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• W267948192 abstract "Religion and the Powers of the Common Life. Edited by Max L. Stackhouse with Peter J. Paris. God and Globalization, Vol. 1. Harrisburg, Pa.: Trinity Press International, 2000. xiii + 288 pp. $40.00 (cloth). I confess I approached the task of reviewing this volume with considerable anticipation, since the topic it addresses is both ambitious and significant. After all, many would argue that globalization is the reality that defines the new century, against which all the crises we confront, whether economic, cultural, political, or even religious, must be analyzed. Certainly the project begun with this volume is impressive in its scope: It represents an effort, sponsored by the Center for Theological Enquiry at Princeton, find ways of understanding globalization from the perspective of theological ethics-ways which will both adequately describe and evaluate the many faces of the phenomenon but also prescribe ways of behavior in response this new reality. Its general editor, Max Stackhouse, is aware that there have been other attempts to find faith-transcending, critical, secular base for universal human values and norms beyond (p. 15), but he argues that all civilizations, including the current one, have a religious core (p. 25). The series begun with this volume seeks articulate motifs in the Christian tradition which help us understand the new realities of globalization, and in the process lay the foundation for public theology and public ethic which would command respect in the world crossroads where we all now live. Each of the subsequent essays has different author, and each seems have been written without direct reference the others. Roland Robertson, recently retired sociologist at the University of Pittsburgh, who has written widely on globalization, offers an optimistically titled analysis of Globalization and the Future of `Traditional Religion.' He identifies the relativization brought about by closer contact with other cultures as the primary cause of twentieth century fundamentalism, and counters it with what he calls glocalization, or the limiting of the global by the local. By the end of the essay, the optimism of its title has been diminished by more sober warning about the possibilities under which traditional religion can continue flourish. The chapter contributed by Korean-born Yersu Kim, entitled Philosophy and the Prospects for Universal Peace, is in fact short on philosophy and longer on the search for commonly held values. Kim, who heads UNESCO's program draft an Ethics Charter for the Twenty-first Century, cites laundry list of global challenges and describes the tentative steps the international community has made in the last decades address them. Not surprisingly, this comes fruition in the UNESCO Project. Using methodology dependent on discourse ethics, that project seeks identify universally held moral values-a planetary macroethics (p. 95) that can be affirmed by the global community. Interestingly for the purposes of this volume, 11 proposals from religious traditions come fifth and last among the sources being studied determine what (if any) universal values might be identified. While the four concluding chapters stand independently of each other, their relation the project outlined by Stackhouse is clearer. …" @default.
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