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

Beyond the Theological Straitjacket – Ecological Civilization in Korea Project

Beyond the Theological Straitjacket – Ecological Civilization in Korea Project



Beyond the Theological Straitjacket

신학적 구속복을 벗고: 기존 신학에 대한 비판적 견해
존 캅
“기독교인의 생각을 교회 신학의 구속복으로 묶어두는 것은 심각한 실수다. 기독교인은 모든 피조물에 대한 봉사와 복음에 대한 깊은 도전과 관련해 생각해야 한다.”
1960년대는 많은 사람들에게 파열의 시간이었다. 우리는 흑인, 인디언, 남미인들로부터 미국 역사를 새로운 방식으로 읽는 걸 배웠다. 베트남전은 국제문제에서 미국이 해온 역할을 익숙하지 않은 방식으로 바라보도록 강요했다. 이것은 미국 백인인 내 정체성의 범위를 인정하도록 강요하고 이 정체성의 극단적 모호성을 인식하게 만드는 고통스러운 경험이었다.
그러나 다른 한편으로 그 10년이 신학적으로는 그렇게 힘들지 않았다. 급진 신학과 신의 죽음이란 신학이 많은 이들에게 위협적이었던 반면, 시카고에서 대학원을 다니던 나에게는 이 운동들이 내가 멀어지던 기독교 신앙의 공격적 형식으로 보였기에 훨씬 수월했다. 물론 나는 내 신앙의 형식 역시 도전 받는다는 걸 알았으나, 내가 느낀 중요한 영향은 신에 대한 기독교의 신앙이 맹렬하고 정당하게 공격받는 관념들에 의존하지 않는다는 걸 명확히 해야 한다는 높은 책임감이었다. 기독교 신앙에 대한 이해는 성숙했지만, 내면에서 새로운 방향으로 나아가지는 못했다. 1960년대 초반을 풍미한 신정통주의로부터 의심과 조롱을 받은 내 스타일의 신학은 결국 진지하게 받아들여졌다.
무슨 일이 생기다
내 만족감이 산산조각 나고 회심의 경험을 하게 된 건 1969년 여름이다. 대개의 회심이 그러하듯이 회고보다 당시에는 변화가 훨씬 극적으로 보였다. 나에게 무슨 일이 생겼고, 1970년대의 내 작업은 그것 때문에 달라졌다.
그때까지는 글로벌 사회에서의 수많은 불의와 그것에 대한 미국의 책임을 고통스럽게 의식했음에도 불구하고 많은 국가들의 독립을 가능케 하는 글로벌 운동이 그들의 경제 발전에도 도움이 된다고 여겼다. 선진국 입장에서는 세계 어디서든지 발전의 과정을 가속화하도록 관대하게 독려해야 한다고 생각했다. 그런데 그때 18살이던 내 아들 클리프는 일찍이 글로벌화의 문제에 대해 깊은 인식을 가졌고, 나로 하여금 다시 생각하도록 만들었다. 그러나 1969년 여름까지는 여전히 그가 제공한 새로운 자료를 과거의 세계관으로 동화시켰다.
그 해 여름, 나는 갑작스럽게 내가 당연시했던 사회 구조와 개발 패턴이 인류를 전 세계적인 자기파괴로 이끌고 있다는 걸 인식하게 됐다. 그때까지 나는 세계의 모든 악- 억압, 전쟁, 고문, 기아-에도 불구하고 인류가 이를 해결할 시간이 있다고 여겼다. 그 여름에 나는 “진보”가 이뤄지는 바로 그 방식-산업화된 세계의 경제적 프로그램과 발전 정책-이 모두 지구에서 인간의 삶의 토대를 파괴하는 전체 과정의 부분임을 알았다. 인류 생존이란 이슈는 압도적으로 중요해서 내 우선순위를 즉시 재조정해야 한다고 느꼈다.
첫 번째 실천적 대응은 신학을 이 이슈와 연관시키기 위해 1970년 4월 클레어몬트신학대학원에서 학술회의를 조직한 것이었다. 주제는 “생존의 신학”이었다. 내 책 은 그 학술회의에서 발표한 논문을 그 무렵의 다른 연설들과 묶은 것이었다. 그러나 그 문제에 관심을 집중시키고 거기에 필요한 신학적 변화를 끌어내기에는 명백히 부족했다. 행동에 대한 제안도 필요했으나 적절한 제안을 찾지 못해 실망스러웠다.
많은 저자들은 실제의 변화가 필요하지 않다는 입장을 고수한 반면, 세계가 재앙을 향해 가고 있다는 나의 견해를 공유한 소수의 저자들은 건설적인 제안을 하지 못했다. 우리는 종말의 예언자, 그리고 우리 말을 듣는 사람들을 절망에 빠트리는 이들로 격하됐다. 만족과 절망, 둘 다 필요한 회개에는 도움이 못됐다.
우리가 희망적 미래를 그려야 한다는 건 그때도, 지금도 맞다. 어떤 사람들은 긍정적으로 말하는 사람들을 열심히 공격했다. 그래서인지 그런 사람들은 충격적이리 만치 적다. 극소수의 외로운 경제학자들만이 성정사회에 대한 대안을 토론했다. 캘리포니아 그룹은 2000년에 이 주가 어떤 모습이어야 하는지에 대한 신중한 계획을 내놓았다. 그리고 애리조나의 예견적 건축가는 도시생활을 염두에 두면서도 지구 자원을 검소하게 사용하는 건축적 생태학(아르콜로지)에 착수했다. 우리는 1972년 “파국에 대한 대안”이란 제목의 두 번째 학술회의를 열어 경제학자 허먼 데일리, 건축가 파올로 솔레리의 희망적 비전을 공유했다.
기본적 연속성
1969년 이후 나에게 찾아온 새로운 인식의 중요성과 관련해 내 마음의 변화를 일으킬 만한 어떤 일도 일어나지 않았다. 내 회심으로 인해 그 이전에 쓴 역사에 대한 원고는 90퍼센트 완성된 채 아직도 서가에 놓여있다. 나는 내 관심사를 나누기 위해 말하고 쓰고 학술회의에 참가했다. 클레어몬트신학대학원은 글로벌 위기에 대한 감각을 커리큘럼과 공동체의 삶에 통합시키고자 노력해왔다. 몇 년간 나는 지츠오 모리카와와 함께 일하는 귀한 기회를 가졌는데, 그는 미국 침례교에서 글로벌 위기를 진지하고 현실적으로 수용한 “복음적 라이프 스타일”을 이끌었다. 지난 여름(????년) MIT에서 열린 ‘신앙, 과학, 그리고 미래’ 학술회의에도 참여했는데 그것은 공정하고 참여적이며 지속가능한 사회를 지향했다.
지금 돌아보면 내 회심은 갑작스럽지만 어떤 연속선상에 놓여있었다. 첫째 지구 생존문제로의 회심은 기독교 신앙으로부터 나를 단절시키지 않았다. 그것은 나로 하여금 역사적인 신앙의 형태에 대해 더 비판적으로 보도록 만들었는데 기독교 교리가 이제 인간세계마저 파괴할 만큼 위협적인 자연세계에 대한 무감각에 기여했다는 건 의심의 여지가 없었기 때문이다. 그러나 다른 환경주의자들이 따르는 고대와 동양의 교리를 탐색하면서 나는 그것들이 적당하지 않다고 생각했다. 나에게는 과거에도 지금도 기독교가 다른 종교들로부터 배울 것이 많지만, 풍부하고 변형된 기독교는 우리의 위기를 통과하는데 최상의 길잡이라고 여겨진다.
두 번째로 대학원 시절 이후 나의 기독교 신앙을 형성하는데 중요한 역할을 했던 알프레드 노드 화이트헤드의 철학이 새로운 상황이 요구하는 감수성을 이미 갖고 있다는 걸 발견했다. 과거에 이해하지 못한 채 넘겼던 화이트헤드와 내 스승 찰스 하츠혼의 문장들이 내게로 다가왔다. 회심 이후 나의 생각을 표현하기 위해 다른 곳을 헤맬 필요 없이, 같은 근원으로 돌아감으로써 신선한 감흥을 느꼈다. 나는 전보다 더 화이트헤디언이 됐다.
통합적으로 생각하기
세 번째로 회심의 즉각적 반응이 많은 신학적, 철학적 질문을 한쪽으로 밀어놓은 채 글로벌 이슈에 집중했음에도, 나는 이슈와 토픽을 서로 분리시키는 게 지구적 고통의 깊은 원인이란 점을 바로 인식했다. 우리는 분과 사이의 장벽을 깨트리고 통합적으로 생각해야 한다. 가장 추상적인 생각은 제대로 이해되고 적용됐을 때 가장 견고하게 현실과 연관되며, 즉흥적으로 연관시키려는 노력은 종종 이익보다 손실이 많다.
이렇게 해서 회심 이전에 나의 관심을 지배했던 기획들은 다시 내게 맞는 것이 되었다. 지금 기독교 사상가들이 직면한 과제는 광범위하다고 확신한다. 기독교 신학자들의 많은 에너지가 기술적, 역사적, 방법론적 문제들에 투여된다는 사실이 안타깝다. 그것들도 중요하지만, 그들이 몰두할 때 그 중요성은 보이지 않는다.
나는 흑인과 여성, 그리고 라틴아메리카인들이 지난 10년간 인간해방을 요구하고 진전시키는데 필요한 신학을 요구했다는 것이 기쁘다. 나는 어떤 형식의 해방신학과도 일체감을 느끼지 않으며, 그들이 “제도권”에서 다루는 기술적, 역사적, 방법론적 문제로부터 분리되는 한, 이런 신학들은 불완전함으로 고통 받는다. 그러나 오늘날 이런 형태의 신학만이 진정성과 활기를 갖는다는 건 의심의 여지가 없다. 우리는 미래의 희망적 이미지 없이는 지구의 구원을 향해 나아갈 수 없으며, 모든 집단이 자신들의 운명을 만든다는 그림 없이는 어떤 이미지도 희망적이지 않다. 우리가 다양한 그룹의 상충되는 목표를 넘어서 그들의 이해가 조화되는 세계에 대해 생각할 수 없다면, 공동의 투쟁에서 동지가 되어야 하는 사람들 사이의 언쟁에 너무 많은 에너지가 낭비될 것이다. 우리에게 필요한 희망적 이미지를 포착할 수 있을지 여부는 아직 명확하지 않다
심지어 이것으로도 충분하지 않다. 우리를 궁지에서 끌어내려면 사회적 목표뿐 아니라 모든 분야의 과학과 관련한 통합적 사고가 필요하다. 많은 과학 분야가 서로의 관계를 단절시키는 분리된 작업에 맞는 새로운 모델을 요구한다. 너무 많은 경우에 과학은 연구자들의 감수성과 상상력을 탈인간화로 이끈다. 그 결과 과학 종사자들은 그들의 기술과 발견을 너무나 기꺼이 지구적 억압을 강화하는데 사용한다. 양자물리학의 개선된 모델 혹은 양자와 중력 이론의 통일을 향한 추구는 흥미로운 이론적 발전일 뿐만 아니라 우리의 창조적 반응을 가로막는 무력한 파편화로부터 우리를 자유롭게 해주는 인간 정신의 재형성의 한 단계여야 한다. 간단히 말해 기독교인은 데이비드 봄 같은 이론물리학자의 상상적 비전에 무관심해서는 안 된다.
도 찾기
기독교 사상을 과학과 연관시키는 것과 더불어 인류의 위대한 종교적 도에도 관심을 가져야 한다. 우리는 기독교의 도가 수많은 도 가운데 하나라고 생각하는 시대에 살고 있으면서도, 예수 그리스도라는 도의 궁극성과 보편성에 대한 주장을 포기하지 못한다. 이것이 내게는 중요한 신학적 문제이며, 나의 책 는 이 문제를 다룬 시도다.
1960년대에는 다양한 도 가운데 궁극적 선택이었던 반면, 1970년대에는 그런 결정을 넘어 생각하려고 노력했다. 나는 우리가 상속받은 편협한 기독교의 도가 그리스도에 대한 충성심과 다른 도의 진리를 포함하는 방식 안에서 어떻게 변형될 수 있는지 알고 싶었고, “도”가 아닌 것에 이를 수 있었다.
이 문제에 대한 연구는 주로 대승불교와 관련되어 있으며, 그 전통의 위대한 사상가들과의 만남이 앞서 언급한 글로벌 위기와 함께 내 생각의 큰 변화를 이끌었다. 불교의 진리는 우리의 상속받은 신학을 비판적으로 보게 함으로써 두 번째 시각을 제공했으나, 그때까지 그것은 그리스도에 대한 나의 신앙과 우리 시대의 중요한 이슈에 응답하는 화이트헤드 철학의 지속적 유용함에 대한 확신을 확인시켜 주었다.
1970년대의 신학생은 누구나 급증하는 여성 사역과 그들이 제기한 신학적 이슈로부터 영향 받지 않을 수 없었다. 상속된 기독교의 가르침에 대한 페미니스트의 도전은 글로벌 위기나 다른 종교적 도에 비해 더욱 근본적이었다. 나는 이 도전에 대해서는 다른 두 가지에 비해 관심을 덜 기울였는데, 부분적으로는 여성 신학자들이 이런 과제를 유능하게 수행했기 때문이다. 그러나 이 부분으로부터의 반복적인 충격에 노출되지 않았더라면 내 정신이 1970년대에 어떻게 변했을지 말하기 어렵다. 조금씩 나는 우리의 전통이 언어보다 더 깊은 수준에서 얼마나 가부장적이며, 나 자신의 생각이 얼마나 많이 남성적 편견에 의해 무의식적으로 형성되었는지 알게 되었다. 그럼에도 나는 변형된 기독교가 새로운 페미니스트 종교보다 우리를 잘 인도할 수 있으며, 화이트헤드의 철학이 남성적 편견을 극복하는데 유익하다고 결론지었다.
화이트헤드 철학의 결실에 대한 나의 확신은 기독교 사상에 직면한 과제가 어느 한 사람의 능력을 훨씬 넘어선다는 인식과 함께 심화되었다. 광범위한 참여를 독려하기 위해 데이비드 그리핀과 나는 과정사상연구소를 설립했다. 1973년 이래 연구소는 내 인생의 중요한 부분이다. 연구소는 보다 포괄적인 사고를 위해 종교간, 문화간, 분과학문간의 상호반영을 자극하는 역할을 한다. 그래서 기독교 윤리학자, 신학자, 성경학자뿐만 아니라 불교도, 힌두교도, 중국철학자, 생물학자, 신경생리학자, 물리학자, 정치철학자, 페미니스트의 학술회의를 후원해왔다. 미학, 홀로코스트, 교육에 대한 학술회의도 계획하고 있다. 몇 가지 파생물도 있었다. 우리 시대에 필요한 새로운 사고방식은 특정인에 의해 연출될 수 없다.
기독교 사상을 교회 신학의 구속복에 가두는 것은 심각한 실수다. 기독교인은 모든 피조물에 대한 봉사와 복음에 대한 깊은 도전과 관련해 생각해야 한다. 물론 그런 생각이 “교회 신학”으로 이해될 수 있으나, 그런 강조는 너무 제한적 방식으로 교회의 전통과 현재에 주의를 집중시키는 것이다. 그럼에도 불구하고 기독교인은 교회, 특별히 자신들이 참여하는 종파와 개별교회에 관심을 가져야 한다. 나는 교회가 글로벌 리더십의 기회를 갖는 시대에 교회의 병에 대해 우려해 왔다. 오늘날 미국 교회들은 활력과 헌신을 끌어내기 위해 우상숭배를 설교해야 한다. 즉 그들은 파편적 진리와 목표를 위해 전심전력을 요구한다.
어떤 교회들은 이를 거부한다. 그들은 더 넓은 진리에 열려있고 보다 포괄적 목표를 세운다. 그러나 이 교회들은 파편적 헌신 이상을 끌어내기 위해 신앙이 무엇인지, 삶의 목표가 무엇인지에 대한 확실한 비전을 제시하지 못한다. 이 교회들의 경향-내가 긴밀하게 연결돼 있는-몇몇 가치 있는 목표를 제시하고 그것들을 진전시키기 위한 느슨한 프로그램과 전략을 고안하는 것이다. 그러나 이 교회들이 요구하는 기술과 자신들의 작업을 이해하기 위해 사용하는 개념들은 기독교 신앙과 모호한 관계에 있을 뿐이다.
우리에게는 완전이 헌신할 가치가 있는 일, 즉 모든 것에 관련된 하나님에 대한 완전한 헌신이 필요하다. 교회는 이런 헌신을 불러일으킬 만한 비전과 이해가 부족하다. 많은 잘못은 기독교 신학자들이 우리 시대의 지적, 문화적 이슈를 적절히 다루지 못한데 있다. 그래서 교회에 대한 나의 관심은 보다 통일된 방식으로 생각하고 그런 맥락에서 기독교 교리의 의미와 씨름하는데 노력을 배가하도록 만들었다.
이런 관심은 또한 일상적인 교회 운영에 필요한 통합적 신앙의 의미에 대해 생각하게 만들었다. 나는 영성에 대해 말하고 썼으며, 신학과 목회적 돌봄에 대한 책도 냈다. 그러나 이런 일은 너무 방대해서 거의 기여하지 못했다. 전문적 사역과 교회 운영에 대한 연구는 언어보다 깊은 수준에서 기독교의 통합성을 추구해야 할 긴급한 필요에 대한 새로운 감각의 표현이었다는 데 만족한다. 다른 이들의 리더십을 기대하지만, 나 자신의 기여도 희망한다.
생태 모델
나는 지난 10년간 호주 생물학자 찰스 버치와 행복하게 공동작업을 해온 것을 행운으로 여긴다. 그가 아니었더라면 선구적인 생물학자, 물리학자와 과정사상연구소의 협업은 시작하기 어려웠을 것이다. 그는 “자연의 정신”이란 책으로 나온 학술회의를 조직했다. 버치는 현재의 지배적 추세인 세계적 재앙에 대한 예리한 관심과 함께, 기독교 신앙과 화이트헤드 철학의 영향에 대해서도 나와 의견을 함께했다.
우리는 “생명의 해방: 세포에서 공동체까지”라는 가제의 공저를 완성했다. 우리는 철학자가 생태모델을 발전시키는 생물학자의 작업을 도울 수 있으며 그것이 과학적으로 유익한 동시에 윤리학과 사회정책에 절절한 지침이 될 수 있음을 보여주고자 했다. 우리는 또한 이 책이 기독교 신앙을 되살리는데 필요한 신에 대한 사고방식을 가리킨다고 믿는다. 너무 많은 분야를 다루는 것은 전문화의 시대에 위험한 일이지만, 그런 한계에도 불구하고 이 책은 보다 통합적 비전을 얻으려는 노력이다. 나는 다른 사람들도 그런 노력을 기울이기를 희망한다.