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Polymathy and promiscuity

Remember the times when one person was a philosopher, a scientist, an inventor, a musician and an artist? No? Well that’s because people now specialise too much, and generalise too little. That’s the way our education system and our job opportunities work. That’s why we are told to choose one thing and become a master at it.

Back in the Renaissance days things were different.

I remember first stumbling across the “polymath” on wikipedia about five years ago. I was in awe and inspired by the concept.

A polymath is a more positive way of referring to a “jack of all trades” — a person who has expertise in many different subject areas.

Leonardo Da Vinci is a prime example: a painter, sculptor, architect, musician, scientist, mathematician, engineer, inventor, anatomist, geologist, cartographer, botanist, and writer. The pursuit of knowledge crosses over many areas, each which feed off and inspire one another.

Polymathy hasn’t completely disappeared. I have a friend who has been a fashion model, a fashion designer (in Milan), a property developer, a scientist (he has a PhD in molecular biology), and an entrepreneur in premium Italian pasta. Very impressive, and I’d say he’s a polymath (though not yet a Da Vinci!)

Back then it was easier, I think. Five hundred years ago there was approx 500 million people. That’s a world population of half-a-billion. Now we have 14 times that number – that’s a lot more competition. And a lot more history, science, math, literature etc to learn!

Still, following my last entry about it supposedly taking 10,000 hours to master something, I want to say it does seem advantageous NOT to stick to just one thing.

In times where specialisation seems over-specialised to the point where it becomes trivial, embracing knowledge in different areas and finding your own niche in the cross-over is where many opportunities lie. It may take more than 10,000 hours, but I imagine the process in and of itself is rewarding.

Professor Stuart Rees advises his students to “be promiscuous” with life, that is, (metaphorically) to “get into bed” with different subjects, theorists, life experiences and types of friends. Each and every endeavor carries different skills, which add to different areas of your life. So go — be promiscuous, and bring back polymathy!

 

All it takes is 10,000 hours

They say it takes 10,000 hours to be a master at something. Who are the They? Not sure, but They know… ok?

After my last post about a human life equating to up to one million hours on earth, and pondering how many hours of that we waste in traffic, it seems somewhat appropriate to follow it up by asking how many hours we spend doing the things we actually want to do?

How many hours do you spend making love? Being creative? Working on projects that excite you? Developing your skills to become a master of something?

There are 8765 hours in a year. Assuming you spend a third of that sleeping and eating, you could be a master of something in 2 years. But add social commitments, trips to the gym, work etc etc… well 10,000 hours may end up being spread over an entire lifetime.

To give you some more precise numbers….

If you treat your skill as if a full time job, it’ll take more like 5.2 years.

10,000 / 8 = 1,250 working days
1,250 / 5 = 250 working weeks
250 / 48 = 5.2 working years

If you’re trying to fit in a full-time, or even a part-time job, on top of trying to master your skill, it will take a lot longer…

If you invest 3 hours per week it will take you 64 years!

10,000/ (3*52) = 64 years

A friend recently advised me to “choose something, anything, but ONE thing, and kick ass at it.” In a world of 7 billion people where to get anywhere you really do need to master something – be it a skill, a niche business or a niche role in someone else’s – you need to get good at something. Getting really really good at one thing is more highly rewarded than being pretty good at many things…

What’s your “one thing”? How many hours, years, decades do you have till you’ll be a master?

I think my “one thing” is writing, that’s what I really love doing. But what kind of writing? As the eclectic nature of this blog shows, I haven’t really chosen that “one thing” to write about yet. I probably should work at getting really good at writing on something more specific, for a specific audience.

10,000 hours out of 1 million hours – it doesn’t sound like much.

I turn 30 this year = I’ve already used up 260,000 of my hours. 740,000 hours remaining. And that damn clock – it never stops ticking!

“Twenty years from now you will be more disappointed by the things you didn’t do than by the ones you did do. So throw off the bowlines, sail away from the safe harbour, catch the trade winds in your sails. Explore. Dream. Discover.”
–- Mark Twain

Note: I took this pic in Jervis Bay a couple of weeks ago. Drinking beer on a catamaran watching pelicans float by may not be time mastering a skill, but it does seem to pause the clock.

A human life, one million hours

In the scheme of things when you spend two hours in traffic each work day, or half an hour waiting in line for a coffee, or forty hours a year gathering together your receipts and filling out your tax return, what % of your life are you spending doing things you don’t want to be doing?

[A deleted scene from My Brazilian]:

At a restaurant in Argentina, after many-a glasses of Malbec and chocolate fondue, I found myself in an existentially mathematically reflective mood.

“How many hours am I to be on this planet?” I asked, taking pen to paper.

Let’s say I’m really lucky (or not, depending how well I maintain health) and I live to 120 years old.

120 years (x 365) = 43 800 days, which (x 24) = 1 051 200 hours.

‘A million hours! That’s really not very much.” I frowned at my diary.

(x 60) = 62 412 000 minutes.

‘Hurry up with that bill,’ said Rosa after I’d shared my calculations.

‘Not many hours left,’ Kellee joked.

‘Changes your perspective doesn’t it.’ I remarked.

 

So… say I spend 50 years working somewhere it takes an hour in transit to reach each day… 50 years (x 48) = 2400 working weeks (x 5) = 12000 working days, (x 2) = 24000 hours in transit. That’s (24000/1051200) = 1% of my life sitting in traffic! Crap!

How long did I just spend posting this? How long did you spend reading it? Tick tick tick tock… 🙂

Contents of Discontent

In a world where everything is a trade-off is there any wonder why so many are discontent? Feeling rather discontent myself I thought I’d spare a moment to consider the contents of discontentment… both in culture, and in me.

Should I do this job or that? Live here or there? Be social or study? Spend money or save? Exercise or be lazy? Eat fruit or chocolate? Date this guy or hope for that one?

A month ago I felt completely content. I remember writing a diary entry in my head: about how much I loved Sydney, how lucky I was to be living in a massive room in a funky converted warehouse space with a bunch of caring and creative people. I felt like my roots had been revived now that I was surrounded by family, friends, and community. I felt fit, healthy, connected. I was waiting to hear back from the literary agent that has the final draft of my travel memoir (did mention I’d finished it?!) Everything that was going right in my life. It was going so right that I didn’t need to write about it.

Well today, as I mentioned already, I’ve been feeling the opposite: “I can’t get no… satisfaction…” Writing is my therapy so it’s when things aren’t going so great that I tend to share. So, if you are still reading you may be wondering: what are the contents of my discontent?

I blame two things: the perpetual trade-off and the non-stop ticking of time. We want to experience everything we can in our lifetime, but experiencing one thing often involves missing out on another.

In Nicaragua I had everything I wanted, except the deep feeling of connection that comes with time. I had many friends, but they and I were in-transit. It takes time to develop the connections I craved. In Sydney I got the latter, but lost the Latino lifestyle I love so much.

In Hickory I had lots of time to delve into philosophy, and work on projects that excite me, but I craved the social scene that comes with larger cities. In Sydney again I have the latter, too much of the latter, and not enough of the former.

Limited time with too much choice and a dash of impatience is a recipe for dissatisfaction. The grass is always greener. We want what we can’t have. And when we get what we want, up appears a new desire. While dissatisfaction and discontentment can be motivators for change, they can also cause feelings of being overwhelmed, and as a result, inaction.

On a more positive note I’m reminded of the contents of a mythological box. Amongst the contents of discontentment is that little thing Pandora left us with: hope. Riding the wave of hope we are reminded of the pattern: discontent today, content tomorrow..

So maybe soon I’ll be writing (even if in my head) about the “content of contentment”… which for me I predict will include being happy in a new job (starts late April), a book nearing to publishing, a slightly more boring social life (which will come with winter anyway), a PhD a step closer to completion and a hot water bottle 😉

The paradox in this moment is I want nothing more than for time to slow down, and at the same time I just want to be there already!

Picture: from Pandora’s Box Legends. Fantasy Wallpapers

 

Desire to Know — Curiosity, Vanity, Trading, Prudence or Love?

Saint Bernard of Clairvaux (1090-1153):

To desire to know for the purpose of knowing is curiosity.

To desire to know that you may be known is vanity.

To desire to know that you may sell your knowledge is mean trading.

To desire to know that you may be edified is prudence.

To desire to know that you may edify is love.

[1]

Photo taken from the shores of the Ahimsa Sailing Klub Inc in Jervis Bay, where knowledge is sought for a promiscuous mixture of the above 😉

 


[1] quoted in Birch, Charles (1999). Biology and the Riddle of Life. Sydney: UNSW Press. p. 45.

Owning Life’s Absurdity

Have you ever thought about the absurdity of life? We are born, we work, (if we are lucky) we love, and we die… it’s hard to deny that it’s all a little absurd. Given my desire to impose some kind of “bigger meaning” to it all, the idea of “owning the Absurd” (on the Camus episode of The Partially Examined Life) made me wonder. Let’s start with Camus’ Myth of Sisyphus, the “absurd hero”, and then see what you think of “Absurdism” that followed (yes, seriously, there is such an ism).

The myth goes something like this: the gods condemned Sisyphus to roll a rock up a mountain and watch it roll down again, and to repeat the process for all eternity. It’s only when Sisyphus stops resenting his fate and instead learns to embrace it that he finds happiness.

Camus solution to the irreconcilable absurdity of life is (as we’d say today) to “own” it. He concludes that despite the terrible life of pushing rocks up a hill “one must imagine Sisyphus happy.”

Thinking about the world today I wonder: Is the life of your typical lawyer, banker, or average happy robot, so different to Sisyphus? Are the lives of unhappy robots any different, or are they simply frustrated Sisyphus’ pushing the rocks with frowns on their foreheads? Is the conclusion to be a happy robot that knows he or she is a happy robot? Is that what Camus is saying? Maybe. Let’s leave my developing thoughts on happy and unhappy robots for another day.

“Absurdism” is the result of Camus’ book. Absurdism (—according to Wikipedia, adding an extra dash of absurdity to the table) refers to conflict between the human tendency to search for meaning in life, and the ultimate (humanly) impossibility of really finding it.

In our vast universe, mulit-verses, or whatever is the biggest representation of the infinite you can think of, how can humans ever find a sense of certainty about the meaning of anything? How can the human mind exist in conjunction with the universe? It is absurd!

But it seems to me that there’s something beautiful in the absurdity — something extremely meaningful in the meaningless of existence.

The story makes me think of the Buddhist meditative tradition of Sand Mandalas in Tibet, where over a period of days or weeks monks carefully lay grains of sand to create an incredibly detailed and beautiful picture, which once complete is very soon destroyed “in order to release and disseminate the deity’s blessings into the world to benefit all sentient beings.”[2]

At the end of a Mandala, or at the end of one’s life, I suppose we are left with one magical thing: the process. The process of life comes only alongside the process of death.

I think the lesson I have learned from Sisyphus, Camus, and all this “to suicide or not suicide, that is the question” talk… is that: (1) it’s about the process not the result; and (2) you may as well have a sense of humour about it.

If the process of pushing rocks up a hill and watching them roll back down again is what we live for, why not embrace the absurdity and have a little fun with it?

References:

[1] http://www.namgyal.org/mandalas/

[2] Partially Examined Life – 15 min exert on YouTube: http://www.youtube.com/watch?v=p6zaM5-Cnnc

[3] Myth of Sisyphus http://www.nyu.edu/classes/keefer/hell/camus.html

 

The Partially Examined Life

According to Socrates, “the unexamined life is not worth living.” According to Camus, once a life is examined and one truly understands its absurdity, one is left with the question: why continue? [See my 2010 blog entry: Why I Don’t Commit Suicide]. Maybe the solution is to have a partially examined life: examining life while keeping one’s wits about it.

Well the good news is a group of witty ex-philosophers have an awesome series that will help you with this process. Their Podcasts are free, and they are AWESOME. Here are links to the first fifty of them, each post with a PDF of the episode’s reading materials. You can also get the Podcasts from iTunes, also for free.

Ep. 1: Plato’s Apology. Part 2.

Ep. 2: Descartes’s Meditations

Ep. 3: Hobbes’s Leviathan

Ep. 4: Camus: “The Myth of Sisyphus” and “An Absurd Reasoning”

Ep. 5: Aristotle’s Nichomachean Ethics

Ep. 6: Leibniz’s Monadology

Ep. 7: Wittgenstein’s Tractatus Logico-Philosophicus, Part 1

Ep. 8: Wittgenstein’s Tractatus, Part 2, plus Carnap

Ep. 9: Utilitarianism: Bentham and Mill

Ep. 10: Kant’s Groundwork of the Metaphysic of Morals

Ep. 11: Nietzsche’s Genealogy of Morals

Ep. 12: Chuang Tzu

Ep. 13: Werner Heisenberg’s Physics and Philosophy

Ep. 14: Machiavelli’s The Prince and Discourse on Livy.

Ep. 15: Hegel’s Introduction to the Philosophy of History.

Ep. 16: Arthur Danto’s The Philosophical Disenfranchisement of Art

Ep. 17: Hume’s An Enquiry Concerning Human Understanding

Ep. 18: Plato’s Theaetetus and Meno

Ep. 19: Kant’s Prolegomena to Any Future Metaphysics

Ep. 20: William James’s Pragmatism plus C.S. Peirce

Ep. 21: Essays on mind by Alan Turing, Gilbert Ryle, John Searle, Thomas Nagel, Dan Dennett

Ep. 22: William James’s “The Will to Believe” and more Pragmatism

Ep. 23: Rousseau’s Discourse in Inequality

Ep. 24: Spinoza’s Ethics

Ep. 25: More Spinoza’s Ethics

Ep. 26: Freud’s Civilization and its Discontents

Ep. 27: 2nd century Buddhist Nagarjuna’s Reasoning and Emptiness

Ep. 28: Nelson Goodman’s Ways of Worldmaking

Ep. 29: Kierkegaard’s The Sickness Unto Death

Ep. 30: Schopenhauer’s On the Fourfold Root of the Principle of Sufficient Reason

Ep. 31: Husserl’s Cartesian Meditations

Ep. 32: Heidegger’s Being and Time

Ep. 33: Montaigne’s Essays

Ep. 34: Frege’s “Sense and Reference,” “Concept and Object,” and “The Thought”

Ep. 35: Hegel’s Phenomenology of Spirit

Ep. 36: More Hegel’s Phenomenology of Spirit

Ep. 37: Locke’s Second Treatise on Government

Ep. 38: Bertrand Russell’s Introduction to Mathematical Philosophy

Ep. 39: Friedrich Schleiermacher’s On Religion; Speeches to its Cultured Despisers

Ep. 40: Plato’s Republic

Ep. 41: Patricia Churchland’s Braintrust (with her as a guest), plus Hume

Ep. 42: Charlotte Perkins Gilman’s Herland and Carol Gilligan’s In a Different Voice

Ep. 43: J.L. Mackie’s The Miracle of Theism: Arguments For and Against the Existence of God

Ep. 44: Selections on atheism by Sam Harris, Richard Dawkins, Christopher Hitchens, and Dan Dennett.

Ep. 45: Hume’s Treatise of Human Nature, Book III and Adam Smith’s Theory of Moral Sentiments

Ep. 46: Plato’s Euthyphro

Ep. 47: Sartre’s Transcendence of the Ego

Ep. 48: Merleau-Ponty’s “Primacy of Perception”

Ep. 49: Foucault’s Discipline and Punish

Ep. 50: Robert M. Pirsig’s Zen and the Art of Motorcycle Maintenance

Selections on semiotics and structuralism by Ferdinand de Saussure, Claude Levi-Strauss, and Jacques Derrida.

So go for it: partially examine your life!

Also, if you’re interested in other forms of philosophy-made-accessible, you might like the (free) documentary Examined Life that features interviews with Peter Singer and other big thinkers. And, in case I haven’t mentioned it before today, Alain de Botton does a great series on Philosophy: a Guide to Happiness which was probably my first introduction to philosophy when I borrowed the DVD from Belrose Library sometime in 2006. It’s GREAT.

You know what I really don’t understand: why isn’t Philosophy taught as a subject in high school? One would think that teaching children HOW think rather thank feeding their minds with WHAT to think, might be beneficial for a democratic fast-changing society like ours… Hm… maybe that’s a topic to partially examine some other day.

Advice for Aspiring Writers

“Advice? I don’t have advice,” says Alan Watts, “Stop aspiring and start writing. If you’re writing, you’re a writer. Write like you’re a goddamn death row inmate and the governor is out of the country and there’s no chance for a pardon. Write like you’re clinging to the edge of a cliff, white knuckles, on your last breath, and you’ve got just one last thing to say, like you’re a bird flying over us and you can see everything, and please, for God’s sake, tell us something that will save us from ourselves. Take a deep breath and tell us your deepest, darkest secret, so we can wipe our brow and know that we’re not alone. Write like you have a message from the king. Or don’t. Who knows, maybe you’re one of the lucky ones who doesn’t have to.”

Want to listen to more from Alan Watts, start here with some clips animated by Trey Parker & Matt Stone (who did South Park):

[youtube]http://www.youtube.com/watch?v=82OpDZ9tAho[/youtube]

Unfortunately I’m not one of those lucky ones. Hence I keep writing………

The Earth Charter

“We must find ways to harmonize diversity with unity, the exercise of freedom with the common good, short-term objectives with long-term goals.” During my time in Costa Rica, I saw the construction of an institute dedicated to research and implementation of The Earth Charter, which is being built next to the University for Peace. The Earth Charter was developed over the last decade by an independent Earth Charter Commission, following the 1992 Earth Summit. The objective was “to produce a global consensus statement of values and principles for a sustainable future.” The document is the result of contributions from over five thousand people, and has been “formally endorsed by thousands of organizations, including UNESCO and the IUCN (World Conservation Union).”

The Earth Charter

Here it is, with blue being the parts I highlighted for my own reference as I consider them in relation to my own research. If you want to download the full version, in one of a great number of languages, click here.

PREAMBLE

“We stand at a critical moment in Earth’s history, a time when humanity must choose its future. As the world becomes increasingly interdependent and fragile, the future at once holds great peril and great promise. To move forward we must recognize that in the midst of a magnificent diversity of cultures and life forms we are one human family and one Earth community with a common destiny. We must join together to bring forth a sustainable global society founded on respect for nature, universal human rights, economic justice, and a culture of peace. Towards this end, it is imperative that we, the peoples of Earth, declare our responsibility to one another, to the greater community of life, and to future generations.

Earth, Our Home

Humanity is part of a vast evolving universe. Earth, our home, is alive with a unique community of life. The forces of nature make existence a demanding and uncertain adventure, but Earth has provided the conditions essential to life’s evolution. The resilience of the community of life and the well-being of humanity depend upon preserving a healthy biosphere with all its ecological systems, a rich variety of plants and animals, fertile soils, pure waters, and clean air. The global environment with its finite resources is a common concern of all peoples. The protection of Earth’s vitality, diversity, and beauty is a sacred trust.

The Global Situation

The dominant patterns of production and consumption are causing environmental devastation, the depletion of resources, and a massive extinction of species. Communities are being undermined. The benefits of development are not shared equitably and the gap between rich and poor is widening. Injustice, poverty, ignorance, and violent conflict are widespread and the cause of great suffering. An unprecedented rise in human population has overburdened ecological and social systems. The foundations of global security are threatened. These trends are perilous—but not inevitable.

The Challenges Ahead

The choice is ours: form a global partnership to care for Earth and one another or risk the destruction of ourselves and the diversity of life. Fundamental changes are needed in our values, institutions, and ways of living. We must realize that when basic needs have been met, human development is primarily about being more, not having more. We have the knowledge and technology to provide for all and to reduce our impacts on the environment. The emergence of a global civil society is creating new opportunities to build a democratic and humane world. Our environmental, economic, political, social, and spiritual challenges are interconnected, and together we can forge inclusive solutions.

Universal Responsibility

To realize these aspirations, we must decide to live with a sense of universal responsibility, identifying ourselves with the whole Earth community as well as our local communities. We are at once citizens of different nations and of one world in which the local and global are linked. Everyone shares responsibility for the present and future well-being of the human family and the larger living world. The spirit of human solidarity and kinship with all life is strengthened when we live with reverence for the mystery of being, gratitude for the gift of life, and humility regarding the human place in nature.

We urgently need a shared vision of basic values to provide an ethical foundation for the emerging world community. Therefore, together in hope we affirm the following interdependent principles for a sustainable way of life as a common standard by which the conduct of all individuals, organizations, businesses, governments, and transnational institutions is to be guided and assessed.

Principles

I. RESPECT AND CARE FOR THE COMMUNITY OF LIFE

1. Respect Earth and life in all its diversity.
a. Recognize that all beings are interdependent and every form of life has value regardless of its worth to human beings.
b. Affirm faith in the inherent dignity of all human beings and in the intellectual, artistic, ethical, and spiritual potential of humanity.

2. Care for the community of life with understanding, compassion, and love.
a. Accept that with the right to own, manage, and use natural resources comes the duty to prevent environmental harm and to protect the rights of people.
b. Affirm that with increased freedom, knowledge, and power comes increased responsibility to promote the common good.

3. Build democratic societies that are just, participatory, sustainable, and peaceful.
a. Ensure that communities at all levels guarantee human rights and fundamental freedoms and provide everyone an opportunity to realize his or her full potential.
b. Promote social and economic justice, enabling all to achieve a secure and meaningful livelihood that is ecologically responsible.

4. Secure Earth’s bounty and beauty for present and future generations.
a. Recognize that the freedom of action of each generation is qualified by the needs of future generations.
b. Transmit to future generations values, traditions, and institutions that support the long-term flourishing of Earth’s human and ecological communities.

In order to fulfill these four broad commitments, it is necessary to:

II. ECOLOGICAL INTEGRITY

5. Protect and restore the integrity of Earth’s ecological systems, with special concern for biological diversity and the natural processes that sustain life.

a. Adopt at all levels sustainable development plans and regulations that make environmental conservation and rehabilitation integral to all development initiatives.
b. Establish and safeguard viable nature and biosphere reserves, including wild lands and marine areas, to protect Earth’s life support systems, maintain biodiversity, and preserve our natural heritage.
c. Promote the recovery of endangered species and ecosystems.
d. Control and eradicate non-native or genetically modified organisms harmful to native species and the environment, and prevent introduction of such harmful organisms.
e. Manage the use of renewable resources such as water, soil, forest products, and marine life in ways that do not exceed rates of regeneration and that protect the health of ecosystems.
f. Manage the extraction and use of non-renewable resources such as minerals and fossil fuels in ways that minimize depletion and cause no serious environmental damage.

6. Prevent harm as the best method of environmental protection and, when knowledge is limited, apply a precautionary approach.
a. Take action to avoid the possibility of serious or irreversible environmental harm even when scientific knowledge is incomplete or inconclusive.
b. Place the burden of proof on those who argue that a proposed activity will not cause significant harm, and make the responsible parties liable for environmental harm.
c. Ensure that decision making addresses the cumulative, long-term, indirect, long distance, and global consequences of human activities.
d. Prevent pollution of any part of the environment and allow no build-up of radioactive, toxic, or other hazardous substances.
e. Avoid military activities damaging to the environment.

7. Adopt patterns of production, consumption, and reproduction that safeguard Earth’s regenerative capacities, human rights, and community well-being.
a. Reduce, reuse, and recycle the materials used in production and consumption systems, and ensure that residual waste can be assimilated by ecological systems.
b. Act with restraint and efficiency when using energy, and rely increasingly on renewable energy sources such as solar and wind.
c. Promote the development, adoption, and equitable transfer of environmentally sound technologies.
d. Internalize the full environmental and social costs of goods and services in the selling price, and enable consumers to identify products that meet the highest social and environmental standards.
e. Ensure universal access to health care that fosters reproductive health and responsible reproduction.
f. Adopt lifestyles that emphasize the quality of life and material sufficiency in a finite world.

8. Advance the study of ecological sustainability and promote the open exchange and wide application of the knowledge acquired.
a. Support international scientific and technical cooperation on sustainability, with special attention to the needs of developing nations.
b. Recognize and preserve the traditional knowledge and spiritual wisdom in all cultures that contribute to environmental protection and human well-being.
c. Ensure that information of vital importance to human health and environmental protection, including genetic information, remains available in the public domain.

 

III. SOCIAL AND ECONOMIC JUSTICE

9. Eradicate poverty as an ethical, social, and environmental imperative.
a. Guarantee the right to potable water, clean air, food security, uncontaminated soil, shelter, and safe sanitation, allocating the national and international resources required.
b. Empower every human being with the education and resources to secure a sustainable livelihood, and provide social security and safety nets for those who are unable to support themselves.
c. Recognize the ignored, protect the vulnerable, serve those who suffer, and enable them to develop their capacities and to pursue their aspirations.

10. Ensure that economic activities and institutions at all levels promote human development in an equitable and sustainable manner.
a. Promote the equitable distribution of wealth within nations and among nations.
b. Enhance the intellectual, financial, technical, and social resources of developing nations, and relieve them of onerous international debt.
c. Ensure that all trade supports sustainable resource use, environmental protection, and progressive labor standards.
d. Require multinational corporations and international financial organizations to act transparently in the public good, and hold them accountable for the consequences of their activities.

11. Affirm gender equality and equity as prerequisites to sustainable development and ensure universal access to education, health care, and economic opportunity.
a. Secure the human rights of women and girls and end all violence against them.
b. Promote the active participation of women in all aspects of economic, political, civil, social, and cultural life as full and equal partners, decision makers, leaders, and beneficiaries.
c. Strengthen families and ensure the safety and loving nurture of all family members.

12. Uphold the right of all, without discrimination, to a natural and social environment supportive of human dignity, bodily health, and spiritual well-being, with special attention to the rights of indigenous peoples and minorities.
a. Eliminate discrimination in all its forms, such as that based on race, color, sex, sexual orientation, religion, language, and national, ethnic or social origin.
b. Affirm the right of indigenous peoples to their spirituality, knowledge, lands and resources and to their related practice of sustainable livelihoods.
c. Honor and support the young people of our communities, enabling them to fulfill their essential role in creating sustainable societies.
d. Protect and restore outstanding places of cultural and spiritual significance.

 

IV. DEMOCRACY, NONVIOLENCE, AND PEACE

13. Strengthen democratic institutions at all levels, and provide transparency and accountability in governance, inclusive participation in decision making, and access to justice.
a. Uphold the right of everyone to receive clear and timely information on environmental matters and all development plans and activities which are likely to affect them or in which they have an interest.
b. Support local, regional and global civil society, and promote the meaningful participation of all interested individuals and organizations in decision making.
c. Protect the rights to freedom of opinion, expression, peaceful assembly, association, and dissent.
d. Institute effective and efficient access to administrative and independent judicial procedures, including remedies and redress for environmental harm and the threat of such harm.
e. Eliminate corruption in all public and private institutions.
f. Strengthen local communities, enabling them to care for their environments, and assign environmental responsibilities to the levels of government where they can be carried out most effectively.

14. Integrate into formal education and life-long learning the knowledge, values, and skills needed for a sustainable way of life.
a. Provide all, especially children and youth, with educational opportunities that empower them to contribute actively to sustainable development.
b. Promote the contribution of the arts and humanities as well as the sciences in sustainability education.
c. Enhance the role of the mass media in raising awareness of ecological and social challenges.
d. Recognize the importance of moral and spiritual education for sustainable living.

15. Treat all living beings with respect and consideration.
a. Prevent cruelty to animals kept in human societies and protect them from suffering.
b. Protect wild animals from methods of hunting, trapping, and fishing that cause extreme, prolonged, or avoidable suffering.
c. Avoid or eliminate to the full extent possible the taking or destruction of non-targeted species.

16. Promote a culture of tolerance, nonviolence, and peace.
a. Encourage and support mutual understanding, solidarity, and cooperation among all peoples and within and among nations.
b. Implement comprehensive strategies to prevent violent conflict and use collaborative problem solving to manage and resolve environmental conflicts and other disputes.
c. Demilitarize national security systems to the level of a non-provocative defense posture, and convert military resources to peaceful purposes, including ecological restoration.
d. Eliminate nuclear, biological, and toxic weapons and other weapons of mass destruction.
e. Ensure that the use of orbital and outer space supports environmental protection and peace.
f. Recognize that peace is the wholeness created by right relationships with oneself, other persons, other cultures, other life, Earth, and the larger whole of which all are a part.

The Way Forward

As never before in history, common destiny beckons us to seek a new beginning. Such renewal is the promise of these Earth Charter principles. To fulfill this promise, we must commit ourselves to adopt and promote the values and objectives of the Charter.

This requires a change of mind and heart. It requires a new sense of global interdependence and universal responsibility. We must imaginatively develop and apply the vision of a sustainable way of life locally, nationally, regionally, and globally. Our cultural diversity is a precious heritage and different cultures will find their own distinctive ways to realize the vision. We must deepen and expand the global dialogue that generated the Earth Charter, for we have much to learn from the ongoing collaborative search for truth and wisdom.

Life often involves tensions between important values. This can mean difficult choices. However, we must find ways to harmonize diversity with unity, the exercise of freedom with the common good, short-term objectives with long-term goals. Every individual, family, organization, and community has a vital role to play. The arts, sciences, religions, educational institutions, media, businesses, nongovernmental organizations, and governments are all called to offer creative leadership. The partnership of government, civil society, and business is essential for effective governance.

In order to build a sustainable global community, the nations of the world must renew their commitment to the United Nations, fulfill their obligations under existing international agreements, and support the implementation of Earth Charter principles with an international legally binding instrument on environment and development.

Let ours be a time remembered for the awakening of a new reverence for life, the firm resolve to achieve sustainability, the quickening of the struggle for justice and peace, and the joyful celebration of life.”

Searching for Unity in Diversity — at the University for Peace.