User:Editor B/RN

What follows is a staging area for edits to the main article on RN. Editor B (talk) 14:40, 6 December 2022 (UTC)

Shared principles
The main principle of religious naturalism is that a naturalist worldview can serve as a foundation for religious orientation.

Shared principles related to naturalism include views that:


 * the best way to understand natural processes is through methods of science;
 * where scientists observe, test, and draw conclusions from what is seen and non-scientists learn from what scientists have described;
 * for some topics, such as questions of purpose, meaning, morality, and emotional or spiritual responses, science may be of limited value and perspectives from psychology, philosophy, literature, and related disciplines, plus art, myth, and use of symbols, can contribute to understanding; and
 * due to limits in human knowledge, some things are currently not well-understood, and some things may never be known.

Shared principles related to having nature as a focus of religious orientation include the view that nature is of ultimate importance – as the forces and ordered processes that enable our lives, and all of life, and that cause all things to be are as they are. As such, nature can prompt religious responses, which can vary for each person and can include:


 * a sense of amazement or awe – at the wonder of our lives and our world, and the beauty, order, and power that can be seen in nature,
 * appreciation or gratitude – for the gift of life, and opportunities for fulfillment that can come with this,
 * a sense of humility, in seeing ourselves as small and fleeting parts of a vast and ancient cosmos,
 * an attitude of acceptance (or appreciation) of mystery, where learning to become comfortable with the fact that some things are unable to be known can contribute to peace of mind, and
 * reverence - in viewing the natural world as sacred (worthy of religious veneration).

Nature is not “worshipped”, in the sense of reverent devotion to a deity. Instead, the natural world is respected as a primary source of truth - as it expresses and illustrates the varied principles of nature that enable life and may contribute to well-being.

With this, learning about nature, including human nature, (via both academic and artistic resources and direct personal experiences) is seen as valuable – as it can provide an informed base of understanding of how things are and why things happen as they do, expand awareness and appreciation of the interdependence among all things, prompt an emotional or spiritual sense of connection with other people and forms of life in all of nature, and serve as a point of reference for considering and responding to moral and religious questions and life challenges.

Tenets
As in many religious orientations, religious naturalism includes a central story, with a description of how it is believed that our world and human beings came to be.

In this (based on what can be understood through methods of science), the cosmos began approximately 13.8 billion years ago as a massive expansion of energy, which has been described as “the Big Bang”. Due to natural forces and processes, this expansion led over time to the emergence of nuclear particles, light, galaxies, stars, and planets. Life on Earth is thought to have emerged more than 3.5 billion years ago — beginning with molecules that combined in ways that enabled them to maintain themselves as stable entities and self-replicate, which evolved to single-cell organisms and then to varied multi-cell organisms that, over time, included millions of varied species, including mammals, primates, and humans, living in complex interdependent ecosystems.

This story has been described as “The Epic of Evolution” and, for religious naturalists, it provides a foundation for considering how things are, which things matter, and how we should live. It is also seen as having a potential to unite all humans with a shared understanding of our world, including conditions that are essential to all lives, as it is based on the best available scientific knowledge and is widely accepted among scientists and in many cultures worldwide.

From the perspective of religious naturalism humans are seen as biological beings — composed of natural substances and products of evolution who act in ways that are enabled and limited by natural processes. With this, all of what we think, feel, desire, decide, and do is due to natural processes and, after death, each person ceases to be, with no potential for an eternal afterlife or reincarnation. Due to evolving from common ancient roots, many of the processes that enable our human lives (including aspects of body and mind) are shared by other types of living things. And, as we recognize what we share, we can feel a type of kinship or connection with all forms of life. Similarly, recognizing that all forms of life are:


 * dependent on conditions on Earth (to provide atmosphere, soil, temperature, water, and other requirements for life) and also
 * interdependent with other forms of life (as sources of food, and in contributing to healthy ecosystems),

and in recognizing and appreciating Earth as a rare site, in a vast cosmos, where life exists, and as the environment that is essential for our lives and well-being, this planet and its life-enabling qualities is seen as being of ultimate concern, which can prompt or warrant a felt need to respect, preserve, and protect the varied ecosystems that sustain us.

Values are seen as having accompanied the emergence of life – where, unlike rocks and other inanimate objects that perform no purposeful actions, living things have a type of will that prompts them to act in ways that enable them (or their group) to survive and reproduce. With this, life can be seen as a core/primary value, and things that can contribute to life and well-being are also valued. And, from a religious naturalist perspective, ongoing reproduction and continuation of life (a “credo of continuation”), has been described as a long-term goal or aspiration.

Morality, likewise, is seen as having emerged in social groups, as standards for behavior and promotion of virtues that contribute to the well-being of groups. Evolutionary roots of this can be seen in groups of primates and some other types of mammals and other creatures, where empathy, helping others, a sense of fairness, and other elements of morality have often been seen. It includes promotion of “virtues” (behaviors seen pro-social or “good”).

With perspectives of religious naturalism, moral concern is seen as extending beyond the well-being of human groups to an “ecomorality” that also includes concern for the well-being of non-human species (in part, as this recognizes how non-human life can contribute to the well-being of humans, and also as it respects the value of all life).

With recognition that moral choices can be complex (where as some choices benefit one group, they may cause harm to others), an aspiration is that, beyond aspiring to virtues and adhering to social rules, religious naturalists can work to develop mature judgement that prepares them to consider varied aspects of challenges, judge options, and make choices that consider impact from several perspectives.

Advocates of religious naturalism believe that, as they offer perspectives that can help to show how things really are in the physical world, and which things ultimately matter, and as they can contribute to development of religious attitudes, including humility, gratitude, compassion, and caring, and enhance exposure to and appreciation of the many wonders of the natural world, perspectives from religious naturalism can contribute to personal wholeness, social cohesion, and awareness and activities that can contribute to preservation of global ecosystems.

Beyond supporting a credo of continuation that values varied forms of life and ecosystems, aspirations based on religious naturalism include:


 * living in harmony with nature,
 * exploring and celebrating the mysteries of nature, and
 * pursuing goals that enable the long-term viability of the biosphere.

As suggested by Donald Crosby, since nature is regarded as a focus of religious commitment and concern, religious naturalists may “grant to nature the kind of reverence awe, love and devotion we in the West have formerly reserved for God.”