Moral dilemmas of
globalisation
BARTHOLOMEW
We should first like to express our joy that this meeting
of distinguished and dynamic economists, political figures,
and other eminent dignitaries has included on the agenda of
its discussions the human dimension of globalisation of the
economy, as well as non-economic values. There is no doubt
that when ranking values the human person occupies a place
higher than economic activity. Neither is there any doubt
that economic progress, which is present when there is
growth in economic activity, becomes useful when and only
when it serves to enhance the non-economic values that make
up human culture. This is the reason that justifies our
Modesty's presence among this luminous gathering of eminent
economic activists although we bear no relation to matters
of economy.
The advance of humanity towards globalisation is a fact
arising primarily out of the private sector, in particular
they are the desires of multinational economic giants. This
fact finds support in the incredible development of
communications. Already the role of states is being
constantly downgraded, with few exceptions; whereas the role
of the economically powerful is growing in magnitude, even
among the larger states.
As the Primate of the Ecumenical Patriarchate and the
first bishop of the Orthodox Church throughout the world, we
assure you that the Orthodox Church has experienced and
cultivated the idea of spiritual ecumenicity. This is a form
of globalisation that proclaims that bonds of love,
brotherhood and cooperation should unite all human beings of
every race and language and of all cultures. It is true that
the Church invites all to one faith, but it does not make
brotherhood, love, and its concern for people contingent
upon their joining this faith. Because the Church loves
everyone, it also experiences the unity of humankind to its
fullest. From this point of view, Christian ecumenicity
differs substantially from globalisation. The former is
based on love for one's brother and sister and respects the
human person whom it also seeks to serve. The latter is
primarily motivated by the desire to enlarge the market and
to merge different cultures into a new one, in accordance
with the convictions of those who are in a position to
influence the worldwide public.
Unfortunately, globalisation tends to evolve from a means
of bringing the peoples of the world together as brothers
and sisters, to a means of expanding economic dominance of
the financial giants even over peoples to whom access was
denied because of national borders and cultural
barriers.
It is not our intention or responsibility to suggest ways
and means by which this danger can be contained or
eliminated. We do, however, have a duty to point out and
proclaim that the highest pursuit of humanity is not
economic enrichment or economic expansion.
The Gospel saying, "Man shall not live by bread alone"
(Matt.4:4), should be more broadly understood. We cannot
live by economic development alone, but we must seek the
"word that proceeds from the mouth of God" (Matt.4:4), that
is, the values and principles that transcend economic
concerns. Once we accept these, the economy becomes a
servant of humanity, not its master.
We believe that it can be understood by all,
independently of religious conviction, that economic
development in itself and the globalisation that serves it
lose their value when they cause privation among the many
and an excessive concentration of wealth into the hands of
the few. Moreover, evolution toward this direction is not
without limitation, because beyond a certain limit the
person dealing with financial matters receives a response
well known since ancient times: "You can not take from one
who has not".
Solon the legislator declared that Athenian society was
not functioning properly because of the excessive
indebtedness of the majority of its citizens to the few and
had instituted what was known as "seisachtheia", that is,
the writing-off of all debts. Although this seemed at first
to be to the disadvantage of the rich, in the end it
benefited the entire Athenian community because it allowed
its members to act as free, creative and self-motivated
citizens and not as each other's slaves.
Also well-known is the decision of that pioneering
American industrialist, the inventor of the assembly line,
who raised the wages of his workers to make them capable of
purchasing his products. (We are, of course, referring to
the automobile manufacturer Henry Ford, who based his ideas
on Taylor's views on the rationalisation of labour.) These
examples and many others show that economic progress is
morally justifiable and successful only when all the members
of the global community participate in it.
This situation sets before us new dimensions of economic
morality of a global magnitude. However, although we are
speaking of new challenges, we are dealing essentially with
an aggravated form of ancient problems. The ancient
Athenians excelled "not by bestowing any advantage on the
rich, but by the poor sharing equally with the rich"
(Euripides, Suppliants 407). When Athens fell into an
anarchic democracy controlled by demagogues, its former
glory was eclipsed, just as it was and still is in those
societies which Aristotle called "oligarchies," the
presupposition of which is the possession of wealth
(Politics IV, 8, 1294a).
It is a fact that as soon as respect for the human person
is abandoned as an inviolable presupposition of our ethos
and the principle of economy, power, and the ability to
influence the masses are made into idols and worshipped as
such. There arises an insatiable cupidity that inevitably
leads the "haves" to increase what they possess, whether it
is wealth, or political or military power, or the power to
shape ideas or generally the power to influence the whole
world.
We ought, however, to preserve all the remaining cultural
values that pertain to humanity without, of course, putting
up unnecessary barriers to useful economic development.
Nevertheless, we also ought to be aware that the
globalisation of abilities is only morally justified when
accompanied by the global distribution of the benefits that
flow from it.
Globalisation thus proves to be a new vision for some and
a new threat for others; a vision which promises much to a
few and very little to many; a vision impressive to some
extent in its conception and in its realisation. At the same
time, however, it is also frightening to the degree that the
dynamic of globalisation exceeds the limits acceptable to
the moral conscience and accessible to our regulatory rules
and mechanisms. What is impressive, for example, is the
almost automatic globalisation of information, yet, at the
same time, the potentiality for intentional misinformation
is alarming. What is impressive is the globalisation of
knowledge and the participation of many in the farthest
reaches of the macrocosm and the innermost depths of the
microcosm. However, what is also fearful is the threat posed
by the possible misuse of this accumulated knowledge.
The visions, the dangers, the threats, the dilemmas rise
before us. The achievements of international cooperation in
the sectors of economy, commerce, telecommunications and
trade in general, to which the phenomenon of globalisation
is primarily attributed, are wonderful.
What, however, is the true gain for humanity as a whole
if the economy, in succumbing to the sickness of
elephantiasis, devours the other sectors of culture; namely,
thought, the artistic will, and the contemplative side of
human life? What is the true gain for humanity if it causes
its creative powers to whither and enfeebles the fundamental
principles of coexistence and survival, such as justice,
reciprocity, solidarity between individuals and peoples,
respect for the human person, that truly unshakeable bedrock
of our existence and coexistence?
As a representative of the Orthodox Church, we are not
opposed to the economic progress that serves humanity, nor
are we bigoted or timorous in the presence of other faiths
and ideologies. Our desire, however, is to safeguard the
possibility for the members of every religious or cultural
minority to maintain their distinctiveness and the
particularity of their culture. We are in absolute agreement
and are prepared to move ahead when Globalisation opens
doors for the cooperation of peoples.
The Ecumenical Patriarchate and we personally have
already frequently invited adherents of divided faiths and
ideologies and interests to put aside their differences, and
reconcile and work together on a practical level.
Globalisation, however, as a means of making humanity
homogeneous, of influencing the masses and causing a single,
unified and unique mode of thought to prevail, will find us
opposed. We also regard the use of globalisation exclusively
for the enrichment of the few to the detriment of the many
as something impermissible and to be avoided. And we invite
all, rich and poor, to cooperate for the improvement of the
standard of living of all people, for this is also in the
interest of the "haves", more than the one-sided increase in
their economic worth is.
May God enlighten us all to be able to understand this
truth.
Your fervent supplicant before God
+Bartholomew of Constantinople
Address given at the Annual (2 February 1999) Davos meeting
of the World Economic Forum
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