Quanyi Zhang ( 張全叉 ) Associate Professor, Zhejiang Wanli University, China

Religion s role at the Evolution of a World State: Case of Unification theory Quanyi Zhang ( 張全叉 ) Associate Professor, Zhejiang Wanli University, China In my dissertation book titled as Evolution of a World State, I put forth that a world state is inevitable in the future. My argument centers on four key dependable variables, which are the reality of an interdependent world, the development of human consciousness, the constructability and its effects of norms and rules, the teleology of social organization development. 1 Despite that world state is invisible in the near future, it is only a vision, this will not affect what we imagine on this ideal entity however. I would like to emphasize there will be at least two prominent features for this entity. 2 First, an interdependent globe with different or diversified entities but same or similar governance styles or ideas, under which resources and productions are being shared, sustainability of human civilization and comprehensive global development become all purpose. Second, such a world state is a complex or entity of material and spiritual composition, under which love, peace, prosperity are the highest value to cherish. Yet, one may wonder, what we are facing in this world is far away from the vision of a world state, there are many fences or challenges to track off this scenario. Looking around the complicatedness of international relations, zero-sum games fermented by geopolitics, one would find human beings are twisted with dilemmas arisen from nationalism, statism and regionalism. In reality, from Mideast to East Asia, from East Europe to North America, sages or tragedies are filled with footages of various media. In particular, terrorism attacks seem never be ended, resulting in tremendous deaths and damages. Without a day passes by did our world encounter with tragedies caused by human erroneous acts. As such, how a world state will evolve? What could be done toward realizing such an ideal state? Who and what dynamic role could be found at resolving or erasing the contraction fences or obstacles for accelerating the pace of a world state? 1 Quanyi Zhang, Evolution of a World State: Studies on the modes and transformation of global collective identity, Guangming Daily Press, 2011. 2 My argument on world state is neither ideological nor mechanistic, but a sustainable, harmonious and altruistic society, which never stops generations for the better. 1

There are many pathways which are being sought or taken actions by politicians and scholars as well as religious leaders as here we are debating on Unificationism. Therefore I would take a case of Unificationism, stressing her positive role at the evolution of a world state. Functional Role of Religion in the political governance In his Declaration of a Global Ethic, Theologian Hans Kung stressed lauded "There will be peace on earth when there is peace among the world religions." "No world peace without peace among religions; No peace among religions without dialogue between religions." 3 What the theologian argued is quite explicit, reminding human life is constructed at the basis of global ethics, True peace is only to be constructed among different religions, calling for an integration or convergence among religions, otherwise will never occur peace of human beings. Significance of religion to the evolution of a world state is apparent, which I would like to further catalogue as the following. First, belief of religion represents the essence of human value Human beings are of spirit-oriented animals, peace-loving corresponds to the nature of universal value in human society. Regardless of different beliefs, all true religion tops the love and peace at the highest of their belief system. While few attribute terrorism to Islamism, I would like to have my arguments, pointing out what Islamism truly means. 4 According to the teachings of Islam, the Word Islam itself is derived from the root slm, which is taken as the root letters for peace. For Islamist, Islam means establishing peace as well as surrendering to the will of Allah. For instance, one of Allah s names is Salam, in the Qur an are repeated references to the concept of peace. The Qur an calls upon Muslims, O you who believe, enter into complete peace and follow not the footsteps of the devil. Surely he is your open enemy (2:208); And those who believe and do good are made to enter Gardens, wherein flow rivers, abiding by their Lord s permission. Their greeting therein is Peace! (14:23) Thus the Qur an wants to establish peace not superficially by exhorting the believers to love peace but tries to tackle the very soci-economic roots of conflict. 5 Accordingly, Islamists believe there will always be struggle between oppressors 3 汉斯.昆, 周艺译 : 世界伦理构想, 北京 : 三联书店 2002 年版, 第 180 页 4 All true religion share a belief of peace, that include Christianity, Buddhism, Taoism and others, which is popularly understood, what I put up Islamism as a case hereon is not only of misunderstandings among some group but also because of saving space. 5 Asghar Ali Engineer: On Developing Theology of Peace in Islam, Understanding Peace and Conflict Transformation in Asia, edited by Cecelia Aguilar Ortiz, James Campion, Tiffany Hacker M. Abdus Sabur Lisa Schenk, Dr Imtiyaz Yusuf, Asian Foundation Resource and Asian Muslim Action Network, 2005, p.51. 2

and the oppressed, the powerful and the weak, but this struggle need not be violent.if the other side was bent upon war there would have been no choice for the Prophet but to accept the situation and fight the war. One cannot talk of war and peace quite in an abstract manner. Thus socio-political and socio-economic context plays a great role in deciding whether peace will prevail or not.6 Bringing up a world of equality and all prosperity become the essence of Islam. As one Islamist realized that there should be no relation between religion and violence, neither in Islam, nor in any religion for that matter. Revenge and violence can never become part of any religion, much less that of Islam. 7 Second Religious history itself conjures up parts of human (particularly state) history In the long span of human history, religion-oriented entity had played forcible role at creating, constructing or even ending governance of social organizations, which included dynasties, kingdoms or even sovereign state. In the history, Roman Empire outstretched long for centuries, let alone that Vatican state is exerting role until today in the sovereign national system. Indian Gupta dynasty prevailed from 3 to 5 century, and that the Islamic state (Khalifah) in 7th state. On the other hand, religion has brought great changes or made greater innovations either in the scopes of material productions or in the vision of idea expansion. Church or Mosque culture has not only resolved the illiteracy but also popularized the human labor organizations, there are much to be argued for this, which is unnecessary hereon. Thirdly, the Truthiness of visions of holy creators acted as lighthouse for human development This realization actually was deduced from the functional leading role contributed by the spirits of religious pioneers, which is also part of heritage of human beings. The holy spirits or real persons as Jesus Christ, Muhammad, Confucian, Lao-tzu had witnessed or reflected over the complicatedness or chaos generated by human incapability of organizing or governing the world, deduced from their long meditation, they pointed out the essence of earthly life, thereby encouraging the popular seek truth and sacrifice for it. Despite some limitedness of their earlier teachings, their pioneering ideas had contributed much to the progress of human world. Case of such prophecies or leaders are evident in history as John Calvin, Martin Luther, and later Martin Luther King, Nehru Gandhi, whose idea had more or less played generational role at forwarding the history, to some extent, who were born 6 Asghar Ali Engineer: On Developing Theology of Peace in Islam, Understanding Peace and Conflict Transformation in Asia, edited by Cecelia Aguilar Ortiz, James Campion, Tiffany Hacker M. Abdus Sabur Lisa Schenk, Dr Imtiyaz Yusuf, Asian Foundation Resource and Asian Muslim Action Network, 2005, p.44-45. 7 Asghar Ali Engineer: On Developing Theology of Peace in Islam, Understanding Peace and Conflict Transformation in Asia, edited by Cecelia Aguilar Ortiz, James Campion, Tiffany Hacker M. Abdus Sabur Lisa Schenk, Dr Imtiyaz Yusuf, Asian Foundation Resource and Asian Muslim Action Network, 2005, p.42-43. 3

from the history, and made the history. Fourthly religion acts as helper to integrate governed and the governed. In history and our current society, Religion always act as a mechanism for aiding the governance Harold Innis lauded that without the pivots of religion, state would become only weather garments to wear and to put off. 8 In the development of human governed, rising of the religious rules had contributed much for promoting governance, to which Japanese-born historian Francis Fukuyama strongly agrees. The human capacity for abstract theorizing soon produces a host of new rules for mastering the environments and regulating social behavior that go well beyond anything that among chimpanzees, In particular, ideas concerning dead ancestors, spirits, gods, and other invisible forces create new rules and powerful incentives for following them. Religious ideas of various sorts enormously increase the scale on which human societies can be organized and constantly generate new forms of social mobilization. 9 Fifth, some failure or incapability of national sovereign state system for dealing with the issues Despite national states had done much at addressing current world peace and development, there are still gaps to be filled. This is because the anomie of the state politics under anarchy international system. 10 National security and interests become priorities for all states to seek, the absence or anarchy of collective power always make state assertive at safeguarding their core interests while ignoring others security, which could bring about confrontation or wars. For instance, World War One and Two were fought among national states, resulting in tremendous tragedy ever before in history. Although League of Nations, the United Nations, by-products of two wars tried to finalize human conflicts, dilemma of balance of power system, geopolitical struggles sustained. In the Cold War, such state incapability continued to wield making security and peace never guaranteed, the two superpowers fighting against each other globally in every fields almost destroyed human beings and their civilizations. Further demise of the Cold War did not brought us the end of history, states seem go into another round of confrontation, peace and security become more vulnerable. 8 [ 加 ] 哈罗德.伊尼斯 (Harold Innis): 传播的偏向, 何道宽译, 中国人民大学出版社,2003 年 6 月版, 第 104 页 9 Francis Fukuyama: The Origins of Political Order, From Prehuman Times to the French Revolution, 2011. p.44. 10 According to realism of IR theories, national security and interests become priorities for all states to seek, which lies in its legitimate argument for an anarchy international system, which although I feel opposite to, there lies some righteousness for explaining the reality. 4

Under such circumstances, how is a world state constructed? This is the very point I would like to stress in the following, raising the topic of constructive agent onto my argument. It is unnecessary to be too pessimistic over the evolution of a world state. there are other arguments opposite to realism for obtaining national interests as Constructivism, Globalization theories, the constructive role of other agents or entities can also exerting greater role for change or transform the vulnerable world, Belief or idea could bring up new identities, thereby allowing progress toward a world state. World State and Unificationaism Mentioned above, the significance of religion becomes dire to be expressed Yet Looking around the complicatedness of global stages as conflicting scenarios of Mideast, North America, and the East Europe and Southeast Asia exemplify, one found so hard to converge diversified religious beliefs. In the theoretical level, religious ideas seem playing an pivotal role at resisting or challenging governance of national states, further Samuel Huntington sorted out religions as key variables for clash of civilizations. Under such circumstances, an integrational or convergent idea turns up impending for unifying all religions, as such Unificationism promoted by Rev. Sun Myung Moon becomes more salient. This is because First, Unificationism promotes reconciliation of different beliefs. Wilfred Cantwell Smith, the distinguished theologian once argued: We must learn to live in a world where a religion and cultural diversity must learn to live together. "Unless one is able to learn to cross the boundaries of religion and to be faithful to each other unless we can build up a world that has a different faith in which we live and work together, we will not be bright. 11 This well-known remark apparently calls for the salience of integrating different religions, otherwise our human world will not be bright. Rev. Moon s idea for unifying or converging different religions therefore become enlightened for bringing harmony other than clash of human civilizations, which might be his key assumption for setting up an Intereligious Council under the United Nations. Secondly, Progressive religious movements could forward an idea of peace movement. Through Universal Peace Federation, World Women s Organization, International Education Fund, as well as Sunhak Peace, Ambassador of Peace, and 11 [ 加 ] 维尔弗雷德.坎特韦尔.史密斯, 董江阳译 : 宗教的意义与终结, 中国人民大学出版社 2005 年版, 第 9 页 5

Filial Piety Festival and anti-same sex movement, Rev. Moon encouraged his followers that Unificationism is not a principle or religion calling for unification but a movement for benefiting global peace and development. Thirdly, the Practical efforts of contributing global peace projects. Actions speak louder. Practice, it is well known Rev. Moon had called up for building many global infrastructures for connecting the world onto a big world family, from Bering Strait projects to Japan and Korea tunnel, from addressing Mideast issue to engaging different fractions in Southeastern countries, his vision is too grand to extend hereon. There might be more rational of Unificationism, I would say what mentioned above turns up prudent and prominent. Conclusion Regardless of different beliefs, I would conclude, human purpose for evolution is at the same teleology, pointing to peace and development. Great theologian and historian agree that history of human beings tells that the way of thinking, the organization form and the living environment are in the continuous evolution or evolution, bearing similar characteristics. In the understanding of the world and the ultimate meaning of human beings, they have approved the same trend in the thinking mode, the organization mode as well as the cultural tendency. Gene scientists have concluded that there is almost no difference between human genes; "Altruism" is a common human. 12 Stressing the significance of social organization to the good governance of society, Fukuyama further extended that four characteristics existed between social organization and good governance, who coined as inclusive fitness, kin selection, and reciprocal altruism are default modes of sociability. 13 Human beings have a capacity for abstraction and theory that generates mental models of causality, and a further tendency to posit causation based on invisible or transcendental forces; Humans also have a proclivity for norm following that is grounded in the emotions; Human beings desire inter-subjective recognition. 14 In essence, God and the secular world of human all demand a good governance or running of social organization, Human being is a social animal, the development of their consciousness or wisdom not only bring up physical progress but also spiritual take-off. 12 进化论者写道 : 你与你兄弟具有相同基因的机会是 50:50 你的兄弟有一半的基因与你的基因相同, 由此推论, 你的一半有他的一半 [ 美 ] 斯蒂芬.杰.古尔德, 田洺译 : 自达尔文以来: 自然史沉思录, 海南出版社 2008 年版, 第 196-198 页 13 Francis Fukuyama: The Origins of Political Order, From Prehuman Times to the French Revolution, 2011. p.43 14 Francis Fukuyama: The Origins of Political Order, From Prehuman Times to the French Revolution, 2011. p.43 6

On the other hand, we never deny the evil side of some belief, but that might not be real religion, on which Hegel quoted Fr. Von Bader, a well-known German theologian in 19 th century and further extended: You can't make religion avoid evil. And this kind of non respected religion will not be the subject of love, because we can only sincerely love what we have seen in good faith. All that is only worth enjoying the 'universal love' (amor generousus) religion will be respected by people. 15 In short, for any agents or belief, we need being innovative for progress for bringing up a healthier and sustainable world state. What faces in front becomes imminent. Missions of human beings are multi-layered, We need to identify the system, the national mechanism, the development model of civilization, under which we need try to integrate or develop national identity, regional identity, religious identity, which is the obligation as well as challenges for evolving a world state. Such mission is not only requires physical human efforts, but also spiritual contributions. Recommended References 1.Becoming A Peace-Loving Global Citizen (Sun Myung Moon), 2009.3.1 2. 财团法人统一教台湾总会 : 原理讲论 ---- 统一教 Unificationism, 出版社 : 言鼎文化事业有限公司 2011 年版 3. 天宙和平联合会 : 文鲜明世界圣言与教义 ( 天宙和平联邦 :World Scripture and Teaching of Sun Myung Moon)2011 年版 4. 小山田 : 统一思想科学的统一 : 超越达尔文主义之统一思想的科学 ( Akifumi Otani: The Unity of Sciences and Unification Thought, Beyond Darwinism towards Unification Thought Science, Unification Thought Institute) 2008 年版 5. 世界和平统一家庭联合会 : 创造原理,(Divine Principle, Universal Peace Federation),2008 年版 6. 张全锋著 : 从三民主义到大同主义的桥梁 --- 心物合一哲学, 台北出版社 1980 年 5 月版 15 [ 德 ] 黑格尔 : 小逻辑, 贺麟译, 商务印书馆 2007 年版, 第二版序言 ( 第 14-15 页 ) 7