New Man (utopian concept)

Last updated

The New Man is a utopian concept that involves the creation of a new ideal human being or citizen replacing un-ideal human beings or citizens. The meaning of a New Man has widely varied and various alternatives have been suggested by a variety of religions and political ideologies.

Contents

Philosophical and religious versions

Baháʼí New Race of Men

Baháʼí literature states that training children in the world-embracing teachings of Bahá’u’lláh will cause a "truly new race of men" to emerge (“khalq-i-jadíd”, also translated as a “new creation” by Shoghi Effendi [1] or as "spiritual rebirth"). [2] [3] The Bab in a letter, after expounding the purpose of his message, declares triumphantly “Wherefore are all part of a New Creation (khalq-i-jadíd) for We, we indeed originated that [new] creation…We did indeed initiate a new, eschatological creation.” [4] Abdu'l Baha describes how "after the coming of the spiritual springtime, all phenomena become imbued with the life of a new creation and are reformed in the process of a new genesis". It is prophesied that a time is approaching when a new race of men will have been raised up that is "incomparable in character", who will be tasked with "helping to rebuild the world with the aid and inspiration of the Bahá’í teachings" and who will "purge mankind" of its current "defilement" and corruption. [5] Abdu'l Baha explains that only the only remedy to the current societal trend towards self-centered materialism is the power of a "new creation" where "the hearts and souls be revived" by "the breaths of the holy spirit". [6] In the process of working towards the more just, unified society envisioned by Baha'u'llah, the Baha'i writings predict reactions of fear and dismay will emerge from some. [7] [8]

Baha'u'llah emphasises the selfless, altruistic nature of this new humanity that will come into being, writing that, "To be purged from defilement is to be cleansed of that which is injurious to man and detracteth from his high station—among which is to take undue pleasure in one’s own words and deeds, however worthy they may be. True peace and tranquillity will only be realized when every soul will have become the well-wisher of all mankind." [9] The Baháʼí writings also clarify that the initial response of fear will be short-lived, saying, "The fears and agitation which the revelation of this [God’s] law provokes in men's hearts should indeed be likened to the cries of the suckling babe weaned from his mother's milk, if ye be of them that perceive. Were men to discover the motivating purpose of God's Revelation, they would assuredly cast away their fears, and, with hearts filled with gratitude, rejoice with exceeding gladness". [10] Philosopher Ian Kluge identifies what he terms, "the process of revolution and transformation from within" as only a part of a wider process of radical change initiated in this current era of history, citing this quote from the Baha'i writings: the "whole creation was revolutionized and all that are in the heavens and all that are on earth were stirred to the depths. Through that Word the realities of all created things were shaken, were divided, separated, scattered, combined and reunited, disclosing entities of a new creation..." [11]

The Baháʼí Faith also emphasises how this ideal human state is a distant goal towards which all must strive - “we can see that the process of recreating ourselves to be part of a new race of men will be an ongoing struggle for years to come”. [12] Abdu'l Baha writes that, “We must strive unceasingly and without rest to accomplish the development of the spiritual nature in man, and endeavor with tireless energy to advance humanity toward the nobility of its true and intended station”. [13] He also stresses, however, that we have no claim to moral superiority over others: “Let us therefore be humble, without prejudices... Let us never say, “I am a believer but he is an infidel,” “I am near to God, whilst he is an outcast.” We can never know what will be the final judgment!”, further highlighting, "Who are we that we should judge? How shall we know who, in the sight of God, is the most upright man?" [14]

Regarding this new state in humanity's evolution, it is also stated that "souls will arise and holy beings appear" who will "labor ceaselessly", "scatter in the world, and travel throughout all regions", "raise their voices in every assembly, and adorn and revive every gathering", "speak in every tongue, and interpret every hidden meaning", "reveal the mysteries of the Kingdom, and manifest unto everyone the signs of God", "perfume and revive the souls of men", and "reinvigorate the peoples and nations of the world". [15] Baháʼí economist, John Huddleston, in discussing the three necessary dimensions required to achieve World Peace writes that “The first dimension is the creation of a new race of men: the adoption of the highest ethical standards by every man, woman, and child on the planet”. [16] In the Lights of Irfan annual publication, philosophy scholar Ian Kluge provides a comparative treatment of Baháʼí and Nietzschean concepts, including the Baháʼí new race of men and Nietzsche's Übermensch. [17]

Nietzschean Übermensch

Philosopher Friedrich Nietzsche's concept of an Übermensch ("Overman") was that of a New Man who would be an example to humanity through an existentialist will to power that was vitalist and irrationalist in nature. [18] Nietzsche developed the concept in response to his view of the herd mentality and inherent nihilism of Christianity, and the void in existential meaning that is realized with the death of God. Übermensch is the goal of humanity and the world-focused will of the Übermensch emerges as the new meaning of life on Earth, a norm-repudiating individual who overcomes himself and is the master in control of his impulses and passions.

Political versions

Liberal

Thomas Paine and William Godwin believed that the spread of classical liberalism in France and the United States constituted the birth of a New Man and a new era. [19]

Utopian socialist

Utopian socialists such as Henri de Saint-Simon, Charles Fourier and Robert Owen saw a future Golden Age led by a New Man who would reconstruct society. [20]

Communist

The Soviet man was to be selfless, learned, healthy, muscular, and enthusiastic in spreading the communist Revolution. Adherence to Bolshevism, and later Marxism–Leninism, and individual behavior consistent with those philosophies' prescriptions, were among the crucial traits expected of the New Soviet man, which required intellectualism and hard discipline. [21] He was not driven by crude impulses of nature but by conscious self-mastery, a belief that required the rejection of both innate personality and the unconscious, which Soviet psychologists therefore rejected. [22]

He treated public property with respect, as if it were his own. [23] He should regard himself as being Soviet (culturally, ethnically, and linguistically) rather than Russian, Ukrainian, Belarusian, or any of the many other people and cultures found in the USSR. [24]

His work required exertion and austerity, to show the new man triumphing over his base instincts. [25] Alexey Stakhanov's [26] [27] record-breaking day in mining coal caused him to be set forth as the exemplar of the "new man" and the members of Stakhanovite movements tried to become Stakhanovites. [28]

This could also be a new woman; Pravda described the Soviet woman as someone who had and could never have existed before. [29] Female Stakhanovites were rarer than male, but a quarter of all trade-union women were designated as "norm-breaking." [30] For the Paris World Fair, Vera Mukhina depicted a momentual sculpture, Worker and Kolkhoz Woman , dressed in work clothing, pressing forward with his hammer and her sickle crossed. [30]

Alexander Zinoviev put forth the satirical argument that a new kind of person was indeed created by the Soviet system, but held that this new man - which they call Homo Sovieticus - was in many ways the opposite of the ideal of the New Soviet man. [31]

In Cuban communism

The Cuban state sought to develop the socialist New Man through its voluntarism-focused Revolutionary Offensive campaign. [32] : 37–38  It again sought to promote the socialist revolutionary ideals of the New Man during the Battle of Ideas, a political campaign launched by Fidel Castro in 2000 following the popular mobilizations seeking the return of seven year-old Elián González from the United States. [33] : 138–139 

Fascist

Fascism supports the creation of a New Man who is a strong-willed, dynamic archetype, a figure of direct action and bellicose violence. An anti-individualist, he is characterized by a sense of confidence and masculinity, quiet dignity and self-worth, determination, and authoritativeness. With a detachment from romantic love, family background and schooling, his worldview is romanticized, passionate, serious and realist, preoccupied with the honoring of fallen heroes, a strong belief in personal responsibility, national rebirth and renewal. He regards himself as one component of a disciplined mass that has shorn itself of individualism, party politics discrimination, and cohesive class orientation in favor of a united, para-militarist effort. [34] One example of this was the idea of the Political Soldier, which was developed by the leaders of the Official National Front in the UK in the 1980s and became part of the ideology of the Third Position. [35] [36]

Transhumanist

Transhumanism welcomes the creation of a literal new man by enhancements through cybernetics and other "human enhancements", and look to the singularity as that point in time when the new man arrives, his birthday if you will. Scholar Klaus Vondung argues that Transhumanism represents the final revolution. [37] Others have made similar observations. [38] [39]

See also

Related Research Articles

<span class="mw-page-title-main">ʻAbdu'l-Bahá</span> Head of the Baháʼí Faith from 1892 to 1921

ʻAbdu'l-Bahá, born ʻAbbás, was the eldest son of Baháʼu'lláh and served as head of the Baháʼí Faith from 1892 until 1921. ʻAbdu'l-Bahá was later canonized as the last of three "central figures" of the religion, along with Baháʼu'lláh and the Báb, and his writings and authenticated talks are regarded as sources of Baháʼí sacred literature.

<span class="mw-page-title-main">Baháʼí Faith</span> Religion established in the 19th century

The Baháʼí Faith is a religion founded in the 19th century that teaches the essential worth of all religions and the unity of all people. Established by Baháʼu'lláh, it initially developed in Iran and parts of the Middle East, where it has faced ongoing persecution since its inception. The religion is estimated to have 5 to 8 million adherents, known as Baháʼís, spread throughout most of the world's countries and territories.

<span class="mw-page-title-main">Mírzá Muhammad ʻAlí</span>

Mírzá Muhammad ʻAlí was the second surviving son of Baháʼu'lláh, the founder of the Baháʼí Faith, and the first from Baháʼu'lláh's second wife Fatimih. He is well-known for an attempted schism in which he claimed leadership over his half-brother ʻAbdu'l-Bahá, and was rejected by the overwhelming majority of Baháʼís, who regard him as a Covenant-breaker. The only result of his unsuccessful leadership attempt was to alienate most of the family of Baháʼu'lláh from ʻAbdu'l-Bahá. His schism was short lived and no longer exists; by the 1960s his descendants had largely melded into Muslim society and had no collective religious life.

<span class="mw-page-title-main">Shrine of the Báb</span> Tomb of the founder of the Bábí Faith in Haifa, Israel

The Shrine of the Báb is a structure on the slopes of Mount Carmel in Haifa, Israel, where the remains of the Báb, founder of the Bábí Faith and forerunner of Baháʼu'lláh in the Baháʼí Faith, are buried; it is considered to be the second holiest place on Earth for Baháʼís, after the Shrine of Baháʼu'lláh in Acre. Its precise location on Mount Carmel was designated by Baháʼu'lláh himself to his eldest son, ʻAbdu'l-Bahá, in 1891. ʻAbdu'l-Bahá planned the structure, which was designed and completed several years later by his grandson, Shoghi Effendi.

<span class="mw-page-title-main">Covenant of Baháʼu'lláh</span> Primary principle in the Baháí Faith

In the Baháʼí Faith there are two covenants, deemed the 'greater' and 'lesser'. The greater covenant refers to an agreement of progressive revelation: that God will send messengers about every thousand years, and it is humanity's duty to recognize them and respond to their teachings. The lesser covenant is the agreement between the faith's founder, Baháʼu'lláh, and his followers, regarding the succession of leadership and the maintenance of unity.

The Manifestation of God is a concept in the Baháʼí Faith that refers to what are commonly called prophets. The Manifestations of God are appearances of the Divine Spirit or Holy Spirit in a series of personages, and as such, they perfectly reflect the attributes of the divine into the human world for the progress and advancement of human morals and civilization through the agency of that same Spirit.

<span class="mw-page-title-main">Baháʼí symbols</span> Symbols used in the Baháʼí Faith.

There are several symbols used to express identification with the Baháʼí Faith: the nine-pointed star, a calligraphy known as the "Greatest Name", the Ringstone Symbol, or a five-pointed star.

The Baháʼí teachings represent a considerable number of theological, ethical, social, and spiritual ideas that were established in the Baháʼí Faith by Baháʼu'lláh, the founder of the religion, and clarified by its successive leaders: ʻAbdu'l-Bahá, Baháʼu'lláh's son, and Shoghi Effendi, ʻAbdu'l-Bahá's grandson. The teachings were written in various Baháʼí writings. The teachings of the Baháʼí Faith, combined with the authentic teachings of several past religions, are regarded by Baháʼís as revealed by God.

<i>The Seven Valleys</i> Baháʼí mystical text, written in Persian by Baháʼulláh

The Seven Valleys is a book written in Persian by Baháʼu'lláh, the founder of the Baháʼí Faith. The Seven Valleys follows the structure of the Persian poem The Conference of the Birds.

The Baháʼí Faith teaches that the world should adopt an international auxiliary language, which people would use in addition to their mother tongue. The aim of this teaching is to improve communication and foster unity among peoples and nations. The Baháʼí teachings state, however, that the international auxiliary language should not suppress existing natural languages, and that the concept of unity in diversity must be applied to preserve cultural distinctions. The Baha'i principle of an International Auxiliary Language (IAL) represents a paradigm for establishing peaceful and reciprocal relations between the world's primary speech communities – while shielding them from undue linguistic pressures from the dominant speech community/communities.

The theme of education in the Baháʼí Faith is given emphasis. Its literature gives a principle of universal and compulsory education, which is identified as one of key principles alongside monotheism and the unity of humanity.

Unity of humanity is one of the central teachings of the Baháʼí Faith. The Baháʼí teachings state that since all humans have been created in the image of God, God does not make any distinction between people regardless of race or colour. Thus, because all humans have been created equal, they all require equal opportunities and treatment. Thus the Baháʼí view promotes the unity of humanity, and that people's vision should be world-embracing and that people should love the whole world rather than just their nation. The teaching, however, does not equate unity with uniformity, but instead the Baháʼí writings advocate for the principle of unity in diversity where the variety in the human race is valued.

One of the fundamental teachings of the Baháʼí Faith is that men and women are equal and that equality of the sexes is a spiritual and moral standard essential for the unification of the planet and a prerequisite for peace. Baháʼí teachings stress the importance of implementing this principle in individual, family, and community life. Nevertheless, the Baháʼí notion of the full spiritual and social equality of the two sexes does not imply sameness, so that gender distinction and differentiation are observed in certain areas of life. Significantly, while women can and do serve in an extensive range of elected and appointed positions within the Baháʼí administration at both national and international levels, they are not permitted to serve as members of the Universal House of Justice, the supreme governing institution of the Baháʼí Faith.

The Bahá'í Faith teaches that there is a harmony or unity between science and religion, and that true science and true religion can never conflict. This principle is rooted in various statements in the Bahá'í scriptures. Some scholars have argued that ideas in the philosophy of science resonate with the Bahá'í approach. In addition, scholars have noted the Bahá'í view of interpreting religious scriptures symbolically rather than literally as conducive to harmony with scientific findings. The Bahá'í community and leadership have also applied their teachings on science and religion with the goal of the betterment of society, for instance by providing education and technology.

<span class="mw-page-title-main">Baháʼí Faith and the unity of religion</span> Core teaching of the Baháʼí Faith

Unity of religion is a core teaching of the Baháʼí Faith which states that there is a fundamental unity in many of the world's religions. The principle states that the teachings of the major religions are part of a single plan directed from the same God. It is one of the core teachings of the Baháʼí Faith, alongside the unity of God, and the unity of humanity.

Baháʼí literature covers a variety of topics and forms, including scripture and inspiration, interpretation, history and biography, introduction and study materials, and apologia. Sometimes considerable overlap between these forms can be observed in a particular text.

<i>Some Answered Questions</i> Baháʼí text containing ʻAbdul-Bahás views on religion, philosophy and science

Some Answered Questions is a compilation of table talks of ʻAbdu'l-Bahá that were collected by Laura Clifford Barney between 1904 and 1906 across several pilgrimages. The book was first published in English in 1908. ʻAbdu'l-Bahá was the son of Baháʼu'lláh, the founder of the Baháʼí Faith, and was appointed by him as his successor and interpreter of his words.

<span class="mw-page-title-main">Baháʼí cosmology</span> Baháʼí view on reality

In Baháʼí cosmology reality is divided into three divisions. The first division is God, who is preexistent and on whom the rest of creation is contingent. The second division is God's Logos, the Primal Will, which is the realm of God's commands and grace. This realm pervades all created things. The Manifestations of God, Messengers from God, are appearances of the Logos in the physical world. The third division is Creation, which includes the physical world. Creation is not seen as confined to the material universe, and individual material objects, such as the Earth, are seen to come into being at particular moment and subsequently break down into their constituent parts. Thus, the current universe is seen as a result of a long-lasting process, evolving to its current state. In the Baháʼí Faith, the whole universe is a sign of God and is dependent on him and humanity was created to know God and to serve his purpose.

<span class="mw-page-title-main">Muhammad Mustafá Baghdádí</span> One of the nineteen Apostles of Baháulláh

Mírzá Muḥammad Muṣṭafá al-Baghdádí (1837/8—1910) was a prominent Iraqi adherent of the Baháʼí faith and one of 19 Apostles of Baháʼu'lláh. Mustafá was among the leading Baháʼís in Iraq until he moved to Beirut in the late 1870s, where he coordinated pilgrims going to see Baháʼu'lláh in ʻAkká, and later he was involved with the movement of the Báb's remains to ʻAkká.

Baháʼu'lláh, the prophet-founder of the Baháʼí Faith, called for global agreement on human rights protection nearly eighty years before the adoption of the Universal Declaration of Human Rights (UDHR) in 1948. He taught that "an equal standard of human rights must be recognized and adopted.” Baháʼu'lláh called for governments to protect the human rights of their populations and to ensure their welfare. To safeguard human rights, Bahá'u'lláh urged global leaders to establish a world commonwealth that would include a system of collective security to protect populations against tyranny and oppression.

References

  1. ↑ The Universal House of Justice. A New Race of Men and the meaning of "Tread Under". 2013-09-13. http://www.bahai-library.com/uhj_tread_race_men
  2. ↑ "Arabic and Fársí transcription list and glossary for Bahá'ís".
  3. ↑ "Proofs from the Holy Qur'án Regarding the Advent of Bahá'u'lláh".
  4. ↑ "Qā'imiyya - the Letter to Mullā Shaykh AIī Turshīzī entitled 'Aẓīm (D. Tehran 1852) | Hurqalya Publications: Center for Shaykhī and Bābī-Bahā'ī Studies".
  5. ↑ Nwachuku, Anisa Khadem. Critiquing Economic Frameworks in Sustainable Development: Health Equity, Resource Management and Materialism. Diss. Columbia University, 2011 - Baha'u'llah cited page viii
  6. ↑ Page 74: Yazdani, Mina. Abdu'l-Bahá and the Iranian Constitutional Revolution: Embracing Principles while Disapproving Methodologies1." The Journal of Baha'i Studies 24.1/2 (2014) https://journal.bahaistudies.ca/online/article/view/160
  7. ↑ The Universal House of Justice. A New Race of Men and the meaning of "Tread Under". 2013-09-13. http://www.bahai-library.com/uhj_tread_race_men
  8. ↑ LIV - Baháʼuʼlláh, and Shoghi Effendi. Prayers and Meditations. Baháʼí Pub. Trust, 1987.
  9. ↑ "Bahá'í Reference Library - the Tabernacle of Unity, Pages 3-13".
  10. ↑ "Bahá'í Reference Library - Gleanings from the Writings of Bahá'u'lláh, Page 175".
  11. ↑ Ian Kluge, "Nietzsche and the Baháʼí Writings: A First Look" in Lights of Irfan, volume 18, pages 351-424, 2017. Publisher: ‘Irfán Colloquia. http://irfancolloquia.org/130/kluge_nietzsche
  12. ↑ The Universal House of Justice. A New Race of Men and the meaning of "Tread Under". 2013-09-13. http://www.bahai-library.com/uhj_tread_race_men
  13. ↑ "Bahá'í Reference Library - the Promulgation of Universal Peace, Pages 58-60".
  14. ↑ "Bahá'í Reference Library - Paris Talks, Pages 146-151".
  15. ↑ ‘Abdu’l-Bahá. Selections from the Writings of ‘Abdu’l‑Bahá. http://www.bahai.org/r/517008437
  16. ↑ Huddleston, John (1987). "Just System of Government: The Third Dimension to World Peace". The Bahá'í Faith and Marxism.
  17. ↑ Ian Kluge, "Nietzsche and the Baháʼí Writings: A First Look" in Lights of Irfan, volume 18, pages 351-424, 2017. Publisher: ‘Irfán Colloquia. http://irfancolloquia.org/130/kluge_nietzsche
  18. ↑ Hans van Stralen. Choices and conflict: essays on literature and existentialism. Pp. Brussels, Belgium: Peter Lang, 2005. 127-128.
  19. ↑ Gregory Claeys. The Cambridge Companion to Utopian Literature. Cambridge, England, UK: Cambridge University Press, 2010. Pp. 11-12.
  20. ↑ Gregory Claeys. The Cambridge Companion to Utopian Literature. Cambridge, England, UK: Cambridge University Press, 2010. Pp. 14.
  21. ↑ B. R. Myers, The Cleanest Race, p 81 ISBN   9781933633916
  22. ↑ Richard Overy, The Dictators: Hitler's Germany, Stalin's Russia, p258 ISBN   0-393-02030-4
  23. ↑ "1917-1987: Unsuccessful and Tragic Attempt to Create a “New Man” Archived 2011-07-27 at the Wayback Machine "
  24. ↑ "Glossary -- Soviet Union". Library of Congress. Archived from the original on 13 December 2000.
  25. ↑ B. R. Myers, The Cleanest Race, p 86 ISBN   9781933633916
  26. ↑ Schmemann, Serge (31 August 1985). "In Soviet, Eager Beaver's Legend Works Overtime". The New York Times. p. 2.
  27. ↑ Komsomolskaya Pravda, October 15, 1988
  28. ↑ Richard Overy, The Dictators: Hitler's Germany, Stalin's Russia, p258-9 ISBN   0-393-02030-4
  29. ↑ Richard Overy, The Dictators: Hitler's Germany, Stalin's Russia, p259 ISBN   0-393-02030-4
  30. 1 2 Richard Overy, The Dictators: Hitler's Germany, Stalin's Russia, p260 ISBN   0-393-02030-4
  31. ↑ "Soviet-era satirist Zinovyev dies". BBC News. 2006-05-10.
  32. ↑ Cederlöf, Gustav (2023). The Low-Carbon Contradiction: Energy Transition, Geopolitics, and the Infrastructural State in Cuba. Critical environments: nature, science, and politics. Oakland, California: University of California Press. ISBN   978-0-520-39313-4.
  33. ↑ Cederlöf, Gustav (2023). The Low-Carbon Contradiction: Energy Transition, Geopolitics, and the Infrastructural State in Cuba. Critical environments: nature, science, and politics. Oakland, California: University of California Press. ISBN   978-0-520-39313-4.
  34. ↑ Cyprian Blamires. World Fascism: a historical encyclopedia, Volume 1. Santa Barbara, California, USA: ABC-CLIO, 2006. Pp. 466, 506.
  35. ↑ "Political Soldiers and the New Man - part one". Community Security Trust . 26 April 2010. Retrieved 13 September 2015.
  36. ↑ "Political Soldiers and the New Man - part two". Community Security Trust . 27 April 2010. Retrieved 13 September 2015.
  37. ↑ Caringella, Paul; Cristaudo, Wayne; Hughes, Glenn (21 February 2013). Revolutions: Finished and Unfinished, From Primal to Final. Cambridge Scholars Publishing. ISBN   9781443846769 – via Google Books.
  38. ↑ Saage, Richard (1 December 2013). "New man in utopian and transhumanist perspective". European Journal of Futures Research. 1 (1): 14. doi: 10.1007/s40309-013-0014-5 .
  39. ↑ Knowing New Biotechnologies: Social Aspects of Technological Convergence, p. 77-91
This page is based on this Wikipedia article
Text is available under the CC BY-SA 4.0 license; additional terms may apply.
Images, videos and audio are available under their respective licenses.