Creative Altruism: the Prospects for a Common Humanity in the Age of Globalization
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ARTICLE .45 Creative Altruism: The Prospects for a Common Humanity in the Age of Globalization Jay Weinstein Eastern Michigan University USA Abstract This essay examines some of the ways in which applied sociology can contribute to the repertoire of responses that are available to those seeking to maximize the social benefits and minimize the social costs asso- ciated with the phenomenon commonly referred to as "globalization." Based on the later work of Pitirim A. Sorokin – founder and first Chair of the Department of Sociology at Harvard University, we propose to revitalize the concept of creative altruism and to promote its widespread adoption as a tool of planned sociocultural change. In the course of this discussion, we focus on the relationship between altruism and "coming to species consciousness," as understood by classical philosophers and the earliest sociologists, by Sorokin himself, and by contemporary researchers – especially Kristin Renwick Monroe. We conclude that the ideal of one world at peace can be achieved – and, indeed must be achieved when the alternatives are considered – through the con- scientious application of altruistic thought and practice. For better or worse, humanity is now becoming a Postmodernization, or internationalization. Sociologist unitary whole in an important and unprecedented way. George Ritzer has influenced many with his evocative Many names have been given to this process; and term, McDonaldization. because names create realities, it matters very much For the purposes of this discussion, we have cho- which one we use. Some, beginning with the sociolo- sen an alternative formulation, one that might help us gist Harold Innes and his student Marshall McLuhan, see to avoid some of the unwanted connotations that "glob- it as a movement toward a global village. Architect and alization" and the other terms carry. This is the process futurist Buckminster Fuller referred to the Spaceship of coming to species consciousness. The phrase charac- Earth. Now current in many quarters is the term global- terizes an evolutionary movement toward a state in ization. Some, with good reason, speak of capitalist which every member of the species Homo sapiens is imperialism. Others say modernization, Westernization, aware that – beyond all secular differences – a common Journal of Futures Studies, August 2004, 9(1): 45 - 58 Journal of Futures Studies humanity exists and demands to be treated as person is part of a larger, effective whole. To one. paraphrase the words of the poet John Donne: No one is an island. No one stands alone. Unfortunately, from a contemporary stand- Highlights in the History of the Idea point, "reason" is an outmoded term that now The idea of species consciousness has can mean just about anything one chooses. For been expressed in many different cultures and example, it can be argued that it is reasonable historical eras. One of its most powerful state- for a person or group to commit genocide, pro- ments is found in the Ethics, written in 1677 by vided that the deed is planned clearly and sys- the Dutch-born philosopher Baruch (Benedict tematically (logically).2 Today, the program that de) Spinoza. According to Spinoza, underlying will help us realize our common humanity must all of the diversity that characterizes the various give directives that are far more specific than nations and ethnicities of the world, there is a "be rational," even if we do understand what fundamental "harmony." He believed that this Spinoza really meant in his arguments against harmony could be understood if we think clear- irrational philosophies and theologies.3 ly about the nature of humanity, and that it The German philosopher Immanuel Kant would be realized if and when people act rea- (who lived during the era of the American and sonably toward one another. "Nothing can be in French Revolutions) was not the first writer to more harmony with the nature of any given attempt to improve upon Spinoza's program, thing than other individuals of the same but he is certainly among the best remembered species," Spinoza wrote. "Therefore for man in and most widely read. Kant believed that there the preservation of his being and the enjoyment exist certain moral standards - rules of right and of the rational life there is nothing more useful wrong – that allow people to understand them- than his fellow-man who is led by reason" selves "under the form of eternity." These rules (Ethics Part IV, Appendix: proposition IX). are absolute, or "categorical," in that they are valid everywhere and always. In addition, such rules are expressed in the form of a command, The Possibility of Species Consciousness as an "imperative," because one cannot avoid Spinoza and those who embrace his view- acting in the way(s) they stipulate and still be point believe that a species consciousness is considered an ethical person. In his Foundation possible; in fact, they assume that it is inherent for the Metaphysic of Morals (1838[1961]: 581- in human nature. They also realize, however, 82), Kant notes that an [I]mperative is Categorical [when] it concerns not that it is not automatic. For there are many the matter of action, or its intended result, but its forces arrayed against it, including habit, super- form and the principle of which it is itself a result; stition, and prevailing public opinion, that must and what is essentially good in it consists in the be overcome before we can understand our- mental disposition, let the consequence be what it selves "under the form of eternity."1 This is an may. This imperative may be called that of important point to remember as we consider Morality. the possible outcomes of the rapid sociocultural In recognizing the importance of eternal, changes now underway. That is, if we are going moral rules in the movement toward a species to achieve species consciousness, something consciousness, Kant goes beyond the assertion must be done: a program must be created and that "reason" is all that is required to understand implemented to bring it about. and achieve a common humanity. For one Spinoza chose to emphasize a program thing, because our actions must be rule gov- that involved a turn toward what he called "rea- erned, the movement is viewed as normative son." This concept suggests that if one thinks and thus requires learning. It may be true that about the human condition in a clear and order- the potential to understand ourselves as parts 46 ly way it becomes apparent that every individual of a physical and spiritual whole is inborn, or at Creative Altruism least intuitive, and that even the youngest chil- familiar direction. For in Revolutionary France, dren can grasp the idea. However, by the time Kant's work along with other sources, especially most people reach maturity, they have either the writings of Adam Smith and his students forgotten or have "unlearned" it - or, it is possi- (known collectively as the "Scottish moralist" ble, they never understood it at all. philosophers), became the foundation for a new In any case, Kant implied, people need to field that Comte called sociology. learn, and to learn how to act in accord with, Saint-Simon and Comte investigated many the categorical imperatives. This normative important topics, such as the possibility of aspect also allows for the possibility that people studying human relationships according to the can think and behave in a manner that appears scientific method (another idea that can be "rational" and at the same time act immorally: traced to Kant). Often overlooked among their for example, when orderly, clear thinking never- innovations, however, is their interest in the theless goes against or ignores a key impera- kind of behavior specified in the Golden Rule, tive. Finally, when the importance of impera- Kant's imperative, and in similar moral norms. tives is considered, it is obvious that the possi- From a sociological perspective, such behavior bility of achieving species consciousness is just is prosocial – for the collective good. This can that, a possibility, not something that is be contrasted with behavior that is selfish -- for inevitable. In brief, reason is necessary, but it the good of the self. Comte coined the terms must be guided by the "rules of the game." whereby we still refer to these contrasting modes of action: altruism and egoism. Using Enter Altruism Comte's word, then, the Golden Rule and the So, we might ask, did Kant have any partic- categorical imperative counsel altruism. Thus ular moral imperative(s) in mind when he con- the essential connection was made between nected them to the quest for a common altruism, on one hand, and the movement humanity? The answer is "yes," he had a very toward species consciousness, on the other, a important one in mind. In fact, in keeping with connection of which the French founders of his view that such moral norms are universal sociology were well aware. and eternal, he drew upon what we now know Comte considered altruism and egoism to be two to be a cultural universal: a norm that is part of distinct motives within the individual. He did not the morality of every human society ever stud- deny the existence of self-serving motives, even for ied.4 Because it is so common, it has been helping; the impulse to seek self-benefit and self- gratification he called egoism. But Comte believed expressed in many different ways. Most people that some social behavior was an expression of an in the English speaking world know it as the unselfish desire to "live for others." It was this sec- Golden Rule: "do unto other others as you ond type of motivation to benefit others that he would have others do unto you." Kant put it this called altruism (Comte 1851/1875; quoted in way (as translated from the original German): Batson 1991: 5).