Friday, January 08, 2016

How religion and science can again mimic one another, and the fallen political world rise again

I continue to be amazed at how sociobiological views of human nature and human culture mimic conservative religious traditions. Group-selection or altruism trumped individual selfishness in religious virtues long before their was an evolutionary science which affirmed these values as having been the most successful means of human survival.

But this mimicry fades when religion projects the world of non-materialism. Here God is seen as beyond the comings and goings of the material world. So religious philosophers and theologians arose to find a way to include real life and real material living in religion. This adjustment was virtually contrary to the ascetic rejection of all material things by the founders of most religions, but apparently these transformations were necessary for living in the real material world. These adjustments also seem to be the way conservatism deals with necessary change, whereas revolutionaries tend to reject the past entirely.

Without these transformations religions would not have moved beyond the ascetic monastic life. But these attempts to make religion workable in the real material world were built on a foundation that the founders would not have approved of, and so from the beginning this created a philosophical and religious dilemma which hurt the viability of religion. This probably had much to do with the gradual fading away of religion in the modern world, as science advanced on firm material grounds.

In order to regain and continue the powerful echoing of religion and science, we need to go back to the beginning of the founders of religion and science and transform the first ascetic  inward symbolic glimpse of God or the Father into the real outward Godhood reached through material and supermaterial evolution. This Twofold Path can revive the powerful connection of religion and science, which is affirmed in the religious philosophy of theological materialism.

With this transformation we can religiously, philosophically, and scientifically affirm cultures and political systems that project our continuing material evolution toward supermaterial Godhood. That is, cultures and political systems built on the foundation of real human nature and the real evolution of life toward Godhood. Ethnopluralism is suggested as a way to harmonize the group-selection of human nature in a crowded world of competing ethnic cultures. To continue to try to force distinct ethnic cultures into one motley state assures social disruptions and even war. Differences need to be protected and applauded in separate smaller ethnostates protected by workable federalism. I think the U.S. Constitution, for example, with its separation of powers and states could legally accommodate this life-saving adjustment.

Religion can be conservatively retained but transformed when evolutionary science is voluntarily in service to the evolution of life toward Godhood. This is how religion and science can again mimic one another, and the fallen political world rise again.

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