 2016
A truly great and indepth book on the issue of Ethics and society and what we should do in regards to the under priviledged and destitue.

One person found this helpful

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December 1, 2013
Classic Daly. Refuting the notion, misappropriated from Adams, that individuals acting for individual reasons benefit society as a whole --- Daly reveals the intricate and interconnectedness of society, economy and the environment.
July 28, 2015
This is an iconic book to understand the importance of social and environmental factors in the the economic processes

August 24, 2000
Because of the large number of issues and sometimes conflicting solutions proposed, this is a difficult book to classify. Key, however, is the authors' profound refusal to subordinate the common good of the community to the god of the free market. This does not mean the elimination of markets where they have proven effective and non-destructive. It does mean keeping their operation within strict limits, so that people can regain a sense of community and a sustainable environment. Much of the book is taken up with showing the limits of market theory and practice, and in that sense should be studied by all with an interest in America's secular religion. Proposed solutions are decidedly non-ideological and largely eclectic. Both the left and the right should find points of agreement. All in all, this is an invaluable guide to many of the planet's most pressing problems and should be required reading for college undergraduates.

28 people found this helpful

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August 22, 2007
This is a seminal work in the field of Ecological Economics, a real primer.

Neatly organized in parallel chapters dealing, one point-of-view at a time, with some of the main consequences from the fallacy of misplaced concreteness.

I just have restrictions to his views at the chapter on Population, where he advocates for abortion and euthanasia. See, on the former I'd rather advocate sending unwanted children for adoption. As for the latter, ortothanasia (no desperate measures) is ethically right, but euthanasia is quite selfish stuff, not to be advocated for by people bent on reconstructing community. That is why I didn't grade it as 5-star.

Except for that, just another fine book by one of the finest thinkers in our time.

3 people found this helpful

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May 12, 1999
Agrarian Localist that I am, with roots in the cultural and political Right -- Daly was refreshing and often challenging from the 'New and Improved Left. He brilliantly and repeatedly shows the 'fallacy of misplaced concreteness'-- that is the dubious use of logical abstractions which supposedly lead to good conclusions. NOT! In logic, it is similar to 'the undistributed middle'-- or in laymen's terms -- there is yet far too much we simply don't know to conclude 'this'. Those pegging him a traditional UN Internationalists look like blind Libertarians who are simply dead wrong, and didn't read carefully. Daly is a modest Decentralists/Federalists' in calling for a 'return to the Local'. His call is for a federalism with far more attention to Local and Regional markets and development than we've had in this country since Lincoln. Yet Daly still uncomfortablly allows for some heiarchialism at national and international levels. Suprisingly, he uncritically buys all the status-quo environmental hysteria as 'Fact', indeed 'wild facts' he calls them. Thus, you have a mixd book -- full of brilliant and insightful critique -- and sullied by a good bit of carried-over authoritarian leftism. David E. Rockett

22 people found this helpful




Ecological Civilization Studies: An Emerging Transformative Discipline - Institute for Ecological Civilization

Ecological Civilization Studies: An Emerging Transformative Discipline - Institute for Ecological Civilization



Ecological Civilization Studies: An Emerging Transformative Discipline

By Philip Clayton and Megan Anderson
Ecological Civilization Studies (ECS) seeks to build an informed vision for a sustainable and just future. It involves rigorous research into ways of living that are not sustainable, as well as the study of new (and ancient!) ways of living that are models for the future. In ECS, the research is combined with practical steps to move humanity forward toward this vision, always concentrating on solutions that are viable for the long-term. It is about changing the way we live in relationship to our surrounding ecosystems rather than simply creating solutions to mitigate the damage that humans have wrought and continue to wreak on the environment.
The idea of an ecological civilization is much broader and more comprehensive than simply combining civilizational studies with ecology. We focus less on the past (although “those who cannot remember the past are condemned to repeat it”), and more on what human civilization will need to look like in the future. Virtually every area of human society is included: ecology, economics, social and political structures, arts, philosophy, religion, human/animal/plant thriving, energy, culture, etc. Because Ecological Civilization Studies lies at the intersection of theory and practice, students are asked to think about real-world situations and brainstorm ideas about how they can be addressed.
Crucial for EcoCiv is a multi-sector approach. It’s impossible to create genuinely sustainable solutions in the amount of time we have available if we create them in sector silos. Consider some examples:
  • How we think about the solution to humanity’s current reliance on fossil fuels requires thinking about the structure of cities and how they relate to sub-urban environments and to the surrounding agricultural districts: is this whole model even sustainable?
  • Similarly, pursuing solar, wind, and water power requires a deep understanding of how ecosystems work, so that we can develop renewable energy sources in ways that disrupt these environments as little as possible. For example, while the solar fields near Las Vegas create a great deal of solar energy, the energy not absorbed by the panels, being released as heat back into the atmosphere, is literally frying birds as they fly over.
  • Any solution to the escalating water crisis must involve thinking about agricultural practices: how can we use water more efficiently in growing food? How do we cultivate soil that retains water better? How can we integrate crops that mutually support each other and reduce the amount of water needed? We also need to think about cultural issues surrounding water, for example the difficulty of keeping girls in school in many parts of the world because they are forced to walk miles to find water every day.
The key idea here is radical interdependence. We live in a globalized world, which means that everything we do has an effect on other parts of the world. There is no such thing as living in isolation anymore; human choices and behavior today determine the kind of planet our children’s children will inhabit. In one sense, this has always been true. But because climate change involves escalating feedback loops, and because we live today at a tipping point in the earth’s history, today’s choices are absolutely decisive for future generations.
ECS seeks to transform students’ lives in both thought and action. It addresses the urgency of now. We are treating the environmental crisis for what it is: a crisis that requires immediate action aimed at changing the way humans live on the face of this planet. That means that we turn vague dreams of a sustainable society into concrete roadmaps for societal transformation. We bring in speakers to educate students about solutions that are already in the works. The goal is for students to develop projects that will serve as stepping-stones toward achieving an ecological civilization.
Ecological Civilization Studies in Practice
The first course in Ecological Civilization Studies will be offered this fall at the joint institutions Claremont School of Theology and Willamette University. It will consist of seven sections, each aiming to increase the students’ capacity first to understand the complexity of the crises we face, and then to develop action plans (“roadmaps”) that lead to long-term sustainable solutions.  
Foundations of Ecological Civilization
The opening portion of this class will dig deep into to what an ecological civilization is in its essence. What questions does it require we ask? What principles are as its foundation? How is it different than a sustainable society? How does it give us concrete hope for the future? Students will be asked to reflect on these questions and provide their own thoughts and questions. They will explore what it means to be an ecological civilization – providing their own ideas as well – so they can use this as a base for constructive analysis going forward.
What is Not Possible – Natural Science Limitations
This section will highlight the gravity of the ecological crisis, our trajectory, and ecological and technological limitations when it comes to identifying possible solutions to give students a framework to critically analyze the path forward and any solutions presented by governments and organizations. If an inherent value of an ecological civilization is to live harmoniously with nature, it becomes imperative to consider what we are unable to do in light of ecological limitations. Otherwise we will follow in the footprints of the past, creating solutions that are short-sighted and continuing to cause ecological destruction.
What is Not Possible – Social Science Consequences
It is clear the path forward that is not possible is living as we have been – living lives wracked by capitalism, consumerism, and throw-away-ism, and dependent on fossil fuels and systems that oppress the majority of people on the planet. If we continue on this path, we will see a sociological extinction – people in the lower 90% of the global income bracket will be wiped out due to a lack of the basic resources they need to survive. In this section, students will be presented with some of the humanitarian crises that are already occurring and asked to think about how these issues across the globe are connected and how this impacts the way we approach generating solutions. 
What Is Possible – Breakthrough Technologies
Although technology alone will not be enough to solve the environmental crisis, there are some amazing things being created that will help move in the right direction. Increasingly efficient solar panels and storage units to hold renewably generated energy; mechanisms that collect trash from our water bodies; biodegradable alternatives to plastic. There are also many “technologies” present in nature in the very way it adapts to varying environments, and we will do well to learn from her. This section of the course will invite students to evaluate available and emerging technologies with the vision of an ecological civilization in mind. What does technology look like in an ecological civilization? When does technology become too much? What kinds of earth-friendly technologies will we need if cities are to be genuinely sustainable within 30 years? What natural “technologies” can we integrate into our societies? These are some of the questions students will be asked to think about.
What Is Possible – New Ways of Living
If society needs to radically change, what does this new way of living look like? We capture glimpses of an ecological civilization in indigenous traditions, ecovillages, communities striving to divest from capitalism and consumerism, the zero-waste movement, “degrowth economics,” and cities taking serious measures to create sustainable systems for the long-term. What is needed is a way to bring these glimpses together into a cohesive whole, and one that can be adapted to fit the needs of different bioregions and cultures. In this part of the course, students will grapple with what living in an ecological civilization means, what systemic changes are necessary, and what it will take to implement them in the face of social, political, and psychological roadblocks.
The Backcasting Method – Single and Multisector
Backcasting is one of EcoCiv’s core methods. Backcasting is like forecasting, except from the future back toward the present. As we paint a clearer picture of the future we want to live in, our goals for actions that can be taken today get sharper. With a good sense of our goals, and of the long-term outcomes we seek, we can begin to construct roadmaps ― sector by sector, and across sectors of society ― that will guide policies and investments into the future.
So many of government and business “solutions” to the environmental crisis in the past have been short-sited. We need to focus not only on solutions to immediate needs, but on steps that really lead to viable long-term solutions. Plans on this scale must be inherently collaborative and produced through the efforts of multiple stakeholders both across the various sectors of society and within particular sectors and communities. During this section of the course, students will learn how to use the backcasting method and be asked to apply it to single-sector and multi-sector situations.
Real-World Projects
Given the urgency of the crisis we face, it is not sufficient to ask students to think about merely theoretical situations. Therefore, we will present students with real-world problems and ask them to design outlines for a program, project, or event that uses the backcasting method and applies the principles they’ve learned during the semester.
We are excited to develop what we believe is a discipline that could really help transform the relationship between humans and the natural world. Keep a lookout as we continue to share our progress in the coming months.
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Ecological Civilization in Korea Project Links

Ecological Civilization in Korea Project



The Center for Process Studies
http://www.ctr4process.org/
Institute for Ecological Civilization
http://ecociv.org/#who
The Center for Religion and Science in Hanshin University 김용준
http://www.hs.ac.kr/crs/index.do
Global Academy for Future Civilization in Kyunghee University
http://gafc.khu.ac.kr/html_2013/
Institute for Postmodern Development of China
http://postmodernchina.org/
Living Economies Forum
https://davidkorten.org/

Ecological Civilization in Korea Project – 한국생태문명프로젝트, 클레어몬트 & 서울

Ecological Civilization in Korea Project – 한국생태문명프로젝트, 클레어몬트 & 서울

Ecological Civilization in Korea Project


한국생태문명프로젝트, 클레어몬트 & 서울Menu


“Ecological civilization must be realized with an ecological economy and education that serves the Earth”


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신학적 구속복을 벗고: 기존 신학에 대한 비판적 견해 존 캅 “기독교인의 생각을 교회 신학의 구속복으로 묶어두는 것은 심각한 실수다. 기독교인은…John B. Cobb

Several Scenes of Korean Eco Life


Ten Ideas for Saving the World


지구를 구하는 10가지 아이디어 존 캅 “우주 심장부의 창조적 에너지가 과거에 그렇게 훌륭하게 발현됐다면, 우리는 그런 창조성이 우리에게 영감을 주고…John B. Cobb

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South Korea joins ranks of world’s most polluted countries


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Bible of 21th Century-Laudato Si’


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Whanganui, Ganges River got ‘Human Status’


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The Gift of Food


by Vandana Shiva The food we eat, the food that nourishes us, is a gift from the earth, from the…

Everything must go


by Kiho Park/ photographer During my MFA studies in 2008-2010 at RISD, I started to document empty storefronts from the…

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Process Thought


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“If Jesus is born now, he would first save the ruined environment” – Ecological Civilization in Korea Project



“If Jesus is born now, he would first save the ruined environment” – Ecological Civilization in Korea Project



“If Jesus is born now, he would first save the ruined environment”
ecocivkorea2018년 December 4일conference, news



https://news.joins.com/article/23053424

Interview with international ecological theologian John Cobb
Christian salvation is not individualistic
The greatest threat in our age is the worship of money
The salvation of the whole earth requires religious solidarity

“The universe is interconnected” accept evolutionism and Buddhism
Influence on Chinese Communist Party’s Ecological Declaration

All belief systems, including philosophy, religion, and ideology, continue to change and evolve. The conservative insistence on maintaining the purity of heritage from founders and doctrines often fail to meet the practical need to adjust to worldly changes. But if there is excessive deviation from those earliest teachings, there is a need for ‘conservative innovation’ as well as ‘progressive innovation’ in order to restore original intentions.

The process philosophy · process theology developed by English philosopher-mathematician Alfred Whitehead (1861-1947) shook the 20th century. Process philosophy · process theology claims that the universe is not a physical environment or object, but rather is created through events and processes that are experienced and understood subjectively and objectively. Additionally, each event · process is radically connected with countless other events · processes. It is estimated that there are around 1,000 Whiteheadian scholars and activists who have embraced this idea globally. They value cooperation rather than competition.

The American philosopher and theologian John B. Cobb III (93) is a representative Whiteheadian. As a retired pastor in the Methodist Church, Cobb founded the Center for Process Studies at his affiliated Claremont School of Theology, working to incorporate Whiteheadian thought into postmodernism and ecology.

John B Cobb II pursues a theology that accepts the achievements of science like evolutionary theory, a theology that converses with Buddhist thought. He is said to be the most important North American theologian alive. He also provided considerable theoretical background for the Chinese Communist Party adopting the principles of ecological civilization into its constitution in 2012. I met Dr. Cobb on his visit to Korea amidst the publication of his essays in Ten Thoughts to Save the Planet (edited and translated by Han Yun-jung). Born in 1925 in Kobe, Japan, Cobb had previously visited Korea in 1936 when he was 11 years old.

What is the relationship between Christianity and the ecological movement?

“The Abrahamic religions, Judaism, Christianity and Islam, differ fundamentally from other religions in their historical orientation. The mission of Jesus in the historical context was not limited to teaching God’s grace and human calling. For Jesus, the grace and divine calling at the heart of the Hebrew tradition was obvious. I think what Jesus truly sought was to save people from war and the Roman Empire. God also gives us a specific calling today: to save the world from self-destruction.”

Ecology was not a very important issue for Jesus or his disciples.

For almost 2000 years, ecology was not important to Christians. But once we realized we were destroying the planet, ecology became important. Because Christianity is a historical faith, the most urgent task is different according to time and space. There was a time and place in which the emancipation of slaves was the most important cause. The tremendous threat of war is a serious problem for God in every construction of time and space. I believe that the God-given calling for Koreans must be the pursuit of peace. This opportunity for dialogue must be maximized to end the belligerent attitude of inter-Korean talks.

Some people may think, what is the point of worrying about ecology when God will create a new heaven and earth after the coming of Jesus and the Final Judgment, the salvation of the individual is more important.

“Such a claim is a very strange interpretation of Jesus’ or Paul’s remarks. It is not a healthy response to God’s call. The focus of the New Testament is not extreme individualism. I think the message of Jesus is oriented towards all Jews, and Paul’s message towards the whole world. Focusing only on personal salvation leaves no way of expressing neighborly love.

What is the future direction of the ecological movement?

Ecological civilization. The use of the expression, ‘ecological civilization’ clarifies the crucial point that every aspect of civilization must change. The foundation of our present civilization is not God but the worship of money. The worship of money is idolatry.

Is your call for a religionized ecology?

It was not Christianity that dominated the life of Medieval people. I call their religion Christianism, not Christianity. It was a kind of ideology. At the heart of Christianity was the Church and related institutions, not God. And for centuries after that, the prevailing religion was nationalism. Today’s religion is economism. Everything is quantified and measured by money. Even the government, especially the U.S. government, works for money. I hope that this economicism will be replaced by Earthism. The whole earth must be our concern. I do not think Earthism is a religion. I want Christians to become Earthists, not worship the Bible or the Church or the economy or the nation. I hope not only Christians, but also Buddhist and Muslim believers can become Earthists. Christians alone can not save the planet. In order to save the planet, we must recruit as many partners as possible.”

What role can Korea and Asia play?

“East Asia has tremendous potential to lead the international process philosophy movement. This is because of language. Unlike Indo-European languages, East Asian languages, including Korean, emphasize events rather than objects. On the other hand, it is very difficult to avoid objectification in English. The Buddha opposed the objectification of the Indian language. This is why there is common ground to be found between process philosophy and the Buddhist tradition.”

Kim Hwan Young, expert reporter

whanyung@joongang.co.kr