The road to the future leads us smack into the wall. We simply ricochet off the alternatives that destiny offers. Our survival is no more than a question of 25, 50 or perhaps 100 years.
Traditional autocrats leave in place existing allocations of wealth, power, status, and other re- sources which in most traditional societies favor an affluent few and maintain masses in poverty. But they worship traditional gods and observe traditional taboos. They do not disturb the habitual rhythms of work and leisure, habitual places of residence, habitual patterns of family and personal relations. Because the miseries of traditional life are familiar, they are bearable to ordinary people who, growing up in the society, learn to cope, as children born to untouchables in India acquire the skills and attitudes necessary for survival in the miserable roles they are destined to fill.
I consider that this shift [to an emphasis on our “capacity to identify with the larger collective of all beings” ] is essential to our survival at this point in history precisely because it can serve in lieu of morality and because moralising is ineffective. Sermons seldom hinder us from pursuing our self-interest, so we need to be a little more enlightened about what our self-interest is. It would not occur to me, for example, to exhort you to refrain from cutting off your leg. That wouldn’t occur to me or to you, because your leg is part of you. Well, so are the trees in the Amazon Basin; they are our external lungs. We are just beginning to wake up to that. We are gradually discovering that we are our world.
Life is an error-making and an error-correcting process, and nature in marking man's papers will grade him for wisdom as measured both by survival and by the quality of life of those who survive.
Death is not an event of life. Death is not lived through. If by eternity is understood not endless temporal duration but timelessness, then he lives eternally who lives in the present. Our life is endless in the way that our visual field is without limit. The temporal immortality of the human soul, that is to say, its eternal survival after death, is not only in no way guaranteed, but this assumption in the first place will not do so for us what we always tried to make it do. Is a riddle solved by the fact that I survive forever? Is this eternal life not as enigmatic as our present one? The solution of the riddle of life in space and time lies outside space and time.
One of the great liabilities of history is that all too many people fail to remain awake through great periods of social change. Every society has its protectors of status quo and its fraternities of the indifferent who are notorious for sleeping through revolutions. Today, our very survival depends on our ability to stay awake, to adjust to new ideas, to remain vigilant and to face the challenge of change.
But today our very survival depends on our ability to stay awake, to adjust to new ideas, to remain vigilant and to face the challenge of change. The large house in which we live demands that we transform this world-wide neighborhood into a world – wide brotherhood. Together we must learn to live as brothers or together we will be forced to perish as fools.
We must work passionately and indefatigably to bridge the gulf between our scientific progress and our moral progress. One of the great problems of mankind is that we suffer from a poverty of the spirit which stands in glaring contrast to our scientific and technological abundance. The richer we have become materially, the poorer we have become morally and spiritually.
Darwin broke with a fundamental dogma of Christianity–that God created man in his own image. At the same time he struck at metaphysical concepts of evolution, as they had prevailed from Aristotle to Hegel. He conceived of evolution as a blind sequence of events, in which survival depends upon adaptation to the conditions of life, rather than as the unfolding of organic entities in accordance with their entelechies.
Thus his name has come to represent the idea of man’s domination of nature in terms of common sense. One may even go so far as to say that the concept of the survival of the fittest is merely the translation of the concepts of formalized reason into the vernacular of natural history. In popular Darwinism, reason is purely an organ; spirit or mind, a thing of nature. According to a current interpretation of Darwin, the struggle for life must necessarily, step by step, through natural selection, produce the reasonable out of the unreasonable. In other words, reason, while serving the function of dominating nature, is whittled down to being a part of nature; it is not an independent faculty but something organic, like tentacles or hands, developed through adaptation to natural conditions and surviving because it proves to be an adequate means of mastering them, especially in relation to acquiring food and averting danger. As a part of nature, reason is at the same time set against nature–the competitor and enemy of all life that is not its own.
It is evident, on the basis of our considerations, that this appearance of success cannot in the least be regarded as a sign of truth and correspondence with nature. Quite the contrary, suspicion arises that the absence of major difficulties is a result of the decrease of empirical content brought about by the elimination of alternatives, and of facts that can be discovered with their help. In other words, the suspicion arises that this alleged success is due to the fact that the theory, when extended beyond its starting point, was turned into rigid ideology. Such Ideology is "successful" not because it agrees so well with the facts; it is successful because no facts have been specified that could constitute a test, and because some such facts have been removed. Its "success" is entirely man-made. It was decided to stick to some ideas, come what may, and the result was, quite naturally, the survival of these ideas. If now the initial decision is forgotten, or made only implicitly, for example, if it becomes common law in physics, then the survival itself will seem to constitute independent support., it will reinforce the decision, or turn it into an explicate one, and in this way close the circle. This is how empirical "evidence" may be created by a procedure which quotes as its justification the very same evidence it has produced.
Our most basic instinct is not for survival but for family. Most of us would give our own life for the survival of a family member, yet we lead our daily life too often as if we take our family for granted.
During periods of discontinuous, abrupt change, the essence of adaptation involves a keen sensitivity to what should be abandoned - not what should be changed or introduced. A willingness to depart from the familiar has distinct survival value.
The success and ultimately the survival of every business, large or small, depends in the last analysis on its ability to develop people. This ability is not measured by any of our conventional yardsticks of economic success; yet, is the final measurement.
Through learning we re-perceive the world and our relationship to it... This then, is the basic meaning of a learning organization -an organization that is continuously expanding its capacity to create its future. Survival learning or what is more often called adaptive learning is important - indeed it is necessary. But for a learning organization, adaptive learning must be joined by generative learning, learning that enhances our capacity to create.
All the particular moral judgments we intuitively make are likely to derive from discarded religious systems, from warped views of sex and bodily functions, or from customs necessary for the survival of the group in social and economic circumstances that now lie in the distant past.
Then, in the 1980's, came the paroxysm of downsizing, and the very nature of the corporation was thrown into doubt. In what began almost as a fad and quickly matured into an unshakable habit, companies were 'restructuring,' 'reengineering,' and generally cutting as many jobs as possible, white collar as well as blue . . . The New York Times captured the new corporate order succinctly in 1987, reporting that it 'eschews loyalty to workers, products, corporate structures, businesses, factories, communities, even the nation. All such allegiances are viewed as expendable under the new rules. With survival at stake, only market leadership, strong profits and a high stock price can be allowed to matter'.
A new, self-employed architect scientist is the one in all the world who may accelerate realization of a high-standard survival for all, as now completely practical within the scope of available technology.
Every child has an enormous drive to demonstrate competence. If humans are not required to earn a living to be provided survival needs, many are going to want very much to be productive, but not at those tasks they did not choose to do but were forced to accept in order to earn money. Instead, humans will spontaneously take upon themselves those tasks that world society really needs to have done.
I was convinced in 1927 that humanity's most fundamental survival problems could never be solved by politics.
The youth of humanity all around our planet are intuitively revolting from all sovereignties and political ideologies. The youth of Earth are moving intuitively toward an utterly classless, raceless, omnicooperative, omniworld humanity. Children freed of the ignorantly founded educational traditions and exposed only to their spontaneously summoned, computer-stored and -distributed outflow of reliable-opinion-purged, experimentally verified data, shall indeed lead society to its happy egress from all misinformedly conceived, fearfully and legally imposed, and physically enforced customs of yesterday. They can lead all humanity into omnisuccessful survival as well as entrance into an utterly new era of human experience in an as-yet and ever-will-be fundamentally mysterious Universe
Nothing will benefit human health and increase the chances for survival of life on Earth as much as the evolution to a vegetarian diet.