ROUGH DRAFT
NOT VERBATIM
>> Please welcome to the stage,
the voices of Afghanistan.
[ Applause ]
[ Applause ]
>> Thank you, everyone.
On behalf of voices of
Afghanistan I would like to thank
Sam Nappi and also university of
Syracuse and it is a pleasure to
be here tonight and thank you
very much.
>> LADIES AND GENTLEMEN, HE IS
THE DEAN'S PROFESSOR OF
HUMANITIES, FOUNDING DIRECTOR OF
THE SYRACUSE HUMANITIES CENTER,
AND PRINCIPAL INVESTIGATOR OF THE
CENTRAL NEW YORK HUMANITIES
CORRIDOR.
PLEASE WELCOME PROFESSOR GREGG
LAMBERT.
[ Applause ]
>> THANK YOU EVERYONE, AND GOOD
MORNING TO YOU, AS WELL AS TO
THOSE WHO ARE JOINING US FROM
AROUND THE WORLD THROUGH THE LIVE
STREAMING OF THIS EVENT.
IT'S MY PLEASURE TO WELCOME YOU
HERE TODAY FOR THIS IMPORTANT
DISCUSSION ABOUT FINDING COMMON
GROUND FOR PEACE.
SINCE 2009, ONE OF THE HUMANITIES
CENTER'S PROGRAMS IS THE
PERPETUAL PEACE PROJECT, WHICH
ENGAGES PEOPLE AROUND THE WORLD
IN CONVERSATIONS And events, how
we are so Globally
INTERDEPENDENT IN THE 21ST
CENTURY-CAN DISCOVER A WAY TO
LIVE WITHOUT THE CONSTANT THREAT
OF WAR.
THE GOALS FOR THE PROJECT ARE
QUITE SIMPLE.
TO CHANGE PEOPLE'S MINDS AND GET
THEM TO TAKE THE IDEA OF A
PEACEFUL WORLD SERIOUSLY.
TWO, TO START TO IMAGINE WHAT IT
WOULD BE LIKE TO LIVE IN A
SOCIETY WHERE DIFFERENCES ARE
SETTLED BY DIPLOMACY AND DIALOGUE
INSTEAD OF DRONES AND
DEVASTATION.
WE ARE HONORED TO HAVE WITH US
TODAY HIS HOLINESS THE DALAI
LAMA, THE EMBODIMENT OF THIS
VISION WHOSE STRENGTH IS IN
FINDING A MORE HUMANE WAY TO
ADDRESS PROBLEMS.
MANY THANKS TO THE VENERABLE LAMA
TENZIN DHONDEN, PERSONAL PEACE
EMISSARY FOR HIS HOLINESS THE
DALAI LAMA, FOR HIS ASSISTANCE.
AND TO SU TRUSTEE SAM NAPPI,
ex-Tisch producer for common
ground and the driving force
behind this historic event.
TO GET THE CONVERSATION UNDERWAY,
PLEASE JOIN ME IN WELCOMING THE
MODERATOR FOR THIS MORNING'S
DISCUSSION, NBC NEWS NATIONAL AND
INTERNATIONAL
CORRESPONDENT/ANCHOR AND TODAY
ANCHOR AT LARGE, ANN CURRY.
[ Applause ]
Good morning, everyone.
How lucky are we today.
We want to say thank you to
Gregg, thank you to lama Tenzin,
Sam Nappi and thank you, Syracuse
University.
[ Applause ]
This morning as you just heard,
we're going to take a look at
what it takes to find peace and
we do it in a time of war.
You are yet another generation
that has had to learn two too
young about war.
You have had to consider
Afghanistan, and Iraq.
And now new multiple flash points
all over the Middle East.
That are raising new hopes for
democracy, but at the same time,
are giving rise to terrible
violence.
And in the case of what began as
an Arab spring revolution in
Syria, now as we speak, there are
accusations even of possible
crimes against humanity.
Today his holiness, and a
distinguished panel of experts
aim to make sense of what is
happening in our world.
And to give us the other side of
the story.
The side of peace.
We ask today where and how can
our humanity find common ground.
First, I introduce our panel.
They are, Nobel peace
laureateite.
She's Iranian human rights
laureate who has been arrested
more than once, for defending the
human rights of political
DISSIDENTs.
Police welcome,
PLEASE WELCOME SHIRIN EBADI.
[ Applause ]
Doctor is joined by professor who
will act as a her translator.
DR. EBADI IS JOINED ON STAGE THIS
MORNING BY PROFESSOR MEHRZAD
BOROUJERDI, A POLITICAL SCIENCE
PROFESSOR AT THE MAXWELL SCHOOL,
WHO WILL ACT AS TRANSLATOR FOR
DR. EBADI.
A NOBEL
LAUREATE who once directed the
international atomic energy
agency and an important factor in
the spring revolution in the
Egypt.
Please welcome, Mohamed
ElBaradei.
It is a pleasure to have you
here.
Welcome.
We also have a former U.S.
Ambassador to the United Nations,
who worked alongside Dr. Martin
Luther king jr. against racial
segregation.
He's been awarded with the
presidential medal of freedom.
Please welcome Andrew young.
What an honor to be on the stage
with you.
[ Applause ]
And also, joining us this
morning, the founder of the moral
courage project at nyu which
strives to show that all of us
have the capacity to speak up,
despite fear, of intimidation.
PLEASE WELCOME IRSHAD MANJI.Come
around the front.
And also, joining us this
morning, a former head of the
central intelligence agency.
He's a foreign policy specialist,
please welcome, R. James Woolsey.
Jr.
Please be seated.
As we now introduce you to the
11th Chancellor and President of
Syracuse University, and
distinguished professor of
psychology and women's studies in
the college of the arts and
sciences, to make the biggest
INTRODUCTION I think all of us on
the stage will agree, please
welcome, Khan Chancellor Nancy
Cantor.
Chancellor Nancy Cantor.
>> Good morning.
>> Good morning.
First on behalf of the Syracuse
University community, I want to
thank each of our distinguished
pan people inists and our
moderator Ann Curry for joining
us today.
The wisdom each of you has shared
with us this morning on these
complex and complicated issues
and evens, informed by your
singular experiences and diverse
perspectives, has enlightened us
all.
I want to extend a very special
thank you to our S.U. trustee Sam
Nappi and world harmony
productions for making all of
this possible, and to the
venerable lama Tenzin Dhonden
personal peace emissary for his
Holiness.
For this is, truly, an
extraordinary moment in the life
of Syracuse University.
We are deeply honored and humbled
to welcome his Holiness, the
Dalai Lama here and we look
forward to his leading us in this
transformative opportunity to
explore individually and
collectively the urgent and so
vexing challenge of building a
more peaceful and just world.
How wonderfully appropriate that
such an expansive and impactful
conversation take place on a
university campus, where
students, educators and citizens
can join in the dialogue.
We come to this dialogue from
homes and with experiences from
all over, near and far, to engage
each other and bring our diverse
perspectives to bear on what it
means to be socially responsible
Global citizens.
All of us are constantly being
educated for the world, in the
world, preparing to help meet the
pressing challenges of the day,
challenges that can so clearly
divide us in conflict or unite us
in the richness of harmonious
difference.
Our university and indeed the
Syracuse community at large, is
strongly committed to
partnerships in our region, that
build unity around the issues of
educational, social and economic
opportunity and the intergroup
dialogue that can work across
difference, on the ground, in our
multi-cultural and interfaith
community.
Our work in this arena provides a
base for thinking more broadly,
in a Global context.
Indeed, as we strive to be one
world, and find a common ground,
we need to recognize the
intricacies of history,
geography, and culture as laid
down in one place, and yet also
find the deep resonances that can
connect us.
Who better than universities as
stewards of the next generation
of Global citizens to take on
these great questions and
challenges?
Indeed 33 years ago tomorrow,
October 9, 1979, His Holiness the
Dalai Lama visited our campus to
speak in Hendricks chapel.
It's been more than three decades
since but as the topic of this
morning's symposium indicates, we
continue to struggle here and
everywhere with ways to find and
sustain peace and justice, as we
did then.
And today, while we are light
years ahead in terms of
technological advancements, and
in that sense interconnected, and
our world is more interconnected
than ever, we remain more
disconnected than ever on a human
left, in advancing the tools, and
the will, for coming together.
As his Holiness the Dalai Lama
stated during his 1979 visit
here, the problems created by
humankind can only be solved
through "full-fledged compassion,
genuine sympathetic cooperation,
and human understanding."
And this is a message that he has
shared worldwide in dialogues
with Presidents, Prime Ministers
and crowned rulers, leading
scientists and religious figures,
and in presentations before
public audiences such as this.
His Holiness was designated the
14th Dalai Lama, the spiritual
leader of Tibet, at the age of 2,
although he prefers to view
himself, in his words, as a
"simple Buddist monk."
But for millions worldwide, he
embodies a transformative message
of peace, compassion, tolerance,
and understanding.
Since 1959, he has earned many
awards and accolades, including
the Nobel Peace prize in 1989 in
recognition of his non-violent
struggle for freedom in Tibet.
The Nobel committee cited His
Holiness's advocacy of "peaceful
solutions based upon tolerance
and mutual respect" and for his
"forward-looking proposals for
the solution of international
conflicts, human rights issues,
and Global environmental
problems."
We are truly honored and
privileged to have this unique
opportunity to amplify his
message of peace, not only across
our campus, city and region, but
in the hearts and minds of all
who hear him.
Please join me in giving a warm
and deep appreciative Syracuse
welcome to our esteemed guest,
His Holiness the Dalai Lama.
>> You sit here.
[ Laughter ]
>> Yes, you get the big chair
your holiness.
>> Thank you.
>>
>> Now holiness if I might ask
one question of you before we ask
questions of the panel, to set
the tone for this discussion,
what is the single-most important
human trait that is required to
find of common ground for peace?
>>
>> I think very simple:
If you ask young children, I
think they could, when they mix
with other children, they don't
care about their social
background, or religious faith.
Or their family rich or poor or.
So long children smile, play
together.
So that is very, very clear
spirit.
Oneness of human being.
I believe that.
So entire 7 billion human beings,
the way we are born, the way we
die, the way we carry daily life,
sleep, dream, meal, 7 billion,
the same, I believe.
So I tell people, sharing people,
we are the same.
Difference of profession
difference of experiences but we
actually are the same human
beings.
Emotionally, mentally, even
physically.
Basically we are the same.
So think more about that, hardly,
nothing to divide.
We all same human beings.
So this is my fundamental belief
so where I go, I always share
concept, oneness of humanity.
So that I believe.
>> Thank you, your holiness.
On this, in this beginning then,
this idea that the human trait is
an awareness that we are the
same, that we have so much in
common, which is how I understand
his holiness answered that
question, I don't mean to
pressure the rest of you but His
Holiness has said that he's come
here to learn from you.
[ Laughter ]
Some on that note, let us begin
to think about and talk about
what is happening to our world as
we speak.
And specifically, get a sense
about what's happening in the
Middle East.
Perhaps the first spark for what
we now call Arab spring happened
not in the Arab world but in
Persia during the green
revolution in Iran.
And so let us begin with Shirin
Ebadi and ask you, Shirin, how
you see these revolutions and
what is -- where is this
ingredient that His Holiness is
suggesting that is required which
is for people to see each other
as themselves, to see each other
in the same way as they see
themselves?
Shirin?
>>
>> What can cause everlasting
peace in a society is social
justice and democracy.
In the absence of these two key
elements, what remains in a
society is really representation
and suffocation and not genuine
serious peace.
Which can be disrupted at any
given moment.
This is what we witness in the
set of insurrections in the Arab
world in the western media is
referred to as the Arab spring.
In the absence of social justice
and democracy, we saw that people
all across the Arab worlds rose
up in their rebellion against
existing status quo.
They managed to kick out the
dictators ... but this is not
sufficient.
Because the departure of a
dictator not synonymous with
democracy.
As we witness in Iran in 1979,
the Shah as a dictator was forced
out, but the system was replaced
by a worse dictator in his place.
As such I'm not in agreement with
the concept of Arab spring.
I think it is too early to call
it in a spring yet.
Dictators have departed but we
still have to wait and see
whether democracy comes along.
Perhaps the best indicator of
democracy is the status of women
in the Arab world.
And when the time comes, with the
Arab Muslim women have gained
equal rights, then we can talk of
Arab spring.
Fortunately people are struggling
for that day to arrive.
And I'm sure they will win.
>> Thank you.
[ Applause ]
Dr. Mohamed ElBaradei you have
a very perspective on this
subject because you were in
Egypt, had a sense about what was
happening, in the removal of
President mubarak there in one of
the biggest moments of what is
called Arab spring.
What would you like to add to
this conversation?
>>
>> Well, think what's happening
in the Arab world is, a wonderful
human effort emancipate
themselves.
It goes very well with His
Holiness common sense approach to
humanity that we are all the same
irrespective of color, religion,
you know.
What have you.
This is -- it's vindication that
irrespective of where we come
from every human being is seeking
dignity, is seeking fairness is
seeking justice.
And we learned that intuitively
as young children.
And this is what's happening.
I mean, in Egypt, it is again, it
is a human awakening.
Against injustice, against
representation, and in a way, it
is emancipation from modern-day
slavery, you know.
It is no different from the mar
in which Washington, it is no
different from the March in
India.
People would like to be free to
have human dignity to have
equality, and to have justice.
This is, of course, a -- so there
is no going back.
It was not a question of whether
it is going to happen, it was a
question of when it is going to
happen.
And of course it is still very
much work in progress, we still
have a lot to do.
We still have to manage that, and
I'll come to that later on.
Manage the anger that is coming
after many, many decades
repression and we do not know
democracy, we did not practice
democracy to build a framework,
people dialogue and understand
the shared humanities and how to
work together didn't this is the
only way for a win/win situation.
That's a lot of work in progress
but we crossed a threshold and
that is in itself a major reason
for optimism.
>> Is the fact that the Arab
spring, I'm going to ask all
follow-up question, Dr. Mohamed
ElBaradei, that the Arab spring
is happening in countries that do
not have a history of democracy.
Did that contribute to the
violent nature of some of these
revolutions?
>> Well, I think there's, the
violence could be explained that
of many decades of anger, you
know, anger from the outside
world, that has been supporting
the dictators.
They felt that they were let
down.
Anger by the domestic tormenters
who have been treating them like
in a marginalized way, completely
do not have the basic needs.
So the anger is a natural
phenomenon.
People now got their freedom, but
they do not know how to yet to
manage the anger or freedom.
And it is our responsibility now
as a Global community, to hug
this Arab spring, people who are
yearning for freedom and see what
we need to do to make sure that
we go back to a non-violent
change, and not -- and to
understand that violent is not
the way to go forward.
There was, of course, the violent
in Egypt was, there was not a
violent revolution, that was very
peaceful revolution.
Indonesia, the same.
Libya and Syria there was a
resistant by the authoritarian
system and that's what we're
seeing today.
>> Technology.
Gosh.
Always drives me crazy.
Love the ipod, love the ipad,
love the ear piece and they drive
me crazy.
Please continue.
>> There say lot of
responsibility to manage, manage
the process.
I mean, if you look what's
happening in Syria, it is a
shameful, you know, that the
community keeps wringing its
hands while people are dying.
When you saw what happened in
Libya we were too late to
intervene.
We cannot just continue to say,
we are one human family, while we
in our practice, we don't really
care for each other and I can
give you a lot of examples
ranging from the Congo to Darfur.
It is only when we have our
geopolitical interests involved
that we get in and out simply on
the basis of human and the fact
that we are one human family.
And that simple as it is, we do
not practice yet, and that's why
we are here today, to see how we
can make people understand that
we are all going to lose until we
are, we understand that we are
answering in the affirmative, the
old bible question:
Am I my brother's keeper?
And until we answer that
question, affirmatively, we are
doomed, and moving into self
destruct.
[ Applause ]
>> Andrew young, you understand a
great deal about being your
brother's keeper.
Having Marched with Martin Luther
King jr., very fought all of your
rights for human rights and
dignity for all, when you see
what's happening in the Arab
spring and you hear what
Dr. Mohamed ElBaradei and
Dr. Ebadi just said having been
a force non-violence in creating
social change?
>> , let me say that, listening
to His Holiness, I see two
things:
One, I see the simple right to be
a man.
And I relate the Arab spring
directly back to Memphis and
Martin Luther King.
And being a man was not just
about the right to vote, it was
about a job with respect.
In Tunisia, it was a simple man
with a cart.
Who wanted to get permission to
sell his wears, and you kept
getting the reason around from
the government, and so in
despair, and in protest, he set
himself on fire.
And this was, I think,
historically the start of the
difficulty.
Now, that was a quest and a
protest that was basically for
economic rights.
And I would say about Egypt,
Egypt was a good economy, for 30
million people.
But they had 80 million in the
population.
So 50 million were left out of
the economy.
And so, it was this 50 million
saying, no, we have to be a part,
not of the right to vote, but we
have to have the right to water,
to food, to health.
, now, that's one part of the
Arab spring.
There's another part that I think
others will have a chance to
criticize me on, but, I think
that it was taken advantage of by
certain forces to produce regime
change.
And that's when it began to get
violent.
It got violent, I don't know, not
from inside, but from outside.
And we didn't have -- we were
able to make peace with Russia,
with China, with almost all of
our enemies, in South Africa, we
had transformation completely,
and all done non-violently by
people.
In this country, our movements
have been non-violent.
And if we keep them non-violent,
I think that we can make
progress, but you can't have a
non-violent movement that is
determined to have regime change
immediately.
That these two things have to go
in parallel.
>> Thank you.
[ Applause ]
Because of the tone of what we
just heard from Andrew young,
professor Irshad Manji, I'll skip
over and go to you James Woolsey
and ask you about this idea, this
idea that there are in place not
all but many these Arab spring
nations there are proxy wars
going on.
That there are others from the
outside fostering violence on the
inside.
What is the responsibility of the
world and are you hopeful in any
way based on your experience as
the former head of the C.I.A.,
that the world would begin to
listen to the cause of peace,
when it has so many other
interests at play that cause war?
>> As was supposedly said when
asked by Henry Kissinger what the
result really of the French
revolution had been, he
supposedly said I don't know, it
is much too soon to tell.
[ Laughter ]
And that's the case.
I think with the Arab spring.
The problem is that like dramas,
revolutions often have three
acts:
And act 1 is the storming of the
bastille in the French
revolution, winter palace in
Russian revolution, kicking the
Shah out in the Iranian
revolution, and act one is
optimistic, is hopeful, often
young people in the streets,
overthrowing a symbol of
oppression and despotism.
Then act two follows very closely
with act one, and has a similar
spirit.
Act two is the creation or
attempted creation of rule by the
people, with fairness, and, and
justice.
And that looked like it might be
occurring in the French
revolution for a year or two with
the tennis court oath and so on.
LaFayette presented the key to
the bastille to Washington,
George Washington as thanks for
the American revolution inspiring
the French revolution.
He, I'm afraid, was a bit
premature and optimistic.
The same thing happened with
mivvicks coming to power, same
thing happened in Iran with the
liberals ruling for a few months.
And then, sadly, in all three of
those cases, came act three.
And act three is often
particularly horrible when there
has been bad oppression for a
long time, and the only groups
that have cohesion and can
operate successfully, are those
that are extremely dictatorial.
So, what happens?
The reign of terror.
Overthrows the reformers in
France.
The -- in Russia, the Bolsheviks
kill the others.
In Iran those brave people who
made the Iranian revolution in
early 79, got rid of the Shah
found themselves within a year,
ruled by theocratic fanatics.
We don't know yet, country by
country, whether or not the
Middle East, some of it will stop
at act two, as happily the
American revolution did.
Or whether it will go on to a
terrible act three.
I'll offer one thought which may
be somewhat surprising as to how
I think we can limit the number
of totalitarian act threes.
And that that is to get off oil.
[ Applause ]
Paul Collier who heads the
African studies institute at
oxford, originated I think the
phrase, oil curse because he
says, any commodity that has a
huge amount of economic rent
associated with it and believe
me, if you are a Saudi, and you
are lifting oil for three dollars
a barrel and selling it for 100,
you get a lot of economic rent.
And in an autocratic or
totalitarian society, monarchy or
dictatorship it doesn't matter
when that happens, that economic
rent accrues to the control of
the elites.
The elites that run the country.
And it helps them perpetuate
themselves so there are 20
countries, for whom oil and gas
is 60% or more of the national
income.
Every last one of them is a
dictatorship or an autocratic
kingdom.
The ten largest oil exporting
countries in the world, nine of
them are dictatorships, are
autocratic kingdom.
This we are not helping
ourselves, the climate we're not
helping anything but staying on
oil and I'm not justing about
foreign oil, I'm talking about
oil, period.
[ Applause ]
James Woolsey I don't think you
would be happy know that His
Holiness is appreciative of your
remarks and he maybe learned
something from you today.
Professor Manji, you you have
made it your mission to raise the
possibilities that we imagine
ourselves as moral as he can with
be.
You have focused on this.
When you look at this and you
hear Mr. Woolsey talk about,
essentially an immoral
motivation, a motivation that
creates something that causes
suffering, and you have heard
from each one of these speakers
talk about the hopes of
democracy, and yet, the realities
of violence to make that
democracy, those democracies
happen.
What is your perspective on how
we find the right thing to do?
How can we contribute to finding
the right thing to do?
>> You know, Ann, I have traveled
the world over the past decade
engaging with both Muslims and
non-muslims mostly young people,
and from what I hear, from them,
what we need to do is recognize
questioning as a basic human
right.
Let me try to explain with a
quick story.
In 2006 I was in Cairo so --
excuse me six years ago now, and
I was observing what were then
the biggest demonstrations
against the mubarak regime.
And afterwards, I hung out with a
bunch of democracy activists at a
cafe one a young woman in her
20s approached me to say, I
know that you get a lot of
questions from young people, so
let me add mine:
She said, here is the thing, I
have fall in this -- fallen in
love with a Jewish man.
How do I tell my parents?
And then she said something blew
me away.
The crazy thing is, here I am,
putting my life on the line, to
try to achieve political change
in my own country, but the
scarier prospect for me, is to
speak with my own family about
love.
And in that moment, I was
reminded and I learned that
democracy isn't just about the
politics we read about in the
headlines.
Democracy surely must also be
about being allowed to marry the
person that you love.
Isn't democracy also about being
permitted to listen to the music
that frankly makes me dance?
Isn't democracy also about being
able to tap into my real talent,
regardless of the labels brought
on by religion and culture and
gender, and sexuality.
-gender and sexuality.
These questions are percolating
in the Middle East and Africa but
they are also universal.
And, what I have learned from
young people is that they are
universal these questions
because, the very act of asking
questions, of having curiosity,
is a natural human need.
Just one other story if I may,
very briefly:
Not long ago, I heard from a
young man, a self described
student of Sharia law who attends
one of the top-notch universitys
in the Arab world.
And he wrote, we can't use our
critical thinking skills in this
institution.
We can't ask about whether it is
mandatory or voluntary for women
to wear hijab, the scarf.
We are not allowed to discuss how
we relate or don't relate to
Jews.
Or the mistreatment of women.
All of this is off limits.
He added, I will become, I
intend, that's how he put it, I
intend to become a reformist
imman, meaning prayer leader and
intend also, Irshad, he said, to
question, prejudices against gays
and lesbians.
You can see how questions really
can bring us all together.
But to get there, we have got to
recognize questioning as a basic
right.
It is the soul's way of saying,
I'm ready to grow.
That is democracy on the rise.
[ Applause ]
>> His Holiness, I know you would
agree that you have heard some,
we've all heard some wonderful
perspectives this morning.
And I can tell you, something
that you already know, that so
many young people believe that
the future is, well, in jeopardy
because of all of this anger and
war.
That people feel as if we're
heading in the wrong direction,
in terms of peace.
What is the truth about the
direction that we're heading, and
what is your reaction to what you
have heard this morning that
could give us some perspective on
what is to come?
>> Your Holiness.
>> I participate in a seminar or
discussion, I always learn very
useful information or views.
So here also.
I learned useful things.
Thank you.
That is my favorite subject.
I born in 1935.
Just beginning of the second
world war, just started,
potential, growing.
Then Korean war, Vietnam war, and
so many others.
So within my lifetime, it seems
quite clear, number one, I think
considerable war in early part of
the 20th century when certain
nations declare war on their
enemy.
I think every citizen of the
country without any questions,
even proudly join the effort,
military effort, war effort, I
think that kind of sort of
attitude I think completely
changed.
After Vietnam war, people always
as you mentioned, always raise
questions, why?
Nowadays, Afghanistan, Iran, Iraq
in this case also you see, people
are asking why?
Then another thing.
Conservative government.
When I was young, nobody talk
about environment, importance of
the environment.
Later in the 20th century, they
say, many people nowadays
including leaders, they have to
think, they have to sort of of
say,, start taking care of the
environment.
Then I think in principle, the
concept of non-violence also
increasing.
Perhaps I think in early 20th
century, perhaps I think some
people consider Gandhi's
non-violence method, some people
may feel that is the passive,
sign of weakness.
Nowadays, I think since I think
back nelson mandela,
non-violence, actually, because
of the implement in political
freedom, it was successful.
So I think that the concept of
non-violence also now much
stronger.
Then, another thing, in the past,
science and faith simply
something two different sort of
approach.
Now I think the quantum physics
of these give us new sort of
look, or the mind also some very
important element, an important
role.
And then, many scientists now
begin to feel, peace of mind is
very important factor for good
health.
So some scientists say, healthy
physical, healthy body, and a
healthy mind very close.
So even some scientists genuine,
respected, knowledgeable
scientists, they talk more about
mind.
Importance of mind.
So within my lifetime, there are
sort of signs, progress, certain
things which now today, reality,
I think in early part of the 20th
century, I know I'm dreaming
that.
So these not come from religious
sort of teachings, but through
our own experience, I think
humanity in 20th century I think
a lot of suffering, a lot of of
violence.
So through that way, people gain
more experience, violence never
solves problems.
Only way to solve problems is
through talk, dialogue.
So again, as I mentioned earlier,
respite others, even your enemy,
brothers and sisters, they also
have right to achieve their
happiness, their goal.
So here we have to sort of of
develop concept of, the entire 7
human beings, one family.
So the concept of real is part of
we.
Too much emphasis due to
religious faith, due to national
interest or some other things,
create strong sort of concept of
we and they.
To that way, even within family,
make the distinction, between
husband and wife or parent and
children, we, I, they.
Then greater develop sort of a
jealous, a jealous brings
distrust.
Distrust brings frustration.
Frustrations eventually develop
violence.
So respect others, as a human
being, they also need happy life.
We have to sort of share
something to them.
So others happiness is one's
happiness.
Other's suffering is also one's
own suffering.
So here I think that, in the
education field, I think in
ancient times, I think we
Tibetans, remain behind the
Himalayan mountains, don't care
what happened the other side.
[ Laughter ]
I think perhaps American also I
think.
What happened in Europe, okay, it
doesn't matter, like that.
Now that reality completely
changed now.
Something happens there, it has
an effect there.
So that clearly shows oneness of
humanity.
So you have to take care of
well-being of others, physically,
but reality, part of us.
So I think that in education, we
need, this is -- not much effect,
but in education, sort of system,
I think we should introduce some
lesson, oneness of humanity.
And any problem within that have
to solve through talk.
So that kind of concept that kind
of real thinking should be part
of the children's mind.
Through that way, next
generation, of course, my life
will not see, but these young
people, I tell people, maybe too
long.
>> You can go as long as you
want.
I don't think that anyone is
going to --
[ Laughter ]
I'm not interrupting you.
>> So I tell those young people,
I think most of us here I usually
call our generation , belongs to
20th century.
You, you maybe in the 21st
century, you maybe.
Any way those people who are of
age below 20, these people
generation of 21st century.
My age, 77, 77 years old, so I
belong 20th century.
That century is gone.
So like me, they need to say
bye-bye.
[ Laughter ]
So these young generation, you
belong in the 21st century, so
21st century, the only-almost 11
years, 12 years past.
80 years yet to come.
So past is past.
We can learn about past from
past, some experience.
Otherwise, nothing can be done.
Now, future years to come, so the
future depends on the present.
So this generation, younger
generation, you can make this
century be much peaceful,
prosperity, prosperity, and
harmonious.
So therefore, I think that
according to, judging the past
century, I think this sort of --
plenty of reasons to be hopeful.
So now with that hope, you should
have vision.
This 21st century, what kind of
century should it be?
So that will not come, I think
last year, in Hiroshima, you also
there, peace will not come from
sky.
Or peace will not develop, not
materialize through only prayer.
Like this.
And peace, peace, peace.
It will not come.
[ Laughter ]
Peace must come through our
actions.
So, better world, entirely
depends on your own action.
In order to carry action, the
action should be realistic action
in order to carry realistic,
because action, you should have
firm knowledge about the reality,
so as you mentioned, you need a
lot of questions.
Some people say, even government
say, you should ask, you should
develop remain skeptical
attitude.
Question, question, question.
Through that way, you will find
the real picture of the reality.
Through one dimension.
You can't see the reality.
You must look at the reality, the
fat from various angles.
The facts from various angles.
That means holistic view.
Then, you get more sort of
clearer picture about reality.
Then your approach will be more
realistic approach.
So, you should pay more
attention, more questions, and
through that way, try to see the
reality fully.
Then no matter how difficult it
is, how obstacles, determination
willpower is very, very
essential.
Willpower comes from more
compassionate heart.
Some scientists say, those people
who tell lies inside much more
stress.
Honestly, truthfully, they have
nothing to hide here.
Then you can carry your life
transparent, through that way,
you gain more self confidence.
More inner strength and then, you
can implement your action
tirelessly.
So that, perhaps I think, you
should not say oh, of course,
they'll never say that don't say
that.
Think more.
Investigate by yourself more.
That I think is very important.
Okay.
>> Okay.
[ Applause ]
>> So we have a number of
questions from our audience both
here in Syracuse and also from
people all over the world who are
watching via webcast.
Your Holiness you answered a lot
of them in your talk just now but
there is a question from Amanda
claypool, a Syracuse University
student who asked the question,
video Twitter.
We as a humanity keep pursuing
this quest for peace.
What comes after peace?
And this is to anyone who would
like to answer it.
Perhaps we'll start with you,
Mr. Mohamed ElBaradei.
>> I would like to follow up on
his Holiness that we need to have
our feet on the ground and we
need to learn from experience.
You know.
But -- and we last year we
discussed in Hiroshima that you
cannot have peace by just talking
about peace.
But actually acting for peace.
And what you need to do is change
the environment and it is
clearly, that I think is -- you
cannot really talk about peace
when we still have 11,000 nuclear
WARHEADs.
You know, when we still continue
to rely in our security on who
has the biggest club.
That not going to get us peace.
You cannot talk about peace when
we know that three billion
people, just about half of our
humanity, live under two and a
half dollars a day.
It is not that we cannot change
that, but are we willing to do
that, to change that.
We spend one and a half trillion
dollars on armament every year.
Half percent on peacekeeping.
Do we talk to each other?
You know.
I mean, we have a couple of
major, three major issues that
Iranian situation, the Korean
situation, the Palestinian
situation that we talk to each
other.
Do we have a dialogue?
So we understand where we are
coming from.
So I would argue, I would tell
the young people that it is not
just we talk about peace and the
aftermath of peace, I mean, we
still have a long way to go for
peace and peace is a quantum.
You know, it is not a question
that we, it is like democracy.
You don't have a perfect
democracy.
You continue to refine what you
mean by democracy.
You know, you continue to learn
from your past experience.
How you would be free and how you
have a cohesive society.
But, you need to do a lot of
change of mindset before we
frankly can talk about peace.
You know, are we taking social
responsibility?
Are we consider our self each one
of us responsible for the war in
Iraq, for Afghanistan, for the
stereotyping of different people.
I mean, there's a lot that we can
do as civil society.
And I think that frankly, peace
is too important to be left to
government.
You know.
We need to work on it as human
beings.
[ Applause ]
>> It seems as though you are
embracing His Holiness's idea
that peace is something that each
one of us and that effort toward
making it happen is something
that is important that each one
of us finds a way to contribute
to.
That seems to be what you're
saying here.
So if I might ask you, Jim
woolsey, what can ordinary
Americans do to promote peace and
democracy Globally?
>> Well, there's a bumper sticker
you see from time to time if you
want peace, work for justice.
And I think there is some real
truth in that.
If you look at the work of the
American writer and political
scientist Morton Halprin who is
just cut to the chase no, he's
not in the okon, he would
generally be regarded as a man on
the left side of the political
spectrum, he and three colleagues
have written a wonderful book on
democracy that is about two or
three years old now.
And it runs through the numbers
on what happens when a country
moves toward democracy and the
rule of law.
Stipulate democracies aren't
perfect.
They mess up all the time but
generally speaking, your chance
of having famines, of having
revolutions, of having terrorism,
are much below.
The chances in dictatorial or
autocratic governments by factor
of two or three or four.
So, it is not a sure bet, nothing
in this life is.
But at the same time, one is
envisioning what all of us have
to think and do as individuals,
one also I think has to look at
the institutional arrangements
which take place.
The world is gone, I used to be
chairman of the board of freedom
house and I tracked these numbers
more closely than I have the last
two or three years, but roughly
speaking, the world has gone from
20 democrats or so in 1945, to
well over 100 today.
Now, they are not perfect.
Some of them came about very
surprisingly like, for example,
Mongolia's tribal structure
worked beautifully with its move
to democracy immediately after
the cold war was over.
There are a lot of ways to get
there.
But when you have these
democratic institutions or rule
of law, decency, fairness and
above all I might say, decent
treatment of women, there is no
clearer indicator of a
totalitarianism society as far as
I'm concerned such as Saudi
Arabia, and today's Iran, than
their brutal treatment of women.
[ Applause ]
So in the midst of our own
personal conduct, and our
relations with others, and the
wonderful approach toward this,
that His Holiness and Mohamed
ElBaradei and others have said,
that bumper sticker if you want
peace, work for justice, is a
very good one.
[ Applause ]
Mr. Young, you wanted to add
something briefly?
>> Yes.
I like to break it down as simple
as possible, and the human body
is 70% water.
And if everybody had water, that
is justice.
And that's the simplist justice
and that kind of justice is
available.
And if we took one percent of the
money we have spent on destroying
things, and just provided clean
water, I have often thought
although it is not as simple now
as it was, but a simple pipeline
from the head waters of the nile,
that would irrigate Gaza and the
west bank, and not really take
much from Cairo.
There is water under the earth,
almost everywhere.
We also have the capacity to
desalinate, and if we had as an
objective that everybody should
be able to have clean, fresh
water, that would wipe out about
45 or 50 diseases.
And peace for the wealthy is
security.
Peace for the poorest of the
poor, is bread, and water.
[ Applause ]
>> Our time is becoming shorter.
I know Ms. Shirin Ebadi you
would like to make a quick
comment.
Go ahead.
>> ?
Order to respond to this question
properly, we first have to see
what we mean by peace.
I don't believe that peace is
absent of war, this means that if
a country is not in war, it
doesn't mean that it is
necessarily at peace.
Is there a difference between us
being thrown out of our homes by
the enemy who attacks us, and by
being thrown out of our homes by
the banks because of our
inability to pay our mortgage
payments.
[ Applause ]
Again does it make a difference
if we're caught by the enemy, and
taken in, or if we're taken in
because of having written an
article and we have to spend
years in prison.
We see that all of these are bad.
I think that according to my
vision, peace is a package of a
condition where human beings can
live with dignity, and freedom.
And this is why at the beginning
of my talk, I said, that peace is
sustainable only where there is
social justice, and democracy.
The talk in here was that
countries that have oil are being
run by dictators.
Although I accept this word but I
have to state here that Norway
has more oil than Iran, for
example, but it is a democracy.
Countries become non-democratic
when their revenues did not come
from the taxpayers' taxes but
come from the revenues of
national resources that are in
their hands.
In Norway, they save the oil
revenue for the future
generation.
They have done this for over 25
years.
They think that the oil revenue
belongs to the future generation.
Their revenue comes from
taxpayers' money.
In Iran, 85% of the oil revenue
of the government comes from oil.
And the government, therefore,
has become a big cartel, has
become a big employer or
recruiter.
In Iran, the government pays
everyone, basically, and they do
have mercenaries and this is why
when something happens and people
object, if people take on to the
streets, the mercenaries will get
on the street, and start beating
people up.
In Iran we have two kinds of
police:
One is a police which is dressed
in police clothing, and the other
is the government mercenaries who
are paid by the government.
The oil revenues being in the
hands of the government in
general has resulted in the
changing of the situation in the
Middle East.
During the last year over $6
billion of the oil revenue has
been sent to Syria as an aid, and
the Iranian soldiers are there
fighting the people of Syria.
In Iran the government is not
accountable to the people or to
the Parliament because they have
all of the revenue and they have
the budget in their hands.
Therefore, oil does not
necessarily result in
totalitarianism, however, if it
is the revenue of the government,
that comes only from the national
resources, that can happen in
dictatorships.
I live in the Middle East and for
over 45 years, I have been active
in human rights issues.
And I can say that if Iran
becomes democratic, that would
impact the whole area.
>> All right, good point to make.
[ Applause ]
So we are now out of time, so let
me just, however, ask you your
Holiness for a one word answer.
[ Laughter ]
To Amanda's question which we
never answered, she said, Amanda
claypool of Syracuse University
student has asked video Twitter,
what comes after peace?
>> Firstly, --
[ Laughter ]
>> What is peace?
Peace just absence of violence is
not peace.
Peace must be, this is something
positive, not indifferent.
So therefore, I always believe
and also telling people, genuine
peace must come through inner
peace.
As I mentioned earlier, taking
care of others.
That's the seed of peace.
So that peace as I mentioned
earlier, peace genuine peace,
genuine lasting peace is through
inner peace.
So as soon as inner peace there,
your health improves.
You get more friends.
[ Laughter ]
You get more genuine smile.
So your life becomes much more
happier.
Okay.
I think I'm not telling you, the
experience of older people, of
course I have to learn from you.
But those young people, perhaps I
may tell you, look at my own
body, 77 years old person.
And life passing through
difficult sort of life.
TURBULENCE of life.
Each at age 16 I lost my freedom.
Age 24, I lost my own country.
A lot of problems, a lot of sort
of disturbances of life and
inside Tibet also a lot of
problems.
However, my physical condition
quite okay.
That -- of course I take care as
I just mentioned, some physical
exercise, these things.
You do more swimming.
I never swim.
I never learned to swim.
But any?
Way, I feel, you see, the main
factor for good health, is peace
of mind.
So therefore, that's essential
for peace.
Clear.
You love smiles, you love
friends.
Do you prefer more friends or
enemies?
Anyone who really feels I need
more enemy, anyone?
I don't think.
How to clear friend, through
anger, money alone, through
power.
No.
Through warm heartedness you get
more friends.
More trusted friends.
That happens with inner peace.
So I think that peace of mind, is
very much linked with peace of
world.
World peace.
Peaceful family.
More warm heartedness there.
Each other.
Mutual respect, mutual love.
That love also not just, but love
with wisdom.
That kind of there, the family
happier, individuals healthier,
happier, community happier.
That's the way to build world
peace.
Not through order, but through
individual effort, so as you
mentioned, each of us, you see,
have this responsibility, and
also we have potential.
After all, change humanity, we
start, that work, that effort
must start from individuals.
So that I believe.
Thank you.
[ Laughter ]
[ Applause ]
>> Sorry.
>> So, I was just --
>> Sorry, not one word.
[ Laughter ]
>> Well, actually I'm grateful
because I was just told that
while I was told to hurry I'm now
told that we have a little extra
time.
So let me ask you this question:
If hate comes of fear, and causes
violence as a contributor to
violence, how can we be less
afraid so that we can have the
inner peace that you say will
lead to greater world peace?
>> I think fear, some fear with
reason.
Mad dog come, fear.
That's good.
[ Laughter ]
You have to prepare.
Protect yourself.
Right.
If necessary, run away.
[ Laughter ]
And if necessary, prepare one
stone, ready to defend yourself.
But many other fears, actually
your own mental suspicion.
Or jealous.
Jealous.
So once you have more as I
already mentioned, you see, inner
peace, with inner peace, more
inner strength, self confidence.
That that automatically reduces
fear.
And also you stand firmly on
principle, moral principle, if
something, if someone -- then
there is sort of real possibility
that you develop compassion about
that person.
You stand honesty with principle
and truthful, transparent, so you
have full confidence.
So even someone you see creates
some problems, in sort of anger,
in frustration, you may develop
feeling of sense of concern.
Oh, how foolish that person.
So more anger, is essentially
self destruction.
More fear, more destruction, is
self destruction.
So that's my view.
>> One self for anger, one is the
same thing that helps contribute
perhaps to inner peace, and
that's music.
I hope you like music, your
Holiness, because, we're now
going to hear a group that's been
inspired by the Arab spring.
They are northern as the
Ambassadors of love.
Please welcome, Teal One97.
I'll welcome them as soon as the
equipment is out.
Hello, welcome.
Come on in.
I'm participating now in
equipment remove a anything else?
No, okay.
All right.
.
Hello, everybody.
How are you?
>> It is that kind of party.
It is that kind of party.
Well, good morning first of all.
While we're waiting I want to
thank everyone on behalf of
ourselves, Teal One97,.
We like to thank Syracuse
University, and actually first
and foremost Mr. Sam Nappi and
one world harmony productions and
of course, his Holiness, the
Dalai Lama.
For having us here.
>> Well, whether you're from
Palestine, whether you're from
Tunisia.
>> Or Morocco.
>> Iraq.
>> Or the U.S.
>> Uzbekistan.
>> from all over the world.
>> United States.
>> All of us together, make Teal
One97, we all make one world.
[ Applause ]
There is a day on the horizon for
you and me.
There is a new star for all to
see.
Yes it's a new day for you and
me.
Yes it's a new day for you and
me.
>> I have found my wounds today
(music).
(music).
[ Applause ]
>> Thank you.
>> Thank you so much to Teal
One97.
>> Thank you.
Thank you so much and now it is
time to simply thank you, thank
for being here.
Thank all of our panelists for
their wonderful perspectives.
It has been valuable to listen to
you.
Thank you, His Holiness, for your
wisdom, and for your presence.
And as I speak and you put on
your shoes, I will simply say
thank you also to everyone
watching here and also via
webcast all over the world, and
hopefully, there has been
something that has been gained
here in your knowledge about the
importance of working for justice
as these people in the panel have
done.
And how that contributes to
peace.
The peace, the time that we all
wish for.
We all have inner peace.
Thank you very much for being
here.
[ Applause ]
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