The 3rd
Annual International Conference on
An
Inter-faith Perspective on Globalisation for the Common Good
The Middle
East and Globalisation for the Common Good
26-31 March
2004, Dubai
“Iran and Globalisation for the Common Good”
-Special
Session-
Sunday, 28th
March, 2004
Organised by
the Iranian Business Council, (IBC), Dubai
Under the
Patronage of
H.H. Sheikh
Hamdan Bin Rashid Al Maktoum
Deputy Ruler
of Dubai and Minister of Finance
Text of the Speech given by
Kamran Mofid, PhD (Econ)
Founder Convenor
An Inter-faith Perspective on Globalisation for the Common Good
“Globalisation
for the Common Good: An Overview”
Your Highness, Your Excellencies, Honourable IBC members, distinguished guests, speakers and delegates of the 3rd International Conference on an Inter-faith Perspective on Globalisation for the Common Good, friends, colleagues, ladies and gentlemen:
Tonight I am
very conscious of the fact that we are blessed with two senior scholars and
researchers who will be speaking after me.
Given this, I am not going to present to you a formal paper in an
academic sense. What I am going to do,
is to tell you a light-hearted story. A story of” when Kamran met Abbas for the common good”
(Mr. Abbas Bolurfrushan, President, IBC, Dubai). The story in turn will introduce you to the concept of Globalisation for the Common Good and why we need it and also why this wonderful event tonight came into being.
I came to Dubai first about sixteen months ago. I had a wonderful reception, had a few meetings and enjoyed thoroughly the hospitality of this beautiful land. However, although I am conscious that this was my first visit to Dubai, I did not succeed in making any inroads for Globalisation for the Common Good. A few weeks after my return my fellow traveller for the common good and a resident of Dubai, namely, Dr. Raymond Hamden, phoned me with excitement that he has met the President of the IBC and he thinks that I should meet with him in the near future, as he believes in Mr. Bolurfrushan there might be a friend for Globalisation for the Common Good. Thus, I returned to Dubai to meet with Mr. Bolurfrushan. Below is a summary of our meeting.
“Good Morning, Dr. Mofid. Welcome to Dubai and IBC. Hope all is well with you. I hear you are promoting Economics of Compassion as well as Globalisation for the Common Good. I must admit, I am very much intrigued by this, especially as I know you are an economist, and I want to hear more about these issues.”
“Thank you very much Mr. Bolurfrushan for
your kind words of welcome. With your
permission, before I try to discuss Globalisation for the Common Good, I would
like to make a couple of statements”.
Today the globalised world economy, despite many significant achievements during the last few decades, and especially since the end of the Second World War, in areas such as science, technology, medicine, transportation and communication, is facing major catastrophic socio-economic, political, cultural and environmental crises.
We are surrounded by global problems of inequality, injustice, poverty, greed, marginalisation, exclusion, intolerance, fear, mistrust, xenophobia, terrorism, sleaze and corruption. These problems are affecting the overall fabric of societies in many parts of the world.
Moreover, the twentieth century was the bloodiest in human history, with holocausts, genocides, ethnic cleansing, two world wars and hundreds of inter and intra-national wars. Furthermore, today after decades of selfishness, greed, individualism, emphasis on wealth creation without care about how this wealth is being created, the world is entering a period of reflection, self-examination and a spiritual revolution. Many people around the globe have come to an understanding that it is possible to create a better world if a critical mass of people with a sense of human decency and a belief in the ultimate goodness of humanity, rise and realise their power to transform the world. More and more people around the world are realising that there are no short cuts to happiness. Material wealth is important. This should not be denied. However, physical wealth is only one ingredient for happiness. Realisation of a complete sense of happiness, inner peace and tranquillity can only be achieved through acting more on virtues such as wisdom, justice, ethics, love and humanity. This spiritual revolution needs architecture and dedicated architects. I do hope that IBC under your leadership, will be able to assist us to articulate, construct and promote this vision and the necessary required course of action.
Having shared the above dialogue with Mr.
Abbas Bolurfrushan on the need for compassion and spirituality in the course of
globalisation, I then engaged myself with him on the shortcomings of current
economic globalisation which as it seems has no respect for other human
values. Below is the gist of my
dialogue with him.
Today’s financial globalisation, of which we hear so much, has created an environment and culture in which individual self-interest takes priority over social good. A transactional view of the world dominates economic thinking; personal relationships and the creation of a stable society are largely ignored in the maximisation of profits. Economic globalisation without a globalisation of compassion for the common good, is nothing but a ‘house of cards’, ready to be blown away by forces that ultimately it would not be able to control. The historian Arnold Toynbee, who traced the rise and fall of civilisations, asserted that spirituality was more significant than political leaders in the rise of civilisations, and that once a civilisation lost its spiritual core it sank into decline. May I add that, I hope this be a lesson to those who believe that they can create and control civilisations through the use of brutal and inhumane force.
Another major shortcoming of economic globalisation is its slavish adherence to market forces. This is wrong and harmful as it has removed human beings from the equation. If everything can be done according to market forces, then where is the place for us, for humanity, for love and compassion?
The 1987 Nobel Prize Laureate in Economics, Professor Robert Solow made the following wise remark about the over-emphasis on market forces and competition. “Few markets can ever have been as competitive as those that flourished in Britain in the first half of the nineteenth century, when infants became deformed as they toiled their way to an early death in the pits and mills of the Black Country. And there is no lack of examples today to confirm the fact also that well-functioning markets have no innate tendency to promote excellence in any form. They offer no resistance to forces making for a descent into cultural barbarity or moral depravity”.
Having discussed the above with Mr.
Bolurfrushan, I thought that I have to demonstrate to him that I am not a
negative observer, criticising all, being against everything and not having an
alternative model in mind. Therefore, I
presented to him my second statement as below:
I mentioned to him that:
As an economist with a wide range of experience, I do appreciate the significance of economics, politics, trade, banking, insurance and commerce, and of globalisation. I understand the importance of wealth creation. But wealth must be created for a noble reason. I want to have a dialogue with the business community. I want to listen to them and be listened to. Today’s business leaders are in a unique position to influence what happens in society for years to come. With this power comes monumental responsibility. They can choose to ignore this responsibility, and thereby exacerbate problems such as economic inequality, environmental degradation and social justice, but this will compromise their ability to do business in the long run. The world of good business needs a peaceful and just world in which to operate and prosper.
However, in order to arrive at this peaceful and prosperous destination, we need to change the house of neo-classical economics, to make a fit home for the common good. After all, many of the issues that people struggle over, or their governments put forward, have ultimately economics at their core. As I mentioned before, the creation of a stable society in today’s global world is largely ignored in favour of economic considerations of minimising costs and maximising profits, while other equally important values are put aside and ignored.
John Maynard Keynes predicted a moment when people in advanced economies would step back from traditional economic imperatives and feel free to concentrate on how to live wisely, agreeably and well. The purpose of the economy, according to Keynes, is to control the material basis of a civilised society, enabling its citizens to explore the higher dimensions of human existence, to discover their own full potential. In our world of prosperity for the few, we seem to have got that backwards. Lives are restricted by harsh working conditions and the common assets of a community are degraded in the pursuit of endless economic growth.
Economics once again must find its heart, soul and spirituality. Moreover, it should also reconnect itself with its original source, rooted in ethics and morality. Today’s huge controversy which surrounds much of the economic and business world is because they do not adequately and appropriately address the needs of the global collective and the powerless, marginalised and excluded. This, surely, in the interest of all, has to change. The need for an explicit acknowledgment of true global values, such as altruism, inclusion, universality, fraternity, sympathy, empathy, sharing, security, envisioning, enabling, empowering, solidarity and much more, is the essential requirement in making economics work for the common good. Economics, as practiced today. cannot claim to be for the common good. In short, a revolution in values is needed, when it demands that economics and business must both embrace material and spiritual values simultaneously.
As it can be seen, given the state of our world today, the world of progress and poverty, elaborate, difficult to comprehend, infused by so much mathematical jargon, economic models and theories, has not delivered the happiness that has been promised because of its failure to satisfy people’s spiritual needs. We have to reverse this. Do not let us carry on constructing a global society that is materially rich but spiritually poor. Let us begin to construct globalisation for the common good.
O, I wish you were there to see Mr. Bolurfrushan’s face! I thought that he was happy because of what he had heard already. He seemed to me very eager to carry on our dialogue. He then said: “Dr. Mofid, so far, so good. I think I understand what you are trying to say and the reasons beyond your proposal for economics of compassion, spirituality and the common good. Now please, if you would, try to explain to me and give me your definition of Globalisation for the Common Good.” Below is the gist of what I shared with him during this stage of our conversation.
I began by saying that, the heart and the soul of the concept of the common good is service to others. “Love your neighbour as yourself”. Moreover, the most important ingredients of common good are truth, justice and love. Furthermore, the best way to fulfil our obligations of justice and love is to contribute to the common good and to serve it.
As for defining Globalisation for the Common Good, a globalisation for the common good, is an economy of sharing and is an economy of community. It is not an economy or a system in which well-placed people, institutions or governments can make a ‘killing’. It is an economy and a philosophy whose aim is generosity and the promotion of a just distribution of God’s gifts.
In seeking globalisation for the common good, we, the peoples of the world, could together undertake a healing journey, moving from conflict to harmony, achieving the common good in our global home. The economic vision in globalisation for the common good is the development of globalisation as if people mattered, involving an honest debate on an analysis of integrity, responsibility, accountability and spirituality for the good of all. In short, economic efficiency and compassion as well as justice should work hand in hand to create a humane and peaceful environment for all God’s people.
Globalisation for the common good will ensure the success of globalisation because it will remember that the market place is not only a place of trade; it is also a region for the human spirit, for love and compassion. The practice of business and formulation of economics is generally carried out with little or no reference to spiritual concerns. My own recent work has focused on the need to re-introduce these values into the world of commerce. I have realised, after twenty-five years of teaching economics, that only a spiritually and philosophically committed mind will strive for humane globalisation, for ethical as well as corporate social responsibility. If there is no humanity and spirituality, no love, then the laws enforcing business ethics and corporate responsibility will be broken in the selfish interests of profit-seeking, by the few, for the few. Globalisation for the common good is all about commitment and hope. It is a challenge for hearts and minds. It meets bad ideas with better ones, disadvantage with imagination and vision.
Globalisation for the common good empowers us with humanity, spirituality and love. It will raise us above pessimism to an ultimate optimism; turning from darkness to light; from night to day; from winter to spring. This spiritual ground for hope at this time of wanton destruction of our world, can help us recognise the ultimate purpose of life and of our journey in this world.
I then said to Mr. Bolurfrushan that when I
realised the shortcomings of the economic models and theories that I had
learned in the West, I turned to my original Eastern mysticism and spirituality
for help. I started again to read
Persian poetry and philosophy. I then
recited the following two poems to him which I explained will in turn explain
my thoughts on the common good.
The first poem is by Rumi:
What is to be done, O Moslems? For I do not recognise myself.
I am neither Christian, nor Jew, nor Gabr, nor Moslem.
I am not of the East, nor of the West, nor of the land, nor of the sea;
I am not of Nature’s mint, nor of the circling heaven.
I am not of earth, nor of water, nor of air, nor of fire;
I am not of the empyrean, nor of the dust, nor of existence, nor of entity.
I am not of India, nor of China, nor of Bulgaria, nor of Saqsin;
I am not of the kingdom of ’Iraqian, nor of the country of Khorasan.
I am not of this world, nor of the next, nor of Paradise, nor of Hell.
I am not of Adam, nor of Eve, nor of Eden and Rizwan.
My place is the Placeless, my trace is the Traceless;
’Tis neither body nor soul, for I belong to the soul of the Beloved.
I have put duality away, I have seen that the two worlds are one;
One I seek, One I know, One I see, One I call.
He is the first, He is the last, He is the outward, He is the inward;
I am intoxicated with Love’s cup, the two worlds have passed out of my ken;
If once in my life I spent a moment without thee,
From that time and from that hour I repent of my life.
If once in this world I win a moment with thee,
I will trample on both worlds, I will dance in triumph for ever.
The second poem is by Sa’di:
Human beings are like parts of a body
Created from the same essence.
When one part is hurt and in pain,
The others cannot remain in peace and be quiet.
If the misery of others leaves you indifferent
And with no feelings of sorrow,
You cannot be called a human being.
I could see a sense of happiness and
gratitude in Mr. Bolurfrushan’s face.
He mentioned that he had very much enjoyed our conversation and wanted
to know how we could achieve Globalisation for the Common Good. I mentioned to him that the first and the
most important pre-requisite for globalisation for the common good is to make
ourselves, each one of us, fit for the common good. Below is what I shared with him on how this can be achieved:
If we truly want to change the world for the better, all of us, the business community, politicians, workers, men and women, young and old, must truly become better ourselves. We must share a common understanding of the potential for each one of us to become self-directed, empowered and active in defining this time in the world as an opportunity for positive change and healing. We can achieve a culture of peace by giving thanks, spreading joy, sharing love and understanding, seeing miracles, discovering goodness, embracing kindness and forgiveness, practicing patience, teaching tolerance, encouraging laughter, celebrating and respecting the diversity of cultures and religions and peacefully resolving conflicts. We must each of us become an instrument of peace.
In short, in the words of Mahatma Gandhi, we should declare ourselves against the ‘Seven Social Sins’. These are:
§ Politics without principles
§ Commerce without morality
§ Wealth without work
§ Education without character
§ Science without humanity
§ Pleasure without conscience
§ Worship without sacrifice.
Moreover, in the words of Robert Muller, former UN Under-Secretary General, we ought:
· To see the world with global eyes;
· To love the world with a global heart;
· To understand the world with a global mind;
· To merge with the world with a global spirit.
We can achieve this by:
§ bringing the material consumption of our species into balance with the needs of the earth;
§ realigning our economic priorities so that all persons have access to an adequate and meaningful means of
earning a living for themselves and their families;
§ democratising our institutions to route power to people and communities;
§ replacing the dominant culture of materialism with cultures grounded in life-affirming values of cooperation,
caring, compassion and community;
§ integrating the material and spiritual aspects of our beings so that we become whole persons.
I
told to Mr. Bolurfrushan that I had completed my presentation to him. He in turn replied that, having heard me, he
fully understood what globalisation for the common good is, and the fact that
the world desperately needs to know, to understand and to implement this
concept. He declared himself for
globalisation for the common good and mentioned that he would consult his Board
of Directors and seek their support to ensure that more people will hear my
message. That’s why I believe we are
all here tonight and I thank Mr. Bolurfrushan, the Board of Directors and the
entire IBC membership for making this event possible.
Thank you very much ladies and gentlemen, and God Bless you.