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by Kamal Boullata | 0 votes | 
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I really don’t know.
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by Kigge Hvid | 0 votes |
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Kigge Hvid: I really don’t know. by Kigge Hvid |
Lesego Rampolokeng: The negative can only be counteracted by its direct opposite, which means that for the powerful to be rendered human, the weak have to claim a space, because once that happens, then the lines of demarcation fall away.
The grade plus minus
Put mind to lies
It is perverse of all time
out of rhyme
Like Malcolm the X got subtracted
We can go out as religious as we want and call out for love, call out for peace, call out for this and that that is -- at the end of life, that is meant to be positive. We can romanticize it all and say kill them with kindness, but we don’t live in a romantic world. |
Leung Ping-Kwan: It’s not easy to deal with that, but definitely violence is not a good answer to counter violence or anger. Of course, we will need time for people to be able to go over the initial hatred and anger. It’s tougher due to violence. But violence is not a good means to counter violence, and a rational way of thinking, of discussion or moreover, dialogue would be, in the long run, a more healing, and I believe it should lead teacher on [Itima], on the art which have different kinds of consoling power, a power that would help people to heal from feelings of anger or hatred. It also needs help from the community, from the neighbors and friends. It would help from reading, from meditation, from being in contact with other kinds of values, understanding of other means from the nature, from the reading, from the art to [condemn] the individual hatred or anger to get back on one feet, to be able to be tougher. |
Lijun Fang: It's inherent in life. We can only resolve it and reduce it. It's impossible to counteract it thoroughly. It's similar to flood. We cannot plug up flooding, but we can dredge the river to channel it off so as to reduce the damages to the minimum. by Lijun Fang |
Lillian Holt: This is, the process—I think the only process is the Gandhian, which said—you know, Mahatma Gandhi, the great liberator of India, quote, unquote, as I would put it. He talked about, “Let it begin with me and be the change you want to see.” And Galileo said something about 500 years ago, “You can’t actually teach a man anything. You can only help him discover it for himself.” And we’re all capable of violence. We’re all capable of anger or hatred. It depends on what degree and level. So how do you counteract it? It is about, begin with me, and then others will see and resonate. In fact, most people would rather see a sermon than hear one, and they will see you as that sermon. By you seeing your own side and being that sermon gives permission for others to do so. And I think the question of fighting violence or anger or hatred is actually a question of interiority and our interiority. And it means how we treat other people as well as how we treat ourselves. And I think it has to come back to what Mahatma Gandhi said, that is, "let it begin with me. Be the change I want to see. " by Lillian Holt |
Livingstone Maluleke: Anger, violence and hatred. This can be alienated by poverty. It is also alienated by poverty for provision of facilities and also the creation of jobs, which may be integrated through functions. So in other words, to deal with these issues, when people become hungry, then they become angry and they become violent as well. So it’s an issue that is a negative input that affects people in terms of poverty and in terms of lack of facilities, and in the lack of jobs and integrated way of life. So, therefore, these things can be counteracted if approached properly: violence, anger and hatred. |
Mae-Wan Ho: I guess the answer is to give people less to be angry and violent about. And, I guess we have to have a thorough social change to get us away from this current dominant paradigm that is impoverishing us, that is inciting us to violence whether consciously or subconsciously. by Mae-Wan Ho |
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by Mahsa Shekarloo | 0 votes |
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Mark Benecke: I would say sex, drugs and rock and roll or industrial music in my case is not the worst way to do it. It sounds ridiculous maybe, but this concept really is based upon doing things together with other things. So, if you listen to music that other people like, this will cross a lot of cultural boundaries. Everybody who travels a lot to different countries and works there or even on holidays does know that. Music has a strong influence and it really kind of touches the soul. So, if you like the same music, you can get in touch with another person who likes the same music or type of music quite easily. So there should be access to music. I know it sounds ridiculous, but it is not that way, actually. Then what's next: drugs? Maybe I don't mean drugs that screw up your brain. But what it means maybe is to be a little bit more relaxed about things and if all fails to laugh about things instead of fighting over them. Maybe just keep it a little bit on a lower level. Sometimes there are many things you can laugh about and then the problem will be solved, because people can be different and you just accept the difference and you laugh about it. You say come on, that's stupid. And you say, I think that's stupid. And that's okay. You can still like each other. It's not a problem. You don't have to have the same opinion on everything. Not necessary. And sex, obviously, is doing something with somebody else that means you try to come on a very deep and basic and raw level. And then maybe you experience that human beings have the same interests. And once you realize that we do have the same interests on the good side, as much as on the bad side, but I am talking about the good side now, that should be a good solution to many situations of boiling anger and boiling fear and boiling angst and violence. I believe in this and I practice it. by Mark Benecke |
Martin Almada: The education in oder to maintain peace and an understanding between countries, promoted by UNESCO, should be the axis of the global educational system. The education should be guaranteed to everyone, as the Cuban government is currently doing. The creation of jobs, medical support, accommodation for the poor, and enough universities providing education are ways to avoid violence, anger and hatred. axis guarantee |
Masami Saionji: When one's freedom is deprived, one's existence or dignity is humbled, or one's existence is ignored, a feeling such as anger, hatred or loneliness comes out. If one cannot control his feeling, it will head towards to violence. The most important thing is how one overcomes the anger and hatred. One runs to violence to escape from the pain of ignorance of one's existence. But if we look at this closer, this feeling is evidence of lack of self-confidence. The self negation operates him such that one doesn’t believe that his life is precious, or he thinks he doesn't worth. All the violence こうこ happens by not discovering one's existence, freedom and sanctity of life. Once one knows the sanctity of his own life, then he will understand the sanctity of other people’s life. So please wake your own wisdom, and remove your self negation and the consciousness that you are not good enough or you don't worth. We have to start from there. |
Masuma Bibi Russel: I think that one has to be really, really calm to handle this, and I think that, of course, when there violence, anger and hatred. Like violence, you could get angry, you could hate, you know, you get, you know. But of course, if there is a violence you have to really – you have to be sure and you have to know that violence is killing people, violence is ruin the economy of a country. Violence make people hate, I mean, you can get angry but you shouldn’t hate. You should be so focused that you are not trapped into that violence or you are not – if there is a violence, you should calmly try to reason, or try to -- yeah, it could be ... you could get angry, and for the moment but afterwards see the reasons. I mean, no violence is good for the people because, you know, people are -- when there is violence then you go crazy. You have to have this calmness. You know, you can get angry, you could really feel inside that something there is violence, but try to reason yourself, and try to make calm. Try to make not be also trapped into that violence but you could protest, you could do other things but, you know, yeah… |
Mayank Mehta: Certainly not by violence and this again goes back to all the set of things that I have been saying before. That, if there is violence one has to go to source of violence. Why is that? Is the violence in the individual human, or is it in the society as a whole or a combination there of? And as I say in response to many of the questions in this section before, I suspect that it is both. One source of violence is ever innate desire, unshakeable, and in fact, good desire for self-preservation, which goes out of control many times when we don’t find the source of danger. We think everything is dangerous. And the other thing is culture, which teaches us, which glorifies violence be it in the name of movies where the violence is glorified, or in history books where violence is glorified. So, there is no way really to counteract if you are faced with violence; there’s pretty much little thing you can do. You can try to be peaceful, more often times, that’s not going to work. And the only solution towards counteracting violence is in the world is to take a really long-term approach, and look at the long-term problems in the world, and say, why is there violence? How can we appease average people's sense of threaten, sense of being threaten? The sense of self-preservation going out of control, what can we do that can appease that? And the second thing we want to do is to figure out what can we do so, that this culture of violence that is preached either in movies or in schools or in games is minimized. When we can do both of them, perhaps in one, two, three generations, there will be new set of people that will roam this planet who will literally not like violence and the first reaction will be towards peace. And then, there will no need to counteract, there’ll be no violence. But otherwise, it’s pretty much little you can do. Then you have directly face to face with violence. by Mayank Mehta |
Michael E. Tigar: I want to answer this for myself to begin with. I try to see my anger as something that I am feeling, but not as me; and the same with my feelings of hatred towards others that may spring to mind or my desire to commit violence. These are things that are part of me, but are not me. And so, learning to pause and distance myself from these feelings as though [] Hahn says “they were the movement of branches of a tree, but not the tree itself” is what's important. Now the second thing, you know, I have represented people against whom the government has sought the capital penalty and there I've talked to jurors about finding in themselves the seeds of the anger and hatred that would propel them if they let it go to signing a paper authorizing the government to kill somebody. And there I have reached back into the cultural traditions that are shared by all of us, not all the same traditions to be sure, but in each of which we find the values of human worth and dignity and redemption and the frank recognition that we are always at risk of doing harm to others because we classified them as Others with a capital “O”; and in the midst of those traditions to see their way clear to a firm life. That is the task of each of us. On the grander political stage, maybe somebody else will give you an answer, but in our day to day lives we need to remind ourselves how we can touch that common thread of our shared traditions. In each of which as I say this idea can be found. |
Michael Laitman: I am sure that we need to act only by means of the correct and most widespread education in the whole world, in each country in conformity with its culture. We must tell people about the structure of the world, about the general law of nature that envelops the world, and about our interrelationships that must correspond to this law in order for us to be balanced with nature. There acts a law in human society that comes from nature, from outside: according to it, human society must be integral, it must be like one body. Unless we bring human society to such a form, we will be opposite to the force of nature and all of our misfortunes will come from this. In essence, these misfortunes reflect our disbalance with nature. Unless we bring this knowledge to people, unless we develop this science, and most importantly, develop the example through which this can be brought to the realization and understanding of all the layers of the population—we will inflict great harm and place humanity on the brink of annihilation. And vice versa, if we succeed, then we will be able to change the world and will come to a perfect world. I act in a special organization, which broadcasts to all of humanity in 22 languages through a national internet site. We bring this knowledge to everyone for free. Millions are already tuned into our educational web, and I very much hope that we will achieve success in this. I would be happy if all of the national altruistic organizations will likewise participate this way in the worldwide enlightenment. Then, of course we will achieve good results. In essence, we can resist the force of the fist and hate only by means of correctly educating the whole world. |
Michael P. Totten: There’s a new book out called "Mindful Politics" and it has a range of spiritual leaders who have provided commentaries, and it all begins with I think the Dalai Lama has said a universal responsibility to be conscious of our prejudices and biases and be able to move beyond those, to love or befriend or trust others and engage with them and share with them to a point that we don’t allow our prejudices and our biases and our dogmas to quickly and easily alienate ourselves and treat the other as less than us and devalue the other. It’s not easy and that’s why we have a universal obligation or a moral responsibility. Morals and ethics are about doing the tough things that aren’t easy to come by and if we only did the things that were easy and natural to us, we would never learn and grow, and have the breakthroughs and the insight that really give those deep and powerful significant experiences and meanings we have in life. I simply find that we have such a short time on this earth and the awe and wonder that there is life at all and the diversity of that life manifested in so many ways, just gives me pause on a daily basis of why it is that we don’t all appreciate each other’s amazing diversity and try to experience that from their perspective by living in our own narrow perspective. So the ability to take each day anew and look at great wonder and diversity of this world is probably I think one of the most profound ways that we can prevent a lot of the conflicts and balance destruction that goes on in this planet. |
Mohammed Arkoun: Until now, until now violence nourishes violence. In the history of the Israeli Arabian wars since 1948, violence has not stopped to nourish violence; and to nourish anger; and to nourish hatred on both sides. The hatred of the Israelis for the Arabs and the hatred of Arabs for the Israelis is the result of an unstoppable chain of events encouraged, fed by arming, by taking political positions, by helping a group against the other. It has become a despairing evidence, it is not only intolerable, it is the despair to keep watching the systematic support of this violence that nourishes anger and nourishes hatred and nourishes hopelessness in a world demanding only hope, demanding only the recognition of the other if helped by a suitable speech, by an appropriated education system to end this infernal cycle that is devouring mankind and wrecking all individual and collective consciousnesses. The contemporary mankind is wrecked by the fulfilled violence nourishing violence and it seems as though consciousness are broken by the fact that there is no prospect to get out of this unstoppable chain of events that came after the Second World War, after the violence of the Second World War. We have moved from structural violence within societies to a systemic violence on a world scale. It is systemic which means it is stable, it is consolidated as long as the balance of power between worlds, between people, between societies, between states, between members of a same society, as long as these balances of power continue to be based on spreading violence and not the fight of violence and they are ways to fight it. all individual and collective consciousnesses. The contemporary mankind is wrecked by the fufilled violence nourishing violence and it seems as though consciousness is breaked by the fact that there is no prospect to get out of this unstoppable chain of events that came after the second world war, after the violences of the second world war. We have moved from strutural violences within societies to a systemic violence of a world sclale. It is systemic which means it is stable, it is consolidated as long as the balance of power between worlds, between people, between societies, between states, between members of a same society, as long as these balances of power continue to be based on spreading violence and not the fight of violence and they are ways to fight it. |
Mohau Pheko: Fundamentalism is often tutored as something that is related to religion, that is related only to Islamic fundamentalism. But, I think that in the world we have Christian fundamentalism, we have Jewish fundamentalism, we have Hindu fundamentalism, we have Buddhist fundamentalism, we have African traditional fundamentalisms, we have all sorts of fundamentalisms. But I think that the fundamentalisms that we need to attack are the personal fundamentalisms that we have ourselves, our own ideas on how we look at the world, our ideas on how we related to difference to the other, our own fears of the other, of the unknown or what we cannot understand, the way our perceptions also play a role in force, in helping us build certain angers and certain hatreds against certain people because we have not been able to engage with them, we have different perceptions, and we have been influenced in different ways to think in different ways. So, I think that it's attacking our own personal fundamentalisms, shifting our own paradigms and shifting our own concept of what reality is and in order to define different ways of thinking, different ways of seeing, different ways of I think understanding. So, when I look at for example the question of apartheid and colonialism in South Africa, it has created so much anger and so much hatred within our own communities and it's deep, it's simmering. So, I think that it is beginning to change our own perceptions, but I think that the only way we can transform hatred and anger is to examine our own personal fundamentalisms. by Mohau Pheko |
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