1
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So, we humans have

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an extraordinary potential for goodness,

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but also an immense power to do harm.

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Any tool can be used

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to build or to destroy.

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That all depends on our motivation.

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Therefore, it is all the more important

8
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to foster an altruistic motivation
rather than a selfish one.

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So now, we indeed are facing

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many challenges in our times.

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Those could be personal challenges.

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Our own mind can be our best friend
or our worst enemy.

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There's also societal challenges:

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poverty in the midst of plenty,

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inequalities, conflict, injustice.

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And then there are the new challenges
which we don't expect.

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Ten thousand years ago, there was
about five million human beings on Earth.

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Whatever they could do,
the Earth's resilience

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will soon heal human activities.

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After the Industrial
and Technological Revolutions,

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that's not the same anymore.

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We are now the major agent
of impact on our Earth.

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We've entered the Anthropocene,
the era of human beings.

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So in a way, if we were to say

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we need to continue this endless growth,

26
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endless use of material resources,

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it's like saying if this man was saying,

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and I heard the former heads of state,
I won't mention who, saying,

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"Five years ago, we were at
the edge of the precipice.

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Today we made a big step forward."

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So this edge is the same

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which have been defined by scientists

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as the planetary boundaries,

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and within those boundaries,
they can carry a number of factors.

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We can still prosper, humanity can still
prosper for 150,000 years

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if we keep the same stability of climate

37
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as in the Holocene
for the last 10,000 years.

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But this depends on choosing
a voluntary simplicity,

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growing qualitatively, not quantitatively.

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So in 1900, as you can see,

41
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we were well within the limits of safety.

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Now, in 1950 came the great acceleration.

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Now hold your breath, not too long,

44
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to imagine what comes next, now.

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We are vastly overrun

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some of the planetary boundaries.

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Just to take biodiversity,

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and the current rate, in 2050,

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30 percent of all species on Earth

50
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will have disappeared.

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Even if we keep their DNA in some fridge,
that's not going to be reversible.

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So here I am sitting in front

53
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of a 7,000 meters high,
21,000 feet glacier in Bhutan.

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[???], two thousand glaciers
are melting fast, faster than the Arctic.

55
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So what can we do in that situation?

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Well, however complex,

57
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politically, economically, scientifically

58
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the question of the environment is,

59
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it simply boils down to a question
of altruism versus selfishness.

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I'm a Marxist of the Groucho tendency.

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(Laughter)

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99:59:59,999 --> 99:59:59,999
Groucho Marx said, "Why should I care
for future generations?

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What did they do for me?"

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(Laughter)

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Unfortunately, I heard
the billionaire Steven Forbes,

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on Fox News saying exactly the same thing,

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but seriously.

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He was told about the rise of the ocean,

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and he said, "I find it absurd
to change my behavior today

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for something that will happen
in a hundred years."

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So if you don't care
for future generations,

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just go for it.

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So one of the main challenges of our times

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is to reconcile three time scales.

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The short term of the economy,

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the ups and downs of the stock market,
the end of the year accounts.

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The midterm of the quality of life:

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what is the quality every moment of
our life and over 10 years and 20 years?

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And the long term of the environment.

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When the environmentalists
speak with economists,

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it's like a schizophrenic dialogue,
completely incoherent.

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They don't speak the same language.

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Now, for the last 10 years,
I went around the world

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meeting economists, scientists,
neuroscientists, environmentalists,

85
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philosophers, thinkers, in the Himalayas,

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all over the place.

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It seems to be, there's only one concept

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that can reconcile
those three time scales.

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It is simply having more
consideration for others.

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If you have more consideration for others,

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you will be having a caring economics,

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where finances are the service of society

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and not society
at the service of finances.

94
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You will not play at the casino
with the resources that people

95
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have entrusted you with.

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If you have more consideration for others,

97
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you will make sure
that you remedy inequality,

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that you bring some kind of well being
within the society,

99
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in education, at the workplace.

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Otherwise, a nation that is
the most powerful and the richest,

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everyone is miserable.

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What's the point?

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And if you have more
consideration for others,

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you are not going to ransack
that planet that we have

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and that at the current rate, we don't
have three planets to continue that way.

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So the question is,

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okay, altruism is the answer,
it's not just a novel idea,

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but can it be a real, pragmatic solution?

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And first of all, does it exist,

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true altruism, or are we so selfish?

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So some philosophers thought
we were irredeemably selfish.

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You know, but are we really
all just like rascals?

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That's good news, isn't it.

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Many philosophers like Hobbes have said so

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but not everyone looks like a rascal,

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or is man a wolf for man?

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But this guy doesn't seem too bad.

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He's one of my friends in Tibet.

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He's very kind.

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So now, we love cooperation.

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There's no better joy than work together.

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Isn't it?

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And then not only humans.

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Then, of course, there's
the struggle for life,

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the survival of the fittest,
Social Darwinism.

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But in evolution, cooperation,
though competition exists, of course,

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cooperation is much more creative.

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To go to increased level of complexity,
we are super cooperators,

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and we should even go further.

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So now, on top of that,

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the quality of human relationships,

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you know, the OECD did a survey

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among 10 factors,
including income, everything,

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the first one that people said
that's the main thing for my happiness

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is quality of social relationships.

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Not only in humans.

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And look at those great grandmothers.

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So now,

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this idea that we go deep within,

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we are irredeemably selfish,

141
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this is armchair science.

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There is not a single sociological study,

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psychological study,
that's ever shown that.

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Rather, the opposite.

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My friend [Daniel Batthson??]
spent a whole life

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putting people in the lab
in very complex situations,

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and of course we are sometimes selfish

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and some people more than others,

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but he found that systematically,
no matter what,

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there's a significant number of people

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who do behave altruistically,
no matter what.

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Now, if you see someone
deeply wounded, great suffering,

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you might just help
out of empathic distress.

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You can't stand it,
so it's better to help

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than keep on looking at that person.

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So we tested all that, and in the end,

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he said, clearly people
can be altruistic, so that's good news.

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And even further, we should look
at the banality of goodness.

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Now look at here.

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When we come out, we are going to say,
"That's so nice, there was no fistfight

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while this mob
was thinking about altruism."

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No, we expect that, don't we.

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If there was a fistfight,
we would speak of that for months.

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So the banality of goodness is something
that doesn't attract your attention,

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but it exists.

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Now, look at this. Look at this.

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Okay.

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So some psychologists said,

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when I tell them I run
140 humanitarian projects

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in the Himalayas
that give me so much joy,

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they said, oh, I see,
you work for the warm glow.

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That is not altruistic.
You just feel good.

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You think this guy,
when he jumped in front of the train,

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he thought, "I'm going to feel
so good when this is over?"

175
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But that's not the end of it.

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They say, well, but when
you interviewed him, he said,

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"I had no choice,
I had to jump of course."

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He has no choice. Automatic behavior.

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It's neither selfish nor altruistic.

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No choice.

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Well, of course, this guy's
not going to think for half an hour,

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should I give my hand, not give my hand?

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He does it. There is a choice,
but it's obvious, it's immediate.

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And then, also, here they have a choice.

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So now, there are people who had choice,

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like Pastor André Trocmé and his wife,

187
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and the whole village
of Chambon-sur-Lignon in France.

188
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For the whole Second World War,
they saved 3,500 Jews,

189
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gave them shelter,
brought them to Switzerland,

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against all odds, at the risk
of their lives and that of their family.

191
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So altruism does exist.

192
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So what is altruism?

193
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It is the wish, may others be happy
and find the cause of happiness.

194
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Now empathy is the effective resonance
or cognitive resonance that tells you,

195
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this personality is joyful,
this person suffers.

196
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But empathy enough is not sufficient.

197
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If you keep on being
confronted with suffering,

198
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you might have empathic distress, burnout,

199
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so you need the greater sphere
of loving kindness.

200
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With Daniel Singer at the
[??] Institute of Leipzig,

201
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we showed that the brain network

202
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for empathy and loving kindness
are different.

203
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Now, that's all well done,

204
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so we got that from evolution,
from maternal care, parental love,

205
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but we need to extend that.

206
99:59:59,999 --> 99:59:59,999
Can we extend it to other species?

207
99:59:59,999 --> 99:59:59,999
Now, if we want a more altruistic society,

208
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we need two things:

209
99:59:59,999 --> 99:59:59,999
individual change and societal change.

210
99:59:59,999 --> 99:59:59,999
So is individual change possible?

211
99:59:59,999 --> 99:59:59,999
Two thousand years
of contemplative study said yes, it is.

212
99:59:59,999 --> 99:59:59,999
Now, 15 years of collaboration
with neuroscience and epigeneticists

213
99:59:59,999 --> 99:59:59,999
said yes, our brains change
when you train in altruism.

214
99:59:59,999 --> 99:59:59,999
So I spent 120 hours in an MRI machine.

215
99:59:59,999 --> 99:59:59,999
This is the first time I went
after two and a half hours.

216
99:59:59,999 --> 99:59:59,999
And then, the result

217
99:59:59,999 --> 99:59:59,999
-- I've been published
in many scientific papers --

218
99:59:59,999 --> 99:59:59,999
it shows without ambiguity
that there are structural change

219
99:59:59,999 --> 99:59:59,999
and functional change in the brain

220
99:59:59,999 --> 99:59:59,999
when you train the altruistic love.

221
99:59:59,999 --> 99:59:59,999
Just to give you an idea:

222
99:59:59,999 --> 99:59:59,999
this is the meditator at rest on the left,

223
99:59:59,999 --> 99:59:59,999
meditation in compassion meditation,
you see all the activity,

224
99:59:59,999 --> 99:59:59,999
and then the control group at rest,

225
99:59:59,999 --> 99:59:59,999
nothing happened,
in meditation, nothing happened.

226
99:59:59,999 --> 99:59:59,999
They have not been trained.

227
99:59:59,999 --> 99:59:59,999
So, do you need 50,000
hours of meditation?

228
99:59:59,999 --> 99:59:59,999
No, you don't.

229
99:59:59,999 --> 99:59:59,999
Four weeks, 20 minutes a day,

230
99:59:59,999 --> 99:59:59,999
of caring, mindfulness meditation

231
99:59:59,999 --> 99:59:59,999
already brings a structural change
in the brain compared to a control group.

232
99:59:59,999 --> 99:59:59,999
That's only 20 minutes a day
for four weeks.

233
99:59:59,999 --> 99:59:59,999
Even with preschoolers,
we showed in Madison,

234
99:59:59,999 --> 99:59:59,999
eight weeks program, gratitude,
loving kindness, cooperation,

235
99:59:59,999 --> 99:59:59,999
mindful breathing, you would say,
"Oh, they're just preschoolers."

236
99:59:59,999 --> 99:59:59,999
Look after eight weeks.

237
99:59:59,999 --> 99:59:59,999
The pro-social behavior,
that's the blue line,

238
99:59:59,999 --> 99:59:59,999
and then come the ultimate
scientific test, the stickers test.

239
99:59:59,999 --> 99:59:59,999
Before, you determine for each child
who is their best friend in the class,

240
99:59:59,999 --> 99:59:59,999
their least favorite child,
the unknown child, and the sick child,

241
99:59:59,999 --> 99:59:59,999
and they have to give stickers away.

242
99:59:59,999 --> 99:59:59,999
So before the intervention,
they give most of it to their best friend.

243
99:59:59,999 --> 99:59:59,999
Four, five years old, 20 minutes,
three times a week.

244
99:59:59,999 --> 99:59:59,999
After the intervention,
no more discrimination.

245
99:59:59,999 --> 99:59:59,999
The same amount of stickers
to their best friend

246
99:59:59,999 --> 99:59:59,999
and the least favorite child.

247
99:59:59,999 --> 99:59:59,999
You know, that's something we should do
in all the schools in the world.

248
99:59:59,999 --> 99:59:59,999
Now, where do we go from there?

249
99:59:59,999 --> 99:59:59,999
(Applause)

250
99:59:59,999 --> 99:59:59,999
When the Dalai Lama heard that,
his solution, he said,

251
99:59:59,999 --> 99:59:59,999
"You go to 10 schools, 100 schools,
the U.N., the whole world."

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So now where do we go from there?

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Individual change is possible.

254
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Now, do we have to wait
for an altruistic gene

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to be in the human race?

256
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That will take 50,000 years,
too much for the environment.

257
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Fortunately, there is
the evolution of culture.

258
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Cultures, as specialists have shown,

259
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change faster than genes.

260
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That's the good news.

261
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Look at attitudes towards war
has dramatically changed over the years.

262
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So now, individual change
and cultural change

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mutually fashion each other,

264
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and yes, we can achieve
a more altruistic society.

265
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So where do we go from there?

266
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Myself, I will go back to the East.

267
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Now, we treat 100,000 patients
a year in our projects.

268
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We have 25,000 kids in school,

269
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four percent overhead.

270
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Some people say, "Well,
your stuff works in practice,

271
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but does it work in theory?"

272
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So there's always the positive deviance.

273
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So I will also go back to my hermitage
to find the inner resources

274
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to better serve others.

275
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But on the more global level,
what can we do?

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We need three things.

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Enhancing cooperation,

278
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cooperative learning in the school
instead of competitive learning,

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unconditional cooperation
within corporations.

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There can be some competition
between corporations, but not within.

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We need sustainable harmony.

282
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I love this term.

283
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Not sustainable growth anymore.

284
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Sustainable harmony means now
we will reduce inequality.

285
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In the future, we do more with less,

286
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and we continue to grow qualitatively,

287
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not quantitatively.

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We need caring economics.

289
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The old economics cannot deal
with poverty in the midst of plenty,

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cannot deal with the problem
of the common goods

291
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of the atmosphere, of the oceans.

292
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We need a caring economics.

293
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If you say economics
should be compassionate,

294
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they say, "That's not our job."

295
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But if you say they don't care,
that looks bad.

296
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We need local commitment,
global responsibility.

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We need to extend altruism
to the other 1.6 million other species,

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sentient beings [?????],

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and we need to dare altruism.

300
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So long life to the altruistic revolution.

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Viva la revolucion de altruismo.

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(Applause)

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Thank you.

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(Applause)