One Common Faith | Page 4

ensure not only freedom from want but fulfilment for the human spirit. At the end, after eight decades of mounting folly and brutality, the movement collapsed as a credible guide to the world's future.
Other systems of social experimentation, while repudiating recourse to inhumane methods, nevertheless derived their moral and intellectual thrust from the same limited conception of reality. The view took root that, since people were essentially self-interested actors in matters pertaining to their economic well-being, the building of just and prosperous societies could be ensured by one or another scheme of what was described as modernization. The closing decades of the twentieth century, however, sagged under a mounting burden of evidence to the contrary: the breakdown of family life, soaring crime, dysfunctional educational systems, and a catalogue of other social pathologies that bring to mind the sombre words of Bahá'u'lláh's warning about the impending condition of human society: "Such shall be its plight, that to disclose it now would not be meet and seemly."(2)
The fate of what the world has learned to call social and economic development has left no doubt that not even the most idealistic motives can correct materialism's fundamental flaws. Born in the wake of the chaos of the Second World War, "development" became by far the largest and most ambitious collective undertaking on which the human race has ever embarked. Its humanitarian motivation matched its enormous material and technological investment. Fifty years later, while acknowledging the impressive benefits development has brought, the enterprise must be adjudged, by its own standards, a disheartening failure. Far from narrowing the gap between the well-being of the small segment of the human family who enjoy the benefits of modernity and the condition of the vast populations mired in hopeless want, the collective effort that began with such high hopes has seen the gap widen into an abyss.
Consumer culture, today's inheritor by default of materialism's gospel of human betterment, is unembarrassed by the ephemeral nature of the goals that inspire it. For the small minority of people who can afford them, the benefits it offers are immediate, and the rationale unapologetic. Emboldened by the breakdown of traditional morality, the advance of the new creed is essentially no more than the triumph of animal impulse, as instinctive and blind as appetite, released at long last from the restraints of supernatural sanctions. Its most obvious casualty has been language. Tendencies once universally castigated as moral failings mutate into necessities of social progress. Selfishness becomes a prized commercial resource; falsehood reinvents itself as public information; perversions of various kinds unabashedly claim the status of civil rights. Under appropriate euphemisms, greed, lust, indolence, pride--even violence--acquire not merely broad acceptance but social and economic value. Ironically, as words have been drained of meaning, so have the very material comforts and acquisitions for which truth has been casually sacrificed.
Clearly, materialism's error has lain not in the laudable effort to improve the conditions of life, but in the narrowness of mind and unjustified self-confidence that have defined its mission. The importance both of material prosperity and of the scientific and technological advances necessary to its achievement is a theme that runs through the writings of the Bahá'í Faith. As was inevitable from the outset, however, arbitrary efforts to disengage such physical and material well-being from humanity's spiritual and moral development have ended by forfeiting the allegiance of the very populations whose interests a materialistic culture purports to serve. "Witness how the world is being afflicted with a fresh calamity every day", Bahá'u'lláh warns. "Its sickness is approaching the stage of utter hopelessness, inasmuch as the true Physician is debarred from administering the remedy, whilst unskilled practitioners are regarded with favour, and are accorded full freedom to act."(3)

"In addition to disillusionment with the promises of materialism, a..."
In addition to disillusionment with the promises of materialism, a force of change undermining the misconceptions about reality that humanity brought into the twenty-first century is global integration. At the simplest level, it takes the form of advances in communication technologies that open broad avenues of interaction among the planet's diverse populations. Along with facilitating interpersonal and intersocial exchanges, general access to information has the effect of transmuting the cumulative learning of the ages, until recently the preserve of privileged elites, into the patrimony of the entire human family, without distinction of nation, race or culture. With all the gross inequities that global integration perpetuates--indeed intensifies--no informed observer can fail to acknowledge the stimulus to reflection about reality that such changes have produced. With reflection has come a questioning of all established authority, no longer merely that of religion and morality, but also of government, academia, commerce, the media and, increasingly, scientific opinion.
Apart from technological factors, unification of the planet is exerting other, even more direct effects on thought. It would be