Dear Readers of the Badi' Blog,
Today I want to juxtapose two texts by two of the greatest geniuses ever to walk the face of this earth. The first is a newly translated passage from the writings of G.W. von Leibniz (1646-1716). Leibniz was so insightful a thinker that, according to the Wiki article about him, mathematicians, philosophers and physicists to this day read his writings not out of historical interest but in order to make new discoveries! Imagine, after all these centuries we still have not plumbed the depths that Leibniz explored. Consider, for example, one of his earliest discoveries, the calculus. He arrived at it using a technique called "infinitesimals," that was later shown to be spurious.
"Leibniz's approach to the calculus fell well short of later standards of rigor (the same can be said of Newton's). We now see a Leibniz "proof" as being in truth mostly a heuristic hodgepodge mainly grounded in geometric intuition. Leibniz also freely invoked mathematical entities he called infinitesimals, manipulating them in ways suggesting that they had paradoxical algebraic properties. George Berkeley, in a tract called The Analyst and elsewhere, ridiculed this and other aspects of the early calculus, pointing out that natural science grounded in the calculus required just as big of a leap of faith as theology grounded in Christian revelation." (Wiki: Leibniz, Calculus)
Except that, as the article explains, much later, in the 1960's, Leibniz's "leap of faith" using infinitesimals turned out to be prescient. The infinitesimals opened up an entirely new line of mathematical enquiry, one that this writer is entirely unqualified to say a word about, other than this: we who are interested in God and religion should pay as close attention to Leibniz as anybody, since Leibniz put a great deal of thought into this area as well. For example, Leibniz put was one of the pioneers of both the United Nations and the sporadically meeting Parliament of Religions.
"Leibniz foresaw the European Union. In 1677, he called for a European confederation, governed by a council or senate, whose members would represent entire nations and would be free to vote their consciences. Europe would adopt a uniform religion. He reiterated these proposals in 1715. Leibniz devoted considerable intellectual and diplomatic effort to what would now be called ecumenical endeavor, seeking to reconcile first the Roman Catholic and Lutheran churches, later the Lutheran and Reformed churches ... These efforts included corresponding with the French bishop Bossuet, and involved Leibniz in a fair bit of theological controversy. He evidently thought that the thoroughgoing application of reason would suffice to heal the breach caused by the Reformation." (Wiki, Ib.)
Leibniz was also one of the early proponents of linguistic unification, the Baha'i principle of a universal second language. The passage I want to cite today is called "On the obligation to believe," and constitutes a dry argument that one cannot force belief upon anybody. It is an interesting argument, but I think it is especially valuable when put together with the other passage for today, a long digression the Master made in His history of the Baha'i Faith, written anonymously in His time, called A Traveller's Narrative. This passage offers a utilitarian argument for freedom of thought and human rights that I have seen nowhere else. Maybe one of my readers can point out to me somebody who has said the same thing. Certainly Mill's On Liberty, written around the same time by the founder of utilitarianism, does not.
Even today, with all our talk of freedom and equality, we never mention this fundamental fact! Yet, according to Abdu'l-Baha, the relative freedom and equality of England was the main factor, the chief explanation as to why such a tiny island had made the whole world its playground. The same is true today with the American Empire, a tiny nation of three hundred million that dominates the hearts, minds, cinemas, computers and pocketbooks of the entire planet, some eight billion souls. They do this wonder by holding to the key to prosperity, tolerance and the freedom to think and do as one pleases. But let the Master speak for himself, I cannot say it any better anyway.
Oh, one more question, when the Master mentions “sundry persons” making the representations summarized here to the Shah, He is probably talking about the Lawh-i-Ra'is and His own Secret of Divine Civilization, but were there any others? Any ideas?
Leibniz: On the obligation to believe
from:
[A VI 4, p2152]
On the obligation to believe, which is offered as a demonstration
The reasoning: Definitions
1. An obligation is a necessity imposed under the fear of a just punishment.
2. To believe is to be conscious of the reasons which we find convincing.
3. Things in our power are those which happen if we want them to.
4. Fear is the desire to avoid something.
5. Self-knowledge is the memory of our actions.
[A VI 4, p2153]
Observation
It is not now in our power to remember or not remember any past thing.
Proposition I
Self-knowledge is not in our power.
Demonstration: For self-knowledge is memory by definition
5. Memory is not in our power, by the preceding observation, therefore self-knowledge is not in our power either.
Proposition II
It is not in our power to believe or not believe something.
Demonstration: For to believe is to be conscious of reasons which we find convincing about what is to be believed, by definition 2, and self-knowledge is not in our power, by proposition 1. Therefore neither is it in our power to believe or not believe.
Proposition III
There is no obligation to do those things which are not in our power. [A VI 4, p2154]
Demonstration: Since fear of punishment is nothing other than the desire to avoid punishment, by definition 4, it follows that, to the person under an obligation, the only contribution punishment can make to the fulfilment of the obligation is the desire to avoid it, either by obedience or pledge. Therefore, since it is evident from this that the fear of punishment should only bring about the desire to obey, and indeed the obligation is a necessity which brings about the fear of punishment, by definition 1, it follows that there is no obligation except to the desire to obey; and hence to those things which even by the desire to obey, i.e. which - by definition 3 - are not in our power, there is no obligation.
Proposition IV
There is no obligation to believe, but only to investigate with utmost application.
To believe is not in our power, by proposition 2. There is no obligation to do those things which are not in our power, by proposition 3. Therefore there is no obligation to believe. Which was to be demonstrated.
Corollary
From this it follows that it is pointless to oblige someone by oath to believe or not believe something.
Scholium
From this I infer that an obligation or commandment to believe occasions only the greatest effort to obey, i.e. the most meticulous investigation into reasons for believing. However this investigation is to be moderated in such a way that we should not ask of anyone a greater feat than what, by his personal situation and way of life, he is capable of.
To express the matter more clearly: at this present moment I am not obliged to believe or remember anything, because it does not depend on me. But I am sometimes obliged to try to discover reasons, which I may remember, i.e. believe, in future.
Most things in moral matters and natural theology could be demonstrated by a similar method. This would be of great importance to the tranquillity of the soul. For demonstration alone begets certainty, certainty alone begets a durable tranquillity, tranquillity alone begets happiness, tranquillity begets happiness." (http://www.leibniz-translations.com/obligation.htm)
A Digression, from: Abdu'l-Baha, A Traveller's Narrative, pp. 85-91
At all events, in the beginning of the year one thousand two hundred and eighty-five [A.H.] they transferred Baha'u'llah and all those persons who were with Him from Adrianople to the prison of 'Akka, and Mirza Yahya to the fortress of Famagusta, and there they remained.
But in Persia after a while sundry persons who were discerning in matters, notable for wise policy, and aware and cognizant of the truth of the earlier and later events, made representation before the presence of His Majesty the King saying,
"What has hitherto been reported, related, asserted, and alleged concerning this sect in the Royal Presence was either an exaggeration, or else [the speakers] fabricated statements with a view to [their own] individual designs and the attainment of personal advantages. If so be that His Majesty the King will investigate matters in his own noble person, it is believed that it will become clear before his presence that this sect have no worldly object nor any concern with political matters.
"The fulcrum of their motion and rest and the pivot of their cast and conduct is restricted to spiritual things and confined to matters of conscience; it has nothing to do with the affairs of government nor any concern with the powers of the throne; its principles are the withdrawal of veils, the verification of signs, the education of souls, the reformation of characters, the purification of hearts, and illumination with the gleams of enlightenment.
"That which befits the kingly dignity and beseems the world-ordering diadem is this, that all subjects of every class and creed should be the objects of bounty, and [should abide] in the utmost tranquility and prosperity under the wide shadow of the King's justice. For the divine shadow is the refuge of all the dwellers upon earth and the asylum of all mankind; it is not limited to one party.
"In particular, the true nature and real doctrine of this sect have [now] become evident and well known: all their writings and tracts have repeatedly and frequently fallen into [our] hands, and are to be found preserved in the possession of the government. If they be perused, the actual truth and inward verity will become clear and apparent. These pages are entirely taken up with prohibitions of sedition, [recommendations of] upright conduct amongst mankind, obedience, submission, loyalty, conformity, and acquisition of laudable qualities, and encouragements to become endowed with praiseworthy accomplishments and characteristics.
"They have absolutely no reference to political questions, nor do they treat of that which could cause disturbance or sedition. Under these circumstances a just government can [find] no excuse, and possesses no pretext [for further persecuting this sect] except [a claim to the right of] interference in thought and conscience, which are the private possessions of the heart and soul.
"And, as regards this matter, there has [already] been much interference, and countless efforts have been made. What blood has been shed! What heads have been hung up! Thousands of persons have been slain; thousands of women and children have become wanderers or captives; many are the buildings which have been ruined; and how many noble races and families have become headless and homeless!
"Yet naught has been effected and no advantage has been gained; no remedy has been discovered for this ill, nor any easy salve for this wound. [To insure] freedom of conscience and tranquility of heart and soul is one of the duties and functions of government, and is in all ages the cause of progress in development and ascendency over other lands.
"Other civilized countries acquired not this preeminence, nor attained unto these high degrees of influence and power, till such time as they put away the strife of sects out of their midst, and dealt with all classes according to one standard. All are one people, one nation, one species, one kind. The common interest is complete equality; justice and equality amongst mankind are amongst the chief promoters of empire and the principal means to the extension of the skirt of conquest.
"From whatever section of earth's denizens signs of contentiousness appear, prompt punishment is required by a just government; while any person who girds up the loins of endeavor and carries off the ball of priority is deserving of royal favors and worthy of splendid gifts. Times are changed, and the need and fashion of the world are changed.
"Interference with creed and faith in every country causes manifest detriment, while justice and equal dealing towards all peoples on the face of the earth are the means whereby progress is effected. It is right to exercise caution and care with regard to political factions, and to be fearful and apprehensive of materialist sects; for the subjects occupying the thoughts of the former are [designs of] interference in political matters and [desire of] ostentation, while the actions and conduct of the latter are subversive of safety and tranquility.
"But this sect are steadfast in their own path and firmly established in conduct and faith; they are pious, devoted, tenacious, and consistent in such sort that they freely lay down their lives, and, after their own way, seek to please God; they are strenuous in effort and earnest in endeavor; they are the essence of obedience and most patient in hardship and trouble; they sacrifice their existence and raise no complaint or cry; what they utter is in truth the secret longing of the heart, and what they seek and pursue is by the direction of a leader.
"It is therefore necessary to regard their principles and their Chief, and not to make a trivial thing a pretext. Now since the conduct of the Chief, the teachings of His epistles, and the purport of His writings are apparent and well known, the line of action of this sect is plain and obvious as the sun. Of whatever was possible and practicable by way of discouragement, determent, eradication, intimidation, reprehension, slaughter, banishment, and stripes there was no lack, yet nothing was thereby effected.
"In other countries when they perceived severity and persecution in such instances to be identical with stimulation and incitement, and saw that paying no attention was more effectual, they abated the fire of revolution. Therefore did they universally proclaim the equal rights of all denominations, and sounded the liberty of all classes from east to west. This clamor and outcry, this uproar and conflagration, are the consequences of instigation, temptation, incitement, and provocation.
"For thirty years there has been no rumor of disturbance or rebellion, nor any sign of sedition. Notwithstanding the duplication of adherents and the increase and multiplication of this body, through many admonitions and encouragements to virtue this sect are all in the utmost repose and stability: they have made obedience their distinctive trait, and in extreme submissiveness and subordination are the loyal subjects of the King.
"On what lawful grounds can the government further molest them, or permit them to be slighted? Besides this, interference with the consciences and beliefs of peoples, and persecution of diverse denominations of men is an obstacle to the expansion of the kingdom, an impediment to the conquest of other countries, an obstruction to multiplication of subjects, and contrary to the established principles of monarchy. In the time when the mighty government of Persia did not interfere with [men's] consciences, diverse sects entered in and abode beneath the banner of the great king, and [many] different peoples reposed and served under the shadow of that mighty government's protection.
"The extent of the empire increased from day to day; the greater portion of the continent of Asia was under the just rule of its administration; and the majority of the different religions and races were [represented] amongst the subjects of him who wore its crown.
"But when the custom of interference with the creeds of all sects arose, and the principle of inquiring into men's thoughts became the fashion and practice, the extensive dominions of the empire of Persia diminished, and many provinces and vast territories passed out of her hands, until it reached such a point that the great provinces of Turan, Assyria, and Chaldea were lost; until - what need of prolixity? -the greater part of the regions of Khurasan likewise passed out of the control of the government of Persia by reason of the interference with matters of conscience and the fanaticism of its governors.
"For the cause of the Afghan independency and the revolt of the Turcoman tribes was in truth this thing, else were they at no time or period separate from Persia. In face of its evident harmfulness what necessity is there for persecuting the harmless? But if we desire to put in force the sentence [of the doctors of religion] no one will escape fetters and chains and the keenness of the sword, for in Persia, apart from this sect, there exist diverse sects, such as the Mutasharris, the Shaykhis, the Sufis, the Nusayris, and others, each one of whom regards the other as infidels and accuses them of crime.
"Under these circumstances what need that the government should persecute this one or that one, or disturb itself about the ideas and consciences of its subjects and people? All are the subjects of the king, and are under the shadow of the royal protection. Everyone who hears and obeys should be undisturbed and unmolested, while everyone who is rebellious and disobedient deserves punishment at the hands of his Majesty the King. Above all, the times are completely changed, while principles and institutions have undergone alteration.
"In all countries such actions hinder development and progress, and cause decline and deterioration. Of the violent agitation which has befallen the supports of Oriental government the chief cause and principal factor are in truth these laws and habits of interference; while that state the seat of whose dominion over the Atlantic and the Baltic is in the furthest regions of the North has, by reason of equal dealing with its different subjects and the establishment of the uniform political rights of diverse nationalities, acquired extensive colonies in each of the five continents of the world.
"Where is this little island in the North Atlantic, and where the vast territory of the East Indies? Can such extension be obtained save by equal justice to all peoples and classes? At all events, by means of just laws, freedom of conscience, and uniform dealing and equity towards all nationalities and peoples, they have actually brought under their dominion nearly all of the inhabited quarter of the world, and by reason of these principles of freedom they have added day by day to the strength, power, and extent of their empire, while most of the peoples on the face of the earth celebrate the name of this state for its justice.
"As regards religious zeal and true piety, their touchstone and proof are firmness and steadfastness in noble qualities, virtues, and perfections, which are the greatest blessings of the human race; but not interference with the belief of this one or that one, demolition of edifices, and cutting off of the human race. In the middle ages, whereof the beginning was the time of the fall of the Roman Empire, and the end the capture of Constantinople at the hands of [the followers of] Islam, fierce intolerance and molestation of far and near arose in [all] the countries of Europe by reason of the paramount influence of religious leaders.
"The matter came to such a pass that the edifice of humanity seemed tottering to its fall, and the peace and comfort of chief and vassal, king and subject, became hidden behind the veil of annihilation. Night and day all parties were slaves to apprehension and disquietude: civilization was utterly destroyed: the control and order of countries was neglected: the principles and essentials of the happiness of the human race were in abeyance: the supports of kingly authority were shaken: but the influence and power of the heads of religion and of the monks were in all parts complete.
"But when they removed these differences, persecution, and bigotries out of their midst, and proclaimed the equal rights of all subjects and the liberty of men's consciences, the lights of glory and power arose and shone from the horizons of that kingdom in such wise that those countries made progress in every direction; and whereas the mightiest monarchy of Europe had been servile to and abased before the smallest government of Asia, now the great states of Asia are unable to oppose the small states of Europe.
"These are effectual and sufficient proofs that the conscience of man is sacred and to be respected; and that liberty thereof produces widening of ideas, amendment of morals, improvement of conduct, disclosure of the secrets of creation, and manifestation of the hidden verities of the contingent world. Moreover, if interrogation of conscience, which is one of the private possessions of the heart and the soul, take place in this world, what further recompense remains for man in the court of divine justice at the day of general resurrection?
"Convictions and ideas are within the scope of the comprehension of the King of kings, not of kings; and soul and conscience are between the fingers of control of the Lord of hearts, not of [His] servants. So in the world of existence two persons unanimous in all grades [of thought] and all beliefs cannot be found.
'The ways unto God are as the number of the breaths of [His] creatures'
is a mysterious truth, and
'To every [people] We have appointed a [separate] rite'
is one of the subtleties of the Qur'an. If this vast energy and precious time which have been expended in persecuting other religions, and whereby no sort of result or effect has been obtained, had been spent in strengthening the basis of the monarchy, fortifying the imperial throne, making prosperous the realms of the sovereign, and quickening the subjects of the king, ere now the royal dominions would have become prosperous, the seed-plot of the people would have been watered by the bounty of princely justice, and the splendor of the kingdom of Persia would be evident and apparent as the true dawn throughout the horizons of the world."
No comments:
Post a Comment