211
(2001). They recognise the potentially beneficial
effects of the expansion of global capitalism and
global connectivity on humanity but consider the
reformation of international economic institutes
necessary urging for higher degree of social justice (distribution duly according to them) and
procedures based on social participation in the
control of new technologies and they accept and
support global jurisdiction and media.
Anti-globalists are the minority opposing the
above group as they would like to return to
nation-state world, opposing open borders and
global jurisdiction in order to preserve national
sovereignty.
Alternativists neither oppose nor support the
process of globalisation, but would like to stay
away from it to live their life independent of governments, international organisations and transnational companies. They want their own lifestyle
refusing machine and chemicals-based agriculture and gene modified food.
According to some social scientists, the efforts
of the civil community to limit the role of state in
the society, reduce the power of the state and take
over a number of functions from the state are successful. (The authors of this book note, however,
that the success of these efforts is different from
country to country.) In the lack of a global state
NGOs can do a lot to reduce the unwanted effects
of economic globalisation. Humanitarian NGOs
provide a security net for the victims of economic
liberalisation and privatisation. Other NGOs help
adhering to the law and complying with human
rights. It has to be noted, however, that despite
their intentions in many countries their activity
has brought moderate success (especially in autocratic countries) but still their work is regarded
useful. Certain authors describe the sustainable
people-centred development of NGOs and the
processes via which this can be achieved (Fowler
1997).
It seems like a part of the global civil society
is suitable for facilitating the sustainable development of the human society but numerous
opposing forces hinder this. One of these forces
is religion that plays a decisive role in the life of
the vast majority of people. According to
An-Na’im (2002) many interpretations of religion are simply incompatible with the interest
and aims of the global civil society. Still
An-Na’im (2002) believes that cooperation and
interactions based on mutual dependency should
be established between them. The recommendations of An-Na’im (2002) are summarised in the
following.
• Discussion between the various units of the
global civil society and discussion within religious communities on the normative definition of solidarity and cooperation are both
necessary.
• To achieve agreement on the principles of
cooperation is important for secular ideological, philosophical and religious units as well.
• The above presume mutual respect, appreciation of cultural differences and the possibility
of peaceful coexistence and the admittance of
the necessity of consensuses and not forcing
our own views onto others.
• Religion could be a potential contribution to
the aims of the global civil society as it may
help mobilising believers against the global
challenges of capitalism and consumption.
(One of these is the encyclical letter of Pope
Francis in 2015 called “Laudato si” for protecting the lower creation, the natural
environment.)
• According to An-Na’im, evaluation of the
global civil society from a western perspective
has to be doubted as this undermines the real
globality of the civil society that cannot be
based on making a regionally specific formation (the “western world”) universal.
• A truly global civil society can only be formed
on the basis of real social relations found all
over the world taking the specifics of nations,
regions, cultures and religions into account.
The authors of the present book understand
the concept of An-Na’im stating that real global
civil society cannot be based on “making a
regionally specific formation (considering developed western societies) universal”. Yet, sustainable development is in the interest of the whole
humanity therefore the criteria of sustainable
development should be accepted worldwide and
5.3 Global Civil Society
(2001). They recognise the potentially beneficial
effects of the expansion of global capitalism and
global connectivity on humanity but consider the
reformation of international economic institutes
necessary urging for higher degree of social justice (distribution duly according to them) and
procedures based on social participation in the
control of new technologies and they accept and
support global jurisdiction and media.
Anti-globalists are the minority opposing the
above group as they would like to return to
nation-state world, opposing open borders and
global jurisdiction in order to preserve national
sovereignty.
Alternativists neither oppose nor support the
process of globalisation, but would like to stay
away from it to live their life independent of governments, international organisations and transnational companies. They want their own lifestyle
refusing machine and chemicals-based agriculture and gene modified food.
According to some social scientists, the efforts
of the civil community to limit the role of state in
the society, reduce the power of the state and take
over a number of functions from the state are successful. (The authors of this book note, however,
that the success of these efforts is different from
country to country.) In the lack of a global state
NGOs can do a lot to reduce the unwanted effects
of economic globalisation. Humanitarian NGOs
provide a security net for the victims of economic
liberalisation and privatisation. Other NGOs help
adhering to the law and complying with human
rights. It has to be noted, however, that despite
their intentions in many countries their activity
has brought moderate success (especially in autocratic countries) but still their work is regarded
useful. Certain authors describe the sustainable
people-centred development of NGOs and the
processes via which this can be achieved (Fowler
1997).
It seems like a part of the global civil society
is suitable for facilitating the sustainable development of the human society but numerous
opposing forces hinder this. One of these forces
is religion that plays a decisive role in the life of
the vast majority of people. According to
An-Na’im (2002) many interpretations of religion are simply incompatible with the interest
and aims of the global civil society. Still
An-Na’im (2002) believes that cooperation and
interactions based on mutual dependency should
be established between them. The recommendations of An-Na’im (2002) are summarised in the
following.
• Discussion between the various units of the
global civil society and discussion within religious communities on the normative definition of solidarity and cooperation are both
necessary.
• To achieve agreement on the principles of
cooperation is important for secular ideological, philosophical and religious units as well.
• The above presume mutual respect, appreciation of cultural differences and the possibility
of peaceful coexistence and the admittance of
the necessity of consensuses and not forcing
our own views onto others.
• Religion could be a potential contribution to
the aims of the global civil society as it may
help mobilising believers against the global
challenges of capitalism and consumption.
(One of these is the encyclical letter of Pope
Francis in 2015 called “Laudato si” for protecting the lower creation, the natural
environment.)
• According to An-Na’im, evaluation of the
global civil society from a western perspective
has to be doubted as this undermines the real
globality of the civil society that cannot be
based on making a regionally specific formation (the “western world”) universal.
• A truly global civil society can only be formed
on the basis of real social relations found all
over the world taking the specifics of nations,
regions, cultures and religions into account.
The authors of the present book understand
the concept of An-Na’im stating that real global
civil society cannot be based on “making a
regionally specific formation (considering developed western societies) universal”. Yet, sustainable development is in the interest of the whole
humanity therefore the criteria of sustainable
development should be accepted worldwide and
5.3 Global Civil Society