The Qur'an has its own '10 commandments' which it sees as universal for all of mankind, and has nothing to do with exlusive religious thought, but universalist ethical convinctions shared by most humans on earth:

 

قل تعالوا اتل ما حرم ربكم عليكم الا تشركوا به شيا وبالولدين احسنا ولا تقتلوا اولدكم من املق نحن نرزقكم واياهم ولا تقربوا الفوحش ما ظهر منها وما بطن ولا تقتلوا النفس التى حرم  الله الا بالحق ذلكم وصىكم به لعلكم تعقلون

ولا تقربوا مال اليتيم الا بالتى هى احسن حتى يبلغ اشده واوفوا الكيل والميزان بالقسط لا نكلف نفسا الا وسعها واذا قلتم فاعدلوا ولو كان ذا قربى وبعهد الله اوفوا ذلكم وصىكم به لعلكم تذكرون

وان هذا صرطى مستقيما فاتبعوه ولا تتبعوا السبل فتفرق بكم عن سبيله ذلكم وصىكم به لعلكم تتقون

Say, "Come, let me convey to you what your Developer has made inviolable upon you:

1. Associate nothing with Him (tushrikoo bihi shayan).
2. Honor your parents, do good to them, fulfil their needs (bi-l-Walidayni ihsanan).
3. Neither kill your children for fear of poverty nor deprive them of proper training and education (la taqlutu awladakum min im’laqin). We provide for you and for them.
4. Do not go near immodesty or lewdness (la taqrabu al-Fawahisha) whether openly or in secret.
5. Do not slay a life, life that God has made inviolable (la taqtulu al-nafsa allati harrama Allahu) - except in the course of justice (ila bi-l-Haqqi). This He has commanded you so that you may use your intelligence and reason (taqiluna). God commands you further:
6. Do not approach the wealth (mala) of the orphan (al-Yatimi) except to improve it (ahsanu) until they come of age with full maturity of body and mind (yablugha ashuddahu).
7. Give full weight and full measure (awfu al-Kayla) in all your dealings. Uphold the balance (al-Mizan) with Justice (bi-l-Qisti). We do not assign any 'self' responsibility beyond its means.
8. And when you voice an opinion, be just (3dilu), even if it is against a relative.
9. Fulfil your covenant (3hdi) with God.
10. This He commands for you to bear in mind. This is my straight path (sirati mustaqiman), Follow it, then, and follow not other ways that take you away from His path. This He has ordained for you so that you live upright (attaquna). (6:151-153)

 

The first commandment is the only religious creed of the list, and refers to the duty of understanding that Allah is above and beyond existence. We can philosophize and discuss this subject with other people, as many people have an irrational and childish view on God which does not confirm with the framework of the universe, and are thus stuck in unrealistic ideas, but nobody may ever be forced into accepting a view. We can only truly understand ourselves correctly, when we try to understand the universe and its Creator, as this framework will explain to us His Manifestation. Many people reject religion and faith in a God, because of the irrational ideas perpetrated by many traditional theologies, as they contradict reality (al-Haqq).

 

The second to ninth commands are all ethical values which are shared by all human beings, taking care and protection of the weaker persons among us, to not kill other people, to be honest in all dealings and moments of life, from paying for your gum to testifying in courts, to equal sharing of all resources, foods etc., to hold to our oaths and agreements. This the way we must follow, and these ethics do not contradict our natural disposition (fitrat), as this the path which keeps mankind erect (sirati mustaqim) and righteous (attaquna), and these are the most honourable with God (49:13), and certainly also with all the rest of mankind. The world would be a lot safer and more prosperous if the majority of the people were to uphold these universal ethics and the obligation (al-Din) of peacemaking (al-Islam), which unites mankind in their humanity and positive behaviour.

 

والله يدعوا الى دار السلم ويهدى من يشاء الى صرط مستقيم

God calls to the Abode/State of Peace (Dar al-Salam), and leads whomever to the straight path (sirat mustaqeem).(10:25)

 

 

 

 

 

We, at DRC, are great supporters of progressive projects concerning the improvement of mankind, as this we see as the main message of the Qur'an. With all the diversity of mankind, still at the core lies common values we all agree on. Global ethics that must be taken up together, as a whole mankind, to change our future.

   

 

The Qur'an is meant as a spiritual and moral guidance for mankind. The Qur'an calls itself Hudan anNass (2:185), a guide for humanity, and calls us to Dar asSalaam (10:25), a life and state of Peace. A guide which guides to peace can therefore never be used for oppression and tyranny.The Qur'an says that humanity is a connected nation (10:19) with a common origin (4:1), that each person as a human being is honoured by God (17:70), has complete freedom of thought (2:256) and that all people from all belief systems that improve mankind are honoured and respected (2:62, 5:69, 49:13). That there are differences between nations is a positive thing (49:13) and should never be a reason for exclusion or conflict. Justice is the only real criteria. Like many other belief systems, Islam strives for social justice, peace, spirituality and morality in society (16:90). Democracy belongs to the core value of Islam, in which the whole world and each society together discussess important matters (42:38). The government should be entrusted to honest and decent people who can safeguard the freedom, peace and rights all people (Amanat = peace and security, 4:58, 2:188). The governments must be respected if it is democratic (3:159).

 

 

This is the way in which the first Muslim generations acted, but unfortunately leaders came to power who removed the democratic elements from the Islamic society, which had a direct impact on government policies, theology and law that arose in the early and late Middle Ages. This has created misunderstandings among Muslims and non-Muslims about the flexible and liberal potential of the Qur'anic Message, and we at DRC are working hard together with scholars, thinkers, organisations, universities and activists from all the world to clear up these misunderstandings and neglected potentials.

Cooperation between different population groups and religions is the way to peace and social justice (3:113-115, 5:48, 60:8), and is the basis for a Global Ethical worldview. This is best expressed in a global multi-party system. Each group in mankind is represented and each can ensure that their interests and ideas are heard and carried (39:18, 42:38-43). The Qur'an calls on Muslims, all peaceful persons, to work together for the world we live in to maintain and improve it (3:110, 11:11, 23:61, 38:28 etc.). The Qur'an emphasizes this with the story of Joseph (Yousouf) who helped to improve the land of Egypt (who had their own religion) and even asked for a a high position in the government (12:54-56) to help them. The story of Joseph is mentioned as one of the lessons for humankind (12:111), to stress the importance of his life as an example.

 

 

Morality is central to Islam:

1. Honesty in actions and thoughts

2. Social assistance to all people: old, young, sick, poor etc.

3. Not harm society by violence or crime

4. Maintain purity of body and mind

5. Being peaceful with fellow human beings and the environment

6. Responsibility to maintain social harmony and improve society

 

ان الله يامر بالعدل والاحسن وايتائ ذى القربى وينهى عن الفحشاء والمنكر والبغى يعظكم لعلكم تذكرون

16:90 God commands justice, creating balance in the society, benefiting humanity, kindness to His creation, and giving to relatives. And He forbids all indecent deeds, immodesty, stinginess and rebellion. He instructs you (again) so that you may take it to heart.

 

الذين يستمعون القول فيتبعون احسنه اولئك الذين هدىهم الله واولئك هم اولوا الالبب

39:18 Those who listen to the Word, and follow the best of its application (in a given situation), such are the ones whom God has guided, and they are the ones endowed with insight.

 

ولقد كرمنا بنى ءادم
17:70 Surely, We have conferred dignity on the descendants of the human species (as a birth right, regardless of where the child is born).

 

لا اكراه فى الدين قد تبين الرشد من الغى فمن يكفر بالطغوت ويومن بالله فقد استمسك بالعروة الوثقى لا انفصام لها والله سميع عليم

2:256 There is no compulsion in the system; the proper way has been made clear from the wrong way. Whoever rejects the transgressors and unjust rulers, and trusts on God, has grasped the firm branch that will never break. God is Hearer, Knower.

 

والذين استجابوا لربهم واقاموا الصلوة وامرهم شورى بينهم ومما رزقنهم ينفقون والذين اذا اصابهم البغى هم ينتصرون وجزوا سيئة سيئة مثلها فمن عفا واصلح فاجره على الله انه لا يحب الظلمين ولمن انتصر بعد ظلمه فاولئك ما عليهم من سبيل ولمن صبر وغفر ان ذلك لمن عزم الامور

42:38-43 They respond to their Lord by establishing Salaat, and conduct their affairs by mutual consultation, and they keep open for the welfare of others what We have given them. And whenever gross injustice is inflicted upon them, they defend themselves and stand up for their rights. [In the Divine System, the oppressed is helped and the oppressor is requited. Yastansiroon carries the meanings of defending and standing up for rights] But requiting evil may become an evil in itself! So, whoever pardons and makes peace, his reward rests with God. Surely, He does not love the violators of human rights. And those who stand up for their rights and defend themselves, when they have been wronged, for such, there is no blame.The blame is on those who oppress people and cause disorder on earth resorting to aggression, unprovoked. They are the ones for whom there is an awful doom.Certainly, whoever is patient and forgives, that is from the strength of character.

 

 

ان الله يامركم ان تودوا الامنت الى اهلها واذا حكمتم بين الناس ان تحكموا بالعدل ان الله نعما يعظكم به ان الله كان سميعا بصيرا

4:58 God commands you to entrust your Rights and Protection to those who are capable, competent and sincere. They shall rule and judge equitably. Give your trusts to whom they belong. The Enlightenment from God is a blessing for you. He is Hearer, Seer of all that transpires in the Universe and in your society.

 

 

ولا تاكلوا امولكم بينكم بالبطل وتدلوا بها الى الحكام لتاكلوا فريقا من امول الناس بالاثم وانتم تعلمون

2:188 So, knowingly, do not devour the wealth and property of one another in a wrongful manner, nor bribe the officials or the judges to deprive others of their rightful belongings. This kind of behavior drags down your own humanity and harms the collective welfare of the society.

 

فبما رحمة من الله لنت لهم ولو كنت فظا غليظ القلب لانفضوا من حولك فاعف عنهم واستغفر لهم وشاورهم فى الامر فاذا عزمت فتوكل على الله ان الله يحب المتوكلين

3:159 It is God's mercy that you (O Messenger!) are lenient and compassionate with people. For, if you were harsh and stern of heart, they would have broken away from you. So, pardon them, arrange for their security, and consult with them in matters of public interest. Then, once you have taken a decision, put your trust in God. Surely, God loves those who do their best and then trust in God.

 

له معقبت من بين يديه ومن خلفه يحفظونه من امر الله ان الله لا يغير ما بقوم حتى يغيروا ما بانفسهم واذا اراد الله بقوم سوءا فلا مرد له وما لهم من دونه من وال

13:11 Each person has forces in rotation surrounding him. They guard the person and record his actions according to the command of God. Most certainly, God does not change the condition of a people until they first change themselves. And when God intends a people to suffer calamity (as a consequence of their misdeeds), there is none who can repel it. For, they have no protector besides Him.

 

وما كان الناس الا امة وحدة

10:19 All mankind were and are but one united community.

 

يايها الناس انا خلقنكم من ذكر وانثى وجعلنكم شعوبا وقبائل لتعارفوا ان اكرمكم عند الله اتقىكم ان الله عليم خبير
49:13 O Mankind! We have created you male and female, and have made you nations and tribes so that you might (affectionately) come to know one another. Surely, the most honored among you, in the sight of God, is the one who is best in conduct. God is Knower, Aware.

 

والله يدعوا الى دار السلم ويهدى من يشاء الى صرط مستقيم

10:25 God invites to the abode of peace and wholeness, and guides whoever wills (to be guided) on a straight path (towards justice and protection for all mankind).

ولكل درجت مما عملوا وليوفيهم اعملهم وهم لا يظلمون
46:19 And for all there will be ranks according to what they did so that He may recompense their actions. And none shall be wronged.

 

 

واما ما ينفع الناس فيمكث فى الارض
13:17 ...While what is of benefit to mankind, abides on earth.



اولئك يسرعون فى الخيرت وهم لها سبقون
23:61 It is those who race with one another to improve the quality of life for humanity, and it is those who are worthy of winning good things.

 

 

ان الذين ءامنوا والذين هادوا والنصرى والصبين من ءامن بالله واليوم الءاخر وعمل صلحا فلهم اجرهم عند ربهم ولا خوف عليهم ولا هم يحزنون
2:62 Indeed, those who believe (in the Qur'an and call themselves Muslims, peaceful and protecting other human beings), and those who are Jews, and Christians and those who follow other religions and beliefs; whoever has trust in God and the Future and does works that benefit humanity, their reward is with their Developer and Sustainer of all their stages of existence. For them shall be no fear from without, nor shall grief touch them from within.

 

 وانزلنا اليك الكتب بالحق مصدقا لما بين يديه من الكتب ومهيمنا عليه فاحكم بينهم بما انزل الله ولا تتبع اهواءهم عما جاءك من الحق لكل جعلنا منكم شرعة ومنهاجا ولو شاء الله لجعلكم امة وحدة ولكن ليبلوكم فى ما ءاتىكم فاستبقوا الخيرت الى الله مرجعكم جميعا فينبئكم بما كنتم فيه تختلفون

5:48 (O Messenger!) We have sent to you this Divine writ, setting forth the truth. It confirms the remaining truth in the earlier scriptures since it is a watcher over them. So, judge between them by what God has revealed, and do not follow their desires diverging from the truth that has come to you. For each (community) among you We have appointed certain rites and a traced-out way. If God had willed, He could have made you all one single community. But He decided to let you test yourselves by what (potentials) He has granted you. So, outdo one another in doing good to the society. To God you will all return, and He will then make you understand wherein you differed.

 

 ليسوا سواء من اهل الكتب امة قائمة يتلون ءايت الله ءاناء اليل وهم يسجدون  يومنون بالله واليوم الءاخر ويامرون بالمعروف وينهون عن المنكر ويسرعون فى الخيرت واولئك من الصلحين  وما يفعلوا من خير فلن يكفروه والله عليم بالمتقين

3:113-115 They are not all alike. Among the People of the scripture are those who take a firm stand for the right cause, reflect on the revelations of God all night long and submit in adoration. They believe in God (as the One True God), and in the Last Day. They advocate virtue by example, and close the doors to vice by example, and try to lead in acts of collective good. Such are the ones who enrich the society, increase the human potential and thus, rectify their own 'self'. Of the good they do, nothing will be rejected of them. God is Aware of those who live a life upright.

 

 لا ينهىكم الله عن الذين لم يقتلوكم فى الدين ولم يخرجوكم من ديركم ان تبروهم وتقسطوا اليهم ان الله يحب المقسطين

60:8 God does not forbid you from being kind, and fully equitable to those who do not fight you on account of Religion, and do not evict you from your homelands. God loves those who lead a just, balanced life.

 

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THE PARLIAMENT OF THE WORLD'S RELIGIONS DECLARATION TOWARD A GLOBAL ETHIC¹

The Principles of a Global Ethic

Our world is experiencing a fundamental crisis: a crisis in global economy, global ecology, and global politics. The lack of a grand vision, the tangle of unresolved problems, political paralysis, mediocre political leadership with little insight or foresight, and in general too little sense for the commonweal are seen everywhere. Too many old answers to new challenges.

Hundreds of millions of human beings on our planet increasingly suffer from unemployment, poverty, hunger, and the destruction of their families. Hope for a lasting peace among nations slips away from us. There are tensions between the sexes and generations. Children die, kill, and are killed. More and more countries are shaken by corruption in politics and business. It is increasingly difficult to live together peacefully in our cities because of social, racial, and ethnic conflicts, the abuse of drugs, organized crime, and even anarchy. Even neighbors often live in fear of one another. Out planet continues to be ruthlessly plundered. A collapse of the ecosystem threatens us.

Time and again we see leaders and members of religions incite aggression, fanaticism, hate, and xenophobia - even inspire and legitimate violent and bloody conflicts. Religion often is misused for purely power-political goals, including war. We are filled with disgust.

We condemn these blights and declare that they need not be. An ethic already exists within the religious teachings of the world which can counter the global distress. Of course this ethic provides no direct solution for all the immense problems of the world, but it does supply the moral foundation for a better individual and global order: a vision which can lead women and men away from despair, and society away from chaos.

We are persons who have committed ourselves to the precepts and practices of the world's religions. We confirm that there is already a consensus among the religions which can be the basis for a global ethic - a minimal fundamental consensus concerning binding values irrevocable standards, and fundamental moral attitudes.

I. No Better Global Order Without a Global Ethic

We men and women of various religions and regions of this earth address here all people, religious and non-religious, for we share the following convictions:

that we all have a responsibility for a better global order;
that involvement for the sake of human rights, freedom, justice, peace and the preservation of the earth is reasonable and necessary; that our different religious and cultural traditions must not prevent our common involvement in opposing all forms of inhumanity and working for greater humaneness;
that the principles expressed in this Declaration can be affirmed by all humans with ethical convictions, religiously grounded or not.
that we as religious women and men who base our lives on an Ultimate Reality and draw spiritual power and hope therefrom in trust, in prayer or meditation, in word or silence have, however, a very special responsibility for the welfare of all humanity.

After two world wars, the collapse of fascism, nazism, communism and colonialism and the end of the cold war, humanity has entered a new phase of its history. Humanity today possesses sufficient economic, cultural and spiritual resources to introduce a better global order. But new ethnic, national, social and religious tensions threaten the peaceful building of a better world. Our time has experienced greater technological progress than ever existed before, and yet we are faced with the fact that world-wide poverty, hunger, death of children, unemployment, misery and the destruction of nature have not abated but rather to some extent increased. Many peoples are threatened with economic ruin, social disarray, political marginalization and national collapse.

In such a critical situation humanity needs not only political programs and actions, but also a vision of a peaceful living together of peoples, ethnic and ethical groupings, and religions; it needs hopes, goals, ideals, standards. But these have slipped from the hands of people all over the world. Do not the religions, however, despite their frequent historical failures, bear a responsibility precisely to demonstrate that such hopes, ideals and standards can be grounded, guarded and lived? This is especially true in the modern state: Precisely because it guarantees freedom of conscience and religion it needs binding values, convictions and norms which are valid for all humans regardless of their social origin, skin color, language or religion.

We are convinced of the fundamental unity of the human family. Therefore, we recall to mind the 1948 Universal Declaration of Human Rights of the United Nations. What it formally proclaimed on the level of rights we wish to confirm and deepen here from the perspective of an ethic: The full realization of the intrinsic dignity of the human person, of inalienable freedom, of the equality in principle of all humans, and the necessary solidarity of all humans with each other.

On the basis of personal life experiences and the burdensome history of our planet we have learned

that a better global order cannot be created or, indeed, enforced with laws, prescriptions and conventions alone;
that the realization of justice in our societies depends on the insight and readiness to act justly;
that action in favor of rights presumes a consciousness of duty, and that therefore both the head and heart of women and men must be addressed;
that rights without morality cannot long endure, and that there will be no better global order without a global ethic.

By a global ethic we do not mean a single unified religion beyond all existing religions, and certainly not the domination of one religion over all others. By global ethic we mean a fundamental consensus on binding values, unconditional standards and personal attitudes. Without such a basic consensus in ethic, every community sooner or later will be threatened by chaos or dictatorship.

II. A Fundamental Demand: Every Human Being Must Be Treated Humanely

However, because we all are fallible men and women with limitations and defects, and because we are aware of the reality of evil, we feel compelled, for the sake of human welfare, to express in this Declaration our convictions about what the fundamental elements of a global ethic should be -- for individuals as well as for communities and organizations, for states as well as for religions themselves. For we trust that our often millennia-old religious and ethical traditions contain sufficient elements of an ethic which are convincing to and practicable for all women and men of good will, religious and non-religious, and which can thus form a common moral foundation for a humane life together on our earth.

At the same time we are aware that our various religions and ethical traditions often offer very different bases for what is helpful and what is unhelpful for men and women, what is right and what is wrong, what is good and what is evil. We do not wish to gloss over or ignore the serious differences among the individual religions. However, they should not hinder us from proclaiming publicly those things which we already hold in common now, to which we jointly feel obliged, each on the basis of our own religious or ethical grounds.

We are conscious that religions cannot solve the economic, political and social problems of this earth. However, they can indeed provide what obviously cannot be attained by economic plans, political programs or legal regulations alone: They can effect a change in the inner orientation, the whole mentality, the "hearts," of people and move them to a "conversion" from a false path to a new orientation for life. Religions, however, are able to provide people a horizon of meaning for their lives, ultimate standards and a spiritual home. Of course religions can act credibly only when they eliminate those conflicts which spring from the religions themselves and dismantle mutual hostile images and prejudices, fear and mistrust.

We all know that now as before all over the world women and men are treated inhumanely: They are robbed of their freedom and their opportunities; their human rights are trampled under foot; their human dignity is disregarded. But might does not make right! In the face of all inhumanity our religions and ethical convictions demand that every human being must be treated humanely!

That means that every human being -- without distinction of sex, age, race, skin color, language, religion, political view, or national or social origin -- possesses an inalienable and untouchable dignity. And everyone, individuals as well as the state, is therefore obliged to honor this dignity and guarantee its effective protection. Humans must always be the subjects of rights, must be ends, never mere means, never objects of commercialization and industrialization in economics, politics and media, in research institutes and industrial undertakings. Also in our age no human being, no social class, no influential interest group, no power cartel and likewise no state stands "beyond good and evil." No, all men and women, as beings with reason and conscience, are obliged to behave in a genuinely human, not inhuman, fashion, to do good and avoid evil!

To clarify what this means concretely is the intention of our Declaration. We wish to recall that ethical norms should be not bonds and chains but helps and supports for humans so that they may always find and realize anew their life's direction, values, orientation and meaning.

For an authentically human attitude we especially call to mind that Golden Rule which is found and has been maintained in many religions and ethical traditions for thousands of years: What you do not wish done to yourself, do not do to others. Or positively: What you wish done to yourself, do to others! This should be the irrevocable, unconditional norm for all areas of life, for family and communities, for races, nations and religions. Self-determination and self-realization are thoroughly legitimate -- so long as they are not separated from human self-responsibility and global-responsibility, from responsibility for fellow humans and nature. Every form of egoism, however, every self-seeking, whether individual or collective, whether in the form of class thinking, racism, nationalism or sexism, is to be rejected. For these prevent humans from being authentically human.

The Golden Rule implies very concrete standards to which we humans should and wish to hold firm when they concern the welfare of either individuals or humanity as a whole. There are above all four ancient guidelines for human behavior which are found in most of the religions of this world. They should be called to mind with a view to a better world order.

III. Four Irrevocable Directives

1. Toward a Culture of Non-violence and Respect for Life

a) Numberless women and men of all regions and religions strive to lead a life that is not determined by egoism but by commitment to their fellow humans and the world around them. And yet there exists in today's world endless hatred, envy, jealousy and violence not only between individuals but also between social and ethnic groups, between classes, races, nations and religions. The tendency toward the use of violence and organized crime, equipped with new technical possibilities, has reached global proportions. Many places are still ruled by terror, and large as well as small dictators oppress their own people. Even in some democracies prisoners are tortured, men and women are mutilated, hostages killed.

b) But in the great ancient religious and ethical traditions of humankind we find the teaching: You shall not kill! Or in positive terms: Have respect for life! Concretely that means that no one has the right to torture, injure, and certainly not to kill, any other human being. And no people, no race, no religion has the right to hate, to discriminate, and certainly not to exile or to liquidate a "foreign" minority which is different in behavior, different in belief.

c) Therefore young people should learn already at home and in school that violence may not be a means of settling differences with others. Only thus can a culture of non-violence be created. All people have a right to life, bodily integrity and the development of personality insofar as they do not injure the rights of others. Of course wherever there are humans there will be conflicts. Such conflicts, however, are to be resolved without violence. This is true for states as well as for individuals, for political power-holders should always commit themselves first of all to non-violent solutions within the framework of an international order of peace -- which itself has need of protection and defense against perpetrators of violence. Armament is a mistaken path; disarmament is a commandment of the hour. There is no survival for humanity without peace!

A human person is infinitely precious and must be unconditionally protected. But likewise the lives of animals and plants which inhabit this planet with us deserve protection, preservation and care. As human beings we also have responsibility for the air, water and soil precisely with a view to future generations. The dominance of humanity over nature and the cosmos is not to be propagated, but rather living in harmony with nature and the cosmos is to be cultivated. We speak for a respect for life, for all life.

d) To be authentically human in the spirit of our great religions and ethical traditions means that in public as well as private life we must not be ruthless and brutal but rather concerned for others and ready to help. Every people, every race, every religion must show tolerance, respect, indeed, high appreciation for every other. Minorities -- whether they be racial, ethnic or religious -- need our protection and our support.

2. Toward a Culture of Solidarity and a Just Economic Order

a) Numberless humans in all regions and religions strive even today to live a life in solidarity with one another and a life in work and authentic fulfillment of their vocation. Nevertheless there is in today's world endless hunger, deficiency and need for which not only individuals but even more unjust structures bear responsibility. Millions of men and women are without work, millions are exploited, are forced to the edge of society with possibilities for the future destroyed by poorly paid work. In many lands the gap between the poor and the rich, between the powerful and the powerless is monstrous. In a world in which state socialism as well as profit capitalism have hollowed out many ethical and spiritual values through a purely economic-political view of things, a greed for unlimited profit and a grasping for plunder without end could spread, as well as a materialistic mentality of claims which steadily demands more of the state without obliging oneself to contribute more. The cancerous social evil of corruption has grown in the developing as well as the developed countries.

b) However, in the great ancient religious and ethical traditions of humankind we find the teaching: You shall not steal! Or in positive terms: Deal honestly! And, in fact, no humans have the right to rob or dispossess -- in any manner -- other humans or the commonweal. Conversely, no humans have the right to use their possessions without concern for the needs of society. Where extreme poverty reigns, theft will time and again occur for the sake of survival, if indeed complete helplessness and overwhelming despair have not set in. And where power and wealth is accumulated ruthlessly, feelings of envy, resentment, and yes, deadly hate inevitably will well up in the disadvantaged. This leads all too easily to a diabolic circle of violence and counter-violence. There is no global peace without a global order in justice!

c) Therefore young people should learn already at home and in school that property, be it ever so small, carries with it an obligation and that its use should at the same time serve the commonweal. Only thus can a just economic order be built up. But if the plight of the poorest billions of humans, particularly women and children, is to be improved, the structures of the world economy must be fundamentally altered. Individual good deeds and assistance projects, indispensable as they are, are not sufficient. The participation of all states and the authority of international organizations are needed to arrive at a just arrangement.

Certainly conflicts of interest are unavoidable, and even the developing nations have need of a national searching of conscience. Yet a solution for the debt crisis and the poverty of the second and third worlds which can be supported by all sides must be sought. In any case, in the developed countries a distinction must be made between a justified and an unjustified consumerism, between a socially beneficial and a non-beneficial use of property, between a reasonable and an unreasonable use of natural resources, between a profit-only and a socially beneficial and ecologically oriented market economy. It is universally valid: Wherever those ruling threaten to repress those ruled, institutions threaten persons, might oppresses right, resistance -- whenever possible, non-violent -- is in place.

d) To be authentically human in the spirit of our great religions and ethical traditions in today's world means the following:

Instead of misusing economic and political power in ruthless battles for domination, we must utilize them for service to humanity: In a spirit of compassion with those who suffer and with special care for the poor, handicapped, aged, refugees, the lonely.
Instead of thinking only of power and unlimited power-politics in the unavoidable competitive struggles, a mutual respect, a reasonable balance of interests, an attempt at mediation and consideration should prevail.
Instead of an unquenchable greed for money, prestige and consumption, once again a sense of moderation and modesty should reign! For in greed humans lose their "soul," their inner freedom, and thus that which makes them human.

3. Toward a Culture of Tolerance and a Life in Truthfulness

a) Numberless humans of all regions and religions strive even in our day to live a life of honesty and truthfulness. And yet there exist in the world today endless lies and deceit, swindling and hypocrisy, ideology and demagoguery:

Politicians and business people who use lies as a way to success;
mass media which spread ideological propaganda instead of accurate reporting, disinformation instead of information;
scientists and researchers who give themselves over to morally questionable ideological or political programs or to economic interest groups, and who attempt to justify research and experiments which violate fundamental ethical values;
representatives of religions who dismiss members of other religions as of little value and who preach fanaticism and intolerance instead of respect, understanding and tolerance.

b) However, in the great ancient religious and ethical traditions of humankind we find the teaching: You shall not lie! Or in positive terms: Speak the truth! In fact, no woman or man, no institution, no state or church or religious community has the right to speak untruth to other humans. This is especially true for:

The mass media, to whom the right of freedom of the press and freedom of reporting for the sake of truth is assured and to whom the office of guardian is thus granted: They do not stand above morality, but remain duty bound to human dignity, human rights and fundamental values; they are duty bound to objectivity, fairness and the preservation of personal dignity and have no right to intrude into the private human sphere, to manipulate public opinion, or distort reality.

Artists and scientists, to whom artistic and academic freedom is assured: They are not dispensed from general ethical standards and must serve the truth in sincerity.
Politicians who, if they lie in the faces of their people, have frittered away their credibility and do not deserve to be reelected.

Finally, representatives of religion: When they stir up prejudice, hatred and enmity towards those of different belief they deserve no adherents.

c) Therefore young people should learn already at home and in school to think, speak and act in truthfulness. All humans have a right to the truth. They have a right to necessary information and education in order to be able to make decisions that will be formative for their lives. Without an ethical fundamental orientation they will hardly be able to distinguish the important from the unimportant in the daily flood of information today. Ethical standards will help them to discern when facts are twisted, interests are veiled, tendencies are played up and opinions absolutized.

d) To be authentically human in the spirit of our great religions and ethical traditions in today's world means the following:

Instead of dishonesty, dissembling and opportunistic adaptation to life, cultivate the spirit of truthfulness also in the daily relationships between fellow humans;

instead of spreading ideological or partisan half- truths, seek the truth ever anew in incorruptible sincerity; instead of confusing freedom with arbitrariness and pluralism with indifference, hold truth high;
instead of chasing after opportunism, serve in trustworthiness and constancy the truth once found.

4. Toward a Culture of Equal Rights, and Partnership Between Men and Women

a) Numberless humans of all regions and religions strive to live their lives in the spirit of partnership between man and woman, of responsible action in the area of love, sexuality and family. Nevertheless, all over the world there are condemnable forms of patriarchy, of domination of one sex over the other, of exploitation of women, of sexual misuse of children as well as forced prostitution. The social differences on this earth not infrequently lead to the taking up of prostitution as a means of survival, particularly by women of less developed countries.

b) However, in the great ancient religious and ethical traditions of humankind we find the teaching: You shall not commit sexual immorality! Or in positive terms: Respect and love one another! Concretely that means: No one has the right to degrade others to mere sex objects, to lead them to or hold them in sexual dependency. Sexual exploitation is to be condemned as one of the worst forms of human degradation. Wherever -- even in the name of a religious conviction -- the domination of one sex over the other is preached and sexual exploitation is tolerated, wherever prostitution is fostered or children are misused, there resistance is commanded.

c) Therefore young women and men should learn already at home and in school that sexuality is fundamentally not a negative-destructive or exploitative but a creative force. Its function as a life-affirming shaper of community can be brought to bear all the more as it is lived out with responsibility for one's own happiness and that of one's partner. The relationship between men and women does indeed have a sexual dimension, but human fulfillment is not identical with sexual happiness. Sexuality should be an expression and reinforcement of a love relationship lived as partners. Conversely, however, some religious traditions know the ideal of a voluntary renunciation of the full use of sexuality; this renunciation can also be an expression of identity and meaningful fulfillment.

The socially institutionalized form of marriage, which despite all its cultural and religious variety is characterized by love, loyalty and permanence, aims at, and should guarantee, security and mutual support to the husband, wife and children, and secure their rights. It is in marriage that the relationship between a woman and a man should be characterized not by a patronizing behavior or exploitation, but by love, partnership and trustworthiness. All lands and cultures should develop economic and social relationships which will make possible marriage and family worthy of human beings, especially for older people. Parents should not exploit children, nor children parents; rather their relationship should reflect mutual respect, appreciation and concern.

d) To be authentically human in the spirit of our great religious and ethical traditions in today's world means the following:

Instead of patriarchal domination or degradation, which are the expression of violence and engender counter-violence, mutual respect, partnership, understanding and tolerance;
instead of any form of sexual possessive lust or sexual misuse, mutual concern, tolerance, readiness for reconciliation, love. Only what has already been lived on the level of personal and familial relationships can be practiced on the level of nations and religions.

IV. A Transformation of Consciousness

All historical experience demonstrates the following: Our earth cannot be changed unless in the not too distant future an alteration in the consciousness of individuals is achieved. This has already been seen in areas such as war and peace or economy and ecology. And it is precisely for this alteration in inner orientation, in the entire mentality, in the "heart," that the religions bear responsibility in a special way. Here we remain aware, however, that a universal consensus on many disputed individual ethical questions (from bio- and sexual ethics through mass media and scientific ethics to economic and political ethics) will be difficult to attain. Nevertheless, even for many questions still disputed, differentiated solutions should be attainable in the spirit of the fundamental principles jointly developed here.

In many areas of life a new consciousness of ethical responsibility has already arisen. Therefore, we would be especially pleased it if as many as possible national or international professional organizations, such as those for physicians, scientists, business people, journalists, and politicians, would compose up to date codes of ethics.

Above all, we would welcome it if individual religions also would formulate their very specific ethic: What they on the basis of their faith tradition have to say, for example, about the meaning of life and death, the enduring of suffering and the forgiveness of guilt, about selfless sacrifice and the necessity of renunciation, compassion and joy. All these will be compatible with a Global Ethic, indeed can deepen it, make it more specific and concrete.

We are convinced that the new global order will be a better one only in a socially-beneficial and pluralist, partner-sharing and peace-fostering, nature-friendly and ecumenical globe. Therefore on the basis of our religious convictions we commit ourselves to a common Global Ethic and call upon all women and men of good will to make this Declaration their own.

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1 Not ethics, which implies rather great detail, but ethic in the singular, i.e., the fundamental attitude toward good and evil, and the principles to put it into action.

 

Global Ethic Foundation

Center for Global Ethics