A Quote by David E. Cooper
The dis-incumbenced stance is the one people should cultivate, we are told, once they recognize that there is no world beyond the human world. They will, indeed must, have their beliefs and values, but they will recognize that these 'lean upon' - and are answerable to - nothing other than human commitments and purposes. The only fidelity, Rorty remarked, can be to our own conventions.
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It is indeed impossible to describe reality 'in itself', but that does not mean that our lives are answerable to nothing but our own conventions and commitments. They are answerable to a way of things that transcends the reach of our conceptual schemes.
My 'heroes' are those - like Chuang Tzu and Heidegger - who recognize that the world of experience is a human world, but recognize too that there is a 'way' or a 'source' to which our lives are answerable.
It is only when man cultivate humanness that society will shine with radiance and the nation and the world will progress. Humanness can be promoted only through spirituality and not by any other means. Just as a seed can sprout only when it is planted in the soil and watered, human values can grow only in a spiritual soil. If a man wants to cultivate human values, he has to apply the manure of spirituality to his heart, water it with love so that human values will grow.
I think the ultimate sense of security will be when we come to recognize that we are all part of one human race. Our primary allegiance is to the human race and not to one particular color or border. I think the sooner we renounce the sanctity of these many identities and try to identify ourselves with the human race the sooner we will get a better world and a safer world.
The experience I'm talking about has given me one certainty: the salvation of this human world lies nowhere else than in the human heart, in the human power to reflect, in human meekness and in human responsibility. Without a global revolution in human consciousness, nothing will change for the better, and the catastrophe toward which this world is headed will be unavoidable.
We people of the world need to find ways to get to know one another - for then we will recognize that our likenesses are so much greater than our differences, however great our differences may seem. Every cell, every human being, is of equal importance and has work to do in this world
If we are to achieve a richer culture, rich in contrasting values, we must recognize the whole gamut of human potentialities, and so weave a less arbitrary social fabric, one in which each diverse human gift will find a fitting place.
The problems of this world are so gigantic that some are paralysed by their own uncertainty. Courage and wisdom are needed to reach out above this sense of helplessness. Desire for vengeance against deeds of hatred offers no solution. An eye for an eye makes the world blind. If we wish to choose the other path, we will have to search for ways to break the spiral of animosity. To fight evil one must also recognize one's own responsibility. The values for which we stand must be expressed in the way we think of, and how we deal with, our fellow humans.
If America is to be the land of opportunity and the beacon of hope that we claim, our immigration policies must be rooted in the fundamental principles of humanity. They must recognize, respect and honor the basic human rights of all people. And they must uphold the commitments we as a country have made to the international community.
Are there still other possibilities? Of course there are. What is important to recognize is that all three historical options are really there, and the choice will depend on our collective world behavior over the next fifty years. Whichever option is chosen, it will not be the end of history, but in a real sense its beginning. The human social world is still very young in cosmological time. In 2050 or 2100, when we look back at capitalist civilization, what will we think?
While we exert ourselves to grow beyond our humanity, to leave the human behind us, God becomes human; and we must recognize that God wills that we be human, real human beings. While we distinguish between pious and godless, good and evil, noble and base, God loves real people without distinction.
In what terms should we think of these beings, nonhuman yet possessing so very many human-like characteristics? How should we treat them? Surely we should treat them with the same consideration and kindness as we show to other humans; and as we recognize human rights, so too should we recognize the rights of the great apes? Yes.
There are really three players: 'absolutists', for whom it is possible to describe reality as it anyway is; 'constructivists' or 'humanists', for whom there is nothing beyond a world that is relative to human interests and conceptual schemes; and 'ineffabilists', like myself, for whom any describable world indeed exists 'only in relation to man', as Heidegger put it, but for whom, as well, there is an ineffable realm 'beyond the human'.
We will soon create intelligences greater than our own ... When this happens, human history will have reached a kind of singularity, an intellectual transition as impenetrable as the knotted space-time at the center of a black hole, and the world will pass far beyond our understanding.
We recognize a tree by its fruit, and we ought to be able to recognize a Christian by his action. The fruit of faith should be evident in our lives, for being a Christian is more than making sound professions of faith. It should reveal itself in practical and visible ways. Indeed it is better to keep quiet about our beliefs, and live them out, than to talk eloquently about what we believe, but fail to live by it.
At this crucial crossroads of history, we join to call on the world to recognize that violence begets violence; that nuclear proliferation benefits no one; that we can, we will, and we must find other ways to protect ourselves, our nations and our future: for it is not sufficient to have peace in our time, but, instead, we must leave a peaceful world to our children.
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