Version
1.1 March 2010
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We need to make choices on what to do every second of every day. Based on our understanding and insight from all the other areas of knowledge, we choose what practical actions we will take. Can we offer any useful guidelines: ● How should we choose what to do? What values will guide our choices? ● How do we best look after ourselves? ● How should we manage sexual relationships, what rules do we follow? ● What are the major issues in family life? ● How do we manage relationships at work, with colleagues, employers, employees, clients, suppliers, shop keepers, voluntary groups, sports clubs? ● Is there any room, any sensible place, for spirituality, in a modern world? We all need to consider each of these major areas as we go through life. Can we say anything useful, based on the analysis we have to date, what we have learned from philosophy, science, history, religion and the arts? |
We make choices that affect our lives and reflect our values: choices about philosophical dilemmas reflect core values; using guidelines based on science and history telling us what is effective reflects secondary values; and our experience and understanding of the best of religion, art and culture help us to express these issues.
6.1 Conclusions on Values and Ethical Choices Statement
30)
Philosophy, science, history, religion and the
arts inform us we make our choices:
● Science
and history show us our part in the universal narrative, as the universe, life
and everything evolves; they help us to know how things came to be as they are,
what is real, what can be changed, how things work, and what has been tried;
● Selections
from various religions and art and culture help us to discover and express what
our role is, and to be aware of life’s mystery, immensity, unity, complexity,
beauty and awe, and feel reverence, gain a sense of perspective, of belonging;
● But
science and history, religion and art, do not, by themselves or together, help
us to determine our core values or ethical choices;
● We
must face up to the fundamental dilemmas that we must live with: we still do in
reality make choices on the path to follow, and these reflect our core values;
● We
must make these choices with the humility that comes from uncertainty, knowing
other people’s mental processes, and ours, are subject to the laws of nature,
limited by circumstances;
● We
choose to value the truth, to treat people and other sentient beings with
compassion, to assign responsibility when it is effective, to accept the need
for mercy;
● Action with
respect to non-sentient objects is relevant only to the extent that it impacts
on sentient beings. It does not matter
to the rock if I crush it. It may matter
to the bug that lives under the rock, or to the local indigenous people if I
dig up and crush too many of them and devastate the landscape.
● Values
such as truth, compassion, responsibility and mercy must inform our
interpretation of religion texts, guide our understanding of science and
history, and influence how we participate in the media and arts.
● The
philosophical, scientific and historical methods require us to be open,
transparent and honest. All religions
have honesty as a core value and all should value openness.
● The simple negative principles are:
don’t murder, torture, rape, enslave, deceive or steal;
but
we should positively support
Security,
Generosity, Fairness, Equality, Curiosity, Wonder and Enjoyment,
● Suffering can be caused by
fear, desperation, stupidity, ignorance,
thoughtlessness, insanity or selfishness,
and my reaction to these should be
empowerment, equity, support, education,
self control and discipline, medical help and forgiveness.
● How
can we know this works? It does not
always lead to simplistic happiness. It
does lead to greater contentment, satisfaction, integration, and it may lead to
also feeling connected to life, the universe, truth, goodness, beauty and love.
… more
From moment to moment, we are continually making existential choices based on our situation, experience, knowledge, planning ability and feelings, and we are more effective, happier and fulfilled if we our choices are authentic, integrated and consistent, realistically addressing our physical and mental needs.
6.2 Conclusions on Personal
Integration (Statement
31)
● We need to attend to our daily physical and emotional needs, to live, to find food and water, shelter, clothing, seek medical and legal help when required, consistently with behaving well, with regard to ourselves, as we grow, learn, deal with our mortality, and when nothing can be done, accept our fate (inshallah).
● Obesity is becoming a major global health problem for
the affluent, not just in “the West” but in the rising middle classes in
developing countries. It is fixed by
regular exercise and eating properly.
Regular exercise is about 1 hour at least 3 times a week. Eating properly means a balanced diet, where
possible including fruit and vegetables, low in fat and low in sugar, and with
no more than about 300 grams of red meat per week. To lose weight you must eat less: you will
feel
● Recreational drug use has been a problem since the dawn of history – even chimpanzees like to get intoxicated on fermenting fruit – but the problem may be getting worse as societies become more affluent. The biggest problem by far is cigarette smoking and the second biggest problem is alcohol. Other drugs such as marijuana, LSD, opium, cocaine, heroin, speed and ecstasy are less significant. Everyone who smokes should give up immediately. Virtually all (legal) action taken to reduce cigarette smoking is justified. It is best not to drink any alcohol, but if you do, it is best to have at least 3 days a week without it, and avoid excess. Other recreational drugs may be OK in moderation but many can become psychologically or physically addictive: some people get hooked, consume too much and destroy their lives. It would be more effective if these were treated as public health (or medical) issues rather than criminal matters.
● We need to learn what is possible and what is not, based on science and history, accept our physical and animal natures, accept our natural compassion (and those who have little compassion must decide whether to behave as if they do), and learn how to integrate all aspects of ourselves, particularly desires to be different, creative, loving where these don’t impinge on others.
● Plans must be based on reality – for a career, hobbies, projects, marriages, children etc. Too many people seem to live in a fantasy world. We must recognise our personal strengths and shortcomings. Success does not just come from an act of will (as many American movies would have you believe). A strong will may help you obtain the knowledge and learn the skills required. But if you don’t have the inherent capability then you should try for another role.
● In
reality, there often seem to be not many times in our lives when we can make
one-off choices that make a big difference.
We can at best choose to follow up a desirable direction, or perhaps the
least worst path, when the opportunity arises.
Most of our hard decisions, to control our weight, to pursue our career,
to maintain our cool, to be good, have to be repeated second by second until
they become second nature.
● We
choose the path of authenticity, explore the truth, follow the compassionate
path.
● We
can be reasonable and still have spiritual or mystical experiences, without
invoking anything supernatural or transcendent.
Many of us will benefit from mediation.
We can commune with nature. We can commune with other people in group
settings or one to one. We need rites of
passage – for birth, maturity, marriage, death, etc. Spiritual practices – where the spirit is the
naturalist thing that thinks or acts, not a supernatural being – can help to
satisfy the need to commune with inexpressible , the absolute, the All, which
is beyond word, the “oceanic feeling” (as Freud called it) that we can get
looking at the stars.
Sexual relationships can lead to heights of ecstasy and union with the other but also to disappointment and exposing our selfish drives and insecurities, so they must be based on the truth, openness to those affected, respect, responsibility and consent; but otherwise how people share themselves with each other is their concern only.
6.3 Conclusions on Personal Relationships (Statement
32)
Non-sexual friendships are not too controversial: we should be honest, loyal and helpful to our friends. When the friendship fades, as most do, we treat it with respect. If the friendship lasts then value it and foster it – make sure you acknowledge your affection for each other.
Sexual relations, which are the most personal, are the most difficult.
● Sexual relations involve emotions and a responsibility to consider the emotions of others. We cannot be totally responsible for others feelings. We must be open, honest and truthful.
● We must also manage our own emotions. We should be careful to get involved if we might be unable to take the consequences. We must control emotions such as jealousy and envy. Sexual violence and domestic is never justified.
● Freely consenting sexual relations are consistent with the values we have chosen. Regardless of gender or age or relationship, providing consent is effective, whatever we do is probably OK. For any explicit sexual activity there must be a statutory age of consent. For consent to be valid there must be the safe possibility of not consenting without adverse consequences. If someone is vulnerable by their position (teacher-student, doctor-patient) or temporary circumstances (drunk), keep sex out of it.
● Monogamous relationships are the default understanding, but how people manage their lives is up to them, providing there is mutual respect and transparency to all who have a right to be concerned.
● The world is over populating. No baby should be conceived that is not wanted. Access to legal and safe contraception is essential, and must be used if there is any possibility of conceiving an unwanted child. Catholic popes and priests who advise that contraception, especially condoms, should not be used are criminal.
● It is reasonable for society to have some (minimal) restrictions on the open depiction of sex, to protect children and allow parents to manage their child’s introduction to sex. This may not mean censorship of the internet, but could mean appropriate labelling of content and facilities to restrict access. It does not mean legalisation or enforcement of restrictive dress codes for women, but does allow for basic dress standards for both men and women for some situations, such as public transport.
● Within these constraints, who has what sort of sex with whom, where and when, is no-ones business except those directly involved. Homosexual, bisexual, transsexual, heterosexual is OK.
Family relationships, growing up with parents and siblings, raising children, and supporting elderly parents can be an immense joy and/or a huge trial, but must be based on respect, compassion and responsibility, with the added ties of kinship, shared history and indirect, reciprocal social duties, and we must avoid abuse.
6.4 Conclusions on Family
Relationships (Statement
33)
We can propose guidelines for family
life based on these principles. These
may be controversial so we need to stick to those which are evidence based.
● A
“family” here covers a marriage (not necessary a man and a woman, not
necessarily restricted to only 2 people) and may involve children.
● A
marriage is a commitment to live as a unit, sharing property and resources,
providing emotional support, with some understanding on sexual relationships –
the default being monogamous sex.
● The
world is over populating. No child
should be born that is not wanted. No
adults should have sex without contraception when there is a possibility a
child could be conceived unless those adults want a child. Contraception must be freely available.
● Access
to legal and safe abortion is essential, otherwise it happens illegally and
dangerously, causing as much or more harm.
Contraception must be promoted, especially to the young, and used, to
minimize the need for abortion.
● After
they are born, children are entitled to proper care, feeding, free education,
medical care, and freedom from abuse. It
is appropriate for other family members, governments and other organizations to
monitor child welfare, and interfere when required.
● Siblings
growing up together generally develop strong bonds – not all positive.
● Parents
who have done their best to raise their children well are entitled to expect
their adult children will take some effort to look after them in their old age.
● It
is admirable that people also look after other elderly relatives, such as
grandparents, aunts and uncles.
● In
all societies it is normal for adults to care for their children, siblings,
elderly parents and other relatives when they are in need, and it is reasonable
to support this. However some people are
unable, or unwilling for justifiable reasons, to provide such help, so the
proper degree of coercion or cultural pressure to look after one’s family can
be debated, and must allow for case by case judgments.
● In
many cases, unfortunately, adults abuse their children, siblings, parents or
other elderly relatives, and in these case intervention by society is
justified.
● It
is appropriate for governments and other organizations to support families,
providing it does not involve improper discrimination (on the basis of sex or
sexual preference) or impose further abuses, and it is evidence based, open and
transparent, and progressive (supporting the poor more than the rich).
… more
Except for a very few, community involvement is fulfilling (in daily commerce, paid and voluntary work, sporting groups, civil society and community festivals), but must be based on core values such as respect, truth, compassion and responsibility, reflected in politeness, consideration, professional ethics and a sense of duty.
6.5 Conclusions on Community
Relationships (Statement
34)
We can use our analysis to devise
guidelines for dealing with people outside or core personal relationships and
families, based on core values such as respect, truth, compassion and
responsibility, reflected in politeness, consideration, professional ethics and
a sense of duty.
● We need to work, either in our own business or farm, or
with an employer. Those unable to work
are entitled to support to a reasonable standard of living from the rest of
society. Those able but unwilling are
entitled to minimal, very basic, support.
● As employees we should do a fair day’s work for a fair
day’s pay.
● As employers we should pay a fair day’s wage for a fair
day’s work.
● As employers we must be responsible for the welfare of our
employees while at work.
● As individuals we are responsible for our impact on the
environment, and must do whatever we can to minimize adverse effects and
maximize good outcomes.
● As producers we must be responsible for the impact of our
products on society.
● As consumers we must be responsible for the goods and
services we choose.
● Involvement in local sporting associations, youth groups,
and service organisations is good, to provide connections to other people,
constructive activity and exercise.
People are naturally more or less inclined to have and to value spiritual experiences, which must be interpreted in the light of what we know now, but can involve a sense of awe and wonder or unity with life and the universe, and they help us overcome our sense of insignificance, powerlessness and fear of death, of ourselves and others.
6.6 Conclusions on Spirituality`` (Statement
35)
Different people are naturally more
or less inclined to have and to value ‘spiritual’ experiences, which must be
interpreted in the light of what we know now:
● Our
spirit is what we imagine to be something like the core of our personality,
(though it is a completely natural process that ends with our death) so a
spiritual experience is one that touches us deeply but may be hard to express
in words;
● Spiritual
experiences are psychologically normal, experienced by many people, by some
people only rarely and by others more often, and may include
a sense of losing your ego
and uniting with the All;
feeling
a comforting “presence”;
outer
body or near death experiences;
● and
these can arise in medical emergencies or during meditation, yoga, prayer,
chanting, other calming repetitious practices, or apparently quite
spontaneously;
● many
of us can have ‘spiritual experiences’ as we listen to music, dance into
oblivion. ‘commune’ with nature (eg on bush walks or surfing), or as we get
totally engrossed in all sorts of art and entertainment;
● and
science is developing explanations of why we have these experiences, so there
is no reason to take these as evidence for anything supernatural, gods, ghosts, universal minds, cosmic goodness, or
some kind of godly “force”;
● but
they can have a profound effect on us, causing a sense of awe and wonder,
making us reflect on the nature of reality and the self and their connections;
● and
it is reasonable and valid to seek out such authentic spiritual experiences, if
as individuals we are so inclined;
● and
it is reasonable to seek this out with other people in group settings or one to
one;
We have an emotional need for communal
celebrations, which can be conducted rationally without stretching our
credulity or making us squirm:
● for rites of passage at birth, birthdays, maturity, marriage
and death,
● for periodic expressions of our hopes for the future: new years,
various seasonal events,
● to express gratitude for others and our communities:
children’s days, mothers’ days,
fathers’ days, national days;
And also, each action that is consistent with
these global beliefs can be a spiritual act:
●. Seeking
the evidence before we make a judgment,
● Looking
at the consequences of our behaviour rather than following just rules;
● Keeping
in touch with reality;
● Being
considerate and polite to all we have dealings with;
Part 6 Personal Practice: Conclusions
We can use our analysis of philosophy, science, history religion and art to develop guideline for our personal behaviour.
● In our day to day lives, from moment to moment, we make choices that reflect our values, based on our situation and our experience, and what we understand. The values we adopt and our understanding of the world impact on our
- personal integrity,
- sexual relationships,
- family relationships,
- relationships in the wider community and
- spiritual lives.