The global community
We find that the world has grown smaller and the world's people have become
almost one community. Political and military alliances have created large multinational
groups, industry and international trade have produced a global economy, and
worldwide communications are eliminating ancient barriers of distance, language
and race. We are also being drawn together by the grave problems we face: overpopulation,
dwindling natural resources, and an environmental crisis that threatens our
air, water, and trees, along with the vast number of beautiful life forms that
are the very foundation of existence on this small planet we share.
I believe that to meet the challenge of our times, human beings will have to
develop a greater sense of universal responsibility. Each of us must learn to
work not just for his or her own self, family or nation, but for the benefit
of all mankind. Universal responsibility is the real key to human survival.
It is the best foundation for world peace, the equitable use of natural resources,
and through concern for future generations, the proper care of the environment.
For some time, I have been thinking about how to increase our sense of mutual
responsibility and the altruistic motive from which it derives. Briefly, I would
like to offer my thoughts.
One human family
Whether we like it or not, we have all been born on this earth as part of one
great human family. Rich or poor, educated or uneducated, belonging to one nation
or another, to one religion or another, adhering to this ideology or that, ultimately
each of us is just a human being like everyone else: we all desire happiness
and do not want suffering. Furthermore, each of us has an equal right to pursue
these goals. Today's world requires that we accept the oneness of humanity.
In the past, isolated communities could afford to think of one another as fundamentally
separate and even existed in total isolation. Nowadays, however, events in one
part of the world eventually affect the entire planet. Therefore we have to
treat each major local problem as a global concern from the moment it begins.
We can no longer invoke the national, racial or ideological barriers that separate
us without destructive repercussions. In the context of our new interdependence,
considering the interests of others is clearly the best form of self-interest.
I view this fact as a source of hope The necessity for cooperation can only
strengthen mankind, because it helps us recognize that the most secure foundation
for the new world order is not simply broader political and economic alliances,
but rather each individual's genuine practice of love and compassion. For a
better, happier, more stable and civilized future, each of us must develop a
sincere, warm-hearted feeling of brother- and sisterhood.
The medicine of altruism
In Tibet we say that many illnesses can be cured by the one medicine of love
and compassion. These qualities are the ultimate source of human happiness,
and our need for them lies at the very core of our being. Unfortunately, love
and compassion have been omitted from too many spheres of social interaction
for too long. Usually confined to family and home, their practice in public
life is considered impractical, even naive. This is tragic. In my view, the
practice of compassion is not just a symptom of unrealistic idealism but the
most effective way to pursue the best interests of others as well our own. The
more we -- as a nation, a group or as individuals -- depend upon others, the
more it is in our own best interests to ensure their well-being.
Practicing altruism is the real source of compromise and cooperation; merely
recognizing our need for harmony is not enough. A mind committed to compassion
is like an overflowing reservoir -- a constant source of energy, determination
and kindness. This mind is like a seed; when cultivated, it gives rise to many
other good qualities, such as forgiveness, tolerance, inner strength and the
confidence to overcome fear and insecurity. The compassionate mind is like an
elixir; it is capable of transforming bad situations into beneficial ones. Therefore
we should not limit our expressions of love and compassion to our family and
friends. Nor is compassion only the responsibility of clergy, health care and
social workers. It is the necessary business of every part of the human community.
Whether a conflict lies in the field of politics, business or religion, an altruistic
approach is frequently the sole means of resolving it. Sometimes the very concepts
we use to mediate a dispute are themselves the cause of the problem. At such
times, when a resolution seems impossible, both sides should recall the basic
human nature that unites them. This will help break the impasse and, in the
long run, make it easier for everyone to attain their goal. Although neither
side may be fully satisfied, if both make concessions, at the very least, the
danger of further conflict will be averted. We all know that this form of compromise
is the most effective way of solving problems -- why, then, do we not use it
more often?
When I consider the lack of cooperation in human society, I can only conclude
that it stems from ignorance of our interdependent nature. I am often moved
by the example of small insects, such as bees. The laws of nature dictate that
bees work together in order to survive. As a result, they possess an instinctive
sense of social responsibility. They have no constitution, laws, police, religion
or moral training, but because of their nature they labor faithfully together.
Occasionally they may fight, but in general the whole colony survives on the
basis of cooperation. Human beings, on the other hand, have constitutions, vast
legal systems and police forces; we have religion, remarkable intelligence and
a heart with a great capacity to love. But despite our many extraordinary qualities,
in actual practice we lag behind those small insects; in some ways, I feel we
are poorer than the bees.
For instance, millions of people live together in large cities all over the
world, but despite this proximity, many are lonely. Some do not have even one
human being with whom to share their deepest feelings, and live in a state of
perpetual agitation. This is very sad. We are not solitary animals that associate
only in order to mate. If we were, why would we build large cities and towns?
But even though we are social animals compelled to live together, unfortunately,
we lack a sense of responsibility towards our fellow humans. Does the fault
lie in our social architecture - the basic structures of family and community
that support our society? Is it in our external facilities -- our machines,
science and technology? I do not think so.
I believe that despite the rapid advances made by civilization in this century,
the most immediate cause of our present dilemma is our undue emphasis on material
development alone. We have become so engrossed in its pursuit that, without
even knowing it, we have neglected to foster the most basic human needs of love,
kindness, cooperation and caring. If we do not know someone or find another
reason for not feeling connected with a particular individual or group, we simply
ignore them. But the development of human society is based entirely on people
helping each other. Once we have lost the essential humanity that is our foundation,
what is the point of pursuing only material improvement?
To me, it is clear: a genuine sense of responsibility can result only if we
develop compassion. Only a spontaneous feeling of empathy for others can really
motivate us to act on their behalf. I have explained how to cultivate compassion
elsewhere. For the remainder of this short piece, I would like to discuss how
our present global situation can be improved by greater reliance on universal
responsibility.
Universal responsibility
First, I should mention that I do not believe in creating movements or espousing
ideologies. Nor do I like the practice of establishing an organization to promote
a particular idea, which implies that one group of people alone is responsible
for the attainment of that goal, while everybody else is exempt. In our present
circumstances, none of us can afford to assume that somebody else will solve
our problems; each of us must take his or her own share of universal responsibility.
In this way, as the number of concerned, responsible individuals grows, tens,
hundreds, thousands or even hundreds of thousands of such people will greatly
improve the general atmosphere. Positive change does not come quickly and demands
ongoing effort. If we become discouraged we may not attain even the simplest
goals. With constant, determined application, we can accomplish even the most
difficult objectives.
Adopting an attitude of universal responsibility is essentially a personal matter.
The real test of compassion is not what we say in abstract discussions but how
we conduct ourselves in daily life. Still, certain fundamental views are basic
to the practice of altruism.
Though no system of government is perfect, democracy is that which is closest
to humanity's essential nature. Hence those of us who enjoy it must continue
to fight for all people's right to do so. Furthermore, democracy is the only
stable foundation upon which a global political structure can be built. To work
as one, we must respect the right of all peoples and nations to maintain their
own distinctive character and values.
In particular, a tremendous effort will be required to bring compassion into
the realm of international business. Economic inequality, especially that between
developed and developing nations, remains the greatest source of suffering on
this planet. Even though they will lose money in the short term, large multinational
corporations must curtail their exploitation of poor nations. Tapping the few
precious resources such countries possess simply to fuel consumerism in the
developed world is disastrous; if it continues unchecked, eventually we shall
all suffer. Strengthening weak, undiversified economies is a far wiser policy
for promoting both political and economic stability. As idealistic as it may
sound, altruism, not just competition and the desire for wealth, should be a
driving force in business.
We also need to renew our commitment to human values in the field of modern
science. Though the main purpose of science is to learn more about reality,
another of its goals is to improve the quality of life. Without altruistic motivation,
scientists cannot distinguish between beneficial technologies and the merely
expedient. The environmental damage surrounding us is the most obvious example
of the result of this confusion, but proper motivation may be even more relevant
in governing how we handle the extraordinary new array of biological techniques
with which we can now manipulate the subtle structures of life itself. If we
do not base our every action on an ethical foundation, we run the risk of inflicting
terrible harm on the delicate matrix of life.
Nor are the religions of the world exempt from this responsibility The purpose
of religion is not to build beautiful churches or temples, but to cultivate
positive human qualities such as tolerance generosity and love. Every world
religion, no matter what its philosophical view, is founded first and foremost
on the precept that we must reduce our selfishness and serve others. Unfortunately,
sometimes religion itself causes more quarrels than it solves. Practitioners
of different faiths should realize that each religious tradition has immense
intrinsic value and the means for providing mental and spiritual health. One
religion, like a single type of food, cannot satisfy everybody. According to
their varying mental dispositions, some people benefit from one kind of teaching,
others from another. Each faith has the ability to produce fine, warmhearted
people and despite their espousal of often contradictory philosophies, all religions
have succeeded in doing so. Thus there is no reason to engage in divisive religious
bigotry and intolerance, and every reason to cherish and respect all forms of
spiritual practice.
Certainly, the most important field in which to sow the seeds of greater altruism
is international relations. In the past few years the world has changed dramatically.
I think we would all agree that the end of the Cold War and the collapse of
communism in Eastern Europe and the former Soviet Union have ushered in a new
historical era. As we move through the 1990s it would seem that human experience
in the twentieth century has come full circle.
This has been the most painful period in human history, a time when, because
of the vast increase in the destructive power of weapons, more people have suffered
from and died by violence than ever before. Furthermore, we have also witnessed
an almost terminal competition between the fundamental ideologies that have
always torn the human community: force and raw power on the one hand, and freedom,
pluralism, individual rights and democracy on the other. I believe that the
results of this great competition are now clear. Though the good human spirit
of peace, freedom and democracy still faces many forms of tyranny and evil,
it is nevertheless an unmistakable fact that the vast majority of people everywhere
want it to triumph. Thus the tragedies of our time have not been entirely without
benefit, and have in many cases been the very means by which the human mind
has been opened. The collapse of communism demonstrates this.
Although communism espoused many noble ideals, including altruism, the attempt
by its governing elites to dictate their views has proved disastrous. These
governments went to tremendous lengths to control the entire flow of information
through their societies and to structure their education systems so that their
citizens would work for the common good. Although rigid organization may have
been necessary in the beginning to destroy previously oppressive regimes, once
that goal was fulfilled, the organization had very little to contribute towards
building a useful human community. Communism failed utterly because it relied
on force to promote its beliefs. Ultimately, human nature was unable to sustain
the suffering it produced.
Brute force, no matter how strongly applied, can never subdue the basic human
desire for freedom. The hundreds of thousands of people who marched in the cities
of Eastern Europe proved this. They simply expressed the human need for freedom
and democracy. It was very moving. Their demands had nothing whatsoever to do
with some new ideology; these people simply spoke from their hearts, sharing
their desire for freedom, demonstrating that it stems from the core of human
nature. Freedom, in fact, is the very source of creativity for both individuals
and society. It is not enough, as communist systems have assumed, merely to
provide people with food, shelter and clothing. If we have all these things
but lack the precious air of liberty to sustain our deeper nature, we are only
half human; we are like animals who are content just to satisfy their physical
needs.
I feel that the peaceful revolutions in the former Soviet Union and Eastern
Europe have taught us many great lessons. One is the value of truth. People
do not like to be bullied, cheated or lied to by either an individual or a system.
Such acts are contrary to the essential human spirit. Therefore, even though
those who practice deception and use force may achieve considerable short-term
success, eventually they will be overthrown.
On the other hand, everyone appreciates truth, and respect for it is really
in our blood. Truth is the best guarantor and the real foundation of freedom
and democracy. It does not matter whether you are weak or strong or whether
your cause has many or few adherents, truth will still prevail. The fact that
the successful freedom movements of 1989 and after have been based on the true
expression of people's most basic feelings is a valuable reminder that truth
itself is still seriously lacking in much of our political life. Especially
in the conduct of international relations we pay very little respect to truth.
Inevitably, weaker nations are manipulated and oppressed by stronger ones, just
as the weaker sections of most societies suffer at the hands of the more affluent
and powerful. Though in the past, the simple expression of truth has usually
been dismissed as unrealistic, these last few years have proved that it is an
immense force in the human mind and, as a result, in the shaping of history.
A second great lesson from Eastern Europe has been that of peaceful change.
In the past, enslaved peoples often resorted to violence in their struggle to
be free. Now, following in the footsteps of Mahatma Gandhi and Martin Luther
King, Jr., these peaceful revolutions offer future generations a wonderful example
of successful, nonviolent change. When in the future major changes in society
again become necessary, our descendants will be able to look back on the present
time as a paradigm of peaceful struggle, a real success story of unprecedented
scale, involving more than a dozen nations and hundreds of millions of people.
Moreover, recent events have shown that the desire for both peace and freedom
lies at the most fundamental level of human nature and that violence is its
complete antithesis.
Before considering what kind of global order would serve us best in the post-Cold
War period, I think it is vital to address the question of violence, whose elimination
at every level is the necessary foundation for world peace and the ultimate
goal of any international order.