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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