Transcendentalism

From Wikipedia, the free encyclopedia
https://en.wikipedia.org/wiki/Transcendentalism

Transcendentalism is a philosophical movement that developed in the late 1820s and 1830s in the eastern United States. A core belief is in the inherent goodness of people and nature, and while society and its institutions have corrupted the purity of the individual, people are at their best when truly "self-reliant" and independent. Transcendentalists saw divine experience inherent in the everyday, rather than believing in a distant heaven. Transcendentalists saw physical and spiritual phenomena as part of dynamic processes rather than discrete entities.

Transcendentalism emphasizes subjective intuition over objective empiricism. Adherents believe that individuals are capable of generating completely original insights with little attention and deference to past masters. It arose as a reaction, to protest against the general state of intellectualism and spirituality at the time. The doctrine of the Unitarian church as taught at Harvard Divinity School was closely related.

Transcendentalism emerged from "English and German Romanticism, the Biblical criticism of Johann Gottfried Herder and Friedrich Schleiermacher, the skepticism of David Hume", and the transcendental philosophy of Immanuel Kant and German Idealism. Miller and Versluis regard Emanuel Swedenborg and Jakob Böhme as pervasive influences on transcendentalism. It was also strongly influenced by Hindu texts on philosophy of the mind and spirituality, especially the Upanishads.

Origin

Transcendentalism is closely related to Unitarianism, the dominant religious movement in Boston in the early nineteenth century. It started to develop after Unitarianism took hold at Harvard University, following the elections of Henry Ware as the Hollis Professor of Divinity in 1805 and of John Thornton Kirkland as President in 1810. Transcendentalism was not a rejection of Unitarianism; rather, it developed as an organic consequence of the Unitarian emphasis on free conscience and the value of intellectual reason. The transcendentalists were not content with the sobriety, mildness, and calm rationalism of Unitarianism. Instead, they longed for a more intense spiritual experience. Thus, transcendentalism was not born as a counter-movement to Unitarianism, but as a parallel movement to the very ideas introduced by the Unitarians.

Transcendental Club

Ralph Waldo Emerson

Transcendentalism became a coherent movement and a sacred organization with the founding of the Transcendental Club in Cambridge, Massachusetts, on September 12, 1836, by prominent New England intellectuals, including George Putnam (Unitarian minister), Ralph Waldo Emerson, and Frederic Henry Hedge. Other members of the club included Amos Bronson Alcott, Orestes Brownson, Theodore Parker, Henry David Thoreau, William Henry Channing, James Freeman Clarke, Christopher Pearse Cranch, Convers Francis, Sylvester Judd, and Jones Very. Female members included Sophia Ripley, Margaret Fuller, Elizabeth Peabody, Ellen Sturgis Hooper, and Caroline Sturgis Tappan. From 1840, the group frequently published in their journal The Dial, along with other venues.

Second wave of transcendentalists

By the late 1840s, Emerson believed that the movement was dying out, and even more so after the death of Margaret Fuller in 1850. "All that can be said," Emerson wrote, "is that she represents an interesting hour and group in American cultivation." There was, however, a second wave of transcendentalists, including Moncure Conway, Octavius Brooks Frothingham, Samuel Longfellow and Franklin Benjamin Sanborn. Notably, the transcendence of the spirit, most often evoked by the poet's prosaic voice, is said to endow in the reader a sense of purpose. This is the underlying theme in the majority of transcendentalist essays and papers—all of which are centered on subjects which assert a love for individual expression. Though the group was mostly made up of struggling aesthetes, the wealthiest among them was Samuel Gray Ward, who, after a few contributions to The Dial, focused on his banking career.

Beliefs

Transcendentalists are strong believers in the power of the individual. It is primarily concerned with personal freedom. Their beliefs are closely linked with those of the Romantics, but differ by an attempt to embrace or, at least, to not oppose the empiricism of science.

Transcendental knowledge

Transcendentalists desire to ground their religion and philosophy in principles based upon the German Romanticism of Johann Gottfried Herder and Friedrich Schleiermacher. Transcendentalism merged "English and German Romanticism, the Biblical criticism of Herder and Schleiermacher, the skepticism of Hume", and the transcendental philosophy of Immanuel Kant (and of German Idealism more generally), interpreting Kant's a priori categories as a priori knowledge. Early transcendentalists were largely unacquainted with German philosophy in the original and relied primarily on the writings of Thomas Carlyle, Samuel Taylor Coleridge, Victor Cousin, Germaine de Staël, and other English and French commentators for their knowledge of it. The transcendental movement can be described as an American outgrowth of English Romanticism.

Individualism

Transcendentalists believe that society and its institutions—particularly organized religion and political parties—corrupt the purity of the individual. They have faith that people are at their best when truly "self-reliant" and independent. It is only from such real individuals that true community can form. Even with this necessary individuality, transcendentalists also believe that all people are outlets for the "Over-Soul." Because the Over-Soul is one, this unites all people as one being. Emerson alludes to this concept in the introduction of the American Scholar address, "that there is One Man, - present to all particular men only partially, or through one faculty; and that you must take the whole society to find the whole man." Such an ideal is in harmony with Transcendentalist individualism, as each person is empowered to behold within him or herself a piece of the divine Over-Soul.

Indian religions

Transcendentalism has been directly influenced by Indian religions. Thoreau in Walden spoke of the Transcendentalists' debt to Indian religions directly:

Henry David Thoreau

In the morning I bathe my intellect in the stupendous and cosmogonal philosophy of the Bhagavat Geeta, since whose composition years of the gods have elapsed, and in comparison with which our modern world and its literature seem puny and trivial; and I doubt if that philosophy is not to be referred to a previous state of existence, so remote is its sublimity from our conceptions. I lay down the book and go to my well for water, and lo! there I meet the servant of the Brahmin, priest of Brahma, and Vishnu and Indra, who still sits in his temple on the Ganges reading the Vedas, or dwells at the root of a tree with his crust and water-jug. I meet his servant come to draw water for his master, and our buckets as it were grate together in the same well. The pure Walden water is mingled with the sacred water of the Ganges.

In 1844, the first English translation of the Lotus Sutra was included in The Dial, a publication of the New England Transcendentalists, translated from French by Elizabeth Palmer Peabody.

Idealism

Transcendentalists differ in their interpretations of the practical aims of will. Some adherents link it with utopian social change; Brownson, for example, connected it with early socialism, but others consider it an exclusively individualist and idealist project. Emerson believed the latter. In his 1842 lecture "The Transcendentalist", he suggested that the goal of a purely transcendental outlook on life was impossible to attain in practice:

You will see by this sketch that there is no such thing as a transcendental party; that there is no pure transcendentalist; that we know of no one but prophets and heralds of such a philosophy; that all who by strong bias of nature have leaned to the spiritual side in doctrine, have stopped short of their goal. We have had many harbingers and forerunners; but of a purely spiritual life, history has afforded no example. I mean, we have yet no man who has leaned entirely on his character, and eaten angels' food; who, trusting to his sentiments, found life made of miracles; who, working for universal aims, found himself fed, he knew not how; clothed, sheltered, and weaponed, he knew not how, and yet it was done by his own hands. ...Shall we say, then, that transcendentalism is the Saturnalia or excess of Faith; the presentiment of a faith proper to man in his integrity, excessive only when his imperfect obedience hinders the satisfaction of his wish.

Importance of nature

Transcendentalists have a deep gratitude and appreciation for nature, not only for aesthetic purposes, but also as a tool to observe and understand the structured inner workings of the natural world. Emerson emphasizes the Transcendental beliefs in the holistic power of the natural landscape in Nature:

In the woods, we return to reason and faith. There I feel that nothing can befall me in life, — no disgrace, no calamity, (leaving me my eyes,) which nature cannot repair. Standing on the bare ground, — my head bathed by the blithe air, and uplifted into infinite space, — all mean egotism vanishes. I become a transparent eye-ball; I am nothing; I see all; the currents of the Universal Being circulate through me; I am part or particle of God.

The conservation of an undisturbed natural world is also extremely important to the Transcendentalists. The idealism that is a core belief of Transcendentalism results in an inherent skepticism of capitalism, westward expansion, and industrialization. As early as 1843, in Summer on the Lakes, Margaret Fuller noted that "the noble trees are gone already from this island to feed this caldron," and in 1854, in Walden, Thoreau regards the trains which are beginning to spread across America's landscape as a "winged horse or fiery dragon" that "sprinkle[s] all the restless men and floating merchandise in the country for seed."

Influence on other movements

Transcendentalism is, in many aspects, the first notable American intellectual movement. It has inspired succeeding generations of American intellectuals, as well as some literary movements.

Transcendentalism influenced the growing movement of "Mental Sciences" of the mid-19th century, which would later become known as the New Thought movement. New Thought considers Emerson its intellectual father. Emma Curtis Hopkins ("the teacher of teachers"), Ernest Holmes (founder of Religious Science), Charles and Myrtle Fillmore (founders of Unity), and Malinda Cramer and Nona L. Brooks (founders of Divine Science) were all greatly influenced by Transcendentalism.

Transcendentalism also influenced Hinduism. Ram Mohan Roy (1772–1833), the founder of the Brahmo Samaj, rejected Hindu mythology, but also the Christian trinity. He found that Unitarianism came closest to true Christianity, and had a strong sympathy for the Unitarians, who were closely connected to the Transcendentalists. Ram Mohan Roy founded a missionary committee in Calcutta, and in 1828 asked for support for missionary activities from the American Unitarians. By 1829, Roy had abandoned the Unitarian Committee, but after Roy's death, the Brahmo Samaj kept close ties to the Unitarian Church, who strived towards a rational faith, social reform, and the joining of these two in a renewed religion. Its theology was called "neo-Vedanta" by Christian commentators, and has been highly influential in the modern popular understanding of Hinduism, but also of modern western spirituality, which re-imported the Unitarian influences in the disguise of the seemingly age-old Neo-Vedanta.

Major figures

Margaret Fuller

Major figures in the transcendentalist movement were Ralph Waldo Emerson, Henry David Thoreau, Margaret Fuller, and Amos Bronson Alcott. Some other prominent transcendentalists included Louisa May Alcott, Charles Timothy Brooks, Orestes Brownson, William Ellery Channing, William Henry Channing, James Freeman Clarke, Christopher Pearse Cranch, John Sullivan Dwight, Convers Francis, William Henry Furness, Frederic Henry Hedge, Sylvester Judd, Theodore Parker, Elizabeth Palmer Peabody, George Ripley, Thomas Treadwell Stone, Jones Very, Christopher McCandless and Walt Whitman.

Criticism

Early in the movement's history, the term "Transcendentalists" was used as a pejorative term by critics, who were suggesting their position was beyond sanity and reason. Nathaniel Hawthorne wrote a novel, The Blithedale Romance (1852), satirizing the movement, and based it on his experiences at Brook Farm, a short-lived utopian community founded on transcendental principles.

Edgar Allan Poe wrote a story, "Never Bet the Devil Your Head" (1841), in which he embedded elements of deep dislike for transcendentalism, calling its followers "Frogpondians" after the pond on Boston Common. The narrator ridiculed their writings by calling them "metaphor-run" lapsing into "mysticism for mysticism's sake", and called it a "disease." The story specifically mentions the movement and its flagship journal The Dial, though Poe denied that he had any specific targets. In Poe's essay "The Philosophy of Composition" (1846), he offers criticism denouncing "the excess of the suggested meaning... which turns into prose (and that of the very flattest kind) the so-called poetry of the so-called transcendentalists."

Unitarianism

From Wikipedia, the free encyclopedia

https://en.wikipedia.org/wiki/Unitarianism

Unitarianism (from Latin unitas "unity, oneness", from unus "one") is a Christian theological movement that believes that the God in Christianity is one entity, as opposed to a Trinity (tri- from Latin tres "three"). Most other branches of Christianity define God as one being in three persons: the Father, Son, and Holy Spirit. Unitarian Christians, therefore, believe that Jesus was inspired by God in his moral teachings, and he is a savior, but he was not a deity or God incarnate.

Unitarianism is also known for the rejection of several other Western Christian doctrines, including the doctrines of original sin, predestination, and the infallibility of the Bible. In J. Gordon Melton's Encyclopedia of American Religions, the Unitarian tradition is classified among "the 'liberal' family of churches". Unitarians place emphasis on the ultimate role of reason in interpreting scriptures, and thus freedom of conscience and freedom of the pulpit are core values in the tradition.

The movement is tied to the more radical critiques of the Reformation, Unitarianism began almost simultaneously in the Polish–Lithuanian Commonwealth and in Transylvania in the mid-16th century; the Christian denomination that emerged is known as the Unitarian Church of Transylvania. Among the adherents were a significant number of Italians who took refuge in Poland. In the 17th century, significant repression in Poland led many Unitarians to flee or be killed for their faith, notably Katarzyna Weiglowa. From the 16th to 18th centuries, Unitarians in Britain often faced significant political persecution, including John Biddle, Mary Wollstonecraft, and Theophilus Lindsey. In England, the first Unitarian Church was established in 1774 on Essex Street, London, where today's British Unitarian headquarters is still located.

As is typical of dissenters, Unitarianism does not constitute one single Christian denomination, but rather refers to a collection of both existing and extinct Christian groups, whether historically related to each other or not, which share a common theological concept of the oneness nature of God. Unitarian communities have developed in Britain, South Africa, Central Europe, India, Canada, the United States, Jamaica, Nigeria, and Japan.

In the United States, different schools of Unitarian theology first spread in New England and the mid-Atlantic states. The first official acceptance of the Unitarian faith on the part of a congregation in America was by King's Chapel in Boston, from where James Freeman began teaching Unitarian doctrine in 1784, and was appointed rector and revised the prayer book according to Unitarian doctrines in 1786.

Terminology

A sign of the Unitarian Universalist Association in Rochester, Minnesota. Unitarianism in the English-speaking world largely evolved into a pluralistic liberal religious movement, while retaining its distinctiveness in continental Europe and elsewhere.

Unitarianism is a proper noun and follows the same English usage as other theologies that have developed within a religious movement (Calvinism, Anabaptism, Adventism, Wesleyanism, Lutheranism, etc.). The term existed shortly before it became the name of a religious movement, thus occasionally it is used as a common noun that would describe any understanding of Jesus Christ that denies the Trinity or which believes that God is only one person. In that case, it would be a nontrinitarian belief system not necessarily associated with the Unitarian religious movement. For example, the Unitarian movement has never accepted the Godhood of Jesus, and therefore does not include those nontrinitarian belief systems that do, such as Oneness Pentecostalism, United Pentecostal Church International and the True Jesus Church and the writings of Michael Servetus, all of which maintain that Jesus is God as a single person. Recently some religious groups have adopted the 19th-century term biblical unitarianism to distinguish their theologies from Unitarianism.

The term Unitarian is sometimes applied today to those who belong to a Unitarian church but do not hold a Unitarian theological belief. In the past, the vast majority of members of Unitarian churches were Unitarians also in theology. Over time, however, some Unitarians and Unitarian Universalists moved away from the traditional Christian roots of Unitarianism. For example, in the 1890s the American Unitarian Association began to allow non-Christian and non-theistic churches and individuals to be part of their fellowship. As a result, people who held no Unitarian belief began to be called Unitarians because they were members of churches that belonged to the American Unitarian Association. After several decades, the non-theistic members outnumbered the theological Unitarians. For a more specific discussion of Unitarianism as it evolved into a pluralistic liberal religious movement, see Unitarian Universalism (and its national groups the Unitarian Universalist Association in the United States, the Canadian Unitarian Council in Canada, the General Assembly of Unitarian and Free Christian Churches in the United Kingdom, and the International Council of Unitarians and Universalists).

History

Ferenc Dávid holding his speech at the Diet of Torda, The Kingdom of Hungary in 1568 (today Turda, Romania) by Aladár Körösfői-Kriesch (1896)

Unitarianism, both as a theology and as a denominational family of churches, was defined and developed in Poland, Transylvania, England, Wales, India, Japan, Jamaica, and the United States, and beyond in the 16th centuries through the present. Although common beliefs existed among Unitarians in each of these regions, they initially grew independently from each other. Only later did they influence one another and accumulate more similarities.

The Ecclesia minor or Minor Reformed Church of Poland, better known today as the Polish Brethren, was born as the result of a controversy that started on January 22, 1556, when Piotr of Goniądz (Peter Gonesius), a Polish student, spoke out against the doctrine of the Trinity during the general synod of the Reformed (Calvinist) churches of Poland held in the village of Secemin. After nine years of debate, in 1565, the anti-Trinitarians were excluded from the existing synod of the Polish Reformed Church (henceforth the Ecclesia maior) and they began to hold their own synods as the Ecclesia minor. Though frequently called "Arians" by those on the outside, the views of Fausto Sozzini (Faustus Socinus) became the standard in the church, and these doctrines were quite removed from Arianism. So important was Socinus to the formulation of their beliefs that those outside Poland usually referred to them as Socinians. The Polish Brethren were disbanded in 1658 by the Sejm (Polish Parliament). They were ordered to convert to Roman Catholicism or leave Poland. Most of them went to Transylvania or Holland, where they embraced the name "Unitarian." Between 1665 and 1668 a grandson of Socinus, Andrzej Wiszowaty Sr., published Bibliotheca Fratrum Polonorum quos Unitarios vocant (Library of the Polish Brethren who are called Unitarians 4 vols. 1665–69).

The Unitarian Church in Transylvania was first recognized by the Edict of Torda, issued by the Transylvanian Diet under Prince John II Sigismund Zápolya (January 1568), and was first led by Ferenc Dávid (a former Calvinist bishop, who had begun preaching the new doctrine in 1566). The term "Unitarian" first appeared as unitaria religio in a document of the Diet of Lécfalva, Transylvania, on 25 October 1600, though it was not widely used in Transylvania until 1638, when the formal recepta Unitaria Religio was published.

The word Unitarian had been circulating in private letters in England, in reference to imported copies of such publications as the Library of the Polish Brethren who are called Unitarians (1665). Henry Hedworth was the first to use the word "Unitarian" in print in English (1673), and the word first appears in a title in Stephen Nye's A brief history of the Unitarians, called also Socinians (1687). The movement gained popularity in England in the wake of the Enlightenment and began to become a formal denomination in 1774 when Theophilus Lindsey organised meetings with Joseph Priestley, founding the first avowedly Unitarian congregation in the country. This occurred at Essex Street Church in London. Official toleration came in 1813.

The first official acceptance of the Unitarian faith on the part of a congregation in America was by King's Chapel in Boston, which settled James Freeman (1759–1835) in 1782, and revised the Prayer Book into a mild Unitarian liturgy in 1785. In 1800, Joseph Stevens Buckminster became minister of the Brattle Street Church in Boston, where his brilliant sermons, literary activities, and academic attention to the German "New Criticism" helped shape the subsequent growth of Unitarianism in New England. Unitarian Henry Ware (1764–1845) was appointed as the Hollis professor of divinity at Harvard College, in 1805. Harvard Divinity School then shifted from its conservative roots to teach Unitarian theology (see Harvard and Unitarianism). Buckminster's close associate William Ellery Channing (1780–1842) was settled over the Federal Street Church in Boston, 1803, and in a few years he became the leader of the Unitarian movement. A theological battle with the Congregational Churches resulted in the formation of the American Unitarian Association at Boston in 1825. Certainly, the unitarian theology was being "adopted" by the Congregationalists from the 1820s onwards. This movement is also evident in England at this time.

Beliefs

Christology

Unitarians believe that mainline Christianity does not adhere to strict monotheism, but that Unitarians do by maintaining that Jesus was a great man and a prophet of God, perhaps even a supernatural being, but not God himself. They believe Jesus did not claim to be God and that his teachings did not suggest the existence of a triune God. Unitarians believe in the moral authority but not necessarily the divinity of Jesus. Their theology is thus opposed to the trinitarian theology of other Christian denominations.

Unitarian Christology can be divided according to whether or not Jesus is believed to have had a pre-human existence. Both forms maintain that God is one being and one "person" and that Jesus is the (or a) Son of God, but generally not God himself.

In the early 19th century, Unitarian Robert Wallace identified three particular classes of Unitarian doctrines in history:

• Arian, which believed in a pre-existence of the Logos;
• Socinian, which denied his pre-existence, but agreed that Christ should be worshipped; and
• "Strict Unitarian", which, believing in an "incommunicable divinity of God", denied both the existence of the Holy Spirit and the worship of "the man Christ."

Unitarianism is considered a factor in the decline of classical deism because there were people who increasingly preferred to identify themselves as Unitarians rather than deists.

• Conservative Unitarian theology accommodates a wide range of understandings of God.
• Radical Unitarian theology further rejects the importance of dogma, liturgy, and anything other than ethics and a gospel of love.

Several tenets of Unitarianism overlap with the predominant Muslim view of Jesus and Islamic understanding of monotheism.

"Socinian" Christology

Fausto Sozzini was an Italian theologian who helped define Unitarianism and also served the Polish Brethren church

The Christology commonly called "Socinian" (after Fausto Sozzini, one of the founders of Unitarian theology) refers to the belief that Jesus Christ began his life when he was born as a human. In other words, the teaching that Jesus pre-existed his human body is rejected. There are various views ranging from the belief that Jesus was simply a human (psilanthropism) who, because of his greatness, was adopted by God as his Son (adoptionism) to the belief that Jesus literally became the son of God when he was conceived by the Holy Spirit.

This Christology existed in some form or another prior to Sozzini. Theodotus of Byzantium, Artemon and Paul of Samosata denied the pre-existence of Christ. These ideas were continued by Marcellus of Ancyra and his pupil Photinus in the 4th century AD. In the Radical Reformation and Anabaptist movements of the 16th century this idea resurfaced with Sozzini's uncle, Lelio Sozzini. Having influenced the Polish Brethren to a formal declaration of this belief in the Racovian Catechism, Fausto Sozzini involuntarily ended up giving his name to this Christological position, which continued with English Unitarians such as John Biddle, Thomas Belsham, Theophilus Lindsey, Joseph Priestley, and James Martineau. In America, most of the early Unitarians were "Arian" in Christology (see below), but among those who held to a "Socinian" view was James Freeman.

Regarding the virgin birth of Jesus among those who denied the preexistence of Christ, some held to it and others did not. Its denial is sometimes ascribed to the Ebionites; however, Origen (Contra Celsum v.61) and Eusebius (HE iii.27) both indicate that some Ebionites did accept the virgin birth. On the other hand, Theodotus of Byzantium, Artemon, and Paul of Samosata all accepted the virgin birth. In the early days of Unitarianism, the stories of the virgin birth were accepted by most. There were a number of Unitarians who questioned the historical accuracy of the Bible, including Symon Budny, Jacob Palaeologus, Thomas Belsham, and Richard Wright, and this made them question the virgin birth story. Beginning in England and America in the 1830s, and manifesting itself primarily in Transcendentalist Unitarianism, which emerged from the German liberal theology associated primarily with Friedrich Schleiermacher, the psilanthropist view increased in popularity. Its proponents took an intellectual and humanistic approach to religion. They embraced evolutionary concepts, asserted the "inherent goodness of man", and abandoned the doctrine of biblical infallibility, rejecting most of the miraculous events in the Bible (including the virgin birth). Notable examples are James Martineau, Theodore Parker, Ralph Waldo Emerson and Frederic Henry Hedge. Famous American Unitarian William Ellery Channing was a believer in the virgin birth until later in his life, after he had begun his association with the Transcendentalists.

"Arian" Christology

Constantine I burning Arian books, illustration from a book of canon law, c. 825

The Christology commonly called "Arian" holds that Jesus, before his human life, existed as the Logos, or the Word, a being created by God, who dwelt with God in heaven. There are many varieties of this form of Unitarianism, ranging from the belief that the Son was a divine spirit of the same nature as God before coming to earth, to the belief that he was an angel or other lesser spirit creature of a wholly different nature from God. Not all of these views necessarily were held by Arius, the namesake of this Christology. It is still Nontrinitarian because, according to this belief system, Jesus has always been beneath God, though higher than humans. Arian Christology was not a majority view among Unitarians in Poland, Transylvania or England. It was only with the advent of American Unitarianism that it gained a foothold in the Unitarian movement.

Among early Christian theologians who believed in a pre-existent Jesus who was subordinate to God the Father were Lucian of Antioch, Eusebius of Caesarea, Arius, Eusebius of Nicomedia, Asterius the Sophist, Eunomius, and Ulfilas, as well as Felix, Bishop of Urgell. Proponents of this Christology also associate it (more controversially) with Justin Martyr and Hippolytus of Rome. Antitrinitarian Michael Servetus did not deny the pre-existence of Christ, so he may have believed in it. (In his "Treatise Concerning the Divine Trinity" Servetus taught that the Logos (Word) was the reflection of Christ, and "that reflection of Christ was 'the Word with God" that consisted of God Himself, shining brightly in heaven, "and it was God Himself" and that "the Word was the very essence of God or the manifestation of God's essence, and there was in God no other substance or hypostasis than His Word, in a bright cloud where God then seemed to subsist. And in that very spot the face and personality of Christ shone bright.") Isaac Newton had Arian beliefs as well. Famous 19th-century Arian Unitarians include Andrews Norton and Dr. William Ellery Channing (in his earlier years).

Other beliefs

Although there is no specific authority on convictions of Unitarian belief aside from rejection of the Trinity, the following beliefs are generally accepted:

• One God and the oneness or unity of God.
• The life and teachings of Jesus Christ constitute the exemplar model for living one's own life.
• Reason, rational thought, science, and philosophy coexist with faith in God.
• Humans have the ability to exercise free will in a responsible, constructive and ethical manner with the assistance of religion.
• Human nature in its present condition is neither inherently corrupt nor depraved but capable of both good and evil, as God intended.
• No religion can claim an absolute monopoly on the Holy Spirit or theological truth.
• Though the authors of the Bible were inspired by God, they were humans and therefore subject to human error.
• The traditional doctrines of predestination, eternal damnation, and the vicarious sacrifice and satisfaction theories of the Atonement are invalid because they malign God's character and veil the true nature and mission of Jesus Christ.

Unitarians have liberal views of God, Jesus, the world and purpose of life as revealed through reason, scholarship, science, philosophy, scripture and other prophets and religions. They believe that reason and belief are complementary and that religion and science can co-exist and guide them in their understanding of nature and God. They also do not enforce belief in creeds or dogmatic formulas. Although there is flexibility in the nuances of belief or basic truths for the individual Unitarian Christian, general principles of faith have been recognized as a way to bind the group in some commonality.

Unitarian Christians reject the doctrine of some Christian denominations that God chooses to redeem or save only those certain individuals that accept the creeds of, or affiliate with, a specific church or religion, from a common ruin or corruption of the mass of humanity.

In 1938, The Christian leader attributed "the religion of Jesus, not a religion about Jesus" to Unitarians, though the phrase was used earlier by Congregationalist Rollin Lynde Hartt in 1924 and earlier still by US President Thomas Jefferson.

Worship

Worship within the Unitarian tradition accommodates a wide range of understandings of God, while the focus of the service may be simply the celebration of life itself. Each Unitarian congregation is at liberty to devise its own form of worship, though commonly, Unitarians will light their chalice (symbol of faith), have a story for all ages; and include sermons, prayers, hymns and songs. Some will allow attendees to publicly share their recent joys or concerns.

Modern Christian Unitarian organizations

First Unitarian Meeting House in Madison, Wisconsin, designed by Unitarian Frank Lloyd Wright

This section relates to Unitarian churches and organizations today which are still specifically Christian, whether within or outside Unitarian Universalism. Unitarian Universalism, conversely, refers to the embracing of non-Christian religions.

International groups

Some Unitarian Christian groups are affiliated with the International Council of Unitarians and Universalists (ICUU), founded in 1995. The ICUU has "full member" groups in Australia, New Zealand, United Kingdom, Canada, Czech Republic, Denmark, EUU, Finland, Germany, Hungary, Indonesia, India, Nigeria, Pakistan, Philippines, Poland, Romania, South Africa, Spain. Sri Lanka and the United States. Brazil is a Provisional Member

The ICUU includes small "Associate Groups", including Congregazione Italiana Cristiano Unitariana, Turin (founded in 2004) and the Bét Dávid Unitarian Association, Oslo (founded 2005).

Transylvania, Hungary and Romania

The Dârjiu fortified church, a 13th-century fortified church belonging to the Unitarian Church of Transylvania. This is the only Unitarian fortified church in Transylvania which is on the UNESCO's World Heritage List.

The largest Unitarian denomination worldwide today is also the oldest surviving Unitarian denomination (since 1565, first use of the term "Unitarian" 1600): the Unitarian Church of Transylvania (in Romania, which is in union with the Unitarian Church in Hungary). The church in Romania and Hungary still looks to the statement of faith, the Summa Universae Theologiae Christianae secundum Unitarios (1787), though today assent to this is not required. The modern Unitarian Church in Hungary (25,000 members) and the Transylvanian Unitarian Church (75,000 members) are affiliated with the International Council of Unitarians and Universalists (ICUU) and claim continuity with the historical Unitarian Christian tradition established by Ferenc Dávid in 1565 in Transylvania under John II Sigismund Zápolya. The Unitarian churches in Hungary and Transylvania are structured and organized along a church hierarchy that includes the election by the synod of a national bishop who serves as superintendent of the Church. Many Hungarian Unitarians embrace the principles of rationalist Unitarianism. Unitarian high schools exist only in Transylvania (Romania), including the John Sigismund Unitarian Academy in Cluj-Napoca (Kolozsvár), the Protestant Theological Institute of Cluj, and the Berde Mózes Unitárius Gimnázium in Cristuru Secuiesc (Székelykeresztúr); both teach Rationalist Unitarianism.

United Kingdom

Newington Green Unitarian Church in London, England. Built in 1708, this is the oldest nonconformist church in London still in use.

The Unitarian Christian Association (UCA) was founded in the United Kingdom in 1991 by Rev. Lancelot Garrard (1904–93) and others to promote specifically Christian ideas within the General Assembly of Unitarian and Free Christian Churches (GAUFCC), the national Unitarian body in Great Britain. Just as the UUCF and ICUU maintain formal links with the Unitarian Universalist Association in the US, so the UCA is an affiliate body of the GAUFCC in Great Britain.

The majority of Unitarian Christian publications are sponsored by an organization and published specifically for their membership. Generally, they do not serve as a tool for missionary work or encouraging conversions.

India

In India, three different schools of Unitarian thought influenced varying movements, including the Brahmo Samaj, the Unitarian Church of the Khasi Hills, and the Unitarian Christian Church of Chennai, in Madras, founded in 1795. As of 2011, "Thirty-five congregations and eight fellowships comprising almost 10,000 Unitarians now form the Unitarian Union of North East India."

United States

Whitney Young, executive director of the National Urban League (1961-1971), and Unitarian Universalist.

Unitarian Universalist Association (UUA) is a network of liberal religious congregations affirming common ethical principles and the worth and reverence for a variety theological sources. The UUA was formed in 1961 by the consolidation of the American Unitarian Association and the Universalist Church of America.

Individual congregations may choose to elevate all of the sources of faith in their worship, or, in their context, move toward affirming particular sources as predominant. As of 2020, the Unitarian Universalist Association (UUA) reports 187,689 individual members active in 1027 congregations.

A Unitarian Assembly in Louisville, Kentucky

The Unitarian Universalist Christian Fellowship (UUCF) was founded in 1945, originally to support Unitarian Christians in the American Unitarian Association. The mission expanded to support Christian members of Universalist Church of America (UCA) in the newly formed Unitarian Universalist Association (UUA) in 1961. UUCF continues as an affiliate of the Unitarian Universalist Association (UUA) serving Christian members seeking to "freely follow Jesus".

The American Unitarian Conference (AUC) was formed in 2000 and stands between UUA and ICUU in attachment to the Christian element of modern Unitarianism. The American Unitarian Conference is open to non-Christian Unitarians, being particularly popular with non-Christian theists and deists. As of 2009, The AUC has three congregations in the United States.

Unitarian Christian Ministries International was a Unitarian ministry incorporated in South Carolina until its dissolution in 2013 when it merged with the Unitarian Christian Emerging Church. The Unitarian Christian Emerging Church has recently undergone reorganization and today is known as the Unitarian Christian Church of America.

Australia and New Zealand

The Sydney Unitarian Church was founded 1850 under a Reverend Mr Stanley and was a vigorous denomination during the 19th century. The modern church, no longer unitarian Christian, has properties in Adelaide, Sydney and Melbourne, and smaller congregations elsewhere in Australia and New Zealand.

South Africa

The Unitarian movement in South Africa was founded in 1867 by David Faure, member of a well-known Cape family. He encountered advanced liberal religious thought while completing his studies at the University of Leiden in Holland for the ministry of the Dutch Reformed Church in Cape Town.

Biblical Unitarian Movement

Biblical Unitarianism (or "Biblical Unitarianism" or "biblical unitarianism") identifies the Christian belief that the Bible teaches God is a singular person, the Father, and that Jesus is a distinct being, his son. A few denominations use this term to describe themselves, clarifying the distinction between them and those churches which, from the late 19th century, evolved into modern British Unitarianism and, primarily in the United States, Unitarian Universalism. In Italy the Biblical Unitarian Movement powered by the ideas of Sozzini and others is represented today by the churches associated with the Christian Church in Italy.

Notable Unitarians

Sir Isaac Newton held Arian views

Notable Unitarians include classical composers Edvard Grieg and Béla Bartók; Ralph Waldo Emerson, Theodore Parker, Yveon Seon and Thomas Lamb Eliot in theology and ministry; Oliver Heaviside, Erasmus Darwin, Joseph Priestley, John Archibald Wheeler, Linus Pauling, Sir Isaac Newton and inventor Sir Francis Ronalds in science; George Boole in mathematics; Susan B. Anthony in civil government; Frances Ellen Watkins Harper, Whitney Young of the National Urban League, and Florence Nightingale in humanitarianism and social justice; John Bowring, Samuel Taylor Coleridge and Elizabeth Gaskell in literature; Frank Lloyd Wright in the arts; Josiah Wedgwood, Richard Peacock and Samuel Carter MP in industry; Thomas Starr King in ministry and politics; and Charles William Eliot in education. Julia Ward Howe was a leader in the woman suffrage movement, the first ever woman to be elected to the Academy of Arts and Letters, and author of the Battle Hymn of the Republic, volumes of poetry, and other writing. Although raised a Quaker, Ezra Cornell, founder of Cornell University in Ithaca, New York, attended the Unitarian church and was one of the founders of Ithaca's First Unitarian Church. Eramus Darwin Shattuck, a signatory to the Oregon State Constitution, founded the first Unitarian Church in Oregon in 1865.

Frances Ellen Watkins Harper was an abolitionist, journalist, and suffragist associated with both American Unitarianism and the African Methodist Episcopal Church.

Eleven Nobel Prizes have been awarded to Unitarians: Robert Millikan and John Bardeen (twice) in physics; Emily Green Balch, Albert Schweitzer and Linus Pauling for peace; George Wald and David H. Hubel in medicine; Linus Pauling in chemistry; and Herbert A. Simon in economics.

Four presidents of the United States were Unitarians: John Adams, John Quincy Adams, Millard Fillmore, and William Howard Taft. Adlai Stevenson II, the Democratic presidential nominee in 1952 and 1956, was a Unitarian; he was the last Unitarian to be nominated by a major party for president as of 2020. Although a self-styled materialist, Thomas Jefferson was pro-Unitarian to the extent of suggesting that it would become the predominant religion in the United States.

In the United Kingdom, although Unitarianism was the religion of only a small minority of the population, its practitioners had an enormous impact on Victorian politics, not only in the larger cities – Birmingham, Leeds, Manchester and Liverpool – but in smaller communities such as Leicester, where there were so many Unitarian mayors that the Unitarian Chapel was known as the "Mayors' Nest". Numerous Unitarian families were highly significant in the social and political life of Britain from Victorian times to the middle of the 20th century. They included the Nettlefolds, Martineaus, Luptons, Kitsons, Chamberlains and Kenricks. In Birmingham, England, a Unitarian church – the Church of the Messiah – was opened in 1862. It became a cultural and intellectual centre of a whole society, a place where ideas about society were openly and critically discussed.

Other Unitarians include Sir Tim Berners-Lee, inventor of the World Wide Web Lancelot Ware, founder of Mensa, Sir Adrian Boult, the conductor, Ray Kurzweil, notable inventor and futurist, and C. Killick Millard, founder of the Dignity in Dying society to support voluntary euthanasia. Ram Mohan Roy, an Indian reformer of the 18th century, was a Unitarian who published a book called Precepts of Jesus.

Green politics

From Wikipedia, the free encyclopedia

Jump to navigation Jump to search

Green politics, or ecopolitics, is a political ideology that aims to foster an ecologically sustainable society rooted in environmentalism, nonviolence, social justice and grassroots democracy. It began taking shape in the western world in the 1970s; since then Green parties have developed and established themselves in many countries around the globe and have achieved some electoral success.

The political term green was used initially in relation to die Grünen (German for "the Greens"), a green party formed in the late 1970s. The term political ecology is sometimes used in academic circles, but it has come to represent an interdisciplinary field of study as the academic discipline offers wide-ranging studies integrating ecological social sciences with political economy in topics such as degradation and marginalization, environmental conflict, conservation and control and environmental identities and social movements.

Supporters of green politics share many ideas with the conservation, environmental, feminist and peace movements. In addition to democracy and ecological issues, green politics is concerned with civil liberties, social justice, nonviolence, sometimes variants of localism and tends to support social progressivism. Green party platforms are largely considered left in the political spectrum. The green ideology has connections with various other ecocentric political ideologies, including ecofeminism, eco-socialism and green anarchism, but to what extent these can be seen as forms of green politics is a matter of debate. As the left-wing green political philosophy developed, there also came into separate existence unrelated and polar opposite movements on the right-wing that include ecological components such as eco-capitalism and green conservatism.

History

Mahatma Gandhi

 

Henry David Thoreau, influential early green anarchist who wrote Walden

Influences

Adherents to green politics tend to consider it to be part of a higher worldview and not simply a political ideology. Green politics draws its ethical stance from a variety of sources, from the values of indigenous peoples, to the ethics of Mahatma Gandhi, Baruch Spinoza and Jakob von Uexküll. These people influenced green thought in their advocacy of long-term seventh generation foresight, and on the personal responsibility of every individual to make moral choices.

Unease about adverse consequences of human actions on nature predates the modern concept of environmentalism. Social commentators as far apart as ancient Rome and China complained of air, water and noise pollution.

The philosophical roots of environmentalism can be traced back to enlightenment thinkers such as Rousseau in France and, later, the author and naturalist Thoreau in America. Organised environmentalism began in late 19th Century Europe and the United States as a reaction to the Industrial Revolution with its emphasis on unbridled economic expansion.

"Green politics" first began as conservation and preservation movements, such as the Sierra Club, founded in San Francisco in 1892.

Left-green platforms of the form that make up the green parties today draw terminology from the science of ecology, and policy from environmentalism, deep ecology, feminism, pacifism, anarchism, libertarian socialism, libertarian possibilism, social democracy, eco-socialism, and/or social ecology or Green libertarianism. In the 1970s, as these movements grew in influence, green politics arose as a new philosophy which synthesized their goals. The Green Party political movement is not to be confused with the unrelated fact that in some far-right and fascist parties, nationalism has on occasion been tied into a sort of green politics which promotes environmentalism as a form of pride in the "motherland" according to a minority of authors.

German Green Party co-founder Petra Kelly, first leader and theorist of green politics

Early development

In June 1970, a Dutch group called Kabouters won 5 of the 45 seats on the Amsterdam Gemeenteraad (City Council), as well as two seats each on councils in The Hague and Leeuwarden and one seat apiece in Arnhem, Alkmaar and Leiden. The Kabouters were an outgrowth of Provo's environmental White Plans and they proposed "Groene Plannen" ("Green Plans").

The first political party to be created with its basis in environmental issues was the United Tasmania Group, founded in Australia in March 1972 to fight against deforestation and the creation of a dam that would damage Lake Pedder; whilst it only gained three percent in state elections, it had, according to Derek Wall, "inspired the creation of Green parties all over the world." In May 1972, a meeting at Victoria University of Wellington, New Zealand, launched the Values Party, the world's first countrywide green party to contest Parliamentary seats nationally. In November 1972, Europe's first green party, PEOPLE in the UK came into existence.

The German Green Party was not the first Green Party in Europe to have members elected nationally but the impression was created that they had been, because they attracted the most media attention: The German Greens, contended in their first national election in the 1980 federal election. They started as a provisional coalition of civic groups and political campaigns which, together, felt their interests were not expressed by the conventional parties. After contesting the 1979 European elections they held a conference which identified Four Pillars of the Green Party which all groups in the original alliance could agree as the basis of a common Party platform: welding these groups together as a single Party. This statement of principles has since been utilised by many Green Parties around the world. It was this party that first coined the term "Green" ("Grün" in German) and adopted the sunflower symbol. The term "Green" was coined by one of the founders of the German Green Party, Petra Kelly, after she visited Australia and saw the actions of the Builders Labourers Federation and their green ban actions. In the 1983 federal election, the Greens won 27 seats in the Bundestag.

Further developments

Marina Silva in the Amazon rainforest

 

Daniel Cohn-Bendit, contracultural leader of May 1968 events in France

The first Canadian foray into green politics took place in the Maritimes when 11 independent candidates (including one in Montreal and one in Toronto) ran in the 1980 federal election under the banner of the Small Party. Inspired by Schumacher's Small is Beautiful, the Small Party candidates ran for the expressed purpose of putting forward an anti-nuclear platform in that election. It was not registered as an official party, but some participants in that effort went on to form the Green Party of Canada in 1983 (the Ontario Greens and British Columbia Greens were also formed that year). Current Green Party of Canada leader Elizabeth May was the instigator and one of the candidates of the Small Party and she was eventually elected as a member of the Green Party in 2011 Canadian federal election.

In Finland, the Green League became the first European Green Party to form part of a state-level Cabinet in 1995. The German Greens followed, forming a government with the Social Democratic Party of Germany (the "Red-Green Alliance") from 1998 to 2005. In 2001, they reached an agreement to end reliance on nuclear power in Germany, and agreed to remain in coalition and support the German government of Chancellor Gerhard Schröder in the 2001 Afghan War. This put them at odds with many Greens worldwide, but demonstrated that they were capable of difficult political tradeoffs.

Sergio Fajardo, ex-mayor of Medellín; Claudia López Hernández, mayor of Bogotá; Joschka Fischer, ex Vice-Chancellor of Germany and Femke Halsema, mayor of Amsterdam

In Latvia, Indulis Emsis, leader of the Green Party and part of the Union of Greens and Farmers, an alliance of a Nordic agrarian party and the Green Party, was Prime Minister of Latvia for ten months in 2004, making him the first Green politician to lead a country in the history of the world. In 2015, Emsis' party colleague, Raimonds Vējonis, was elected President of Latvia by the Latvian parliament. Vējonis became the first green head of state worldwide.

In the German state of Baden-Württenburg, the Green Party became the leader of the coalition with the Social Democrats after finishing second in the 2011 Baden-Württemberg state election. In the following state election, 2016, the Green Party became the strongest party for the first time in a German Landtag.

In 2016, the former leader of the Austrian Greens (1997 to 2008), Alexander Van der Bellen, officially running as an independent, won the 2016 Austrian presidential election, making him the second green head of state worldwide and the first directly elected by popular vote. Van der Bellen placed second in the election's first round with 21.3% of the vote, the best result for the Austrian Greens in their history. He won the second-round run-off against the far-right Freedom Party's Norbert Hofer with 53.8% of the votes, making him the first President of Austria who was not backed by either the People's Party or the Social Democratic Party.

Core tenets

The four green pillars

According to Derek Wall, a prominent British green proponent, there are four pillars that define green politics:

• Ecological wisdom
• Social justice
• Grassroots democracy
• Nonviolence

In 1984, the Green Committees of Correspondence in the United States expanded the Four Pillars into Ten Key Values, which further included:

• Decentralization
• Community-based economics
• Post-patriarchal values (later translated to ecofeminism and Ethics of care)
• Respect for diversity
• Global responsibility
• Future focus

The six guiding principles

In 2001, the Global Greens were organized as an international green movement. The Global Greens Charter identified six guiding principles:

• Ecological wisdom
• Social justice
• Participatory democracy
• Nonviolence
• Sustainability
• Respect for diversity

Ecology

Economics

Green economics focuses on the importance of the health of the biosphere to human well-being. Consequently, most Greens distrust conventional capitalism, as it tends to emphasize economic growth while ignoring ecological health; the "full cost" of economic growth often includes damage to the biosphere, which is unacceptable according to green politics. Green economics considers such growth to be "uneconomic growth"— material increase that nonetheless lowers the overall quality of life. Green economics inherently takes a longer-term perspective than conventional economics, because such a loss in quality of life is often delayed. According to green economics, the present generation should not borrow from future generations, but rather attempt to achieve what Tim Jackson calls "prosperity without growth".

Susan George (political scientist), theorist of social justice and international development.

Some Greens refer to productivism, consumerism and scientism as "grey", as contrasted with "green", economic views. "Grey" approaches focus on behavioral changes.

Therefore, adherents to green politics advocate economic policies designed to safeguard the environment. Greens want governments to stop subsidizing companies that waste resources or pollute the natural world, subsidies that Greens refer to as "dirty subsidies". Some currents of green politics place automobile and agribusiness subsidies in this category, as they may harm human health. On the contrary, Greens look to a green tax shift that are seen to encourage both producers and consumers to make ecologically friendly choices.

Many aspects of green economics could be considered anti-globalist. According to many left-wing greens, economic globalization is considered a threat to well-being, which will replace natural environments and local cultures with a single trade economy, termed the global economic monoculture. This is not a universal policy of greens, as green liberals and green conservatives support a regulated free market economy with additional measures to advance sustainable development.

Since green economics emphasizes biospheric health and biodiversity, an issue outside the traditional left-right spectrum, different currents within green politics incorporate ideas from socialism and capitalism. Greens on the Left are often identified as Eco-socialists, who merge ecology and environmentalism with socialism and Marxism and blame the capitalist system for environmental degradation, social injustice, inequality and conflict. Eco-capitalists, on the other hand, believe that the free market system, with some modification, is capable of addressing ecological problems. This belief is documented in the business experiences of eco-capitalists in the book, The Gort Cloud that describes the gort cloud as the green community that supports eco-friendly businesses.

• 

  Tim Jackson, author of Prosperity Without Growth

• 

  François Bausch, member of ATTAC, theorist of the Tobin Tax

• 

  Paul Mason, theorist of post-capitalism and Universal basic income

• 

  Serge Latouche, theorist of degrowth

Participatory democracy

Saskia Sassen, theorist of international Human migration and urban sociology.

Since the beginning, green politics has emphasized local, grassroots-level political activity and decision-making. According to its adherents, it is crucial that citizens play a direct role in the decisions that influence their lives and their environment. Therefore, green politics seeks to increase the role of deliberative democracy, based on direct citizen involvement and consensus decision making, wherever it is feasible.

Green politics also encourages political action on the individual level, such as ethical consumerism, or buying things that are made according to environmentally ethical standards. Indeed, many green parties emphasize individual and grassroots action at the local and regional levels over electoral politics. Historically, green parties have grown at the local level, gradually gaining influence and spreading to regional or provincial politics, only entering the national arena when there is a strong network of local support.

In addition, many greens believe that governments should not levy taxes against strictly local production and trade. Some Greens advocate new ways of organizing authority to increase local control, including urban secession, bioregional democracy, and co-operative/local stakeholder ownership.

• 

  Michael Albert, theorist of participatory economics (participism)

• 

  Murray Bookchin developed the theory of social ecology and post-scarcity economy

• 

  César Rendueles, theorist of Common good (economics) and open content and net neutrality

• 

  Antonio Negri, theorist of Post-fordism and immaterial labour

Other issues

Anti-Nuclear Power Plant Rally on 19 September 2011 at Meiji Shrine complex in Tokyo in which sixty thousand people marched chanting "Sayonara nuclear power" and waving banners to call on Japan's government to abandon nuclear power following the Fukushima disaster

Although Greens in the United States "call for an end to the 'War on Drugs'" and "for the decriminalization of victimless crimes", they also call for developing "a firm approach to law enforcement that directly addresses violent crime, including trafficking in hard drugs".

In Europe, green parties tend to support the creation of a democratic federal Europe.

In the spirit of nonviolence, green politics oppose the war on terrorism and the curtailment of civil rights, focusing instead on nurturing deliberative democracy in war-torn regions and the construction of a civil society with an increased role for women.

In keeping with their commitment to the preservation of diversity, greens are often committed to the maintenance and protection of indigenous communities, languages, and traditions. An example of this is the Irish Green Party's commitment to the preservation of the Irish Language. Some of the green movement has focused on divesting in fossil fuels. Academics Stand Against Poverty states "it is paradoxical for universities to remain invested in fossil fuel companies". Thomas Pogge says that the fossil fuel divestment movement can increase political pressure at events like the international climate change conference (COP). Alex Epstein of Forbes notes that it is hypocritical to ask for divestment without a boycott and that a boycott would be more effective. Some institutions that are leading by example in the academic area are Stanford University, Syracuse University, Sterling College and over 20 more. A number of cities, counties and religious institutions have also joined the movement to divest.

Green politics mostly opposes nuclear fission power and the buildup of persistent organic pollutants, supporting adherence to the precautionary principle, by which technologies are rejected unless they can be proven to not cause significant harm to the health of living things or the biosphere.

Green platforms generally favor tariffs on fossil fuels, restricting genetically modified organisms, and protections for ecoregions or communities.

The Green Party supports phasing out of nuclear power, coal, and incineration of waste. However, the Green Party in Finland has come out against its previous anti-nuclear stance and has stated that addressing global warming in the next 20 years is impossible without expanding nuclear power. These officials have proposed using nuclear-generated heat to heat buildings by replacing the use of coal and biomass to reach zero-emission outputs by 2040.

• 

  Naomi Klein has written about capitalism and climate

• 

  Martha Nussbaum, Professor of Law and Ethics at the University of Chicago, is a proponent of the capabilities approach to animal rights

• 

  Anna Grodzka, Polish green LGBTI advocate

Organization

Local movements

Green ideology emphasizes participatory democracy and the principle of "thinking globally, acting locally." As such, the ideal Green Party is thought to grow from the bottom up, from neighborhood to municipal to (eco-)regional to national levels. The goal is to rule by a consensus decision making process.

Strong local coalitions are considered a prerequisite to higher-level electoral breakthroughs. Historically, the growth of Green parties has been sparked by a single issue where Greens can appeal to ordinary citizens' concerns. In Germany, for example, the Greens' early opposition to nuclear power won them their first successes in the federal elections.

Global organization

Ashok Khosla was president of the International Union for Conservation of Nature and also worked for the United Nations Environment Programme

There is a growing level of global cooperation between Green parties. Global gatherings of Green Parties now happen. The first Planetary Meeting of Greens was held 30–31 May 1992, in Rio de Janeiro, immediately preceding the United Nations Conference on Environment and Development held there. More than 200 Greens from 28 nations attended. The first formal Global Greens Gathering took place in Canberra, in 2001, with more than 800 Greens from 72 countries in attendance. The second Global Green Congress was held in São Paulo, Brazil, in May 2008, when 75 parties were represented.

The sunflower is recognized internationally as a symbol of green politics

Global Green networking dates back to 1990. Following the Planetary Meeting of Greens in Rio de Janeiro, a Global Green Steering Committee was created, consisting of two seats for each continent. In 1993 this Global Steering Committee met in Mexico City and authorized the creation of a Global Green Network including a Global Green Calendar, Global Green Bulletin, and Global Green Directory. The Directory was issued in several editions in the next years. In 1996, 69 Green Parties from around the world signed a common declaration opposing French nuclear testing in the South Pacific, the first statement of global greens on a current issue. A second statement was issued in December 1997, concerning the Kyoto climate change treaty.

At the 2001 Canberra Global Gathering delegates for Green Parties from 72 countries decided upon a Global Greens Charter which proposes six key principles. Over time, each Green Party can discuss this and organize itself to approve it, some by using it in the local press, some by translating it for their web site, some by incorporating it into their manifesto, some by incorporating it into their constitution. This process is taking place gradually, with online dialogue enabling parties to say where they are up to with this process.

Federation of Young European Greens demonstration in Copenhagen during the Climate Summit 2009

The Gatherings also agree on organizational matters. The first Gathering voted unanimously to set up the Global Green Network (GGN). The GGN is composed of three representatives from each Green Party. A companion organization was set up by the same resolution: Global Green Coordination (GGC). This is composed of three representatives from each Federation (Africa, Europe, The Americas, Asia/Pacific, see below). Discussion of the planned organization took place in several Green Parties prior to the Canberra meeting. The GGC communicates chiefly by email. Any agreement by it has to be by unanimity of its members. It may identify possible global campaigns to propose to Green Parties worldwide. The GGC may endorse statements by individual Green Parties. For example, it endorsed a statement by the US Green Party on the Israel-Palestine conflict.

Thirdly, Global Green Gatherings are an opportunity for informal networking, from which joint campaigning may arise. For example, a campaign to protect the New Caledonian coral reef, by getting it nominated for World Heritage Status: a joint campaign by the New Caledonia Green Party, New Caledonian indigenous leaders, the French Green Party, and the Australian Greens. Another example concerns Ingrid Betancourt, the leader of the Green Party in Colombia, the Green Oxygen Party (Partido Verde Oxigeno). Ingrid Betancourt and the party's Campaign Manager, Claire Rojas, were kidnapped by a hard-line faction of FARC on 7 March 2002, while travelling in FARC-controlled territory. Betancourt had spoken at the Canberra Gathering, making many friends. As a result, Green Parties all over the world have organized, pressing their governments to bring pressure to bear. For example, Green Parties in African countries, Austria, Canada, Brazil, Peru, Mexico, France, Scotland, Sweden and other countries have launched campaigns calling for Betancourt's release. Bob Brown, the leader of the Australian Greens, went to Colombia, as did an envoy from the European Federation, Alain Lipietz, who issued a report. The four Federations of Green Parties issued a message to FARC. Ingrid Betancourt was rescued by the Colombian military in Operation Jaque in 2008.

Global Green meetings

Play media

Vandana Shiva in Cologne, Germany, 2007

Separately from the Global Green Gatherings, Global Green Meetings take place. For instance, one took place on the fringe of the World Summit on Sustainable Development in Johannesburg. Green Parties attended from Australia, Taiwan, Korea, South Africa, Mauritius, Uganda, Cameroon, Republic of Cyprus, Italy, France, Belgium, Germany, Finland, Sweden, Norway, the US, Mexico and Chile.

The Global Green Meeting discussed the situation of Green Parties on the African continent; heard a report from Mike Feinstein, former Mayor of Santa Monica, about setting up a web site of the GGN; discussed procedures for the better working of the GGC; and decided two topics on which the Global Greens could issue statements in the near future: Iraq and the 2003 WTO meeting in Cancun.

Green federations

Bob Brown at a climate change rally in Melbourne, 5 July 2008

Affiliated members in Asia, Pacific and Oceania form the Asia-Pacific Green Network. The member parties of the Global Greens are organised into four continental federations:

• Federation of Green Parties of Africa
• Federation of the Green Parties of the Americas / Federación de los Partidos Verdes de las Américas
• Asia-Pacific Green Network
• European Green Party

The European Federation of Green Parties formed itself as the European Green Party on 22 February 2004, in the run-up to European Parliament elections in June 2004, a further step in trans-national integration.

Green Political Parties

Green movements are calling for social change to reduce the misuse of natural resources. These include grassroots non-governmental organizations like Greenpeace and green parties:

• Australian Greens
• Austrian Green Party
• Green Party of Armenia
• Green Party of England and Wales
• Scottish Green Party
• Green Party of Aotearoa New Zealand
• Greens of Andorra
• Belarusian Green Party
• Groen, Ecolo
• GroenLinks
• LMP – Hungary's Green Party
• Alliance 90/The Greens
• Ecologist Greens
• Europe Ecology – The Greens (France)
• Red–Green Alliance (Denmark)
• Socialist People's Party (Denmark)
• Green Party (Israel)
• Left-Green Movement
• Federation of the Greens
• Latvian Green Party
• Democratic Renewal of Macedonia
• India Greens Party
• Green Party of the United States
• Green Party (Sweden)
• Green Party (Norway)
• Green Party (Ireland)
• Green Party (Brazil)
• Green Party of Canada

Currents

Ecofeminist Wangari Maathai

Green politics is usually said to include the green anarchism, eco-anarchism, green libertarianism, green liberalism, anti-nuclear movements, and peace movements, although these often claim not to be aligned with any party. Some claim it also includes feminism, pacifism and the animal rights movements. Some Greens support policy measures to empower women, especially mothers, great ape personhood; to oppose war, to de-escalate conflicts, and to stop proliferating technologies useful in conflict or likely to lead to conflict.

Some Greens on the Left adhere to eco-socialism, an ideology that combines ecology, environmentalism, socialism, and Marxism to criticize the capitalist system as the cause of ecological crises, social exclusion, inequality, and conflict. Green parties are not solely eco-socialist, but some Green parties around the world have or have had a significant eco-socialist membership.

Despite this stereotype, some centrist Greens may subscribe to a more classical liberal Georgist or geolibertarian philosophy emphasizing individual property rights and free-market environmentalism – and shifting taxes away from value created by labor or service and charging instead for human consumption of the wealth created by the natural world.

Greens may view the processes by which living beings compete for mates, homes, and food, ecology, and the cognitive and political sciences very differently. These differences tend to drive debate on ethics, formation of policy, and the public resolution of these differences in leadership races. There is no single "Green Ethic".