There is more to China than it’s current prominence in global affairs. In this enlightening talk, Kerry Brown reflects on China’s rise and invites us to question our understanding of the country, its people and its values. How did China transform within a few decades to the global powerhouse it is today and what does a future with China in the steering wheel hold for the rest of the world?
Advice from the Enlightenment: In the face of crude bullying and humorless lies, try wit and a passion for justice.
We are living through a climate change in politics. Bigotry, bullying, mendacity, vulgarity — everything emitted by the tweets of President Trump and amplified by his followers has damaged the atmosphere of public life. The protective layer of civility, which makes political discourse possible, is disappearing like the ozone around Earth.
How can we restore a healthy climate? There is no easy answer, but some historic figures offer edifying examples. The one I propose may seem unlikely, but he transformed the climate of opinion in his era: Voltaire, the French philosopher who mobilized the power of Enlightenment principles in 18th-century Europe.
.. To those encountering him for the first time, Voltaire can look like a historical curiosity. His archaic wig and libertine wit seem to belong to a forgotten corner of the past. Moreover, he can be considered a conservative. He curried favor with the high and mighty, especially Louis XV. He was so deeply committed to the cultural system developed under France’s previous ruler, Louis XIV, that he would fail any test of political correctness today. And Voltaire opposed education for the masses because, he said, someone had to tend the fields.
.. So, forget the wig. But reconsider the wit. Nothing works better than ridicule in cutting bigots down to size. “I have never made but one prayer to God,” Voltaire wrote, “a very short one: ‘O Lord, make my enemies ridiculous.’ And God granted it.” The first of the two most powerful weapons in his arsenal was laughter: “We must get the laughter on our side,” he instructed his auxiliary troops in the salons of Paris.
.. Ridicule works outside salons. We in America have Stephen Colbert on television. We had H.L. Mencken in the newspapers and Mark Twain in books. Yet wit can sound elitist, and Voltaire cultivated the elite, especially in his youth, when he celebrated wealth, pleasure and the good things of life. His poem “Le Mondain,” written in 1736, is an apology for worldly luxury — “the superfluous, a very necessary thing,” he wrote, in opposition to Christian asceticism.
That was Voltaire the young libertine. But now, in our contemporary crisis, I propose that we look also to Voltaire the angry old man. It was in his old age, during the 1760s and 1770s, that he wielded his second and most powerful weapon, moral passion.
In 1762 Voltaire learned about a case of judicial murder. The Parlement (high court) of Toulouse had condemned a Protestant merchant, Jean Calas, to be tortured and executed for supposedly killing his son, who supposedly had intended to convert to Catholicism. Not only were the suppositions wrong, but strong evidence pointed to Calas’s innocence.
Voltaire seized his pen. He composed the “Treatise on Tolerance,” one of the greatest defenses of religious liberty and civil rights ever written. He also wrote letters, hundreds of them, to all his contacts in the power elite — ministers, courtiers, salon leaders and fellow philosophers, working from the top down and manipulating the media of his day so skillfully that he created a tidal wave of public opinion, which would ultimately lead to the recognition of rights for Protestants in 1787, nine years after he died.
Voltaire ended many of those letters with a rallying cry, “Écrasez l’infâme” — “Crush the vile thing.” For him, the meaning of “l’infâme” could be extended from intolerance to superstition and injustices of all kinds. The opposing notion of tolerance shaded off into broader values, including civility — the virtue that we need so much today and that Voltaire identified with civilization. Voltaire saw the triumph of civilization over barbarity as the ultimate good inscribed in the historical process. He made the message clear in his most ambitious work, “Essai sur les moeurs et l’esprit des nations”— “Essay on the Manners and Spirit of Nations” — a survey of world history that he first published in 1756 and revised and expanded until his death in 1778.
What more can we aspire to in the age of Trump? The opposition to bigotry and the defense of civil rights once again call for a commitment to the cause of civilization. They require moral passion seasoned with wit.
The effectiveness of action depends on the source from which it springs. If it is coming out of the false self with its shadow side, it is severely limited. If it is coming out of a person who is immersed in God, it is extremely effective. The contemplative state, like the vocation of Our Lady, brings Christ into the world. —Thomas Keating 
.. I founded the Center for Action and Contemplation in 1987 because I saw a deep need for the integration of both action and contemplation. Over the years, I met many social activists who were doing excellent social analysis and advocating for crucial justice issues, but they were not working from an energy of love. They were still living out of their false self with the need to win, the need to look good—attached to a superior, politically correct self-image.
They might have the answer, but they are not themselves the answer. In fact, they are often part of the problem. That’s one reason that most revolutions fail and too many reformers self-destruct from within. For that very reason, I believe, Jesus and great spiritual teachers first emphasize transformation of consciousness and soul. Without inner transformation, there is no grounded or lasting reform or revolution. When subjugated people rise to power, they often become as dominating as their oppressors because the same demon of power hasn’t been exorcised in them.
We are easily allured by the next new thing, a new agenda that looks like enlightenment. And then we discover it’s run by unenlightened people who, in fact, love themselves first of all but do not love God or others. They do not really love the Big Truth, but they often love control. Too often, they do not love freedom for everybody but just freedom for their own ideas.
Untransformed liberals often lack the ability to sacrifice the self or create foundations that last. They can’t let go of their own need for change and cannot stand still in a patient, compassionate, and humble way. It is no surprise that Jesus prayed not just for fruit, but “fruit that will last” (John 15:16). Untransformed conservatives, on the other hand, tend to idolize anything that lasts, but then avoid the question, “Is it actually bearing any fruit?” This is the perennial battle between idealism and pragmatism, or romanticism and rationalism.
If we are going to have truly prophetic people who go beyond the categories of liberal and conservative, we have to teach them some way to integrate their needed activism with a truly contemplative mind and heart. I’m convinced that once you learn how to look out at life from the contemplative eyes of the True Self, your politics and economics are going to change on their own. I don’t need to teach you what your politics should or shouldn’t be. Once you see things contemplatively, you’ll begin to seek the bias from the bottom instead of the top, you’ll be free to embrace your shadow, and you can live at peace with those who are different. From a contemplative stance, you’ll know what action is yours to do—and what is not yours to do—almost naturally.
Orthodoxy should be respected, but we cannot allow the politics of a radical minority to alienate millions of Jews worldwide.
.. Last month, a Conservative rabbi was detained for the alleged crime of performing a non-Orthodox wedding ceremony in Israel. In several municipalities, attempts were made to disrupt secular life by closing convenience stores on the Sabbath.
These events are creating the impression that the democratic and egalitarian dimensions of the Jewish democratic state are being tested.
.. For 4,000 years, the Jewish people were seen as the world’s moral compass.
.. The Zionist movement has been unwaveringly democratic from its very start. Writ large upon its flag were liberty, equality and human rights for all. It was also one of the very first national movements to guarantee full equality and voting rights for women.
.. Its Declaration of Independence guarantees “complete equality of social and political rights to all its inhabitants irrespective of religion, race or sex,” as well as a guarantee of freedom of religion, conscience, language, education and culture.
..now, when Israel’s government appears to be tarnishing the sacred value of equality, many supporters feel it is turning its back on Jewish heritage, the Zionist ethos and the Israeli spirit
.. In Israel, it will
- heighten the sense of polarization and discord. Abroad,
- Israel may find itself associated with a broken values system and questionable friends.
As a result, future leaders of the West may become hostile or indifferent to the Jewish state.
.. For over 200 years, modern Judaism has aligned itself with enlightenment. The Jews of the new era have fused our national pride and religious affiliation with a dedication to human progress, worldly culture and morality.
.. when members of Israel’s current government unintentionally undermine the covenant between Judaism and enlightenment, they crush the core of contemporary Jewish existence.
.. Already today, the main challenge facing the Jewish diaspora is a deep — and deepening — generational divide. All over the world, and especially in North America, Jewish millennials are raising doubts that their parents and grandparents never raised. The commitment to Israel and Jewish institutions is not unconditional.
.. If present trends persist, young Jews might not acquiesce to an affiliation with a nation that discriminates against
- non-Orthodox Jews,
- non-Jewish minorities and the
- L.G.B.T. community.
They may not
- fight the Boycott, Divestment, Sanctions movement, they may not
- support Israel in Washington and they may not
- provide it with the strategic rear guard that Israel so needs.
.. Let us not forget: A vast majority of the world’s Jews do not identify as Orthodox. They are traditional, secular, Conservative, Reform or completely unaffiliated. Orthodoxy should be respected, but we cannot allow the politics of a radical minority to alienate millions of Jews worldwide.
.. This is not who we are, and this is not who we wish to be. This is not the face we want to show our children, grandchildren and the family of nations.