we have. they only exist if you have the rule of law. if you have people that feel confident in the system that we have. you will see situations where creditors are treated badly, and you might feel like who are those creditors, a bunch of vultures, they do not deserve to get their money back, let's change the rules now. those aresay unappealing people who are buying the credit and hanging them out to dry. the problem is the people who suffer are not just the investors in that particular credit situation. it is the entire system, because the entire system relies on the rule of law and the dependability and the knowledge that if they do not get their money back there is a system where they can rehabilitate and restructure whatever it is they have invested in. there's also the benefit of people who invest their capital. that --ple, the people on whose behalf we invest, the

pension plan from the retirement funds, individuals are providing for their futures. a great system. there's no other system that can create the sort of prosperity that we have, the kind of innovation. though, andrfect, there are folks. i want to close by saying what glenn had mentioned how poorly it is, like we should have a marshall plan for this. the most important thing i see out there is education, to get people included in the system. for me personally, my philanthropic energy is directed toward how do we get a broad base of less privileged people, folks that have been written off by the system. war peopleh that cannot learn and cannot achieve at the same level as white rich kids. a school in the bronx in the

poorest congressional district in the country where our children just scored number three in new york state state out of 3528 schools in math and one or two in gifted and talented schools. it is possible. we need to work hard on educating kids. we need to do different things. mine is education. i think that while. we need a great safety net. as glenn said, we need to bring as many people as possible into the system so they can all floors along with us. thank you very much. [applause] your holiness, mr. leob has covered a lot of territory, but one of the things he talked about is that for the free enterprise system to create things for the most people, we were car government -- we were car government regimes that

respect property rights. you travel all over the world. you talk to people in oppressed countries and in free countries. what you think that our nations can do more to protect the property rights of individuals so that our systems can bring more poor people out of poverty? presentation, the same thing that you mentioned, more holistic, comprehensive, wonderful. things areically interconnected. things, some things

independent him then the only concern about that, usually called expert. everything isy, interrelated. that,perly as opposed to we have to look more holistic, at the larger picture. individual initiative, that also entirely dependent on self-confidence. self-confidence, also something blinding, over self confidence. so is education. education, more holistic education.

then as you mentioned, the whole system. system,here to judicial the rule of law, very, very important. some people, good people, wicked people -- so the protection from rule of law. all this i think is a combination -- >> you can see many factors that are intertwined. mentioned,you both business, even in the field, important. much, to develop trust, honest, truthful, very,

very important. indeed, in that respect, i more -- attitude, then -- it is always -- saying something, but taking something different. -- but thinking something different, immediately destroys trust. so honest. care, noou really take room to cheat, because you think about -- things dependhese on the rest of the community, gr

oup, so therefore, trust, very essential. trust, you remain a strange person and hoping more trust from others is illogical. sincerity,ust show honest, truthful. but as i mentioned earlier, the human nature, affections, brodeur -- brotherhood, sisterhood. nowpotential is there, through education, for equality. believe, as i said yesterday, assisting modern education is something in that

respect. so usually when we think about compassion among these aims, the religious state. --hink some people feel this in this respect. think for humanity meet central universal responsibility and commitment -- wonderful presentation. thank you. after listening yesterday i have more respect

about capitalism. [laughter] [applause] otherwise my impression, capitalism only takes germany, then exploitation. >> we have learned over the past two days that human rights can be a lessening in the lives of all people, especially the poor, but every single one of us room, notwithstanding the fact it will not be if it is not on the basis, if it is not excluded in practice on the basis of brotherhood, compassion and of moral living. that is what we are learning from you these last few days. our spec for capitalism was very solid coming in, but our respect for the underlying principles to make it live to its promise coming from you. dt,moved to jonathan hai

professor of ethical leadership at new york university's stern school of business, the leading expert on the science of morality and has been giving these ideas from the moral dimension a great deal of thought. >> thank you. this is such a wonderful day who isreligious leader particularly beloved on the left comes to a free-market think tank, run by a man who seems to be arguing that conservatives should start fighting for social justice, so this is scrambling all the categories. this makes me excited that he might rake out of the rut we have been in for so many years in our arguments about the role of business and government. you stories to tell about capitalism. his holiness embraced the first

story until about five minutes. i discovered he is moving on to the second story, which was told by glenn and dan. what i would like to urge is that he then devotes his efforts to helping us write the third story. here they are. the first story is that capitalism is exportation and it goes like this. once upon a time, work was real and authentic. farmers raised crops. craftsman made goods. people traded these goods locally, and that trade strengthened local communities. but then one day capitalism was invented and darkness spread across the land. the capitalists and loved genius techniques that's the capitalists developed ingenious techniques for getting more wealth workers. they used this wealth by political power making the rest of this their ponds forever. forever.pawns

the end. in the wonderful recent book why nations fail, the authors showed there is a great deal of truth to this story in most nations and at most times. economic institutions have historically been extracted, not inclusive and generative. this exploitation story activates many of our deep moral psychological circuits. one of those is that we judge people based on their intentions, and people do something for us intending to help us, we do not have the much credit. this is what happens to business people who enrich our lives, but are we grateful? as adam smith put it, it is not the benevolence of the butcher, the baker -- what is happening here? let's be grateful for better technical equipment. it seems to be steady now. all right. it is not the benevolence of the

butcher, the brewer, or the baker that we expect our dinner, but from their regard to their own interests. butay praise their skills, we never praise their virtue. in fact we see them as selfish. this view is the one his holiness told until five minutes ago. i first met his holiness at the university of southern california three years ago, and at that time, at that conference, i asked him what kind of government would you like to see in tibet if you could advise on a new government for tibet? what would it be? his response was this. between socialism and capitalism i am a socialist, and furthermore i always described myself as a marxist, but not a leninist. in my mind, marxism is the only economic theory that expresses a sense of concern about equal distribution and that is a moral thing. whereas capitalism is about how to make a profit.

only that. in order to get more profit, there is no hesitation to exploit. but what if we were to judge people and ideologies. by their intentions, but by their effects? that would take us to the second store, which was told so ably by glenn and by dan. i will abbreviate it. it might go like this. once upon a time, and for thousands of years, almost everybody was poor and most or slaves. serfs one day some good institutions were invented in britain and holland, and these democratic institutions put checks on the 6'8" of power of the elites, which led to the creation of economic institutions that supported private property rights, risk taking, and innovation. free-market capitalism was born, and it spread across europe and to many of the english colonies. upjust a few centuries come

disappeared from these fortunate countries, and not only that, but people got dignity and safety and longevity. free-market capitalism in this marxism our savior, and is the devil. the last 30 years, dozens of countries have embraced our savior and kicked out the devil, and if we can spread the gospel to the rest of the world, we will soon enter a golden age. the end. right. so that of course was told much more ably with more detail by the two previous speakers, but is important to note that these are ideas that have been circulating to the intellectual class and through political discourse for centuries now. let's see. free markets really are mere calls. iracles. mi i am seeing how miraculous it is that you really can turn water into wine, vast quantities of

wine, at low prices, as long as the vineyard owners can get access to cheap credit, property rights, etc. it, which is miracles -- yeah, which is miracles. because markets are so astonishingly good, people sometimes worshiped them. one of basic edibles of moral psychologist is that morality binds and blinds. what this means is when people come together around a shared worship of some sacred object it makes them cohesive, able to work together, but it blinds them to the faults and flaws, to nuance and subtlety. pope francis pointed this out in his other versatile exhortation last november when he said -- he was criticizing those who were embracing the second story. the crude and naïve trust of those wielding economic power and in the sacralized working of the prevailing economic system,

and this brings us to the stern -- the third story, the one of capitalism, the one we will be writing in the 21st century. it begins like this. in the 1990's, capitalism triumphed over all other forms of economic organization and moved toward prosperity. but we did not live happily ever after. in fact, this time were marked the beginning of a new chapter where we discovered a bunch of problems that we did not really see before or did not appreciate before. the gap between rich and poor between nations began to shoot up. economic gains went mostly to the rich who began increasingly to use their wealth to buy legislators and laws, just as was chartered by the first store. the problem of global warming was first recognized. was beginning to

industrialize, making it so much harder to solve and leading to apocalyptic were cast of -- apocalyptic work casts of submerged cities. the crash of 2008 -- and as market value expanded beyond the marketplace, into medicine and education and family life, many people began though cheapened as something valuable have been lost. this is our challenge for the 21st century. we celebrate the fact that more than a trillion people have been lifted out of poverty in recent decades, but we can do better, as the speakers pointed out. if again strip away the anger, worship, and ideology, we can look more clearly at capitalism and its ethical challenges. i take it that is what our panel

today is really about. we can see the supply chains that keep our shelves stocked originate in the dangerous sweatshops of bangladesh. we can measure the polluted air and the empty oceans that we are bequeathing to our children. nuancedan have a more view of the equality of opportunity, particularly here in america where wealth buys your children a much, much better starting line in the race of life. let us be grateful to the butcher, the brewer, and the baker, even when they are corporations. let us look back in awe at the political and economic changes that brought us from the first story to the second story, at least in many of the most advanced nations economically. then let us work together to write this third story, a story that must draw on insight from

the political left and right, and that must draw on insights from secular thinkers and religious leaders alike. is there a story about capitalism that could be embraced by pope francis, by his holiness, and by the rest of this panel? let's find out. thank you. [applause] thank you, jonathan. has holiness, dr. haidt told us stories about the capitalist systems that are at odds, and all three are at common around the world. his conclusion is that the capitalist system can be the greatest lessing economically in the -- the greatest lessing economically in the history of of mankind, but there can be dangerous. the dangers come from those who are being left behind. we understand that in theory,

but to understand in practice those who are more affordable than we are, those who are weaker, such that when each of us examine our conscience tonight before we go to sleep, we can say did everything i do today help those who are weaker than me? if we can answer that question in the affirmative, what practical advice do you give us for helping the poor to enjoy the blessings of the free enterprise system that every person in this room is enjoying today? >> i do not know. i am buddhist, as i mentioned earlier. practice, some analytical

meditation, analyze, analyze, analyze the nature of oneself and the nature of the whole world, the whole universe, all these things. is something typical of what buddhists are supposed to practice. these complicated sort of , the things are in interdependent -- are interdependent, therefore, for your own interest you have to take seriously about others' well-being. taking care more about others is not selflessness.

the bad thing for your future is taking care of others, we are basically a social animal. one individual's future depends on the community. y's future depends on this nature. on'sindividual naturi future depends on humanity. then not blind selfishly, but we are selfish. it is very important for our own survival. cannot self-care, you survive. but selfish should be wise selfish rather than

foolish selfish. many problems, people do not care about others' well-being. taking care more about others, then you get more benefit. think all religious traditions are talking that same message -- and for a message of tolerance, message of forgiveness, and also in order extreme selfish or too much greed. so therefore, contentment. all religious traditions talk that.

simply our religious life, this very life, comfortable life, peaceful life, these are very much individual. so now we need i think the religious field in order to promote this practice. we are using more things in this life rather than these things. way to talkfind a about these things, but this very life, very world here i think everybody who wants more peaceful, more happier, more friendly world. wants i think once --

nuclear weapons or war. killing, dying. think --le, i milk --by nature the like that. part of nature. so therefore these things come ,verybody loves a peaceful life friendly community. if someone trust you, you trust them. so happy.

not talking about the next life. looking -- not talking about fear. that is not very good. through reasoning, thinking more .ositive, out of fear, not very good. way, i think we can forh, educate people self interest is taking care of the rest of humanity. i think modern education, education is so important.

i think we can promote education through these values. 10 years, 20 years. view.s my --ther realistic or not, [laughter] >> ladies and gentlemen, we have more in store for you, that i want to sum up in four points what we learned from his holiness this morning, and that i want to take a moment for some gratitude. the four points we have learned from his holiness on the basis of the wisdom we have got from our colleagues here is each one of us notwithstanding the differences we have, including those who are rich and poor in other countries around the world, each of us is one in 7 billion, in understanding our common humanity is the basis upon which we can spread the

wealth of all we do. the second thing we learned is the system we came to discuss is itself a blessing, but it has to be predicated on moral living from each one of us. is that moral living is a practice and is a practice of compassion and a sense of shared humanity. the fourth lesson is really the good news that we have gotten here today, which is the principles and practices of global brotherhood and global sisterhood are in each one of our hands, to practice and to teach, which is an affirming lesson, something that we can go away from this important session today in each one of our lines of work, in everything we do, to make a better world. this is our charge. this is our privilege. this is our obligation in a joyful sense. this proves us to happiness, our nextl be session. a quick moment of gratitude.

these programs we've had over the past two days did not come about spontaneously. they never do. first of all, we have to thank tibetliness, the administration, is he here today? thank you so much. [applause] recognize have to this administration, the prime minister of tibet. he is not here. the prime minister is not with us today. [applause] aei's collaboration with his holiness came about because of the vision of radio free asia.

concept and nobody ever thought of this collaboration. i want to recognize them. [applause] the collaboration you will see today is between aei and the mind and life institute. we will follow up this program .ith their own session just a minute, i will turn the moderator role over to my counterpart who will be working with his holiness and has done .o for several decades intellectually, this could not have happened without -- [applause] today has been made

possible by third point capital. our audience, our wonderful trustees, our scholars, our staff, and our entire community. especially today, my deep gratitude for all of his work for many decades that has changed all of our hearts, his holiness, the dalai lama. [applause] stay with us. we are just getting started. stay seated. we are going to change up the program. >> welcome to our second session. zajonc.is arthur i and the other arthur. let me begin by thanking arthur brooks and the aei for their kind invitation to join this

distinguished group this morning and also a very distinguish audience. oforder to explore themes deep importance and common concern. , as always, it is a great pleasure to be working once again with you, as we have over many years. it has been a source of great happiness and flourishing for us to have this dialogue for now nearly 30 years. many of you have asked what is the modern life institute. i should take a minute to say a word or two about it. in 1987, his holiness was joined by a neuroscientist, a businessman, and that kind of common interest in enterprise joined the best of the sciences , whether it was neuroscience, physics,

astrophysics, research could bring to the table the great contemplative traditions of asia. exploring the nature of the mind and reality. those conversations would last five days. imagine sitting in this very ofll room for 5 full days esotericon the most and interesting and important subject of our time. the -- of curiosity, but but that ignorance is the source of suffering. if we can come together across multiple divides, the schism between science and religion that goes back centuries, we can bring down those broken hearts ,ogether and perhaps together the wisdom will arrive that is necessary for our time today. we came together not of idle

curiosity, although that was also there. in interest and friendship each other. also, our animated concern for the well-being of both our individual community and ultimately, our planet. has spannede's work nearly 30 years. 2003, we made our first public offering at m.i.t., called investigating the mind. we did so with a full array of the world's foremost scientists, psychologists, neuroscientists and the like. likewise, the other side, the contemplative scholars and practitioners who worked together in public around the same theme, bringing the two worlds together. such dialogues,

many in public and many in private. out of that have come over 18 books, 4 still in production. a wealth of publications. most recently, our work has also begun to take an applied turn. not only are we looking at the basic research that underlies human well-being and flourishing , alleviating suffering, but we have begun to work in the field of education, sick elect -- ci rcular ethics, mapping the human mind, inviting scholars into our amorous college house and working with them as well as with 150 young people every summer for the last 10 years. it has grown from this very fertile dialogue and the kinds of people you will experience on this stage today.

begins a practice, a meditative practice, as daniel loeb said, we begin with an attention. what is our purpose in doing this? selfless?ish or do we have in mind the compassion and connection between all of us? we articulated that interdependence that is central to our ethical lives. work that we're doing today must also have that intention. and so we enter into this dialogue with good spirit. we have articulated the same kind of intention at the close of your summation. sessionegin the second with the same heartfelt theme in mind. we are here because we care.

we are here because we care. can we care enough? can we find the means and methods that we can care for one another? let me introduce to you the people on the stage with me, dear friends all. of course, there is mr. richard davidson. i have known you for many years. a professor at the university of wisconsin and director of the center for investigating healthy minds. he will be leading off with a careful scientific treatment on the study of happiness and well-being. presenter was, for 14 years, president of boston college. diana walsh. diana is also on the executive committee of mit's board of directors. she was the founding board chair of the m.i.t.-harvard growth of

research. ring our leadership effort at the academy for ethical leadership at the mind and life institute. finally, we have an added new participant, otto scharmer. and he willm.i.t. teams ofng to the leadership, mindfulness, and the new kinds of thinking that can work in the complexities of our contemporary society. i will be acting as the facilitator. it is a pleasure to ask richard davidson to begin our discussion. >> thank you. wonderful to be with you again, your holiness. i would like to begin by expressing my gratitude to arthur brooks and the graciousness with which the has aeiived usaei -- which the

has received us. it has been an exciting collaboration for us. i am here to talk about happiness and well-being. over the course of the next few minutes, i am going to make several distinct points about happiness and well-being from a scientific and neuroscientific perspective. scientists are now distinguishing among different components of happiness and well-being, different varieties of happiness and well-being. happiness, the suggested sense of pleasure, we think now is something distinct from morebeing, which we define framework.otelian which is imbued with qualities such as meaning and purpose and

life having positive relations having a sense of personal growth that is being open to change. all of these are constituents of beenbeing that have studied in both the psychological and neuroscientific literature. one of the most interesting conclusions from this scientific fleetinghat the experience of happiness is sub served by different circuits in the brain than a more enduring quality of well-being. that is the first point, that happiness and well-being are distinct. the second point is a point about a minute -- about genetics.

and this is a very important point because i believe that modern research leads us to a different view of this. according to the most recent, very large-scale studies, these are studies that combine studies . .e call them meta-analyses these studies show that ofewhere between 20% and 40% the variance, and i will explain 20%-40% ofoment, but the variance in well-being is accounted for by genetic factors. what we mean by that is that differences among people in their level of well-being can be attributed somewhere between 20%-40% to the genes. that these are heritable factors. what conclusion can we draw from that? can we draw the conclusion that,

somewhere between 60%-80% is changeable? that it is the percentage that is caused by our genes something that is commutable, something that cannot be transformed. here i would like to introduce of epi-genetics to the audience. it is the science of the regulation of our genes. teaches us that each of our genes has a little volume control. that can go from low to high. the volume control affects extent to which different genes are actually expressed. genestent to which

manufacture the proteins from which they are designed. so we know, for example, that we can take an organism which may have a genetic propensity for anxiety based on its genes and if it is raised with the mother, who is very loving and very nurturing, the very expression of the genes that are involved in anxiety are transformed. thatat it does not matter there was a genetic predisposition for exide he in that case -- for anxiety in that case. the expression of the genes, critically implicated in anxiety , and it has shifted that regulation. from this perspective, the fact that a certain amount of the variance in our well-being is accounted for by genes really should not be a relevant and discussing the

potential impact of training and regulating the environment in it s affects on our well-being. so what are the factors that can promote increases in well-being? well, arthur brooks has talked about 4, which i think are wonderful. notes,hat arthur brooks faith, family, community, work, all of which, i think, there is substantial empirical evidence to show that they do play a role in fostering our well-being. research, the modern research literature, there are two particular factors that i would like to highlight.

they all can be affected by the four factors that arthur brooks described. generosity, conscientiousness. generosity and conscientiousness. both of these turn out to be the fostering in of well-being. written aboutas secular ethics in several books and his holiness talks about the ethics of restraint, the ethics of virtue, and the ethics of compassion. i think the colleges in -- i think the conscientiousness is ofacted by the ethics restraint and generosity being impacted by the ethics of virtue and compassion. so i think that there is an interesting parallel between the buddhist framework and the

conceptions that we are coming up with in modern science. i would like to now turn to the notion that measures of conscientiousness and generosity and other factors that are associated with them early in life are very good predictors of an individual development over the course of the early decades of life, specifically research indicating that a child capacity for certain kinds of conscientious behavior when they age predictyears of outcomes when they are 30 years of age. abuse,c outcomes, drug physical health, and characteristics that are really meaningful for living a life that is filled with flourishing. so the question that we can now ask is, is there a possibility

for your education to alter these qualities that are so central to being early in life? here is where we appealed to the notion of neural plasticity. the brain is the organ in our body that is built to change in response to experience and training. and we know from neuroscience that there are sensitive periods in development where the brain is particularly sensitive. and we know that one of those periods spans the entrance into schooling. years ofween 4 and 7 age. the question that we and many others at mind and life is can we develop strategies, interventions, curriculum targeted to this early period which may then foster the qualities like generosity and conscientiousness

, which are so important to flourishing over the course of development? and we are beginning to get an answer to that. that theresuggests is absolutely no doubt that these factors can be educated. they can be educated in part because of our understanding of the plasticity in the brain. we can shape the brain during the early periods of development particularly effectively. in our own research, we have of measureson 20% of gratification from a simple curriculum that we have introduced in preschool. this measure of delay of gratification is an important measure of self-control conscientiousness. what led then to the conclusion that willconclusion be summarized here, there are three major points i have made. one is that well-being can be learned.

from this, we should think of well-being and flourishing more l than al characteristic that is fixed. second is that from neuroscience, we know that the brain is particularly plastic during these early periods of development. these take advantage of sensitive periods to design interventions and curricula to educate these qualities, to educate generosity, conscientiousness. is that early interventions provide a great return on investment. the nobel laureate economist james heckman from the

university of chicago has correlated that for every dollar that we invest in the preschool a return ofe is seven dollars on that investment by the time the individual is 30 years of age. so i believe that this is an issue that all of us from all political persuasions should get behind and establish universal education during this period of can educatewhich we the heart in ways that will make a fundamental difference when children develop. thank you. [applause] >> your holiness, we would like to take a few minutes and pose a question that draws on what richard davidson just talked about. he spoke about the benefits of thoseion and training of qualities and characteristics such as generosity and

conscientiousness and compassion. could use be from your perspective as a practitioner yourself? what kind of education and training would you recommend be adopted in order to promote these qualities for children and young adults? >> my longtime friend, you mentioned -- tothe sensitive period of 4 6-year-olds. >> i want to know further my own case. three or four years, there is no interest about these things.

even 7, 8, around 10. there is no interest in the values, these things. actually, my daily lessons like that. 12, 13, 16, they will gradually have more interest develop. so is the thinking. and the idea mentioned in the text. then my age, i think, late 20's

40's, i think the more rigorous study -- the study and analyze, contemplation, the bigger the effect. period does not seem to be limited to just early childhood. even as they grow up. >> still, i sort of meditate. meditate. i getting older, no hope, that i

do not think. [laughter] brain, i think we can step up further. what do you think? thatere is no question plasticity is present throughout life. that is the great news. it persists until we got -- until we die. there is good scientific research to show that. although there are sensitive periods, it still is elasticity. i know that on many occasions, you have talked about the importance for you of the affection that you received from your mother very early on in your life. and that may accept the conditions which then allowed you to study and to do the analytic meditation and contemplation once you are order. that early sense of love and security may be important.

>> absolutely right. [laughter] >> your holiness, the curriculum at mind and life has three modes of care. care, we have all received in early childhood to remember the care that we have received, to honor it and appreciate that more fully. the way that deepens transformation so that we can not only care about ourselves, but also others. these remotes of care, receiving care, and extending care to others, becomes a curriculum that we -- that can be effective, we think, even at the early ages. i would like to introduce our second present there. diana walsh is known to you as well. diana, i would like to invite you to speak. >> thank you so much, arthur.

i am very happy to be here in this happy place with your holiness and your company again. what a great pleasure it is, as always, to be with you. and this group of intelligent and undoubtedly happy people, believed by the clarifying insights that have emerged from the mountains of evidence that our friend arthur books -- arthur brooks has amassed and mastered and is spreading across the land. arthur, your joy and exuberance over the past two days i love. they are really infectious. they do so much for having us here. [applause] -- thank you so much for having us here. [applause] one of the things i have learned from studying arthur brooks' writing is that women are happier than men. [laughter] so i am very glad to be here on this stage as the lone

representative of the happiest sex. [laughter] [laughter] [applause] i have come in the spirit of warmhearted inquiry. ofave come in the spirit warmhearted inquiry that i sewed meyer in your holiness and have so relished in my encounters with you. joining the board of mind and life a few years ago, it has privilege.rmous those encountered have demonstrated the power of a particular form of dialogue. i think we are beginning to nibble at its edges here. a dialogue in which all are invited to come prepared to learn and potentially to be changed. by respectful engagement with the other and perhaps to emerge with ideas that are surprisingly new.

requires of discourse artfully designed containers with ground rules and touchstones and intentions that welcome honesty and vulnerability based on reciprocity and earned trust. this is a meeting of a less intimate sort. and so i bring questions for now, as you will see. , in time, might hope to meet again for a deeper dialogue that moves minds and hearts. more about how the hubbard social state -- social safety net, more from dan loeb about how we can build on the success, and reintroduced the rule of law into our casino market.

i would like to learn more from john about his encouraging third story and asked him how deeply are we willing to dig beneath the symptoms and into fundamental causes and really, really study the need for profound system change rather than simply focusing on the symptoms. thanks to all three of you for your extremely thought-provoking presentations. , i have many,s but i will just mention two for starters. first, what price do we pay in happiness when we focus too sharply on ourselves? his holiness has told us that it starts with the self, with the

individual, but it does not end there. west, are so preoccupied with working on ourselves that it becomes almost an end in itself. could that be a distortion of thought, a psychological grasping? thenner materialism akin to outward materialism that surrounds us at every turn? what of a fundamental error is to seek happiness from an accumulation of any time, -- of any kind, material or psychological? in october, i had the pleasure of participating in one of those mind and life institute dialogue that arthur described to you. with anthere interdisciplinary group of experts on the topic of raving, -- craving, desire, and

addiction. an underlying problem is that our human tendency to fill an uncomfortable emptiness by clinging to thoughts, feelings, things that are inevitably lives.nent, as are our is part of our problem. the struggle to come to terms with our mortality is the vulnerability that makes us human. if we seek happiness requisition ,f gadgets, prestige, advantage then aren't we looking for completion outside of ourselves, seeking a permanent or a perfection that is never hours hours to attain? can we learn to breathe -- can we learn to be more present to

others, including those we most love, without distressing them question mark and we love them for who they are, not for who we want them to be? is related totion the first. how much of this interest in individual happiness is a sophisticated diversion, a distracting overlay of a simplistic model of social ?ction onto a complex world as we deflect our gaze from frightening times of instability and danger. bear to allow myself to imagine how our children and theirs, my sweet five-year-old grandson, will look back years from now and

make any sense of this moment in history when we had compelling evidence that we were doing irreparable harm to the earth's life-support systems and yet failed to mobilize to protect their inheritance. mit's anthropology department, a friend, explains the error we commonly make when we look to individual agency, as the and personality causal factors in a world that is far more accurately explained by social context, ,rganizational forms of design culturally-structured opportunities and motives. over-focus on individual cases of skewers the patterns obscures the--

patterns among them and the grand narrative, that our institutions are functioning well enough to meet our needs. perspective, instead of asking how the individuals experienced success at work and boost personal happiness, we would widen the aperture and ask how the birth lottery, the economy, the educational and social structures, support or undermine the individual opportunity to experience earned panelist juste before us alluded to those considerations. unemployment, for example, in 30 years of wage stagnation as the weakening of unions has denied workers the opportunity to bargain for decent working conditions and their fair share of the product of rising productivity.

even, i would assert in this place, that it is the unions, not the free enterprise system, that offer freedom from wage slavery. i know i will not get an applause for that. [applause] working to shape what they call a new economy, many of them are quite really in and they are on the margin. they are not in the center of our academic bastions where i have spent most of my life. questiond place my squarely at the feet of the american free enterprise system, aei is here to uphold. they are asking with canadian economists, why does the capitalist system of economics,

accounting, and politics continue to defend or gore -- or ignore its many forms of social injury and ecological destruction? that is john hyde story number three. i had a quick list of some of those injuries or externalities. john spared me having to read it to you. he gave it to you himself. could say and maybe he would agree that adam smith might not recognize where we are right now. as his version of the system he viewed as moral. to address these problems, these intertwined problems that we have heard we willd this morning, need a new kind of leadership. that is the second half of what i want to talk about this morning. a different kind of leadership in every sector of society. --t generations who will art

next generation leaders who are equal to the challenge in all of their complexity, guilfoyle in leading himself -- leaving themselves with compassion, equanimity, love. tillich ascribe it, the recognition of our interweaving with all living beings. the primary message we have been hearing from his holiness, yesterday and today, so very clearly, the transformative power of holistic and analytical minds that are informed by warm and ask -- and inclusive parts -- hearts, love. we will call it love. the mindjonc mentioned and life institute beginning to design with strong encouragement from you, your holiness, thank you for that. we had our first planning meeting just two weeks ago and

we see the way ahead for a safer in a leadership that is grounded in connection, in love. we want to explore how to sculpt leaders who are gifted in the ways of community and connection . can we grow up leaders who can lead from within, as parker palmer has written? who understand that they have a special responsibility to manage their own inner shadows, lest they cast more shadow thatn -- than light on those around them. the rejoinder comes. , bere told to be afraid very afraid and to place our faith into -- in her road figures offering simple comfort. cally, these nervous times for new levels of thinking. more urgently, if we believe that we are entering a period of

profound change, what kind of people do we want leading our vital institution through historic transformations? how do we want them to lead? what should we expect of leaders we can trust? leaders who can bridge and balance tensions without collapsing them and hold contradictions creatively so that they open our minds and hearts to wider syntheses rather than shutting us down. we need leaders that can hold contradictions between power and love. recklesshout love is and abusive. in thertin luther king last weeks of his life. and love without power is sentimental and anemic. the collision of a moral power

with powerless morality constitutes the major crisis of our time. while eating wellesley college for 14 years that my power, the power of the presidency, existed for the central purpose of enabling others to find their purpose, their authority, their self-authorship. i learned that to achieve that, i would have to remain open to others in a way that is the essence of love as the drive to sustain unity and maintain connection. i would have to respect the other person's reality, the other person's yearning, the other person's path of growth. to influence back from others and their different realities and this, in turn, taught me the value of diversity as a resource for learning.

i learned to hold another tension too. this one was even harder. to honor my inner life in the faith of all that was swirling around me. it took time and concerted effort to hone the skills to manage external realities and maintain a quality of attention in the present that could unfold, past and future, embrace complexity, and help me try to meet the -- each moment with equanimity. i did not always succeed at this. far from it. i learned to find my way back when i was lost and to know this quality of mindful presence as a capacity i wanted for myself and for my leadership team because i wanted it for our students. said that this new generation escaping into social media as their world spins out of control is being raised on

information without context, butter without bread, craving without longing. yet we have good evidence, as evidence, that's today's youth are longing for more nourishing fare. the discipline they will need in the years ahead are the ones we are our need and they life's work never fully mastered, always requiring conscious cultivation. we need the strength to stare down our demons of despair so that we can engage the world with curiosity, opening our minds and freeing ourselves of regret, recrimination, and a defeat of shame and blame. andill learn to hear tolerate the diversity within ourselves, to recognize our own , our voices, the cacophony

own inner voices and identities and moods, to notice how fluid and ephemeral they are so that we can see and appreciate differences in others and use the practice of self-discovery to move beyond ourselves. we will need to move beyond either-or,beyond beyond both and's. true multiplicities of seeing and knowing, multiple lenses knowledgeowledge -- ac how competing language games and power create realities that never intersect unless we stretch ourselves to try to bring them together. stretch, perhaps finally, we may find our cap and happiness -- our path to happiness and our immense

opacity as humans under the right conditions, the ones with which his holiness has spoken for his whole life. our immense capacity as humans define and awaken the best in ourselves and one another, radiating outward in widening circles of compassion and care for the 7 billion human beings you hold in your heart and all of the living beings with whom we share this planet. thank you. [applause] >> your holiness, diana chapman walsh has spoken about a new towards ourership future, which is filled with possibilities and dangers in jeopardy. of thee been a leader

people of your country and a spiritual leader for the human community and a kind of a leader for the work community as a whole. is there some way you can speak out of your experience of a leader who has combined these elements in a way that might be of some value as we go forward? leadership. -- new leadership. >> [laughter] >> i know you are a simple monk. >> actually, most part of my life in exile as a refugee. so anyway, simpler. [laughter] >> really?

>> second-home, 3-5 years, the governor of india has been very supportive. case -- >> things that i need to do. course, as they appear, what is the name? demoralized, giving them encouragement. say self-confidence is something very important. i often use it in my story.

, i mete, in south africa a local black family. one young african, a black , he joined that family. he introduced himself as a teacher. i mentioned now, you already got democracy. the constitution give you that. emotionally,lly,

where is the white people that self-confidence and hard work? it is very important. i just mention that and he , more difficult. we black people in fear so we cannot -- i felt very sad. self-confidence is so important. then i explained to him no.

if you are a scientist or brain specialist, any differences in , no one is saying our -- and then, i also mentioned one case where we had to be equal with anyone. talk.en, lots of >> and a sigh of relief. and then he said, now we are convinced. we are saved. >> a sense of relief.

>> i had to change one person's self-confidence. so the self-confidence is very important. peopleften, you see poor with big differences from a richer family or a richer community. inward, same ability , same potential. self-confidence and hard work. , i talk withfrica people. you have the same potential. work hard.

periods, i simply give some thought of and courage meant -- some kind of encouragement. course, maybe a rifle beginning. many tibetans are fishy. expecting, within a few years -- and i am telling them, no, we should not take it that way. hope for the best, prepare for the worst. it is very important. now, 3-5 years passed, new

developments from newton jet -- from new generations. second generations, third generation. , school,ome settlement government. community has been established. in the meantime, the rifle beginning -- the rifle beginning -- rightful beginning, democracy. our old system, something was wrong and outdated. we must change, not a decision

that will not work. step-by-step, we look forward to more democratization. since the 1960's, we start. 2001, we already achieved elected leadership. 2011, i now completely retired from policy. -- in the meantime [indiscernible] i take a lot of the effort to .ducate

our 1000-year-old knowledge has come from india. often and challenging some author to describe tibetan models as totally wrong. they are ignorant. in a public way, and popular. not much difference about knowledge. [laughter] impression, the , so iance of the lama think the people eventually got the impression that tibet is somewhat like the lama is. lama has the final authority.

lama has freedom. that is totally wrong. i want to describe myself as a simple wood smoke -- buddhist monk. rules.astic system, 253 no exception. simple to follow. and study. you have got to study. gentleman inmet a the ceremony. as far as my study is confirmed, the same. no exception as the dalai lama. [laughter] they treated me like lazy student.

very good. therefore, i have the emphasis of regular study. memorize the most important rules text. accordingin each word to the commentary by the masters. buddhist philosophy . i think a tibetan study is best. years.tact over 1000 friend toy longtime say whether my brain is something useful -- useful or not -- youthful or not,.

-- or not. all of this comes from tibetan study. it is skepticism. not easily accepted. analyze, analyze, and look at various factors. then develop a holistic view. view and then carry realistic action. so these i felt very useful and potential tos some make a little contribution for humanity. conversion or obligating. many years, i never mentioned

about this life or a certain buddhist concept. we are simply discussion emotion and how to get this. the problem is with science, not from religion. beginning, some people used the word dialogue between religion and modern science. i say no, this is the wrong word. science so wes can call buddhist science or ancient indian science as modern science. science, not faith. so i think i may mention, there are over 300 volumes of text. contentided -- i felt

with these 300 volumes. , matters,s, science and minds. the external world or the internal world. apart is science. or talking positive negative, simply reality. that we can create a science. it is a concept of importance. relativeness, these things. , it cannot mind. that part is tradition. philosophy and religion.

>> we are created a compendium. >> that already is almost completed. so mid-march we will finalize it. then immediately we will start english,ate it to hindi, chinese, mongolians, , they are ready for the translations, russian. so therefore, that is my main job. [laughter] not a political thing.

if i tell the administration -\/ [laughter] that is my advice for today. i go to different countries and different places, sharing my speech. [laughter] that's all. a very good scholar, modern , and also a great philosopher. one time we were together, looking at pictures, everybody

is smiling, and they said we are advertising our teeth. he mentioned that. [laughter] job, likepart of my that. i think that job is quite reasonable. in germany, i want to share with you the other job. ok, one in germany, i was there. ,f course, as is my nature whenever i see something, someone, i always smile. day, one quite young lady was coming. as usual, i smile.

i think that lady got some suspicion. [laughter] persones this strange start smiling?" so i think she may have had some suspicion. so she looked at it negatively. [laughter] so give smiles. sometimes you get a negative response. basically, even animals. they also respond. >> thank you, your holiness. the ability to show

frustration or not, the question still remains. i think more than 20 years, i quite often -- some scientists, , science professors are on the front lines. insect,work, a tiny which side of the brain has the appreciation.w that stuff i don't know. we will get you working on it. >> so you have to sacrifice more insects. [laughter]

>> if i summarize -- [laughter] >> thank you, thank you. am sorry, i'm wasting your time. >> not at all, not at all. i think concerning leadership, ,ndurance, self-confidence study, clarity of thought, and good teeth. [laughter] >> always. and a bold hat. [laughter] like to pull our clarityesenter into the -- into the hilarity. why don't you present your thoughts on leadership. thank you. ladies andiness,

gentlemen, i would like to express my deep appreciation for being part of this conversation this morning, and i would like to add a few remarks on the beginning conversions of leadership, systems thinking that we can observe in many areas today. i am an action researcher at m.i.t. i have spent the last 20 years and context of organizational learning, innovation, and change, and during that time i had the possibility to work with a lot of underground change projects across countries and sectors and also had the opportunity to research projects, interviewing 150 , and many ofrshi

them were practitioners. listening to the practitioners and listening to the experiences in the field, i would like to summarize my own learning from simple points that i would like to add to the conversation this morning. the first one is that there are two different sources of learning. andning from the past learning from the emerging emergingearning by the future possibilities. when you look into my field, organizational learning, of all the methodologies and all of the best practices of companies and so forth are based on the first learning model, experiential learning, learning by reflecting on the experiences of the past.

however, in working with leaders in business, government, and civil society, i noticed that more often than not, leaders are facing challenges that you cannot address just by reflecting on the examples of the past. sometimes the experience of the past we have are not very useful . sometimes the experience of the past that we have is the very obstacle to come up with a new way of facing a situation. then leads the question to me, is there a second sort of learning? , leaningby sensing into, then actualizing emerging future possibilities? and if yes, how does it work? which leads me to my second point, leads me to the process i have seen being at work when the

situations, learning from the emerging future, happened. order to look at the possibilities, leaders have to engage in a process that is moving through the following three stages. one, after clarifying your intention, observe, observe, observe. journeya deep immersion where you go to the stakeholders and the places that can teach you most about the situations and listen with your mind and heart wide open. everyone coming back and sharing with a experience and in retreat and reflect, allow the inner knowing to emerge. synthesize everything you have heard and connect that with your own deeper sense of knowing with who you are and what the kind of

ofnge -- what is the kind story we want to be part of. and then, when the spark or expiration of the future shows up, number three, act in an instant. long timeting into a planning process, but exploring the future by doing through rapid, small-scale experiments to generate feedback from other stakeholders. the third thing that i learned is that to do that well, for leaders to do that well, leaders have to engage in a new type of leadership world, by cultivating three inner instruments of knowing. which are the open mind, the .pen-heart, and the open will what i mean with open mind is the capacity to suspend our habits of judgment.

look at the situation with fresh eyes. what i mean with open-heart is the capacity to empathize, the capacity of looking at a situation not from my angle but from the view of other stakeholders in that situation. and what i mean with open will thehe capacity to access deep, creative, entrepreneurial core that is in every single human being. yesterday, action is more important than praying and blessing. that i justess outlined is basically trying to link these three, by linking contemplation observation with rapid cycle action. --re are many leaders today

there are several leaders today that embody these principles. steve jobs, who has been a practitioner himself, is thatknown for his claim the only way to do our best work is by following your heart, do what you love and love what you do. that i learned a the late billm, o'brien summarized his own transformation change experience as the ceo of the following sentence. he said, "the success of an intervention depends on the interior condition of the intervener." so what he meant is the success of what i do as a leader, as a

change-maker depends on the inner place from which i am operating. it depends on the quality of that ion and intention bring into a situation. see alsor that i greatly embody these principles the founder and ceo of a very successful women's clothing company, who not only, like steve jobs, is kind of using practices as an individual, but who also, like the twitter cofounder evan williams does in his company, introduces kind of practices on an organizational level. with fisher, every single business meeting is -- at the beginning, there is a moment of mindfulness. maybe not too long, just a minute, but it gets everybody in

the meeting the possibility to connect with the present moment, with my own experience, and with what we are here for to do together with my own intentions. my fourth and final point relates, comes back, your holiness, to your various remarks yesterday and today when you talked about the larger situation, the global crisis situation we are in. diana also talked about that earlier, and the earlier panel, and you said that everything is interrelated. and you also said that taking care of others is the best thing also for ourselves, for our own future. that there is not really an alternative. pointfourth and final

relates to the global pressing challenges that we face as a community today. i have been, over the past few years, involved in stakeholder work in education, in health, in business, and sustainability, , the keymy experience leadership challenge in all all of theses, large stakeholder projects is the same. it deals with -- it begins with the fact that no single organization, we had government or business, can solve the big challenges we face in education, health, and so on alone. so we have a collaboration challenge, really. in all the systems, what we need to do is leaders is something very simple, which is we need to bring together all the key stakeholders, including

business, government, civil society, and we need to move them through a process where they begin to make sense of the ,arger situation together identify some of the key systemic issues we need to a vision, andop intention, a better way of operating, and then exploring them in small-scale, hands-on prototypes where we learn from experience. then scale what is working. is --t i'm saying here richard, you were talking about europe as mourning. when you said that, i thought, what is really the leadership challenge today? , thers are the stewards neural plasticity of the brain should be switched on in terms of the collaborative opportunities that we need today

, looking at the current wave institutionalizing things has created. and that is really, i believe, the code leadership challenge we face. you know, what we can do to be good stewards of switching on kind of the activating of the neural plasticity of the collective field of collaboration and interaction that we have. so there are many examples of that, including the sustainable food here in america, where over africa with ain project that is significantly improving the health of all the stakeholders, in southeast asia around the initiatives that are convening hundreds of stakeholders from all three sectors to address the

biodiversity and sustainable fishing and food security challenges in the region and globally. up, and in all of these challenges, the base fundamental challenge for leaders is the same, which is to move the system that currently interacts based on people's awareness, which is a where oh definition of ecosystem awareness, i am only aware of my , so aew of the situation different way of operating where the interaction and collaboration is based on a shared ecosystem awareness. by ecosystem awareness, i mean awareness that is focused not only on my own way of being but also on the well-being of all other stakeholders in the system. that, in my view, is the key leadership challenge today, and

advice is the call/affect -- the cause effect of the quality results that we generate in the systems. so in summing up, i tried to make three points. the first one is, there are two different sources of learning. learning from reflecting on the past and learning by maintaining and actualizing the future possibilities. secondly, leaders in order to activate the second type of threeng need to cultivate new leadership capacities. the open-minded, mindfulness, paying attention, the open heart, compassion, and the open will, which is activating the deeper, creative, entrepreneurial core that is in every human being.

one, the last point the number one leadership challenge, in my view, today is to shift the field of interaction from the current one that is mainly based ecosystem awareness or a narrow definition of that to one that is more based on a shared awareness of the whole that is designed to create results that address the key challenges that we face as a community today. your holiness, my question to we have seen many great examples of benefits applying the power of mindfulness and compassion as individuals, and yet that is where the starting point is. but what we also see today is that we face major challenges that require us to use the power

of mindfulness and compassion also won a systems level in terms of how we evolve the system as a whole. interested iny your view, your thought, your experience with that. [translating]. >> i think you know better. [laughter] you have the experience. my thinking is emphasizing education. that approach. people, whenever they iterience these things,

becomes a burden. education, i think taking care of one's own physical health, for example exercise, these things. they sort of learn that, then that becomes part of their heart and happiness. so these things i think should start from a young age. not just imposing but for their own interest. students are much happier.

some students coral, fight, then forget. so the students themselves, you see, see the benefit to do it that eventually we do as a society and they get jobs and eventually become leaders. i think that really affects it. know.t >> thank you. >> so you know better. [laughter] the impossible task to pull this all together in just a few seconds. we have come together across extraordinary divides. we have come from the left, we have come from the right. we have come from the world of science, contemplative

spirituality, designing systems and imagination, and we have entered into a heartfelt and truly open dialogue. to me, this is the kind of politics of compassion that does lines,ognize party individual differences, but recognizes we all care about each other. we care about this planet that supports our good life. sure aei and many people who may be hearing this around the world on the web stream are also united in this commitment and conviction to truly care for each other in our world, to practice the politics of compassion as opposed to one of division and argumentation. so it has been a great pleasure and privilege to be part of this conversation. just as one says in the intention in the beginning of a practice so it might be fruitful not only for oneself and others,

i always think that one should practice gratitude and dedication at the end of such a practice, and perhaps this dialogue we can also be grateful to director brooks and his staff for generously hosting this and those sponsors who supported it, and of course to you, your holiness, for the courage and inspiration to speak for all communities, even as a marxist to join us here to learn , tothing about capitalism critique, practice that dialogue with respect and good heart. and, arthur brooks, i would love to invite you up here to close this session for us. [applause] you.ank thank you, arthur, and thanks to all of you. one person we have not had a is dr.to show gratitude

jim, a wonderful friend. [applause] we have reached the end of our session and his holiness, the dalai lama, is off to bless others through this day. as we close this session, please stay seated as he leaves the stage. i want to reiterate what arthur just said to all of you. the founding principle of the american enterprise institute is the competition of ideas is fundamental to free society. we learned here today from his holiness the dalai lama and our wonderful new colleagues that to consider differing ideas with an open mind and warm heart is a real virtue and a blessing to all of us. this is important because we have also learned the secret of happiness. the secret to happiness lies within, according to his holiness and according to scientific evidence, but we can also improve happiness in our lives and the lives of other people through visionary institutions and visionary public all assay.

this is what we are dedicated to mutually, and i think the most important point of all is the blessings that we all receive today. the blessings that we receive from open dialogue, the blessings we receive from the human solidarity that is completely apparent in this room and will continue as we leave today, and the blessing most of all from the wisdom of the most wonderful man that we have met in so much time, his holiness the dalai lama. please join me in thanking his holiness, as we thank all of you, and say god bless you and thank you. [applause] [captions copyright national cable satellite corp. 2014] [captioning performed by national captioning institute]

>> in few moments, a columbia university forum on how journalism has been affected by edward snowden's release of classified information. and in an hour and a half, american profile interviews with a democratic senator from north dakota, followed by a south dakota republican. >> the beauty of america is that in this country we have the ability to write the script of our own life. we are in a sense in the driving seat of our own future. and our biggest decisions in life are made by us. america creates this sense of possibility.