Thomas Berry(1914-2009)是一位研究世界宗教的历史学家，并且很早就对于唤醒对于环境危机的敏感性表达意见。他最知名的研究莫过于他的关于宇宙的“新的故事”，“新的故事”包括了进化科学和传统文化用来创造繁荣的未来。 这门课研究了Berry的一生并且联系到了宇宙之旅的项目之中。我们抽取了他的著作，文章还有以前的讲课录像，都是为了研究Berry的理念，包括了“新的故事”，“伟大的使命”，还有新兴的生态时代。这门课深入地研究了Berry对于宇宙的见解， 定位人类在动态无垠的宇宙中的位置和参与到我们时代的创造工作中。我们会着重研究Berry对于生态，经济，教育，灵魂，艺术时代更新和重塑。 课程的原理： Thomas Berry是原生的创造性综合性思想家，特别关注于我们全球环境危机的本质。他对于生态危机的回应体现了他的智慧，这回应是在进化论的背景下，应该把人类和科学带到一起。另外，他解释道，我们对于世界宗教的参与的需求也是可以用来解决环境问题。 他从研究宇宙学和宗教传统，并结合两者开始实现。感知到故事作为功能宇宙学的重要性，他开始探索这些故事的广泛影响并且通过传统进行传播，用例子来说明的话，就是仪式，道德和生存之道。
“宇宙和宗教” 来自Thomas Berry（2）
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Thomas Berry的世界观：地球社区的繁荣 (The Worldview of Thomas Berry: The Flourishing of the Earth Community)
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Thomas Berry有关世界文化和宗教的研究
Thomas Berry是一位地球文化的学者，他启发了人们懂得了宇宙的科学故事是最基础的启示，我们需要结合世界宗教和世界文化的背景来综合理解。
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Mary Evelyn TuckerSenior Lecturer and Senior Research Scholar
Yale School of Forestry and Environmental Studies
John GrimSenior Lecturer and Senior Research Scholar
Yale School of Forestry and Environmental Studies
So, coming back to this to the questions I proposed.
I would say particularly as regards the social issue,
and the idea is a big issue that it's a suffering world and
humans need to be taken care of.
But it's a bigger question than the sociologists even began to dream of.
The sociologists don't even have the inkling of how deep that problem
really is.
We're not going to be able to do anything with it until our whole orientation
changes, until our universities change, until our religion change
basically in its very base conceptions, until we're back in the universe.
Because as long as we are working out of
a world where we see the human
in these different traditions, they are not going to function.
Now we need a universe based on those three principles
of the universe, the differentiation, the uniqueness of every individual,
of every individual leaf on every tree, and so forth.
We need the subjectivity, everything else has this voice.
Everything speaks, everything communicates.
An atoms speaks, it radiates.
Anything that radiates, anything that has form, that is intelligible,
that can be known, anything that's knowable is already a transmaterial being,
mode of being is capable of entering in to a communion relationship.
And so, and then there's the bonding of everything with everything,
and nothing is itself without everything else.
Until we listen to the universe tell us something about
existence, how the universe functions, how life functions.
And the laws of the universe are the laws of
the earth are the laws of life are the laws of humans.
Now, people talk about totalitarianism, but the very definition,
it's the very basis of democratic existence.
It is in these three principles.
I was talking with someone not long ago that's teaching
democracy, very much committed to democracy,
that had no inkling of how deep the democracy is embedded in existence.
Democracy is not just the way we think of it.
It's not just a social doctrine, and it wouldn't
be the source, as it is, it is in its present form,
present sight that maybe the characteristics now have,
might not be a full expression of it.
But, it has this question of relatedness of things with each other.
Things are bonded to each other,
humans are bonded to each other by the very structure of the universe.
So that for one being to advance by exploitation of
another is against the very principles of things,
except with a certain balance in things.
And we all sacrifice for each other.
Every being is sacrificed for other beings.
And so with the epistimologically, of course,
there is this question of the universe.
How do we understand the universe the way you understand music?
You're not going to understand the universe simply by
taking it apart any more than you're going to understand a Beethoven symphony
by studying the vibration of the notes.
You can study the vibration of the notes forever.
And it won't give you the music.
There's something that is, there's a mystery.
There is a mystique that's communicated by the universe.
And the story of the universe when I talk about that,
it's not the story that anybody's written.
Certainly Brian and I have not written the story of the universe.
But we've tried to read the story as it's told in every leaf on every tree,
as told in every grain of sand and every drop of water.
And that we do have the capacity to hear the story of the universe.
To deny that we have that capacity, I don't know.
And it needs to be told a thousand different ways, and as regards,
take the Genesis story too.
The Genesis story is an invaluable story.
But right now by itself it can't function.
And we're trying to read the universe story in terms of the religious story,
the human story, and so forth.
That's the wrong way to go.
What I want to do is to put all these aside,
step back from them, not negate them.
Step back from them, understand them, step back from them,
understand them in their limitations.
Step back from them, then put ourselves into the universe,
put ourselves into the arms of the Earth, of the sky,
of the trees, or the seas or whatever.
Put ourselves into that world and learn from that world,
because that is the revelation of ultimate mystery.
None of the religions of the world would be what they were except for
the fact that the primary religion of the universe is the universe.
And it is the universe that teaches everything.
So that we have to go back to the relationship with the universe,
then we can see what these other things mean in the universe.
But if we don't do that, if our universities do not
come to understand that the universe is the primary university.
And that any existing university is an effort of
humans to articulate, to listen to the universe and
to reflect on the universe in order to enable the universe
to express itself in the human mode, in the human world.
Now, coming back though to Genesis, we have a special mode of consciousness,
a time developmental mode of consciousness.
These are two ways of understanding the universe.
It's something like light.
There's no single explanation of light.
There's some problems that have to be dealt with as though light were
energy waves.
Or there is some problem that has to be dealt with as though it were discrete
particles.
You cannot read these, you cannot collapse these into any single explanation.
But both are valid, both answer certain questions.
So with the spatial mode of consciousness, and
all traditional societies live in the spatial mode of consciousness,
where time moves in ever renewing seasonal cycles.
What is born dies, what dies is born.
It always was, always will be.
And all traditional societies live in that world.
We are different, and we have power because we have
learned that the universe emerges through a sequence
of irreversible transformation episodes.
And there are some questions about whether the universes succeed each other, and
there are some rather big questions about the large scale structure of the universe.
But all the physical evidence that we have as regards this universe,
it's not that kind of a universe, one that bounces back and forth.
Now- >> Can you say then what universe?
You said something about what universe means.
>> That the universe that we live in is the universe
that comes into being at a certain moment.
And comes to be what it is through a sequence of irreversible
transformations that move in general, in the larger arc of
their development from a lesser to greater complexity and
from lesser to greater expression of consciousness,
from lesser to greater freedoms.
Now, that is not absolute, but that is the overarching,
one way of seeing the sequence of transformation
at the universities that it's passed through.
So as regards a social issue, I would simply say that,
again, the social issue cannot be resolved
in the immediacies of attention to the human, for instance,
simply and on a practical pragmatic basis,
In the US, we're losing 4 to 6 billion tons of topsoil every single year.
Pretty soon you won't be able to take care of anybody.
And so the planet in general is losing 25 billion tons of topsoil every single year.
So that their attention to the deeper forces,
otherwise we just go round and round and round and round.
And if we try to solve our problems out of either the traditional sources,
traditional religion, traditional humanist current,
or the traditional processes, it won't work.
But maybe I'll get another chance before we get this over, thank you.
>> [APPLAUSE]
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