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Ethics in Engineering and Science: Fethullah Gulen’s Model
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- Zul-cenaheyn
- The Need for Action
- Gulen’s Understanding of Science
- Responsibility
- Education in Practice: The Schools
- Bibliography
Ethics in Engineering and Science: Fethullah Gulen’s ModelYetkin Yildirim The writings of Fethullah Gülen, a renowned Turkish Muslim scholar and educator, have inspired an international education movement that extends far beyond the borders of Turkey. With schools in over 100 different countries, the Gülen movement synthesizes scientific education with moral teaching in an attempt to redress the historically myopic methodology of science. Globalization has made more scientific knowledge available to more people than at any other point in time. However, in order for this knowledge to become a catalyst for peace rather than discord, Gulen insists that scientific education must be accompanied by instruction in universal ethical values. These values, shared by the major world religions, form the foundation for Gulen’s characteristic teachings and offer an alternative to the compartmentalization of both science and religion perpetuated by modern educational practice. According to Gulen, religions traditionally understood to be in irreconcilable conflict with each other actually share similar ethical considerations and confront many of the same global problems. Fundamentalist violence, the pollution of natural resources, hunger, climate change, and the threat of an eroding cultural morality are global problems that affect everyone, regardless of religion. Gulen argues that only by acknowledging these common goals and concerns can violent misunderstandings be avoided. Often establishing himself in opposition to the popular “clash of civilizations” thesis, Gulen perceives in globalization the potential for peaceful, even enlightening, co-existence, as members of different religious groups learn to look beyond disparate practices and acknowledge the shared ethical values that define their respective traditions. By encouraging the instruction of universal ethical values, Gulen sidesteps the tension between religion and secularism in education, positing an educational model that acknowledges and even depends upon the diversity offered by globalization. Gulen’s educational model proposes a fully modern, scientific curriculum enriched by ethical teaching in order to facilitate the material and spiritual development of students in a multi-religious society. Zul-cenaheyn In his writings, Gülen outlines the consequences of the institutional separation of science from religion, and calls instead for an educational model involving the zul-cenaheyn, or “marriage of mind and heart.” According to Gulen, if spiritual education is isolated from scientific investigation, the result is a dangerous dogmatism that is unconcerned with the material world. On the other hand, scientific education divorced from any form of spiritual instruction results in a generation of students “with no ideals” who are blind to the social consequences of their scientific work. The results of this educational dichotomy are apparent today, as engineers are rarely expected to be anything more that “doers,” highly skilled technical servants working within the constraints of financial limitations and managerial deadlines that allow no time for ethical reflection. (Newberry, 2004) In one study examining a large sample of research publications by professional engineering faculty, a scale was developed to measure how thoroughly the authors addressed the context of their work to “ethical obligations.” On a scale of zero to four, with zero representing no discussion of ethical context, the average score for professional engineering publications was 0.3. (Vanderburg and Khan, 1994) The compartmentalization of scientific education produces the illusion that scientific work can be conducted without concern for any social or ethical context. Gulen fears that secular schools, capable of providing a job-oriented education, ignore the essential responsibility of scientific inquiry. “Any knowledge, even ‘scientific,’ is true only if it sheds light on the mysteries of human nature and the dark areas of existence.” (Gülen, 2002b) This pragmatic definition emphasizes the need for social action that Gulen defines as central to education. If separated from each other, both science and religion tend to gravitate towards theoretical abstractions that alienate students from themselves and from the world. For Gulen, the essential tension in education is not between science and religion, but between theory and action. If exclusively scientific or religious educations are unable to provide students with the courage to apply their understanding and engage the challenges of the contemporary world, then a new educational model is needed. The Need for Action Gulen’s educational model is characterized by a unique synthesis of spiritual training and scientific instruction, as well as by an understanding that knowledge is made complete through action. “Action should be the most indispensable element or feature of our lives.” (Gülen, 1996b) Gulen acknowledges that without action, both religious understanding and scientific knowledge mean nothing. Gülen’s educational vision is one in which students will be supported by the “two wings” of science and religion, of mind and heart, in order to face the demands of the modern world with courage, and engage contemporary challenges with “thought, action and inspiration” (Gülen, 1996b). The Aksiyon Insani, or “man of action,” represents the ideal individual that Gulen’s educational model hopes to create. In this “man of action,” rational thought and ethical values find an appropriate outlet in activism. Embracing the whole of creation with full sincerity and resolve, aware of journeying to an eternal realm through the corridors in creation and equipped with a power from that infinite, eternal realm; it means expending all one’s physical, intellectual and spiritual faculties in guiding the world to undertake the same journey. (Gülen, 1994) True scientists and pious believers should never live in seclusion, for profound knowledge demands a life of service to others. According to Gulen, this ideal Aksiyon Insani should possess four characteristics: the ability to critically analyze ideas, the capacity for self-criticism, a dedicated focus on intellectually-stimulating work, and close relationships with those who also share an aspiration to service. Gulen’s Understanding of Science To produce such people, a model of education is needed that is based on the complementary pillars of universal values and knowledge, particularly knowledge of science. Science is emphasized both for its ability to benefit others and also as a way to explore the creation of God. Science means comprehending what things and events tell us and what the Divine Laws prevailing over the universe reveal to us. It means striving to understand the purpose of the Creator. Man, who has been created in order that he shall rule over all things, needs to observe, read, discern and learn about what is around him. Then, he has to seek the way of exerting his influence over events and subjecting them to himself. At this point, by the decree of the Sublime Creator, everything will submit to man, who himself will submit to God. (Gülen, 1985) He also writes that “the universe is a book written by God for us to study over and over again.” (Gulen, 1993) The curriculum of Gulen-inspired schools therefore see no contradiction in offering scientific instruction alongside ethical training. In fact, the dual structure of most Gulen-inspired curriculum actually allows for scientific method of inquiry to remain in some sense “secular,” since spiritual development can be taught in an independent context. According to Gülen, science should be approached with a “sensible synthesis of mind, logic and consciousness” and only when this methodology is truly free of dogmatism, religious or otherwise, will it result in genuine discovery. (Gulen, 2002b) Responsibility In Gulen’s understanding, scientific inquiry in itself is not destructive or irreligious. However, if divorced from personal responsibility, the consequences of a scientific methodology can indeed become destructive: Irresponsible monsters turned the seas of our world into swamps and our rivers into sewage and atmosphere turned into a dirty ceiling. (--) For this reason, Gulen contends that future scientists must be aware of the potential influence of their own knowledge, and must understand the responsibility that it demands of them. From this sense of personal responsibility will spring a social or civic responsibility that will have a great impact on the future development of society. In a cautionary example, Gulen emphasizes the need for scientists to consider the ethical implications of their work: Do not fear from science and engineering or what they bring us. This fear paralyzes all positive actions. The real concern should be who controls the science and engineering. Science and engineering can turn this world into Hell if they are in the hands of irresponsible people. Einstein later understood that atomic energy became a monster and he asked for forgiveness from one of his Japanese friends by crying out after Hiroshima and Nagaskai. (--) The tragic story of the appropriation of Einstein’s discoveries should reveal the enormous responsibility that accompanies scientific knowledge. Scientific education must account for this responsibility, and address the ethical implications of scientific discovery. The acquisition of knowledge can not become an end in itself, but must be understood within an ethical framework. According to Gulen: The purpose of acquiring knowledge in science is to use this knowledge to guide humanity and to shed light on the way to human perfection. Otherwise, this knowledge becomes a burden on that human being and misleads him. (--) By encouraging the development of moral character alongside scientific knowledge, Gulen hopes to re-contextualize scientific inquiry within the structure of genuine humanitarian work and to re-establish personal responsibility as a fundamental characteristic of scientific training. Education in Practice: The Schools Gülen-inspired schools have become the elite high schools in Turkey, Africa, and the former Soviet republics. Yearly reports comparing these schools to other educational institutions are favorable, particularly in Central Asia. (Özdalga, 2000) The Gulen-inspired schools are secular, private schools that are subject to inspection by state authorities and sponsored by parents and entrepreneurs. A strong emphasis on science characterizes the these schools, and Gülen-inspired schools participate in science fairs and competitions throughout the world, often with great success. For instance, the Willow International School (aka Turkish College) in Mozambique won second place in the International Computer Project competition held in Romania. (Aydemir, 2006) Turkish schools in the UK also participated in the 3rd Axis Science Fair co-organized by the Axis Education Foundation and the Light House Education Foundation. (Samar, 2006) Parents and local governments are equally impressed. As Özdalga states, “These schools provide an education of high quality. The basic target is to give students a good education without imposing them any ideology. The main idea of Gülen’s followers is that moral values can be [channeled] to students not via lessons or inculcation but via behaviors by just setting [positive] examples in everyday relationships.” (Özdalga, 2003b) Part of Gulen’s teaching philosophy involves the demonstration of moral values through the everyday relationships between students and teachers. These educators, voluntary participating in Gulen’s far-reaching educational movement, must commit to high educational and moral standards. Gülen outlines these virtues: First, he or she must give due importance to all aspects of a person’s mind, spirit, and self, and then raise each to its proper perfection. Second, an education system is judged by its universality, comprehensiveness, and the quality of its students. Third, an education system is judged by its ability to change its students. (Gülen, 2002) Indeed, the educators for the Gülen-inspired schools are typically “from the most prestigious Turkish universities, such as Middle East Technical University in Ankara and Bogazici University in Istanbul.” (Yavuz, 2003) Teaching, for these Gülen-inspired educators, is an active form of spiritual devotion or “holy duty” (kutsi vazife). It is the educators who are on the front-lines, so to speak, of the Gülen movement. It is the educators who impart ethical teaching to students and demonstrate the synthesis between scientific inquiry and spiritual development. Conclusion Inspired by the educational philosophy of Gülen, these schools offer an alternative to traditional science education by rejecting the idea that science and spirituality stand in inevitable opposition. Instead, science and spirituality are approached as inter-dependent methods of involvement with the natural world. In seeking to develop the “man of action,” Gulen understands that neither scientific nor spiritual convictions should be silenced, but that each becomes a necessary balance of the other. Scientific advancements raise ethical questions, and questions of moral responsibility are increasingly directed towards scientists. In order to address the present challenges, and in preparation for the unseen challenges of the future, Gulen understands that scientists and engineers must be made accountable and aware of the ethical dimension of their work. For this reason, new models for scientific education, models that welcome the involvement of ethical and moral perspectives, must be explored. Bibliography Aydemir, Hasan. (2006). http://en.fgulen.com/press-room/news/2247-mozambique-turkish-school-wins-its-first-science-medal Gülen, Fethullah. (1985) “Regrets About Science and Technology.” Sizinti 7. Gülen, Fethullah. (1993). “Towards the World of ‘Righteous Servants.” Yeni Umit 3(19). http://en.fGulen.com/a.page/books/towards.the.lost.paradise/a552.html. Gülen, Fethullah. (1994) .Action and Thought.. Yeni Umit, 4(25) http://en.fgulen.com/a.page/books/towards.the.lost.paradise/a576.html Gülen, Fethullah. (1996b). Towards the lost paradise. London: Truestar. Gülen, Fethullah (2002). Cekirdekten cinara. Istanbul, Turkey: Turkish, Nil Publications. Gülen, Fethullah (2002b). Universal mercy and education. The Fountain (40) http://en.fGulen.com/a.page/books/a1082.html Newberry, Brian. (2004). “The Dilemma of Ethics in Engineering Education.” Science and Engineering Ethics. 10: p. 343-351 Özdalga, E. (2000). “Worldly asceticism in Islamic casting: Fethullah Gülen's inspired piety and activism.” Critique 17: p. 84-104. Özdalga, E. (2003b). “Secularizing Trends in Fethullah Gülen’s Movement: Impasse or Opportunity for Further Renewal.” Critique: Critical Middle Eastern Studies 12: p. 61-73.
Vanderburg, Willem H. and Khan, Namir. (1994). “How Well is Engineering Education Incorporating Societal Issues?” Journal of Engineering Education 83(4): p. 357-361. Yavuz, Hakan and Esposito, John L. eds. (2003) Turkish Islam and the Secular State: The Gulen Movement. Syracuse University Press.
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