Toward A New Civilization

"Civilization is a term used by literary circles, historians, and publicists to describe a superior level of accomplishments of certain nations. After many later attempts to refine the definition, references are made to the difficulty posed by the physical environment and nature's physical challenges, which had to be overcome because they presented a danger to the human race. "Astonishingly, ignored was the importance of morality and the influence it exercised on the way humans treat each other within the framework of a social setting. "For the actions of men and women, if unhindered in the struggle for self-preservation and seeking material prosperity to attain the desired level of creature comforts, give rise to self-made obstacles in their quest to defy the natural order. We humans are the cause of hazards to our existence created by overpopulation, environmental degradation, and injecting various toxic substances into the food supply; we are the designers of an unbalanced economy whose stratification favors the well-to-do to the detriment of the disadvantaged, keeping most in a state of turmoil; we are the contrivers of religious systems, some of which are responsible for the most unnatural crimes committed by humans against humans; last but not least, we are the instigators of mass slaughters resulting from wars fought in anger, causing ever increasing casualties and destruction reaching totally destabilizing magnitudes. These acts bode ill for civilization. "Humanity, that flawed creation of a flawed nature, in bondage to survival instincts and a virtual slave to circumstances beyond its control, nevertheless possesses the capacity to free itself from some of the burdens imposed by the natural order to rise above the gravitational pull confining all living species. We must discover that our welfare and that of society depend on the rejection of the natural order, so as to be freed, however moderately, from nature's evolutionary competition and the struggle for the survival of the fittest, an order totally in conflict with morality. For the aims of morality are antithetical to nature's imposed scheme of things, reflecting the conflict between our aims and nature's designs." From the Introduction

In Abundant Earth, Eileen Crist not only documents the rising tide of biodiversity loss, but also lays out the drivers of this wholesale destruction and how we can push past them. Looking beyond the familiar litany of causes—a large and growing human population, rising livestock numbers, expanding economies and international trade, and spreading infrastructures and incursions upon wildlands—she asks the key question: if we know human expansionism is to blame for this ecological crisis, why are we not taking the needed steps to halt our expansionism? Crist argues that to do so would require a two-pronged approach. Scaling down calls upon us to lower the global human population while working within a human-rights framework, to deindustrialize food production, and to localize economies and contract global trade. Pulling back calls upon us to free, restore, reconnect, and rewild vast terrestrial and marine ecosystems. However, the pervasive worldview of human supremacy—the conviction that humans are superior to all other life-forms and entitled to use these life-forms and their habitats—normalizes and promotes humanity’s ongoing expansion, undermining our ability to enact these linked strategies and preempt the mounting suffering and dislocation of both humans and nonhumans. Abundant Earth urges us to confront the reality that humanity will not advance by entrenching its domination over the biosphere. On the contrary, we will stagnate in the identity of nature-colonizer and decline into conflict as we vie for natural resources. Instead, we must chart another course, choosing to live in fellowship within the vibrant ecologies of our wild and domestic cohorts, and enfolding human inhabitation within the rich expanse of a biodiverse, living planet.

Critiques the moral and intellectual disintegration sweeping our culture. A call to make a lasting imprint on our age.

This book discusses and studies the basic course of ecological civilization construction in the 70 years since the founding of the People’s Republic of China and summarizes the experience and lessons. It contains 75 articles from 75 top experts and government officials in the field of ecological civilization policy-making and basic theory research in China, including Xi Jinping Thought on Ecological Civilization, ecological culture, green industry economy, environmental quality, legal system, ecological security and so on, so as to provide reference for understanding and studying the progress of ecological environment protection since the founding of China.

The interfaith movement, which began with the 1893 World¿s Parliament of Religions in Chicago, has grown worldwide. Although this movement has been largely unknown to the public, it now provides a spiritual face for globalization, the economic and political forces leading us all from nationalism to ¿One World¿. The most ambitious organization in today¿s interfaith movement is the United Religions Initiative (URI), founded by William Swing, the Episcopal Bishop of California. Investigative reporter Lee Penn, a Catholic ex-Marxist, exhaustively documents the history and beliefs of the URI and its New Age and globalist allies, the vested interests that support these movements, and the direction they appear to be taking. The interfaith movement is no longer merely the province of a coterie of little-heeded religious idealists with grandiose visions. The URI¿s proponents have ranged from billionaire George Soros to President George W. Bush, from the far-right Rev. Sun Myung Moon to the liberal Catholic theologian Hans Küng, and from the Dalai Lama to the leaders of government-approved Protestant churches in the People¿s Republic of China. The interfaith movement, including the URI, is being promoted by globalist and New Age reformers who favor erosion of national sovereignty, marginalization of traditional religions, establishment of ¿global governance¿, and creation of a new, Earth-based ¿global spirituality¿¿in effect, a one-world religion. Therefore, the URI and the interfaith movement are poised to become the spiritual foundation of the New World Order: the ¿new civilization¿ now proposed by Mikhail Gorbachev, the last leader of the Soviet Union. In The Reign of Quantity and the Signs of the Times, French metaphysician René Guénon spoke of the ¿anti-tradition¿ (the forces of materialism and secular humanism) finally giving way to the ¿counter-tradition¿ (the satanic inversion of true spirituality), leading to the regime of Antichrist. The ¿anti-tradition¿ weakens and dissolves traditional spiritualities, after which the ¿counter-tradition¿ sets up a counterfeit in their place. Since Guénon¿s time, as is well known, anti-traditional forces have greatly advanced worldwide. It is less well-known that counter-traditional movements have also made great strides, and now stand closer to the centers of global political and religious power than ever before. The ¿counter-tradition¿ is making inroads on the political and cultural Right, as much as it is doing on the Left. False Dawn painstakingly documents these trends, and speculates on their future development. In so doing, the author takes investigative reporting to the threshold of prophecy, and gives us a stunningly plausible picture of the global religious landscape of the 21st century. This extraordinary project is the literary equivalent of turning over a flat rock. There is much to be seen and learned here¿all of it unsettling, disquieting, occasionally downright scary. ¿William Murchison, Radford Distinguished Professor, Baylor University When a bishop of a Christian church happily worships alongside a Wiccan invoking other gods, something has gone horribly wrong. In False Dawn, Lee Penn has produced a comprehensive and critical history of the United Religions Initiative. This book sounds a clear warning: Anyone who makes theological truth subservient to utopianism denigrates all religions. ¿Douglas LeBlanc, Editor, GetReligion.org

The movement known as neorealism lasted seven years, generated only twenty-one films, failed at the box office, and fell short of its didactic and aesthetic aspirations. Yet it exerted such a profound influence on Italian cinema that all the best postwar directors had to come to terms with it, whether in seeming imitation (the early Olmi), in commercial exploitation (the middle Comencini) or in ostensible rejection (the recent Tavianis). Despite the reactionary pressures of the marketplace and the highly personalized visions of Fellini, Antonioni. And Visconti, Italian cinema has maintained its moral commitment to use the medium in socially responsible ways--if not to change the world, as the first neorealists hoped, then at least to move filmgoers to face the pressing economic, political, and human problems in their midst. From Rossellini's Open City (1945) to the Taviani brothers' Night of the Shooting Stars (1982). The author does close readings of seventeen films that tell the story of neorealism's evolving influence on Italian postwar cinematic expression. Other films discussed are De Sica's Bicycle Thief and Umberto D. De Santis's Bitter Rice, Comencini's Bread, Love, and Fantasy, Fellini's La strada, Visconti's Senso, Antonioni's Red Desert, Olmi's Il Posto, Germi's Seduced and Abandoned, Pasolini's Teorema, Petri's Investigation of a Citizen above Suspicion, Bertolucci's The Conformist, Rosi's Christ Stopped at Eboli, and Wertmuller's Love and Anarchy, Scola's We All Loved Each Other So Much provides the occasion for the author's own retrospective consideration of how Italian cinema has fulfilled, or disappointed, the promise of neorealism.

Humanity is confronted with the gravest financial crisis and economic recession since the Great Depression. Political leaders, national ministries of finance, and central banks around the world are trying to prop up their countries’ sinking economies and arrest a downward economic spiral by innovative financial rescue and bank bailout plans, as well as economic stimulus and recovery packages. These measures are being taken to reestablish trust in the economy and to trigger an economic revival. Despite these efforts, stagnation seems imminent, as uncertainty leads businesses and consumers to place spending and investing decisions on hold. Social entrepreneurs are essential to the restoration of a sustainable planet and the improvement of lives of billions of people, especially of those living in extreme poverty. Therefore, social entrepreneurs deserve further recognition and support by the international community—by governments, multinational companies, and philanthropic organizations. Creating a New Civilization through Social Entrepreneurship highlights the global movement of social entrepreneurship and some of the leading organizations and individuals that are advancing this citizen sector movement. The volume presents examples of innovative people that are tackling major social problems and triggering systemic change throughout the world today.