De Coronacrisis veroorzaakt niet alleen veel menselijk leed en een kolossale economische schade, maar biedt ook de mogelijkheid de wereld te behoeden voor een nog veel grotere ramp: wereldwijde vernietiging als gevolg van een kernoorlog. De enorme financiële middelen, die vereist zijn om de extreme economische gevolgen van de Coronacrisis op te vangen, dwingen tot een heroverweging van de besteding van beperkte middelen. Dit opent een unieke mogelijkheid deze te onttrekken aan de wereldwijde astronomisch hoge militaire uitgaven. Deze middelen kunnen zinvoller besteed worden. Bovendien draagt dit bij aan een verhoging van de werkelijke veiligheid.
Heel duidelijk komt op ons af de noodzaak om ernst te maken met de onderlinge verbondenheid van mens, materie en natuur. In het bijzonder tegen de achtergrond van de extreme kwetsbaarheid van onze moderne wereld. Het inzicht in deze samenhang komt slechts aarzelend op gang. Toch is er een groeiend bewustzijn dat de Coronacrisis een wereldwijde aanpak en dus internationale samenwerking vereist. Zo heeft de vrees voor een ongekende menselijke ramp in de arme landen bij het rijke Westen de gedachte opgeroepen tot het verlenen van massale steun van ruim 120 miljard dollar. Niet alleen uit altruïstische overwegingen, maar ook uit weloverwogen eigenbelang. Dit inzicht, dat wij in één wereld leven en gezamenlijk het hoofd moeten bieden aan de grote uitdagingen, is van cruciaal belang. Niet alleen in de strijd tegen virussen, maar ook voor de wijze waarop we onze veiligheid denken te verwezenlijken. Juist op dit laatste punt zijn we echter volstrekt verkeerd bezig. Nog nooit in de geschiedenis is er zo’n massale voorbereiding op oorlog geweest als thans het geval is. De wereldwijde militaire uitgaven benaderen de 1800 miljard dollar[1]. Dat is bijna drie maal meer dan tijdens het dieptepunt van de Koude Oorlog. Voor de komende tien jaar wordt zelfs 1000 miljard dollar uitgetrokken voor de ontwikkeling van nieuwe kernwapens. Koortsachtig wordt hieraan gewerkt, evenals aan hypersonische raketten met meerdere kernkoppen en kleinere conventionele wapens met grote vernietigingskracht, militarisering van de ruimte en cyber warfare. De mensheid leeft onder de permanente dreiging van kernwapens die voorgeprogrammeerd zijn voor directe inzet, de zogenaamde hair trigger alert. Enkele keren zijn we op ’t nippertje aan een kernramp ontkomen. Menselijk en technologisch falen blijft allerminst uitgesloten. Te weinig wordt de absurditeit beseft van de enorme verspilling aan wapensystemen, die nimmer gebruikt kunnen worden zonder vernietiging van een groot deel van de mensheid. De Coronacrisis dwingt ons tot bezinning en internationale samenwerking! Dit geldt in nog sterkere mate in het nucleaire tijdperk, vandaar de noodzaak tot een nieuw denken over oorlog en vrede. Conflicten kunnen niet langer worden opgelost met militaire middelen. Veiligheid kan zelfs door het machtigste land in onze wereld niet langer verzekerd worden ten koste van de ander. Het klassieke afschrikkingsconcept is achterhaald. Niet alleen omdat het aantal kernwapenstaten thans is uitgebreid tot negen, maar ook vanwege de toegenomen instabiliteit als gevolg van de zo intensieve inspanningen in research & development van nieuwe wapens. Er is een radicale verandering in het denken nodig van wederzijds verzekerde afschrikking naar wederzijds verzekerde veiligheid, van ‘Mutually Assured Destruction’ (MAD) naar ‘Mutually Assured Security’ (MAS). De Coronacrisis, die zich thans voltrekt, raakt alle mensen op aarde en eist vele mensenlevens. Dat is verschrikkelijk. Een nucleaire ramp echter heeft kosmische afmetingen, die een onnoemelijk lijden veroorzaakt voor miljarden mensen. De wapenwedloop, die thans gaande is, moet daarom echt gestopt worden. Heel belangrijk is ook de conversie van het zo omvangrijke r&d complex. Laten wetenschappers, die nu hun talenten wijden aan ontwikkeling van nieuwe wapensystemen, zich voortaan richten op menswaardige activiteiten, die aan het lot van velen ten goede kunnen komen. De Coronacrisis opent de ogen voor het feit, dat we samen leven in één wereld: ‘one world or none’! Wereldwijd overleg over gemeenschappelijke veiligheid in het nucleaire tijdperk is nu vereist. De mens heeft de mogelijkheid de dreiging van het Coronavirus te overwinnen. Het komt nu aan op een massale bewustwording, dat de wereld alleen toekomst heeft op basis van gedeelde veiligheid. Dit is noodzakelijk om beweging te brengen in de versteende houding van politici. Edy Korthals Altes [1] Zie gegevens van het SIPRI 
By Edy Korthals
Abstract Our world is confronted with formidable challenges, even endangering the continuity of human existence. Most of these dangers are manmade, the outcome of a misplaced attitude towards man, matter and nature. This is rooted in a false paradigm based on the autonomy of man, ignoring Transcendence. There is an urgent need for a new paradigm along the lines of Albert Einstein’s vision that man is a part of the Whole. Urgently needed therefore, is a spiritual awakening, in a highly diversified world with many conflicting interests. A common platform for dialogue and cooperation could be founded on four keywords. This paper offers a perspective on a peaceful, just and sustainable world. It pays particular attention to two key areas: peace and security in the nuclear age, and an economic model that is, at a global scale, just and sustainable. Notwithstanding the great problems confronting us, it is carried by hope. ------- Our Endangered World Needs a New Paradigm Our world is under threat of major challenges. Some of these have natural causes; the most ominous are, however, manmade. The instruments created by science and technology risk to annihilate life on this planet: huge power rests in frail human hands! The distorted view on economics has not only contributed to the wellbeing of many people, but also led to the progressive destruction of our natural habitat. Our culture is out of balance. The equilibrium between matter and spirit is lost. Of crucial importance for the survival of mankind is the development of a new paradigm. Narrow nationalism should give way to global cooperation. The Corona Crisis offers a unique opportunity to reflect upon the current policies towards collective disaster. This paper will focus on:
Military expenditures have reached outrageous proportions (exceeding $1800 billion, i.e. more than double the top year spending during the cold war), whilst other major areas affecting human security are severely underfunded. Great concern is justified due to the resumption of the arms race. There are now more than 15.000 nuclear weapons. Steps are being taken to increase this number in the coming years. Do we realise that about 100 nuclear weapons are sufficient to put an end to human civilisation? We should increasingly be concerned about the effective management and control of the nuclear weapon systems. These are subject to misinformation, misjudgement, human and technical failure. Even more so given the envisaged delegation of human control of the deployment of nuclear weapons to artificial intelligent systems. This Doomsday Machine, together with new arms technologies, the lowering of the nuclear threshold, developments in cyber warfare and the weaponization of space, is preparing a sure road towards Armageddon.
Current attempts to address immediate ecological issues are inadequate. Thus far we have failed to live up to global commitments. New ideas about a sustainable economic model are urgently needed, restoring the balance with nature. This includes addressing the issue of consumerism.
Inequalities are a major cause of conflicts, mass migration etc. Initiatives are needed which lead to:
Special efforts to address the causes of massive migration, notably inequality and the destruction of natural habitatshould be made.
The unparalleled series of asymmetric shocks these challenges impose can only be effectively addressed by concerted, coordinated multilateral action by and on behalf of all nations in the world community and our international agencies for global governance. Unfortunately narrow nationalism stands in the way of a constructive approach. This blindness for the state of affairs can only be overcome by a new paradigm. Technology and pragmatism alone will not meet the above challenges. For an effective response more is needed, in particular, radical change in our attitude towards man, matter and nature is required. This demands a new vision on man as part of the Whole. In our present culture economics are the dominating force. The equilibrium between matter and spirit is lost. A widely spread spiritual renewal is needed.
We are living in an insane world, indeed! Looking at the way major challenges to humanity are handled, one cannot avoid the impression that our intellect is engaged in a process of self-destruction, instead of promoting human well-being. Could it be that our deepest motivation is fundamentally flawed? We have lost awareness of the direct relation to the basic ground of human existence. Man is not an autonomous human being, but part of the Whole. The new paradigm demands nothing less than a recapturing of the sense for the Transcendent. The essence of the new paradigm is eloquently expressed by Albert Einstein: “A human being is a part of the Whole, called by us ‘Universe’, a part limited in time and space. He experiences himself, his thoughts and feelings as something separated from the rest, a kind of optical delusion of his consciousness. This delusion is a kind of prison for us, restricting us to our personal desires and to affection for a few persons nearest to us. Our task must be to free ourselves from this prison by widening our circle of compassion to embrace all living creatures and the whole of nature in its beauty.” These words are of decisive significance in the actual confrontation with formidable challenges to our human existence. The guiding principle in life is indeed love for humankind and nature. When we grasp the full significance of these words it will help us to overcome the blatant individualism and narrow nationalism, opening our eyes for solidarity and peacefulness. Spirituality: the Key to a Fundamental Change in Attitude One of the hopeful developments in the past decades is the resurgence of spirituality in a materialistic world. This remarkable development occurs while the economic juggernaut rolls on with irresistible force, crushing everything obstructing its path. Yet new life is budding in an arid landscape. Spirituality is now – after many years of obscurity – one of the more popular words. Numerous initiatives are receiving a widespread response, both from religious and non-religious people. Apparently, a reaction is setting in against the present technocratic, materialistic culture, which tends to reduce human beings to grabbing zombies. This growing interest in spirituality reflects the rebellion of the soul against an ever more oppressive modern world. It is a passionate No to the reduction of life to crude materialism and sexism, a revulsion against the overwhelming trend to triviality and instant-fulfilment. Fortunately, not all people are numbed by the filth and rubbish daily poured out by a commercially driven entertainment industry. We are indeed living in a time of transition in which new thinking is engaged in a fierce struggle to replace inadequate – even highly dangerous – patterns of thought. This upsurge of interest in spirituality is not surprising for mainly two reasons. The first one is related to a deep concern about the staggering problems of modern society and the ineffectiveness of old recipes. Indeed, the present political scene does not inspire much confidence. Jockeying for position seems to be a more popular pastime than practising statecraft. Vision and moral courage are rare commodities among politicians who take pride to have freed themselves of any ideological or transcendental ballast. The notion that ‘something is fundamentally wrong’ is, however, spreading fast. The second reason has to do with a growing sense of dissatisfaction about life in general. With the evaporation of the awareness of the basic ground for our human existence disappeared also the sense of orientation. The compass needle lost its bearings. For many, life has become pointless. Boredom and lack of purpose prevail, even among those who have ample means of access to an abundance of consumer goods. In this uninspiring setting, more and more people are awakening from the deep slumber of ‘horizontalism’ (ignoring Transcendence). They have a hunch that there must be more in life, something of a higher power, which could open up a new perspective on a fuller, more humane life. Rich sources of inspiration can be found in religions and other sources of wisdom. Spirituality – an invisible but real force Spirituality is an invisible but very potent force in real life. It cannot be grasped, as it lacks material substance. Still it gets a hold on people, transforming them by a new outlook on life. It is even capable of changing a society whenever a critical mass of people is reached. It is the crucial factor in meeting our key challenges.
The essence of spirituality cannot be captured in words; it always looks for embodiment in acts. The emphasis is not so much on talking about the essence, but on trying to live it. The only language therefore that can be used is that of love. This is what mystics of all times have tried to convey. A beautiful expression of this experience is to be found in the Song of Songs, where human and divine love is united. Whether humanity will follow the long line of extinct species depends first and foremost on our flexibility to change old models of thinking. Human decisions, not blind fate, steered us into the present quagmire. The key to our future rests in our hands. Whether this key will be used, depends on the rediscovery of the paramount importance of the spiritual force in life. This is certainly a tall order under present circumstances dominated by crude materialism. But it can be met, if much more attention is given to spiritual renewal than is presently the case. 3. A COMMON PLATFORM IN A HIGHLY DIVERSIFIED WORLD Who would dispute that a spiritual renewal of our culture is long overdue? The contribution of science and technology to a substantial improvement and betterment of our quality of life is indisputable. The age of Enlightenment paved the road for ‘responsible man’, freed from abuse of power by church and monarchs. But has this ‘autonomous man’ not overestimated himself by closing his eyes to the greater Reality from which we are inseparable? Would it not be possible, in a world with so many conflicting interests between states and such a colourful diversity of philosophies of life, to rally support for a shared creative vision that leads to a reorientation of our culture? Can we find common ground to set course for a sustainable, more liveable society? I believe that we can, as the sources for this shared vision are indeed present in science, religion and other convictions in life. Let me make an attempt to identify the fundament for a common approach. How can we find a common platform in a highly diversified world? The starting point is an experience of reality that we can all identify with, regardless of differences in belief. We all live in a world under threat, humanists, agnostics and believers alike. We must chart a new course together. The ingredients for that joint reflection are present in four key words that everyone can relate to. Keywords
The first two, Interconnectedness and Vulnerability are based on hard facts. The urge to live is vital for a human being. The fourth word, Awe, reflects a fundamental experience that is repressed in our culture, but potentially present in every human being. It goes without saying that these keywords may be differently rooted in a humanist or agnostic than in a monotheist. The values these keywords inspire, however, are shared by all. Some of these are: responsibility, respect for life, peace, justice, solidarity, and moderation. Interconnectedness. Science in particular has deepened our understanding of the fundamental interconnectedness of all ecosystems. Many religions too have propagated this for centuries. This insight is crucial, both for the individual and for society as a whole. It can contribute to the replacement of the sterile egocentric culture of individualism by a culture of connectedness, based on relating and caring. The global Campaign of Compassion works towards this end. This inspires values like justice, solidarity and the pursuit of peace. In political terms, it means caring for the poor and weak in society, social and just taxation, a humane immigration policy, etc. This notion of interconnectedness is also of particular relevance in our globalizing world. Growing awareness of connectedness can promote the development of international agreements (e.g. for raw materials, for water) that take into account the legitimate interests of all countries, including the weaker partners. The increased interdependence among nations demands a progressive international dialogue and cooperation. Vulnerability Is it still necessary to elaborate on the vulnerability of our ecosystem after the impressive documentary Planet Earth? Do the facts outlined in the reports of United Nations’ experts and the Climate Change Conferences in Paris not speak loudly enough? We are headed for an environmental catastrophe within the next decades. The current environmental crisis is largely caused by the unsustainable pattern of production and consumption of about one fifth of the world population. Three fifths of the world is now following this globally untenable model of development at an accelerated pace. How could we close our eyes to the severity of the situation, given that the problem is further compounded by explosive population growth? In order to repel ultimate global catastrophe, cooperation between science, religion and other views of life is required. Only then can the colossal forces that have been developed in recent decades be controlled. Science can contribute predominantly in the field of technology. Our view of life can inspire the necessary behavioural change. This partnership is also essential for a sustainable economy on a global scale, an economy that respects the boundaries dictated by nature. Urge to live The urge to live is inherent to all forms of life. For human beings this implies another aspect, namely the longing to live well, in a world where living is good. A world, in which peace and justice are not just empty words. A world, which provides future generations with the opportunity to enjoy the beauty and diversity of Mother Nature. The current deterioration of the necessary conditions for life thwarts the realization of this deepest desire. This has stirred the primordial instinct - the will to live. A force that manifests itself in the surge of creative initiatives to promote sustainability in business and other sectors, and also in numerous groups, movements and NGO’s. We are in this battle for the long haul, and the courage to persist despite adversity is crucial. That is why access to a fountain of hope is indispensable. Hope springs eternal! The necessity of a more responsible way of relating to man, matter and nature is greater than ever, hence the urgency of a thorough reconsideration of the premises of our culture of greed. This is where religions, other philosophies, and science - each in their own way - share a joint responsibility. That applies equally to all who bear responsibility in politics, economy, business, the media, and culture. They are the ones who shape the process of change. Many religions preach a resounding call to change our way of life, to leave this misguided path. Science provides indispensable analyses and suggestions for creative new directions. Politicians and managers are faced with the challenge of paving those ways! Awe. A single word, that so aptly captures the sense of rapture we experience when faced with the wonder of that which transcends us, the miracle of life in the boundless Universe. It is a word that evokes a fundamental attitude of profound respect and reverence for the source of all being. For the religious man, it is rooted in his relation to God. The Holy Books bear witness to this living relationship. The Psalms beautifully sing its praise. But the non-believer too can identify with this fundamental principle. In the international Pugwash Movement, I have met many leading scientists who – being agnostic – were fulfilled with awe in their contemplation of the structure and interconnectedness of the micro- and macro cosmos. The advancing scientific understanding of the precision of the laws that enable life on earth adds to the sense of awe for the origin of all being. Indeed, progress in scientific discovery can lead to a greater sense of awe. This fundamental principle also emerged during the installation of the major European telescope on the Spanish island of La Palma in 1985, in the presence of several European heads of state. A famous astronomer pointed out, that this telescope allows us to penetrate even further into the secrets of the Universe, “but that everything we do here is nothing more than reflecting on the great miracle that it exists". The sense of Awe is fuelled by wonder and contemplation of all being; by the primal force of nature, as well as her beauty and elegance. In our Western culture, the vision and feeling for what transcends us is often lacking. In ‘flatland’, the horizon remains limited; there is no depth dimension. This is where banality and greed thrive, while humanity and integrity languish. For many, this sense of Awe is an unknown experience. The Self, elevated on a pedestal, is mainly governed by the horizontal dimensions of counting and measuring. A hurried and hectic existence leaves little time for reflection on fundamental questions of life. Moreover – thanks to science – many commodities have become a given. When we come to understand a trifle of the process of life, we tend to believe that we therefore have a handle on it. That the principle of life in itself is a great miracle too often escapes attention. And precisely that insight might help us gain perspective on man’s place in the Ultimate Reality. A Vision of Interdependence Nobody can ignore these four key words, because they determine the human condition. Each of them in turn has the power to inspire change, but a cultural reorientation at this critical stage requires a clear vision of their interdependence. Only then, the indispensable synergy will be engaged. This vision of intimate interdependence is currently lacking. This is a serious shortcoming, because the very fusion of all four key words can shift the balance in favour of the change that is now underway. To clarify the above, I mention the mind-set of some leading environmental scientists who expect total salvation based on a pragmatic approach. But precisely this blind spot for the deeper spiritual underpinnings of the environmental crisis (the fourth key word) hinders the progress of sustainability. On the other hand, there is a form of religiosity, which leads to resignation and passivity, rather than the required engagement. Single-minded fixation on the fourth key word – and the consequent attitude of awe – can sometimes lead to a failure to take a stance based on the factual Interconnectedness and Vulnerability. Each of these four words is an important signpost. But the decisive impetus for cultural change comes from a clear view of the cohesion between these key words. Together they provide a basis for a joint reflection on the continued existence of humanity in a humane, sustainable society. A Common Platform The much-needed reorientation of our culture would benefit greatly from cooperation beyond perceived differences. The vision of the cohesion between the key words provides a starting point for people of different views of life to come together and set a new, common course. Would that be possible for science and religion, too? Certainly, the relationship between them has historically been tense. Especially when each exceeded the boundaries of their own competence by taking a stance on matters which belong in the domain of the other. Essentially there is no need for contradiction, because each has its own domain, with its own methodology and a different objective. Science focuses on analysis, the explanation of phenomena and the study of regularities. Religion and philosophy focus on giving meaning, and identifying a code of life that make a society liveable. They focus on insights that provide structure and cohesion to life, and promote personal development that combines freedom and responsibility. In the important book - The Great Partnership - renowned British Chief Rabbi Jonathan Sacks provides a powerful argument for cooperation between science and religion. Both are aimed at promoting human well-being. And precisely that is what is now threatened by the irresponsible way of relating to man, matter, and nature. The disturbing perversion of the essence of religion by fanaticism, extremism, and violence does not need to deter us from collaborating with the vast majority of moderates. A radical minority might distort our perception of the essence of a religion, but can never strip off its original meaning. The famous Swiss theologian Hans Küng rightly distinguishes between true and false religiosity. His criterion is whether the well-being of man is served. In this context, the importance of dialogue within religious denominations is further emphasized. Like the cooperation between religions and other views of life, it deserves more attention from spiritual and political leaders. The fundamental Interconnectedness and Vulnerability demand that we take effective action in the short term. It is imperative as it flows from the urge to live, hence the urgency of joint reflection of believers and nonbelievers, science and religion, the cultural sector, economy, and politics. Our collective survival under humane living conditions is at stake. Religion without science is blind, but science without religion is lame (Einstein) Love - The Keystone The preceding discussion avoided the use of the word ‘Love’. This is due to the widespread misconception that a 'soft power' is irrelevant in a formal discussion of cultural change. Mistakenly so, because Love is one of the most powerful forces known to man. It can bring the mighty to their knees, and move people to act in favour of a fellow human in need, even at the expense of personal sacrifice. It is also Love that gives a powerful impetus to our awareness of the four key words. Certainly, reason forces us all to do so, but without love we end up in a cold, harsh society. Love is universal, we are steeped in it in the womb and it is transmitted to future generations. Love is the keystone in the dome created by the four key words. It is the unifying force, and has left its mark on each of them. It is the highest form of connectedness the most sensitive and fragile fulfils our deepest yearning and deepens the sense of awe. Love is central to many religions. The inner knowing that nothing - neither might nor powers, in life or death - can separate us from that love, is a constant source of inspiration, strength, independence and courage to persevere. In our formalized society, a rediscovery of the rejuvenating power of love is essential. Not merely for the individual, but for all of us. It is about more than sustainability: ultimately, it is love that makes society liveable. Discussing a Viable Route Together For meeting the key challenges to humanity, and for a new inspiration of our culture: a realistic assessment of the critical situation, in which we find ourselves, is required. I will focus against the backdrop of the relationship between the four key words on two major questions: peace and security in the nuclear age and a just and sustainable economic model. Finally: whether we will succeed to achieve the required fundamental cultural reorientation in time depends on whether a tipping point can be reached, where enough people are willing to promote it. Hence the importance of a well-founded view of life, which determines the way of relating to man, matter and nature. The decisive factor may be the answer to the ultimate question posed to each of us: What have I done in my lifetime, with my abilities, in this critical phase for humanity? Was this a ‘self-centred’ existence, focused on money and blind to the distress of the world? Or did I try - in a spirit of empathy - to promote a more peaceful, humane, and sustainable society? To this question, Herman van Rompuy, the former president of the European Council, offers a profound and guiding answer in a Haiku of a few words: ---- God, goodness and love both received and given give meaning to life 4. A NEW APPROACH IN TWO KEY AREAS We are living in a deeply divided world full of conflicts and diversity of opinions in life. Yet we share one paramount interest: to overcome the major challenges to humanity, ensuring the continuity of life on this planet. The road to a liveable world is full of obstacles. We need a series of steps. Two key areas are of particular importance:
We are actually living in the presence of a military arsenal with a destructive potential that could end the human venture at short notice. We are sleeping on a volcano, oblivious to its rumblings. The magnitude of this is widely underestimated. The current ominous reality and developments are founded on an outdated security concept. In the 21st century governments still act on the basis of the old Roman adagio: if you want peace, prepare for war. This is sheer folly! Largely fuelled by the military-industrial-scientific complex. In the nuclear age we are forced to adapt our security concept to the new reality created by science and technology. We need therefore a fundamental reappraisal in our thinking about peace and security. The new paradigm should lead us to a new security concept: if you want peace, prepare activelyfor peace. This implies among others addressing major causes of conflict. Diplomacy and development of poor countries are more effective instruments for promoting peace and security than military force. From MAD to MAS In our present security policies the concept of Mutual Assured Destruction plays a pre-dominant role. This concept, however, has become obsolete, not simply because the original two competing superpowers have been replaced by a total of nine nuclear states, but also because of the destabilizing effect of the dynamic pursuit of Research and Development, including the development of new weapon systems. Human and technological failure of the present huge pre-programmed destructive capacity cannot be excluded. Among experts there is a growing concern in this respect. The immeasurable potential consequences of such failure are an additional argument against the credibility of nuclear deterrence as a security concept. At present mutual fear and distrust largely drive military expenditures worldwide. We have to realize, however, that true security cannot be obtained at the expense of the other. This means: ‘I am secure, if you do not feel threatened by me’. International peace and security first and foremost requires that the major powers actively work together to overcome this so-called Security Dilemma. It refers to the fact that measures taken by one state to increase its own security prompt other states to reciprocate in kind, fuelling a vicious cycle of armaments that results in the overall deterioration of the security of all. But War is not destiny. There is in fact a way out of this Security Dilemma. It does necessitate a concerted effort on behalf of political leaders, especially of the major powers, to reduce international tensions. International peace and security, after all, does not come about in a vacuum. This can only be brought about by awareness on the part of these political leaders of the severe risks posed by a global armed conflagration to their own societies – before a 21st century version of the Cuban Missile Crisis spirals out of control. It fundamentally depends on their acknowledgement that cooperation instead of confrontation is the only way out of this dilemma. Awareness and acknowledgement should be followed by a series of confidence building measures which can then provide the foundation for a new architecture of arms control - and arms reduction regimes. This leads to a radical departure from the prevailing concept of Mutual Assured Destruction (MAD). We need to move towards a concept of Mutual Assured Security (MAS), a Copernican turn in our thinking about security. The new paradigm brings us to the following recommendations:
B. A global economic order, which is just and sustainable Our world is in the firm grip of economics. The dominance of economics is one of the striking features in modern society. Practically no sector is immune for its onslaught. Basic humanitarian values, like respect for life, justice, solidarity, moderation and decency are under great pressure in a society in the grip of money, profits, competition and extreme efficiency. This imbalance between the spiritual and material aspects seriously impairs the quality of life, making it more and more difficult to achieve real fulfilment. The present economic model is neither just nor sustainable at a global level. The social situation in most modern states gives rise to serious concern because of the widening gap between rich and poor, not only within nations, but also between countries. As the famous Oxford scholar professor Kate Raworth has put it in her news-breaking economic paper ‘Doughnut Economic’: “Humanities’ pressure on Earth’s life–giving system is in dangerous overshoot… The global economy stands face to face with the carrying capacity of the Earth.” The driving forces behind the economic mechanism The orchestrated movement behind the dance around the golden calf looks solid; its tempo won’t be easily changed because it is guided by three closely interrelated myths:
These stubborn myths are the poisoning fruits of a misconception about economics, it ignores: · Man is not a voracious animal with insatiable needs. As a responsible human being he is in a position to moderate his longing for ever-more goods and services.
Permanent material growth is considered indispensable for employment and prosperity. They also assume that only growth could provide the financial means for environmental and social policies. Indeed, economic growth for the Low-Income and Middle-Income countries is an essential condition for the improvement of the living conditions of millions of people. But the same cannot be said for the rich countries. Here a different type of non-material growth should be envisaged. It is about time that the prosperous countries should free themselves from the obsession that one has to go all-out for getting more and more in order to achieve fulfilment. Real fulfilment in life does not depend on material factors but on our inner disposition, our own spirituality! · The idolatry of an absolute free market without any regulations. This has put us back into the law of the jungle: the winner takes all, symbolized by multinationals! There is no such thing as a ‘mechanical equilibrium’; economics is dynamics and require stewardship. The new paradigm should free us from the dominance of economics. Quality in life is more important than quantity. Between the three myths analysed above, there exists a common link: hubris. This denial of Transcendence, this so-called ‘liberation of man’ has led to a narrowing down of human possibilities, instead of a better development of his faculties. The ‘death of God’ left an empty space that was soon occupied by newly self-created gods such as: unlimited material needs, permanent growth and idolatry of the market. The strong belief, founded in the conditions of the nineteenth century, that economic growth is a necessity to end human deprivation, has become self-destructive, particularly in the High-Income countries. Clearing the way toward a just and sustainable economic order demands a new look at economics. This new perspective can be opened, when we see economics as an instrument to serve the common good, instead of a goal in itself. This will be, however, hard to achieve without a spiritual renewal. Decisive, therefore, will be the rediscovery of our responsibility towards the source of our existence and fellow man, and a full consciousness of the planetary boundaries. From here will sprout a new relation to man, material goods and nature, thus to economics! Economics – a goal in itself or an instrument to serve mankind? The new paradigm should provide valuable guidance for a new approach to economics. It should be clear that the economy is only part of a larger reality and not an autonomous entity ruled by absolute laws. It requires wise stewardship. There can be no doubt about the impressive contribution of economics to the phenomenal improvement in living conditions, during past centuries. However, man has been overshooting the mark: our economic models and our consumption pattern stand face to face with the carrying capacity of Earth. Economics are degraded to a set of rules and concepts on ‘gains’, ‘rate of return’ and ‘maximizing profits’, instead of being a means serving the wellbeing of humanity. The question about the purpose of economics is therefore of great relevance. There is a real need to develop a clear view on the essence of economics. This could be defined as follows: The purpose of economics is the responsible use of the limited means at man’s disposal in order to promote the common and individual well being of present and future generations. Production, distribution and consumption of goods must be oriented towards a just and sustainable society in which the planetary boundaries are strictly respected. Indeed, the essence of economics is to serve man and society in such a way that all people can lead a decent existence, within the limits imposed by the natural environment. The above given definition holds consequences, which will not be easily accepted in a post-enlightenment society, in the grip of materialism and hedonism; and certainly not, in a spiritual climate in which basic values like solidarity, compassion and respect for life are undermined. Economic theory and practice are nowadays built on a very narrow basis, leaving little room for the basic teachings of religion. It is precisely this loss of vision on man’s place in Ultimate Reality which is at the root of the unjust and unsustainable economic model: man’s (political and social) addiction to and lock in in wealth accumulation and never-ending consumption. The forces resisting any change in the present situation are formidable. This makes it difficult to realize the urgently needed transformation in production, distribution and consumption patterns. Commercial interests, as well as a large number of citizens, will resist any attempt to initiate a more sober life style. Material sacrifices are not popular in a secularized society, which gives priority to eager acquisition and immediate satisfaction of desires. These reservations, however, should not withhold us from advocating some fundamental changes in human behaviour and in the present economic order.
A new paradigm should lead to:
Together we can overcome the present obstacles and take the necessary steps for a new world order. The current Corona crisis offers a unique opportunity for the emergence of a new, sustainability-oriented economy. This requires innovative policy, not a return to the past.
The present situation looks grim, but we should never lose hope. The Corona crisis is mobilising creative energy and a great upsurge of true human solidarity. Signs of hope are:
About the Author Edy Korthals Altes (1924) is a former Dutch diplomat, with a degree in economics, who served as Deputy Permanent Representative at the EEC in Brussels, and as Ambassador in Warsaw, and finally in Madrid. He resigned in 1986, in connection with his public stance on the arms race. Since then, he has been an outspoken proponent of global peace and security, inter-religious cooperation, and spiritual renewal as Vice Chairman of the Dutch chapter of the Pugwash Movement (1987-’95), Chairman of the Section International Affairs of the Netherlands Council of Churches (1990-’96), Co-president EECOD (European Ecumenical Commission on Development, 1991-’93), Member EKD Advisory Commission for Development Affairs (1992-’97, Germany) and President of the World Conference of Religions for Peace (1994-’99, Honorary president 1999-2004). He is currently a Fellow of the World Academy of Art and Science. This paper contains elements from previous publications by the author. Relevant Publications by the Author, a.o.: Heart and Soul for Europe: An Essay on Spiritual Renewal. Van Gorcum Ltd, Assen (1999). Spiritual Awakening: The Hidden Key to Peace and Security, Just and Sustainable Economics, A Responsible European Union. Peeters Publishers, Leuven (2008). Quo Vadis? Cultural Reorientation – Our Shared Journey, WAAS, Eruditio Issue 4, March – April 2014 Acknowledgement Here I would like to express my heartfelt thanks to all those who have enabled me to prepare this paper. In particular to Mr. Theo Korthals Altes who has been an excellent sparring partner during the whole process of writing. Dr. PhD. Tim Sweijs, Director of Research at The Hague Centre for Strategic Studies, for his valuable suggestions on peace and security. Drs. Edmond Wellenstein, Former Ambassador and Permanent Representative to the OECD, for his substantial input on a new economic model. From Monday 19 August untill Friday 24th we've been with 900 social, political and religious leaders from 125 different countries in Lindau, Germany at the World Assembly of Religions for Peace, co-sponsored by the German Federal Government and opened by its President Frank Walter Steinmeier.
We've had this rich exchange during the Youth Pre-assembly on Monday with youth representatives from all over the world where we've discussed the most important issues of our time such as: peace education, sustainable development, conflict transformation, etc. All with this vision of having a common and shared future. The mission we had during this congress was the promotion of the International Day of Living Together in Peace and it's key project: the education of the culture of Peace: tell about it and exchange about it with experts. I've been honoured to meet and speak with people from the following countries which I am able to recall : Zanzibar - Tanzania, Kongo, Central African Republic, South Africa, Uganda, Nigeria, Tunisia, Egypt, the Kuwait, Yemen, Lebanon, Iran, Jordan, Palestine, Israel, Syria, South Korea and North Korea, Pakistan and India, Myanmar, Bangladesh, Malaysia, China, Australia, USA, Canada, Austria, Belgium, France, Spain, Argentina, Colombia, Uruguay, Brazil, Mexico, Peru, Morocco, Bosnia Herzegovina, United Kingdom, Kenya, Japan, Singapore, Thailand, and Iraq. All of them where responsibles for different communities, Academics, Religious Leaders, Public Servants, activists, ngo's, UN agencies, consultants, politicians and or any combination of them. All the encounters were important for me. First of all I've learned a lot. Secondly because this project we're working on of the House of Peace and the International Day of Living Together in Peace served as a useful link in the chain of building a culture of Peace globally and possibly helping to resolve problematic issues in different communities locally and regionally. What touched me a lot was the meeting with some tremendously strong women from Zanzibar who told me about the sexual abuse inside communities and families. Where many mothers can't even trust their sons or husband with their youngest children. Many times it is a self-repeating problem from generation to generation. This issue is breaking communities in their most crucial part: family and childhood. Other striking meetings were with the wise Bhai Sahib Mohinder Sing, the spiritual leader of the Sikh Community in Birmingham and the convener of the Charter for Forgiveness. We've sat for two hours together and I've learned a lot from him. I've made unexpectedly friends with the very reserved and shy North Korean delegation. They came together with a South Korean Christian and were very humbled by and proud of the reconciliation process between their respective countries. We've had a good talk about it. When they asked me how the world looks at them I told them that the whole world is praying for their peace and is happy with its progress as if two of your brothers are making peace again. I've been invited to participate in a workshop on peace education with different experts. The granddaughter of Mahatma Gandhi, representatives of the university of Tubbingen, the Berghof Foundation, the University of Montreal, the German Muslim Scout Movement, the World Ethics Organization and different academics from South America, North Africa, Finland and Europe under the guidance of the education expert Prof. Dr. Laehneman. Three youth representatives from Central African Republic of different faiths have had a meeting with us about the International Day of Living Together in Peace and how it can be useful in their reconciliation process. Knowing that not so long ago there was a devastating Civil War between the different communities in their respective country. An interesting talk we also had was with an open minded and brave women from Bosnia. We've talked about woman emancipation and the feminine in general as the key to reconciliation and peace in the Balkanic country for the second time on the edge of a civil war. 'it is women who are going to make peace between India and Pakistan, Israel and Palestine and Former Yugoslavia...' We've participated in the United Nations documentary made with the Rainforest Initiative on the importance and urgence of protecting the rainforests. These and many more important and hopefully fruitful meetings have took place. I thank Mirjam Ates-Snijdewind, president of RfP Netherlands for her encouragements to participate. Alaeddine Touhami Wereldcongres Religies voor Vrede
19/8/2019
Lees het artikel van de voorzitter Mirjam Ateş-Snijdewind dat op 19 augustus 2019 verscheen op https://www.nieuwwij.nl/interview/mirjam-ates-snijdewind-op-wereldcongres-religies-voor-vrede/
Vervolgbrief voor 10e Wereld Assemblee
23/2/2019
Letter about the 10th World Assembly
19/2/2019
Zelfs op z’n 94ste wil oud-diplomaat Edy Korthals Altes de wereld nog veranderen. Hij pleit tegenover Fokke Obbema voor een andere manier van leven. Eén die rijker van inhoud is. Maar hoe bereik je dat? Op 94-jarige leeftijd pleit Edy Korthals Altes hartstochtelijk voor ‘een nieuwe mens’. De oud-ambassadeur is zo goed als blind (‘mijn zicht is nog maar een half procent’) en dagelijks voelt hij de pijn van het overlijden van zijn vrouw in 2017, na 68 jaar samenzijn. Toch houdt hij zich nog intensief met de wereld bezig. Dit jaar publiceerde hij Sprokkelhout, opgedragen aan zijn elf kleinkinderen, waarin hij ‘een zoektocht naar zin en geloof’ onderneemt. Als motto koos hij een citaat van Dag Hammarskjöld, de voormalige secretaris-generaal van de VN: ‘De langste reis van het leven is de reis naar binnen.’ Korthals Altes blijkt goed op de hoogte van de bestsellers van de Israëlische hoogleraar Harari – een apparaatje aan zijn bril maakt foto’s van de pagina’s en leest voor. In zijn woonkamer voorziet robot Alexa hem van klassieke muziek en literatuur. Gezelschap krijgt hij van familie, vrienden en de ‘fantastische dames van de thuiszorg’. Als ambassadeur in Madrid kwam hij in de jaren tachtig in het nieuws, toen hij zijn ontslag aanbood – zijn afkeer van ‘de waanzin van de wapenwedloop’ bracht hem daartoe. Tot zijn drastische stap kwam hij na een droom over Jezus. Daarna zette hij zich in voor de dialoog tussen wereldreligies. Politiek evolueerde hij van CDA naar GroenLinks. Een ‘grote mentaliteitsverandering’ is nodig, meent Korthals Altes, om onze verhouding tot elkaar en tot de natuur ‘in overeenstemming te brengen met de grondwet van ons leven’. Wat is de zin van ons leven?‘ Dat is een grote vraag die vooral gaat woelen naarmate we ouder worden. Omdat hij verband houdt met: waar ben ik mee bezig geweest? Was dat wel meer dan het najagen van ijdelheden? Ik zou nuchter willen beginnen: de zin is wakker worden en ons bewust worden van de fundamentele relatie met de oergrond van ons bestaan en ons richten op de grondwet in ons leven. Dat is voor mij de liefde voor de mens en de natuur. Zelf noem ik die oergrond God, maar mensen die zich van religie hebben afgekeerd, kunnen zich er ook in herkennen. Omdat ze weet hebben van een grotere werkelijkheid dan wij ons kunnen voorstellen, het transcendente.’ Hoe kunnen we daarvan weten?‘ Je kunt dat beseffen wanneer je je verdiept in het wonder van de geboorte van een kind. Dat ontstaat uit het samenkomen van twee heel kleine deeltjes die na negen maanden tot een volwaardig mens uitgroeien. Onmiskenbaar is dat een wonder. Of je kunt het onmetelijke universum aanschouwen, waarin wij slechts stofjes of vonkjes zijn. Daaruit kun je afleiden dat je ons leven in een grotere context moet zien – niet alleen maar dat van het individu. Het maakt onderdeel uit van een groter verband, waarmee het met huid en haar is verbonden, of het dat nu wil of niet. Dat hangt samen met de vraag naar de bestemming van ons leven. Dan kom ik uit op die oergrond, de grondwet van ons bestaan.’ Kan ik mezelf niet als onderdeel van een groter verband zien zonder die grondwet?‘ Jawel, maar dan dreigt u voorbij te gaan aan het wonder zoals ik dat heb aangegeven. Naarmate ik ouder word, voel ik daar meer eerbied voor, ontzag ook. U bent door uw hartstilstand met uw eigen sterfelijkheid geconfronteerd. Dat is een ervaring die u in staat stelt iets van die fundamentele relatie te beseffen. Zo’n episode dwingt je tot het stellen van de vraag: wat doe jij, met jouw mogelijkheden, in onze werkelijkheid? ‘Adam, waar ben jij?’, vraagt God in Genesis. Oftewel: ‘Mens, wat doe jij, in de korte tijd die je is gegeven?’ Waar sta je, waar zet je je talenten voor in?’ Wanneer zet je die verkeerd in?‘ Als een mens zich niet richt op de liefde, niet op zijn medemens en niet op de natuur. De mens ontkent vaak zijn plek in het grotere geheel, hij is geneigd tot hoogmoed. Daardoor dreigt hij zijn kompas te verliezen. In mijn definitie van de grondwet van ons leven heb ik niets gezegd over materie of geld. Wie zich richt op het materiële bevindt zich in een cocon, met een reductionistische opvatting van het leven. Dan wordt je bestaan leeg. Je hebt tegenwoordig net opgevoede mensen die vroeger tot de elite konden worden gerekend en die een miljoen verdienen. Die vinden het ook nog een schande wanneer ze aan het eind van het jaar geen bonus krijgen. Dat zij zich niet schamen, begrijp ik niet. ‘Zet daar de dames van de thuiszorg tegenover. Die doen fantastisch werk tegen een schamel salaris. Door de regen komen ze hier soms binnen als verzopen katten, met weinig meer dan een tientje per uur gaan ze naar huis. Terwijl ze zich inzetten voor medemensen die zich in de kwetsbaarste fase van hun leven bevinden. Er is een groeiende kloof in de samenleving doordat het individualisme zo is doorgeschoten. Het zou juist moeten gaan om niet-materiële zaken, zoals de liefde.’ Hoe kijkt u in dat licht naar de wederopbouw-generatie, waartoe u ook behoorde: de vaders richtten zich op het materiële, omdat dat nodig was, wat vaak ten koste van ging hun gezin. Leefden zij daardoor niet in overeenstemming met uw grondwet? ‘Dat is de tragiek van de spanning tussen de taken die je moet doen en het privéleven. Laat ik het over mezelf hebben. Ik heb onze kinderen verwaarloosd toen ik in de jaren zeventig bij de Nederlandse vertegenwoordiging in Brussel werkte. Ik had werkweken die ver over de zeventig, tachtig uur gingen. Dat werk moest gebeuren en ik liet de opvoeding aan mijn vrouw over. Ik heb mijn kinderen ook excuses over die periode aangeboden. Het leven is kiezen, je maakt nu eenmaal vieze handen in het bestaan.’ U vindt dat er een mentaliteitsverandering moet komen, zelfs een nieuwe mens. Waarom?‘ We hebben een nieuwe mens nodig die gedreven wordt door liefde voor de medemens en de natuur; en die dat weet te vertalen in een ander economisch model en een ander veiligheidsmodel. Dat vergt een andere vorm van leven: materieel soberder, maar rijker van inhoud, met meer aandacht voor de geest. Met onze knappe koppen hebben we een bulldozer ontwikkeld die tot de vernietiging van alles in staat is – van het menselijk leven door middel van kernwapens tot vernietiging van de natuur, zie onze ecologische crisis. Die bulldozer wordt bestuurd door een klein mannetje met een nog kleiner kopje. In zijn geest wordt niet geïnvesteerd, want nee, we geloven tegenwoordig in algoritmen! Dan zeg ik: juist nu hebben we mensen nodig die weet hebben van mens-zijn, die oog hebben voor de krachten die er gaande zijn en die zich de vraag stellen: hoe kunnen we die verantwoord beheersen?’ U bent geboren in 1924, het is nu 2018. Zijn we in al die tijd dichter bij die ‘nieuwe mens’ gekomen, of ziet u achteruitgang?‘ Ik zie dat een aantal mensen wakker aan het worden is. Er is een kentering aan de gang. Bij de jongeren zie ik mensen die genoegen nemen met kleinere salarissen en niet dromen van die mooiere auto dan de buurman.’ Zulke mensen had je in de jaren zeventig ook. (Stilte) ‘Als ik eerlijk ben, ben ik buitengewoon bezorgd. Omdat de kentering te langzaam gaat. Te weinig mensen worden wakker. Neem het misdadige kernwapenbeleid, dat als een zwaard van Damocles boven ons hoofd hangt. Of het milieuverdrag dat leuke afspraken bevat, maar voorbijgaat aan de kern. Dat is ons economisch model, dat in strijd is met liefde voor de natuur. Maar we willen er niet van af. We zitten op een cruiseschip, stevenen af op een kolossale ijsberg en roepen ondertussen: ‘Vooruit!’ ‘Met technologische vooruitgang gaan we onze koers heus niet verleggen – het komt aan op een gedragsverandering. Maar triomfantelijk wordt er verkondigd dat vanaf Schiphol een kwart miljoen mensen op een enkele dag zijn vertrokken. Dan vraag ik me af: waar zijn we in godsnaam mee bezig? Er wordt maar gepraat, maar we dringen niet tot de kern door. Die zit in ons gedrag.’ Dan zul je de mentaliteit moeten beïnvloeden. Hoe doe je dat? (Met stemverheffing) ‘Dan zeg ik: zie de Christus! De Poolse, marxistische filosoof Kolakowski heeft een essay geschreven waarin hij duidelijk maakt hoe belangrijk het voor gelovigen en niet-gelovigen is om zich in Jezus te verdiepen. Zijn waarden houden een samenleving samen – het streven naar vrede, gerechtigheid en solidariteit met de zwakkeren. Als die waarden verdampen en we in onverschilligheid vervallen, dreigt de catastrofe. Is uw wereldbeeld niet al te pessimistisch? Oorlog, honger en ziekte hebben we in belangrijke mate teruggedrongen.‘Ik probeer te bezien wat gaande is, realistisch, en dat stemt mij buitengewoon bezorgd. De tijd van optimisme of pessimisme is voorbij. Maar ik geef niet toe aan doemdenken, dat nooit. Ik kan daar zo uitgesproken over zijn dankzij mijn overtuiging dat de wereld in Gods handen ligt. In zijn wereld zijn wonderen mogelijk, kunnen exceptionele mensen plots opstaan. Toen veel politici en diplomaten in de jaren tachtig dachten dat het met de Koude Oorlog verkeerd zou aflopen, stond in de Sovjet-Unie ineens Gorbatsjov op. Een belangrijk vernieuwend mens. Mandela was ook zo’n vernieuwer.’ Hoe staat u op uw 94ste tegenover de dood?‘ Ik zie het leven als een tijdelijke fase: we komen van God en keren naar Hem terug. Wanneer er een eind komt aan mijn fysieke lichaam dan gaat mijn geest weg, zoals zo’n vogel die je ziet wegvliegen bij een dode op een schilderij uit de 17de of 18de eeuw. Ik geloof in de ziel. Waar die heen gaat, weet ik niet, maar ik heb een volstrekt vertrouwen dat je wordt opgevangen. Als de trapezewerker die loslaat: gaat hij met zijn handen zoeken dan gaat het mis, geeft hij zich volledig over dan komt het vanzelf goed. De vreugde van het evangelie geeft me op dit punt steun.’ U bent waarschijnlijk niet ver van het einde van uw leven, wat wenst u toekomstige generaties toe?‘ Mensen, besef wat mens-zijn is. (stilte) Want dat is een ongelofelijk wonder en een enorm voorrecht. Dus kom in beweging. Maak er ernst mee. Richt je niet op miljonair worden, maar zet je in voor een nieuwe, rechtvaardige samenleving en een nieuw denken over vrede en veiligheid. Met hart en ziel. De krachten die we zelf in het leven hebben geroepen, zoals ongelijkheid en klimaatverandering, dwingen ons die nieuwe mens te verwezenlijken. Als we dat niet inzien, loopt het vast. Ons antwoord op de zinvraag wordt bepalend voor de toekomst van onze kinderen en kleinkinderen.’ Fokke Obbema 18 november 2018, 21:17 Everything begins with a smile
Docent Emine heeft met haar klas meegedaan aan het project Hoop. Voor het tweede jaar nu. Georganiseerd door de Katholieke Scholenvereniging Nederland. “Ik heb met mijn leerlingen een aantal dingen gedaan in de klas. Het uitspreken van hoop is zo belangrijk, zo prachtig.”, aldus Emine. Leerlingen mochten zelf in een hartje opschrijven wat zij hopen: Ik hoop dat iedereen een keer gaat beseffen dat we allemaal gelijk zijn. (Een 13-jarig meisje) Ik hoop dat moslims niet meer gehaat worden. Ik hoop dat mijn vader beter wordt. Ik hoop dat alles goed komt met deze wereld. Ik hoop dat er vrede op aarde is en dat iedereen elkaar helpt. We moeten elkaar helpen. Ik hoop dat racisme stopt. I love everybody. Emine: “Hoe klein, hoe jong ze ook zijn, ze beseffen wat ze willen hopen in deze wereld. Het houdt ze ook bezig. Samen hebben we ook een gebed samengesteld. Dat spreken we iedere maandagochtend uit en vrijdag’s op het einde van de week. Als ik het vergeet, dan vragen ze er ook om: “Juf we moeten nog het gebed uitspreken.” “Ze zijn heel trots op wat ze meegekregen hebben, sinds ze hier sinds twee jaar op deze school zitten. Op de basisschool hebben ze dit gemist. Ze hebben op verschillende openbare basisscholen gezeten. Ze zijn heel dankbaar en ze zijn zich heel erg bewust van wat er gebeurt. Van kleine tot grote dingen.” Een leerling zei onlangs: “Als we alles moeten geloven, kunnen we beter ons bed niet meer uitkomen.” Ze willen die slechte dingen tegengaan. Het houdt ze bezig allemaal. Ze weten dat ze als persoon iets moeten doen. Die drang, die positiviteit in hen is zich aan het ontwikkelen. Ook docenten maken zo’n fase mee. Wij moeten leerlingen laten beseffen hoe belangrijk zij als mens zijn om wat hen verontrust in wat ze zien en horen verandering te brengen. Je moet eerst beseffen: wat wil jij veranderen? Wat wil je? Wie bén jíj... en wat zijn jouw idealen, hoe zie jij de wereld dan? Dan pas kan je actie ondernemen.” “Het is een tijd waarin dingen veranderen. Maar jij kunt ook wat veranderen, ga het maar doen dan. Een jongen zei pasgeleden: “Als ik echt bid, dan ben ik er ook mee bezig.” Dat is handelen! Ja, daarom zeggen we ook wel: ‘bid en werk, tegelijk!” Emine besluit: “Ik ben hoopvol over deze generatie, die eraan komt.” BIJEENKOMST RELIGIES VOOR VREDE ‘WAAR HOOP BLOEIT’ IN SAMENWERKING MET AISA 23 JUNI 2018 HUIS VAN VREDE ALMERE |
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