Schweitzer and his Reverence for Life Philosophy - Research Paper Example

?Topic: determine whether Schweitzer consistently applied his Reverence for Life philosophy to plants and animals. He talked the talk but did he walkthe walk? He said reverence for life applied to all of life, not just human life. Thesis: Albert Schweitzer’s ‘Reverence for Life’ philosophy not only applies to human beings, but states the importance of applying love, compassion, and caring to plants and animals as well. This philosophy can be seen as related to early modern attempts to integrate the teachings of Eastern religions into the Western worldview. In the history of many ethical philosophies around the world, regarding all living things as being sacred and equal to human life is a viewpoint that has been excluded as a social foundation for morality and ethics. Schweitzer accepted the truth to be that all life is sacred and holy, and from this believed we can only inflict death on another living being out of necessity. Schweitzer and his ‘Reverence for Life’ Philosophy For most people in the world, love, compassion, and kindness extends to human beings only as a basis for morality, and animals or plants are viewed as subservient life forms whose views are not important to consult in developing society or the progress of evolution. For Albert Schweitzer, the ‘Reverence for Life’ philosophy was seen as a means to reform or change this moral failure in the West based upon the view that all of life is holy and sacred. Schweitzer’s philosophy drew heavily on the principles of Eastern religions, particularly Buddhism, Jainism, and Hinduism. When developing this philosophy, his humanitarian work in Africa and other places can be seen as expression of this view. In this context, it must be stated that Schweitzer did not posit his ‘Reverence for Life’ philosophy in an absolute or authoritarian manner, but showed how these expanded views of love and compassion were consistent with the Christian ideal of “universal love” as expressed particularly in pantheistic, mystical, or nature-oriented traditions of Christianity. Further, Schweitzer did not apply this framework rigidly in that he also recognized the importance of human need or general necessity as conditioning or limiting the application of the theory. In this manner, Schweitzer tried to live his views at the highest level and has become a symbol of humanitarianism and altruism in the service of an expanded view of life in the universe and moral awareness. Schweitzer’s ‘Reverence for Life’ philosophy can be seen in many ways as similar to Gandhi’s ‘Satyagraha,’ yet scholars state that the two historical figures never met directly. (Isaacs, 2008) Schweitzer himself writes that the teachings of Buddhism were discovered by him in following the Schopenhauer-Nietzsche lineage, and that Nietzsche’s “Exaltation for Life” philosophy impressed him along with the moral, Unitarian, and compassionate basis of Eastern religion in building his personal views. (Isaacs, 2008) One aspect that shows Schweitzer’s sincerity in humanitarianism is the fact that he returned to education to study medicine after already being a famous and respected writer on humanitarian philosophy. (Joy, 1950) His choice of the medicine profession and example of service in Africa was meant to be a living example of his humanitarian philosophy, and it was, in the highest sense. In contrast to the racism, imperialism, and brutality of some Europeans during the Colonial era, Schweitzer’s path of action can be seen as consistent with Christianity, with Eastern religions, and also with the combined moral essence that is gathered from study of all religions in unity. Schweitzer’s philosophy related to Theosophy, Anthroposophy, Satyagraha and other attempts by modern thinkers, scholars, and leaders in Europe to introduce the profound truths of Eastern religion to the West. Yet, Schweitzer’s focus on the humanitarian aspects of service which overcame the racist and violent aspects of Imperialism through peaceful non-violence and loving kindness cannot be forgotten. Thus, in recognizing how revolutionary Schweitzer’s theory was in the West, it can be seen as unified with and no different from the essence of world religion, with an emphasis given to the understanding of ahimsa or ‘non-violence’ as it relates through Buddhism, Hinduism, and Jainism to posit the ‘Reverence for Life’. Because perfection of Schweitzer’s philosophy may result in a type of “sainthood” on earth for the individual, and Schweitzer was a public intellectual, his personal behavior must be scrutinized to see if he really is consistent in his views. One way to do this is to compare Schweitzer’s practices with the monks, nuns, yoga ascetics, and priests who practice a similar philosophy in Eastern religion. In this context, Schweitzer does attempt to practice vegetarianism for the most part of his life, which is similar to the view posited in Buddhism, Hinduism, and Jainism. Schweitzer references all of these religions and their moral teachings in ‘Indian Thought and Its Development’ (1935) in a more developed manner than in ’The Philosophy of Civilization’ (1923). (Sorkhabi, 2006) The distinctions that Schweitzer draws in discussing vegetarianism are indicative of his greater explanation of the philosophy. Schweitzer is clear that he does not want his ‘Reverence for Life’ philosophy to become a dogmatic system based on a strict enforcement of a set of rules. Rather, he saw it as an ethos related to ethics in life, freely interpreted during the course of experience. For example, Schweitzer recognized that he could not avoid killing or harming small insects when walking, yet he still attempted not to kill a plant or a flower while walking so as to not to rob its life needlessly. (Myer & Bergel, 2002, p.290) He also gives an example of cannibalism vs. drinking a glass of river water full of microbes as another example of moral extremes. Jains historically had attempted to wear masks, or sweep the street in front of them while walking so as to avoid unintentionally taking even the smallest life. Yet, for Schweitzer this results in an ideal of immobility and “eternal fasting” in trying to meet the absolute aspects of truth. (Myer & Bergel, 2002, p.291) Because of this Schweitzer rejects even the absolutism in vegetarianism, preferring instead the principle of necessity as a conditioning factor and a sense of “Christ-sacrifice” that is inherent in this. For example, just as Jesus gives his life on the cross so that all beings may live in a fuller grace, unity, and moral awareness of God’s love, so too even the smallest creatures in this world sacrifice their life to use when we walk, drink, or eat, even if practicing strict vegetarianism. Because of this, Schweitzer posits a philosophy of ‘Reverence for Life’ that respects the sacred nature of even these smallest sacrifices. Other critics cite examples of Schweitzer “killing cats” in his African village by hand due to a perception of “overpopulation” as a moral hypocrisy. (Munz, 2005) Apparently, Schweitzer saw this as a necessity and he undertook to kill the cats personally, through violent means such as beating and drowning, so as to spare any other person the responsibility. In another instance late in his life, Schweitzer is said to have authorized the killing of all the dogs in the village due to an outbreak of rabies. (Munz, 2005) A great deal of Schweitzer’s thinking involves the application of Eastern morality to modern scientific thinking as ethics. As a doctor, he realized the degree to which he had to take the life of microbes, bacteria, and other life-forms that infected humans or animals in order to save them. Yet, biographers give innumerable examples of Schweitzer saving animals from the jungle who had been wounded or lost their mother in an attack. (Joy, 1950) Schweitzer displays a vast compassion for animals, and the love for all animal life is a consistent theme that is integrated with his humanitarianism in the ‘Reverence for Life’ philosophy. In fact, this extends to all life and nature, all species - plants, gods, humans, animals, insects, microbes, etc. - equally as an aspect of universal love as it is taught in Christianity and other religions. Schweitzer’s mysticism extends to bring the moral basis or ethics of the Eastern religions into Christianity in order to establish practically through psychology the meaning of universal love, and this is seen in the sacredness of all life. All life is an aspect of unity in God. To take any life inadvertently or advertently is a tragedy, yet there is a vast range of emotions from hatred, jealousy, and anger to altruism, love, and compassion that represent the balance or conflict of good and evil within the person psychologically. Schweitzer’s theory relates the Darwinian evolution of species and history in the context of the wider evolution of “the Soul” in the mysteries of the universe. As such, we are all eternal beings, and the inevitable death and rebirth we must experience is an aspect of becoming Christ. This extends to all life, even the smallest insects in the water or that we kill under our feet while walking. Schweitzer longs for an absolute goodness where being is required to ask for no other being to sacrifice for its existence, but concludes it is not possible in the interconnected web of life in our planetary ecosystem. Thus, reverence for life includes a transformation of awareness in recognizing the tragic, giving nature of Christ-love in sacrifice as a basis of the sustenance of the universe. This leads to a further recognition of the reverence that must be given for all life as the individual seeks to practice the universal aspects of this Christ-love in experience. Schweitzer is positioned within a greater framework of Christian mysticism or pantheistic religion in developing the moral and ethical basis of his philosophy. While Schweitzer studied Buddhism, Hinduism, and Jainism in his time, scholars in the West were limited in a full understanding of the religions because of lack of access to full translations of texts, developments in anthropology, archaeology, and research in history which has improved cross-cultural understanding considerably since his day. Schweitzer is a product of the racism and violence of his own European culture, its imperialism and colonization worldwide, yet he attempted to reform it through his moral example and writings. In doing so, Schweitzer became one of the most influential personages of his era. Whether or not he was successful or correct in adopting a “Missionary” path is also a historically conditioned discussion, for many in contemporary times view this as an aspect of imperialism itself. Schweitzer as such remains an enigma unless a mystical path of understanding rooted in similar ethics is undertaken. What leads to this awakening or understanding in broader society as a path or reform is unknown, but Schweitzer appears to situate education and personal standards of conduct as most important, as he advocates it through his teachings as a key aspect, but also the study of religion cross-culturally in order to get to the heart of all morality and ethics in a free-flowing awareness. This also can be viewed as part of the “ethos” of this historical era, akin to theosophy, anthroposophy, or traditional Christian mysticism, and as such questionable as to whether it can translate popularly to a larger moral awareness. What Schweitzer does accomplish with his ‘Reverence for Life’ philosophy and life example is to establish a broader path of humanitarianism and altruism in society that is based on Unitarian principles in religion. In setting this example, and dedicating his life to it in Africa and other places, there is no higher standard of service and charity that is recognized in his age, even by figures such as Einstein. (Joy, 1950) In evaluating his life and principles, it must be noted that from the beginning Schweitzer is applying the most advanced understanding of science and medicine in his age, as they related to the understanding of life, and relating that to the essence of morality and ethics, as he discovered it in the study of world religions. As his audience and culture are predominately Christian, and were involved additionally in the historical racist, violent, and industrial activities of war and imperialism, this is of vital importance. Schweitzer and Gandhi relate to national liberation and colonialism in the same reverence to the force of ahimsa or non-violence that is derived from the universal theory of God’s love. Both recognize there are compromises that must be made regarding an absolute application of principles, yet both believe in striving for these principles in the highest sense. Schweitzer in this regard provides an indigenous voice for the Western intellectual to reference in reforming colonialism and imperialism on a basis that is consistent with both the highest knowledge in science and the deepest moral understandings of religion. Schweitzer shows he is willing to condition his absolute interpretation of non-violence as related to Gandhi, in part because of the ethical understanding that is related in the understanding of modern science, and in part because he develops a new theological approach to the question. For example, in Gandhi, Buddhist, and Jain views of ahimsa or ‘non-violence’, there is a belief that each death, harm, or suffering that the person causes will continue as karmic debt in the evolution of the individual over innumerable lives, and as such, is a hindrance to achieving enlightenment, moksha, or liberation from this cycle of reincarnation. In Eastern philosophy, the soul or atman that is a human today was one reincarnated in many or every of the innumerable forms that we recognize as life, and even more across the cycles and evolutions of entire universes. There is no real indication that this type of astrological or cosmological relationship was determinant for Schweitzer, nor is his philosophy inherently related to the theological interpretation of karma and reincarnation in a Christian framework. Rather, Schweitzer appears to be more inspired by the “unity of life” aspects of mystical interpretation that see all reality in a pantheistic unity of one God. This relates to Christian mysticism in the German tradition of Meister Eckhardt, and comes through the lineage of Goethe, Schopenhauer, and Nietzsche. Thus, what Schweitzer does is realize the meaning of Christianity in a way similar to the way the St. Martin de Porres or Mother Theresa also did, by identifying it with social justice issues and the realization of a universal truth in love that was divine. In this manner, Dr. Martin Luther King Jr. and Mahatma Gandhi would be related fundamentally to Schweitzer’s expression of the sacredness of all life, and they would agree on theological terms even if expressing these shared fundamentals differently according to personality or culture. What makes Schweitzer’s interpretation unique in many ways is the recognition of the necessity that life must sacrifice for life to continue as a basic aspect to nature. While ideally, non-violence is based in divine love that is universal, and shines like the sun on all beings, species, and life forms equally, this contrasts with the existential facts of being human in the world. Rather than positing an absolute withdrawal, Schweitzer transforms this sacrifice by recognizing it as the basis of Christ-love, or what Jesus died for in his sacrifice on the cross. Thus, Jesus’ ideal vision as expressed in the Gospels by a “fisherman” is of a higher recognition of all life as an aspect of the unity of God, an ideal of selfless service to all life as the universal love of God, and a willingness to sacrifice to the higher good not by violence or selfishness, but by giving one’s own life to the path of truth. Sources Cited: Brabazon, James (2000). Albert Schweitzer: a biography. Syracuse University Press, 2000. Web. 5 May 2011, retrieved from: Dungan, David L. (1975). Reconsidering Albert Schweitzer. The Christian Century, October 8, 1975, pp. 874-877. Web. 5 May 2011, retrieved from: Isaacs, Mark D. (2008). Blessed are the Peacemakers: Albert Schweitzer as Exemplar. Journal of Unification Studies, Vol. 9, 2008. Web. 5 May 2011, retrieved from: Joy, Charles R. and Schweitzer, Albert (1951). The Animal World of Albert Schweitzer: Jungle Insights into Reverence for Life. Boston: Beacon Press. Meyer, Marvin W. & Bergel, Kurt (2002). Reverence for life: the ethics of Albert Schweitzer for the twenty-first century. Syracuse University Press, 2002. Web. 5 May 2011, retrieved from: Munz, Walter (2005). "Reverence for Life" at Lambarene in Albert Schweitzer's Last Years. Translated by P. M. Marxsen. Colloquium: The Ethics of "Reverence for Life", November 18-19, 2005. Web. 5 May 2011, retrieved from: Schweitzer, Albert (1924). Memoirs of Childhood and Youth. Trans. by Kurt Bergel and Alice R. Bergel. Syracuse: Syracuse University, 1997, Schweitzer, Albert (1949). Out of my life and thought. New York: Holt, Rinehart and Winston. Schweitzer, Albert (1965). The Teaching of Reverence for Life. New York, Chicago, San Francisco: Holt, Rinehart and Wilson. Sorkhabi, Rasoul (2006). Albert Schweitzer and Indian Thought. Gandhi Foundation, July 1, 2008. Web. 5 May 2011, retrieved from: Read More