Man, Evolution and Ethics: Teilhard de Chardin, Religion and Evolutionary Reality

Abstract

considering history of human achievement, recent two- to three-hundred years of human development have specifically enriched sphere of human knowledge. For first time since existence of Homo sapiens, nature, environment, and man himself have all been subjected to a scrutinizing analysis. Modern science has brought about a detached objective study of world around us and has eliminated many mythical and unclear ideas about world and ourselves. Yet materialistic viewpoint merges with an almost spiritualistic thinking. There is a desire to preserve past forms of thought, to preserve old feelings, and a religious longing for a firm background to all our cosmic problems. It is a necessary part of human evolution that we modify old concepts and seek to conceive new frameworks which can help to build a philosophical background that will give our existence a humanized and friendly role. A personified god-father figure is popularly desired. This is because it does not seem reasonable that a cosmic creation as unique as man could have developed as a mere product of chance. Pierre Teilhard de Chardin wrote a much revered series of books in which he attempted to equate evolution with religion. As a Jesuit with an inclination for archaeological research, he touched on several fundamental facts. While his general argument was too vague and philosophical to deserve much analysis (see Monod's judgmentS), his desire to harmonize human values in accord with evolutionary reality was both remarkable and interesting. his book L'Energie Humaine2 (Vol. 6, p. 136), Teilhard de Chardin clearly formulates basic issues arising from our understanding of science. He states that humanity is not seeking another god of infinite power, but rather an understanding of its own This was very significant as it is formulated by a man who still sought to isolate skeleton of god-father-and-son concept from fleeting material world. While Teilhard de Chardin still used such unwords as mystic in his quest for a merger of drive behind evolution with L'amour de Dieu, he eventually arrived at a clear expression of what should be humanity's goal. In us as humans, he writes, the spirit is inherent in evolution and all our perfection, drive, interest, etc., should be found and directed in desire to push forward in our quest for a continued evolution. At a later point in L'Energie Humaine, de Chardin discusses methods by which mankind may effectively maintain genetic hygiene and biological development. He proposed to utilize all scientific methods available not only for control of sickness and counter-evolution (such as sterility and weakness in physical sense), but also to apply methods of selection, hormone action, hygiene, etc. to continue evolution and develop an even more superior human type. Contemporary human society is occupied with everything except its own composition and form, and he asks his readers: Is it without importance how future society is formed, what composition it will have? Are there ethnic groups who do not contribute to our progress or fulfill our needs and who will do nothing more than take up space on this earthly spaceship? Here de Chardin clearly asks fundamental question: What should be attitude of active part of humanity vis-a-vis stagnant populations of low ability and definitely low potential for progressiveness? The earth is, after all, a surface of fixed dimensions and is thus limited in population it can carry! We also read in de Chardin's mind that as a religious man he believes that evolutionary principles should be considered when formulating concept of human rights. If everything humanity has ever gained in struggle for an understanding and organization of nature may be lost due to genetic deterioration, what is purpose of love and tolerance without intelligent discrimination? …