In the contemporary world,
the relations between people of the world are becoming more cordial as
territorial borders are becoming less important in a globalizing world. Also,
the people around the world increasingly share some common universal values such
as the importance of genuine democracy, economic justice, human rights, rule of
law and freedom in a much more challenging way compared to the past. However,
despite the existence of such hopeful developments, our present and early
twenty-first century is not genuinely democratic. Our world as a whole still
constitutes immature and disorderly global system of neoliberal politics,
neoliberal capitalism, sovereign self-centric nation-states, and other forms of
social and moral schism is rapidly surging forward, like an immense and stormy
ocean, heading toward planetary disaster. We are facing the dead-end. Either we
create a truly global democratic renaissance for the twenty-first century by
founding a holistic global civilization or we undergo an utter loss – and the
immense promise of our common human project may be lost forever on our failed
spaceship earth. The choice remains ours still and we must summon the moral
courage, genuine political and collective will for immediate action to set up an
integrated global legal system and a holistic earthly civil society. [1]
During the weekend of May 5th
and 6th 2012, I attended an international symposium held in
Southeastern Anatolian regional city of Gaziantep, in Turkey. It was organized
by the Yeni Ümit and Hira magazines and was attended by scholars/intellectuals
from 60 countries. Deputy Prime Minister Bekir Bozdağ and Religious Affairs
Directorate President Mehmet Görmez were also in attendance of the symposium,
entitled “Solutions to social problems from the Path of the Prophet Muhammad.”
There was a tremendous interest shown in the conference and the guests from all
nations seemed very impressed. The symposium was broadcast live on Turkish
Mehtap TV and it received coverage in Turkish and English language
newspapers/magazines. Thus, a large part of the world heard and read about an
alternative call about the prophetic path rising from Gaziantep. This was all
linked to a founded Hizmet global society that had its beginnings in Turkey in
1970s and the prophetic path has since been inspiringly followed by honorable
Fethullah Gülen himself and by millions inspired by him around the globe for
several decades by now.
What remains obvious is that
global problems of today – be they political, environmental, economic or related
to scarcity of resources for the poor and needy – the major underlying causes
still remain ignorance, poverty and lack of unity among nations of the world.
There is a desperate need for the establishment of a global cooperation in order
to get these problems resolved permanently. The charity organizations,
non-governmental organizations and global social movements like Hizmet are
developing institutions worldwide with the aim of helping the needy in all parts
of the world, regardless of their national, ethnic or religious origin.
It can be argued further that
in today’s world, non-state global actors such as Hizmet will most certainly
continue to play an undisputed and major role in the amelioration of global
crises and help facilitate in the establishment of global order, peace and
stability. The United Nations that is in no sense “united,” is weak and of no
help. The sovereign nation-states and even superpowers have been of no real help
to this day. Multinational Corporations (MNCs), world bank, IMF and WTO all
being primarily economic self-interest groups have been of no help either.
The Gulen movement is the
most dedicated, reputable and widespread global social movement and despite
having its roots in Turkey, the movement ( also called as the ‘Hizmet Movement’[2]
– or Service for humanity) has been tremendously successful to have a global
outreach thanks to the education activities it has been engaged in for several
decades . The Gulen movement and millions of its supporters and volunteers
follow and treasure Fethullah Gulen’s [3] principles and values.
Fethullah Gulen [4] is a mainstream inspirational Turkish Muslim
philosopher, scholar, author, thinker, poet, opinion leader , education and
peace activist who supports interfaith and intercultural dialogue globally
[5].He also supports science, true democracy and spirituality while
opposing violence or turning religion into a politics.[6]
The Gulen’s [7] is a
faith-based movement that embraces all nations, religions, races, colors, etc.
The reason why this is so is that this movement has been already engaged for
decades in education activities all over the world from Europe, USA, Australia,
Russia, Africa to Asia and it inevitably has gotten an all-embracing global
character already. Some other features of the Hizmet movement can be summarized
further as follows:
First and foremost, Hizmet is
a voluntary movement without neatly defined borders, a hierarchy, central
headquarters or membership. It is based on hearts, minds, volunteer work and
donations by dedicated and a large numbers of businessmen. The Hizmet movement,
of course has institutions, schools, charities and media outlets that are
affiliated with the movement, and they employ professional staff, who are
salaried. But they can only represent their own institutions if they are in
managerial positions. Writers, columnists, journalists and academics working in
these institutions are not engaged in social, intellectual and political life on
behalf of the movement. They only represent themselves. Sometimes they may agree
on certain issues so that one can deduce the stand of the movement, but this is
not definitive or binding for the movement as a whole. [8]
Secondly, the education
activities of the movement have been betting stronger and stronger every year.
Olympiads are organized every year and the number of the participants has been
rapidly growing. [9] It is so obvious that the Hizmet movement treasures
education the most. According to the philosophy of the movement, education is
the key to the solution of our main problems which are ignorance, disunity, and
poverty around the world. The educational activities of the movement can be
described as follows:
Increasing number of Gulen schools are now spread worldwide already in 140
countries, and of those the majority initially were founded in Central Asia
and caucuses ,where there were also half a dozen Gulen sponsored universities
and numerous other educational, welfare, and economic institutions and
activities. Indeed, the movement’s focus to begin with was on communities,
including those of the Russian Federation such as Central Asian Republics, the
Caucus Mountain territories of Dagestan, Bulkaria, Adagia, Karachay-Cherkessia,
Tatarstan, and Bashkortostan in the Ural Mountains, other former Soviet states
with Turkic or formerly Ottoman Muslim minorities such as Ukraine, Georgia,
Moldova, and the Balkans. One can readily see why the movement initially
targeted Turkic Central Asia and north and south caucuses for the main thrust of
its activities. After all, many in Turkey’s political realm also made a similar
assessment of Turkish prospects in these regions in the immediate aftermath of
the Soviet Union’s collapse. Many of them shared a language and ethnic roots
with Turkey, and a “folk Islam” that, as in Turkey, incorporated more commonly
Sufi Islamic thought and had absorbed some pre-Islamic traditions and beliefs.
Furthermore, the Soviet era had left behind a legacy of secular education and a
commitment to science and modernity that broadly corresponded with the Gulen
movement’s positive aspirations. [10] It can be now said that the Gulen
movement contributes to global peace through building interfaith tolerance and
dialogue [11] on the basis of education, such contributions are supposed
to go ahead in a much more vibrant way in the coming years.
Comparing Gulen’s notion of
dialogue with ancient Greek thought, particularly, as articulated by Plato; we
do find that Gülen’s concept of dialogue not only fits well within the Greek
philosophical tradition but also goes beyond Plato’s notion when Gulen conjoins
the notions of tolerance and dialogue. Gulen’s notion of dialogue was also
examined further in the light of recent works in speech act theory and Jürgen
Habermas’ theory of communicative rationality. Once again, It revealed many
elements in common, particularly, in the conditions that both Gülen and Habermas
lay down in order for the dialogues truly to take place. It has been further
emphasized that Gülen has linked tolerance, love and dialogue in a new way that
provides a more important and creative message within a global context offering
a better alternative to conflict and war. [12]
Gulen’s view not unlike
Habermas’s idea of communicative rationality included an argument called
universal pragmatism that human beings are equipped with the communicative
competence that brings about mutual understanding. Habermas like Gulen, as a
firm believer in dialogue, is also an optimist who criticized any schools of
thought for excessive pessimism. In Fethullah Gülen’s thought and practice, a
similar belief in mutual understanding, dialogue and optimism prevails in
contrast to the Islamists’ pessimism in general. Gülen’s optimism and belief in
dialogue, tolerance, coupled with his intellectual and self-confidence makes it
easier for him to communicate and interact with anyone.
Gülen
holds an inclusive, Universalist and transcendent Islamic conception. Gülen’s
idea of peace is based on the integrity of the individual regardless of ethnic
or religious background and approach to peace building; therefore, Gulen’s is
one of “bottom-up” social change and transformation of human society globally.
In Gülen’s worldview as mentioned already, there are three major enemies of not
only Muslims, but also humanity as a whole: ignorance, poverty and disunity. His
pluralistic, inclusivist and peace building ideas have enabled the Gülen
Movement to successfully turn its moral, spiritual, intellectual, and financial
and human resources into effective social capital and utilize this social
capital in establishing educational institutions from primary school to
university level in more than 140 countries. The movement’s stance toward
pluralism, diversity, tolerance, nonviolence, acceptance, civil society, passive
secularism and democracy shows that the movement generates a bridging social
capital, extremely helpful for peace building and establishing sustainable peace
globally.
The achievement of peace
through tolerance and dialogue can create a global body politics separate from
social movement and under the political authority of the people of the world who
will be able to prohibit wars, disarm the nation-states of all weapons, protect
human rights worldwide, moderate economics for the common good of all, protect
the environment, convert the world to sustainable production and consumption,
and share the resources of our planet justly for all people and for the coming
generations.
A holistic global
civilization can only be founded through the institutions of global social
movements like Hizmet. It will be necessary to establish genuine
democratic global governance with a global parliament and a constitution. The
founding of global civilization can be the best and the only step forward in
human maturity. There can be no genuine holism, and no lasting peace, without
the creation of a global body-politics. Our higher human potential will
be actualized significantly in such a reawakening – not only the understanding
of holism (tawhidic worldview) itself but also in the understanding that
holism (tawhid) for human beings requires the just rule of law for all of
humanity. Our holistic freedom, equality, and our global society as human beings
inheriting the beauty and marvel of life on this earth must be embodied in our
social, economic, and political institutions. [13a]
The precarious situation of
our world today is clearly in front of us. The capitalist system, within which
human values, with the fair distribution of wealth and mercy has been off track,
and in chaos for decades. The greed of top managers of corporations in every
nation and including multinational corporations (MNCs), which stems from their
addiction for greed- earning more and more money, is causing countries -- even
the ones which were supposed to be immune -- to go bankrupt. Ongoing
economic crises are threatening the entire world through successive chain
reactions. Humanity globally can’t remain a silent witness to the tyranny of
those who consider themselves to be the absolutely powerful and who don’t expect
there ever to be a day of reckoning for them. The extremes that spill
over into the awareness of global masses of people from art, literature,
philosophy, morality, spiritual practices, religion, critical thought, and
everyday living firmly establish the insight that things do not have to be the
way they are today and have been in the past. There are reasons behind the way
things are that can be modified, changed, and transformed. Our human situation
is informed by real and objective possibilities that are gradually being
actualized. It is this insight that animated the thinking of Fethullah Gülen
that offers humanity the practical possibility of a new age. The success
of global civilization of love, tolerance, dialogue and empathy lives at the
very heart of our common human potential. It requires the founding of
Hizmet like social and global movements to bring about transformation of global
civic society and rebirth of a global civilization.
Our humanity has arrived at
the limits of our rebellious adolescent condition of individual and collective
immaturity as well as the limits of our outdated and dysfunctional institutions
– global capitalism and the system of sovereign nation-states, along with the
racism, bigotry, ethnocentrism, and technocracy that intertwine with the global
institutions. A major change in the way we live is certainly beginning to show
itself. It is evident from the numerous signs of our times, not the least of
which is the outdated principles by which we have been living. We have seen at
length how these principles have been operating throughout our world for decades
– in the massive exploitation of masses of people, in the on-going destruction
of our global society and our planetary ecosystem, in unremitting violence and
wars everywhere on the planet. [13-b] Longing for an economic system that
is sensitive to our humanitarian values is against the law of the monopoly
instrument.
The non-healing wounds caused
by the disasters that resulted from the selfish approaches of the West,
prioritized materialism and greed, have snubbed human and humanitarian values
and accordingly have used imperialism to deliver civilization to the exploited
lands for several centuries. Neither have the wounds caused from World War I nor
World War II healed yet. And threats like racism,
terrorism and Islamophobia, which have been led by some politicians, especially
from Europe and the West, are on rise again. The search for a reconciliation of
civilizations under the alternative umbrella away from divided United Nations
and under the global social movements like Hizmet global society will not be
futile. [13-c]
At this juncture, we need,
and are most likely living in the midst of, a renaissance, a rebirth. Such major
changes in human thought and attitudes have happened a few times in history, not
the least of which was the Renaissance that gave birth to the modern world
during the fifteenth and sixteenth centuries. Just as new “modern” political and
economic institutions emerged during the Renaissance to replace older feudal
institutions so new political and economic institutions need to emerge in the
twenty-first century. However, the stakes are much higher today than ever before
because our actions henceforth will determine forever either the
flourishing or destruction of human beings and our planetary ecology. [13-d]
The Prophet’s path and Hizmet
global civic movement and practice offer alternative solutions to many and very
difficult problems of all of humanity that is in search of solutions. Because
this path offers a balanced approach with regards to this world and hereafter,
sobriety and the compassion that is the core of humanity. According to Muslim
belief, human being is meant to be an esteemed being and vicegerent on earth.
Anything, any regime or any system that strips humankind of its basic and
universal values is not humanitarian. It may promise to bring peace, but it
can’t bring peace. It may promise to provide justice, but it can’t provide
justice. There was a communist system and there is a still capitalist system;
one had collapsed easily in spite of all kinds of impositions, oppressions and
even massacres. And the other that is radical capitalism is collapsing and
falling apart in front of our very eyes, just like a rotten and old tree.
[13-e]
There are many ideas being
kicked around in the world for its betterment, but Hizmet- the social global
movement is equipped with not only an idea or a thought but also a practice in
place for over 4 decades and has already spread globally transforming global
civic society and our largely failed world order .The general public worldwide
is increasingly seeing, affirming and embracing the significance of Hizmet works
on behalf of a global change. This change goes beyond the grasping of an
abstract holism of wholes and parts discerned by the contemporary sciences to a
new concreteness, a new immediacy and action in which we discover the living
experience in which the mother earth is the place that touches us, the place
where we make our dwelling, and our ecology.
The Cosmic Triad of Heavens,
Earth, and Human Beings is equiprimordial (i.e., not being originated by the
other) and each has its own integrity and duties to perform and to maintain
balanced form of humanism , the phenomenon of nature, and the habitat. The
Systems that handle man from only one aspect or dimension can’t resolve the
problems of humans. A human is a whole, with its heart and mind. The
Prophet’s path as Hizmet considers and practices this wholeness (tawhid) is just
like the message the honorable Fethullah Gülen sent to the symposium: in
Gaziantep Turkey, “The Prophet’s Way is the way in which all mental, logical,
intellectual, rational, spiritual, natural and humanitarian needs of the human
are considered and none of them are ignored.”
Today the burden is on the
shoulders of the followers of the Prophet’s path….like Hizmet global movement.
We know that each human being is the child of the era in which he or she lives.
The mentality and universal humanitarian values of the era in which we are
living should be taken into account. Today, individual liberty has become
prominent once more, and oppressive governments are to be replaced by true
democratic governments that give even more importance to individual rights and
liberty. Today we are living in a world where nobody is unquestionable and where
the supremacy of law has to be the main criteria. And the motto of this world is
certainly sharing and caring. [13-f]
Democracy must no longer
function superficially for people who end up accepting as “realistic” profoundly
undemocratic structures and processes. To live from our rootedness in true faith
on the Earth, in its beauty, its smells, the way it feels, the breath of fresh
air, the immense sky with its multiplicity of ecstatic colors and moods, is to
begin to discern our democratic equality in which we all inherit this magical
planet at the same level. The Earth belongs to all of us, and we must create the
common, sustainable political, social and economic structures that embody this
equiprimordial fact. [13-g]
To achieve holistic freedom
in our lives not only liberates us from hate, fear, compulsions, and idolatries,
it links us with others in communities of positive freedom and hopeful vision.
To live from the Equiprimordial and fundamental truth of our common joy living
in touch with mother Earth invokes a great responsibility toward all other
people and the nature. We experience the moral imperative to transform our
planetary institutions from being divided to holism (tawhid), from violence to
nonviolence, from competitive destructiveness to a holistic and globally
constructive society. Such a society can only be founded if we unite under a
common constitution and global laws. [13-h]
Errol E. Harris’ recent book
certainly conveys this possibility: 21st Century Democratic
Renaissance. [14] The title of the book also captures precisely what
will save us from a complete disaster for human civilization. As we can see,
the renaissance of the twenty-first century, according to Harris, must also
include democratic world governance: In the world today the only
form of democracy that could aspire to the ideals of the traditional
philosophical conception would have to be global democracy, one that
will legislate and implement global measures to deal with global
problems (as sovereign nation-states have failed to do so) and could maintain
the Rule of Law worldwide (which the exercise of sovereign rights by
independent nations prevents). Also, the only effective democracy would
eventually have to take the form of global Governance, and that can
certainly be truly democratic only if it is through federalism that will
assure the right of member states to autonomy with respect to their own
internal affairs, while it consigns to the Federal administration control
over issues, the interests that are common to all its peoples, and those that
the several member states cannot regulate within their own jurisdiction. [15]
Both Islamic and the rest of
the world -- in short, all of humanity -- needs a rebirth. We need a global
civilization that is based on love, mercy, dialogue, tolerance, dealing with
evil, respecting everybody’s position, justice and fairness. Humanity will
rediscover its core in this global society. This is one in which money and
interests are not everything. This is the movement of competing with each other
in good civil works and avoiding evil. The Civilized human beings live under the
rule of democratically legislated, enforceable laws. The success of this global
civilization will mean bringing this simple fact of civilized living on planet
Earth. There are no good or evil nations (as there may be some leaders of
nations who may do evil things); there is simply a system of relatively
autonomous nation-states that
the rule of law in the world. The horror we see all around us is by and large a
direct consequence of this system, in tandem with an economic system that must,
like a cancer, grow or die, and so necessarily eats up the biosphere of our
planet in its quest for endless increase in private profit for the elites.
Acting now can save our planet from self-destruction. It only really requires
that we fully grasp the basic principle that civilized human beings
live under the rule of democratically legislated, enforceable laws.
We have seen that all of this
remains empty rhetoric unless embodied in concrete institutions and democratic
procedures that effectively translate our human potential into democratic global
law that applies equally to all. Without a concrete integration under a
Constitution for the global Federation, the oppressors and exploiters will
say “Oh yes, we very much agree with these ideals that we are all working toward
the future.” The claim to hold ideals that we are working toward the future
reflects an inauthentic and dishonest response to our human situation when those
ideals could and should be effectively institutionalized sooner than later
within a concrete world democracy.
The Renaissance of the
Twenty-first Century, the triumph of global civilization, must necessarily
include non-military, civilian democratic global Federation. The renaissance
cannot be merely cultural. It cannot be an evolution in mere global “governance”
as some economists and political leaders have urged. It must include genuine
civil government, with the ability to enforce democratic laws over even
the heads of nation-states and transnational corporations. It must result in a
concrete democratic constitution – with a founding document that can both
enhance and lay the groundwork for continuing growth in global maturity and a
peaceful, prosperous, and free human existence on the Earth. Everything is ready
for us to take this next step toward a higher human civilization.
The next step must be a real,
and a genuine transformation of our fundamental assumptions and premises. It
cannot be the presence of change that attempts to deal with our global crises
from the same outdated set of assumptions. We have seen the disastrous
consequences of assumptions such as the divided system of sovereign
nation-states, the economics of monopoly capitalism, a United Nations that is no
longer “united,” the false notions of a “clash of civilizations,” and “End of
History” or the naïve assumption of the irreconcilability of the world’s
belief systems. We must transcend to genuine unity in diversity
institutionalized under a global Constitution, which is indeed the
foundational stone for a holistic universal civil society of freedom,
sustainability, and prosperity.
Global democracy and human
maturity go hand in hand. We have understood that political and economic
democracy must serve as both ends and means. Beyond a political
system, democracy must live as a moral ideal for human relationships, demanding
that economic and political liberty, equality, and civil society become the norm
in human relationships, that we begin relating to one another as persons,
not as things. Institutionalizing democracy will then constitutes the means
to mature, sustainable living in peace on Earth as well as the ultimate
goals to be sought through all our activities. Ends and means at last
achieve balance and harmony. The end or goal of democratic liberty, equality,
and community on Earth is also the means to that ideal.
All and sundry must think,
act, and live in terms of the concept and ideal of global democracy is to become
a catalyst for a rebirth for humanity that prepares a glorious future for our
children and grandchildren. We should no longer be living from the divisive ego
but from our inner common reality, actualizing our higher human potential for a
peaceful and just world civil society. Only this transformative action can lead
to the real success for a global civilization – uniting all peoples under the
equal protection of democratically legislated laws. We foresee before us the
very possibility of a new dawning for our humanity. This is our highest hope,
our most beautiful dream, our most rational conclusion, and our most fundamental
moral obligation.
The Prophet’s path being
practiced and demonstrated by Hizmet global movement is certainly one of the
best ways to minimize and eliminate ignorance through worldwide education, to
narrowing the gap between the rich and poor again through education and
charitable works. The wealth of the earth will have to be eventually shared most
fairly and all discriminations based on race, color, language and ways of living
will end through the works and ongoing efforts of Hizmet like movements.
Disunity among nation-states and peoples will eventually end through human
communicative competence, optimism, dialogue based on tolerance, love,
intellectual capacity and self-confidence to bring about mutual understanding
and peace on earth. This too is being done by Hizmet through interfaith and
multicultural dialogues around the globe. All this isn’t merely a dream or a
thought since action has been ongoing and continues. As beautifully stated by
Huseyin Gulerce,
“today the followers of the Prophet Muhammad’s path are giving this definite
hope to the masses of people around the globe and universal peace choirs are
certainly making a hit with humanitarian compositions. The Prophet’s path is the
harbinger of new springs world-wide.” [16]
Refrences & notes:
[1]
A tremendous contribution highly respected by me and many others and I have with
due appreciation utilized many important ideas and principles from it throughout
these pages of my writing: Glen T. Martin; Triumph of Civilization:
Democracy, Nonviolence,
and the Piloting of
Spaceship Earth: The Twenty-first
Century Triumph
of Civilization: Planetary
Maturity, Nonviolent Institutions, and a Holistic Earth Community.
Institute for Economic Democracy Press, Sun City, AZ, (Chapter 10 – Conclusion;
2009:1-16)
[2]
Go to http://twitter.com/#!/hizmetmovement, [Last
access, June 22, 2012].
[3]
About politics, Gulen advises Hizmet movement to
remain non-partisan and apolitical. Unlike some other Islamic groups, Gulen
argues that there is no such as thing as a puritan Islamic State, and that
therefore There can be no ultimate goal to work for its fulfillment. Instead,
Gulen argues that states and Governments should follow certain fundamental
principles as espoused by Islam, see Ozcan Keels, “Promoting Human Rights Values
in the Muslim World: the Case of the Gülen Movement”, Gulen Conference, House of
Lords, SOAS, LSE, October 2007, at http://gulenmovement.info/userfiles/file/Proceedings/Prcd%20-%20Keles,%20O.pdf,
[Last access, June 22, 2012].
[4]
An analysis of M. Fethullah Gulen and his
understanding of tolerance: Jane B. Schlubach, “Tolerance Is Love: Gülen,
Ghazali, and Rumi”, Rumi Forum, November 12, 2005, at http://www.rumiforum.org/gulen-movement/tolerance-is-love-guelen-ghazali-and-rumi.html
[Last access, June 22, 2012].
[5]
About interfaith dialogue and peace-building: Fr.
Thomas Michel, “The Contribution of Interfaith Dialogue to Peace Building”, at
http://www.thomasmichel.us/interfaith-dialogue.html.
[6]
An Official Fethullah Gulen Website, “Introducing
Fethullah Gülen”, at http://en.fgulen.com/aboutfethullah-gulen/introducing-fethullah-gulen,
June 22, 2012.
[7]
An overview of the movement, see Yuksel A.
Aslandogan, “The Gulen Movement”, Centre for Strategic and International
Studies, June 17, 2009, at http://csis.org/files/attachments/090617_overview_gulen_movement.pdf,
[Last access, June 22, 2012].
[8]
Ihsan Yilmaz, “Hizmet, forming a party and
capturing the state”, Today’s Zaman, February 15, 2012, at
http://www.todayszaman.com/columnist-271536-hizmet-forming-a-party-and-capturing-the-state.html,
[Last access, June 22, 2012].
[9]
Turkish Language Olympiads, Wikipedia, at http://en.wikipedia.org/wiki/Turkish_Language_Olympiads,
[Last access, 22, 2012].
[10] Bill Park, “The
Fethullah Gulen Movement”, the Middle East Review of International Affairs,
Vol.12, No.3, September, 2008, at http://www.worldsecuritynetwork.com/documents/Movement.pdf.
[11]
A contribution that is highly respected by
different groups too:
http://www.interfaithdialog.org/pressroom-
main 2menu-29/898-texas-senate-honors-mr-fethullah-gulen-and-the-gulen-movement,
June 22, 2012.
[12]
Darian C. De Bolt; dialogue (Greek foundations and the thought of fethullah,
[13-a]
A tremendous contribution highly respected by me and many others and I have with
due respect utilized many important ideas and principles from it throughout
these pages of my writing: Glen T. Martin; Triumph of Civilization:
Democracy, Nonviolence,
and the Piloting of
Spaceship Earth: The Twenty-first
Century Triumph
of Civilization: Planetary
Maturity, Nonviolent Institutions, and a Holistic Earth Community.
Institute for Economic Democracy Press, Sun City, AZ, (Chapter 10 – Conclusion;
2009:8-9)
[13-b]
Glen T. Martin; Triumph of Civilization:
Democracy, Nonviolence, and the Piloting of Spaceship Earth: The
Twenty-first Century Triumph of Civilization:
Planetary Maturity, Nonviolent Institutions, and a Holistic Earth Community.
Institute for Economic Democracy Press, Sun City, AZ, (Chapter 10 – Conclusion;
2009:2)
[13-c]
HÜSEYİN
GÜLERCE,
“Good news from Prophet’s Way.”
Today’s Zaman,
Tuesday
May 08, 2012.
[13-d]
Glen T. Martin;
Triumph of Civilization: Democracy, Nonviolence, and the Piloting of Spaceship
Earth: The Twenty-first Century Triumph of
Civilization: Planetary Maturity, Nonviolent Institutions, and a Holistic
Earth Community. Institute for Economic Democracy Press, Sun City, AZ,
(Chapter 10 – Conclusion; 2009:2)
[13-e]
HÜSEYİN GÜLERCE,
“Good news from Prophet’s Way.”
Today’s Zaman,
Tuesday
May 08, 2012.
[13-f]
Ibid
[13-g]
Glen T. Martin;
Triumph of Civilization: Democracy, Nonviolence, and the Piloting of Spaceship
Earth: The Twenty-first Century Triumph of
Civilization: Planetary Maturity, Nonviolent Institutions, and a Holistic
Earth Community. Institute for Economic Democracy Press, Sun City, AZ,
(Chapter 10 – Conclusion; 2009:3)
[13-h]
Ibid
[14]
Harris, E.E; Twenty-first Century Democratic Renaissance: From Plato to
Neoliberalism to Planarity Democracy. The Institute for Economic Democracy
Press, 2008
[15]
Harris, E.E;
Twenty-first Century Democratic Renaissance: From Plato to Neoliberalism to
Planetary Democracy. The Institute for Economic Democracy Press, (2008:135)
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HÜSEYİN
GÜLERCE,
“Good news from Prophet’s Way.”
Today’s Zaman,
Tuesday
May 08, 2012.