Well, this is such an honor. And it's wonderful to be in the presence of an organization that is really making a difference in the world. And I'm intensely grateful for the opportunity to speak to you today.
Ovo je velika čast. Sjajno je biti u prisustvu organizacije koja zaista donosi promene u svetu.
And I'm also rather surprised, because when I look back on my life the last thing I ever wanted to do was write, or be in any way involved in religion. After I left my convent, I'd finished with religion, frankly. I thought that was it. And for 13 years I kept clear of it. I wanted to be an English literature professor. And I certainly didn't even want to be a writer, particularly. But then I suffered a series of career catastrophes, one after the other, and finally found myself in television. (Laughter) I said that to Bill Moyers, and he said, "Oh, we take anybody." (Laughter)
Jako sam zahvalna zbog prilike da danas govorim pred vama. Takođe sam prilično iznenađena, jer kada se osvrnem na svoj život, poslednje što sam ikada htela je da pišem ili se na neki drugi način bavim religijom. Nakon što sam napustila manastir, završila sam sa religijom, iskreno. Mislila sam da je gotovo. Trinaest godina sam se držala podalje od toga. Htela sam da budem profesor engleske književnosti. Svakako nisam naročito želela ni da budem pisac. Međutim, potom sam pretrpela niz katastrofa u karijeri, jednu za drugom, i najzad se našla na televiziji. (Smeh) Rekla sam to Bilu Mojersu, a on je rekao: „O, mi svakog prihvatamo.“ (Smeh)
And I was doing some rather controversial religious programs. This went down very well in the U.K., where religion is extremely unpopular. And so, for once, for the only time in my life, I was finally in the mainstream. But I got sent to Jerusalem to make a film about early Christianity. And there, for the first time, I encountered the other religious traditions: Judaism and Islam, the sister religions of Christianity. And while I found I knew nothing about these faiths at all -- despite my own intensely religious background, I'd seen Judaism only as a kind of prelude to Christianity, and I knew nothing about Islam at all.
Vodila sam neke religijske programe koji su bili prilično kontroverzni. To je vrlo dobro prošlo u Ujedinjenom Kraljevstvu, gde je religija izuzetno nepopularna. Tako sam prvi put, jedini put u životu, konačno pripadala glavnoj struji. Međutim, poslali su me u Jerusalim da snimam film o ranom hrišćanstvu. Tamo sam se prvi put susrela sa tradicijama drugih religija, judaizmom i islamom, sestrinskim religijama hrišćanstva. Otkrila sam da ništa nisam znala o ovim verama, uprkos mojoj duboko religioznoj prošlosti; doživljavala sam judaizam samo kao neku vrstu uvoda u hrišćanstvo, a o islamu baš ništa nisam znala.
But in that city, that tortured city, where you see the three faiths jostling so uneasily together, you also become aware of the profound connection between them. And it has been the study of other religious traditions that brought me back to a sense of what religion can be, and actually enabled me to look at my own faith in a different light.
Međutim, u tom gradu, u tom izmučenom gradu, gde vidite kako se tri vere nelagodno gurkaju uzajamno, takođe postajete svesni duboke povezanosti među njima. Upravo me je izučavanje drugih religija vratilo na neki način onome što religija može biti, zapravo mi omogućivši da sagledam svoju veru u drugačijem svetlu.
And I found some astonishing things in the course of my study that had never occurred to me. Frankly, in the days when I thought I'd had it with religion, I just found the whole thing absolutely incredible. These doctrines seemed unproven, abstract. And to my astonishment, when I began seriously studying other traditions, I began to realize that belief -- which we make such a fuss about today -- is only a very recent religious enthusiasm that surfaced only in the West, in about the 17th century. The word "belief" itself originally meant to love, to prize, to hold dear. In the 17th century, it narrowed its focus, for reasons that I'm exploring in a book I'm writing at the moment, to include -- to mean an intellectual assent to a set of propositions, a credo. "I believe:" it did not mean, "I accept certain creedal articles of faith." It meant: "I commit myself. I engage myself." Indeed, some of the world traditions think very little of religious orthodoxy. In the Quran, religious opinion -- religious orthodoxy -- is dismissed as "zanna:" self-indulgent guesswork about matters that nobody can be certain of one way or the other, but which makes people quarrelsome and stupidly sectarian. (Laughter)
Otkrila sam neke iznenađujuće stvari za vreme svog izučavanja koje mi nikad nisu pale na pamet. Iskreno, u danima kada sam mislila da sam završila sa religijom, prosto sam smatrala da je cela stvar apsolutno neverovatna. Te doktrine su mi izgledale kao nedokazane, apstraktne. Na moje zaprepašćenje, kada sam počela da ozbiljno proučavam druge tradicije, počela sam da shvatam da je verovanje, oko kojeg danas pravimo toliko galame, tek nedavni religijski entuzijazam. Pojavio se samo na Zapadu oko 17. veka. Sama reč „vera“ prvobitno je značila voleti, visoko ceniti, smatrati nešto dragim. U 17. veku je suzila svoj fokus, iz razloga koje istražujem u knjizi koju trenutno pišem, da bi označila intelektualni pristanak na skup tvrdnji. „Credo“ ili „verujem“ nije značilo: „Prihvatam određene dogmatske navode vere.“ Značilo je: „Posvećujem sebe. Angažujem se.“ Zaista, neke svetske tradicije nemaju dobro mišljenje o verskoj ortodoksiji. U Kuranu se versko mišljenje, verska ortodoksija, odbacuje kao „zana“, samopovlađujuća nagađanja o pitanjima kod kojih niko ne može biti siguran da li je ovako ili onako,
So if religion is not about believing things, what is it about? What I've found, across the board, is that religion is about behaving differently. Instead of deciding whether or not you believe in God, first you do something. You behave in a committed way, and then you begin to understand the truths of religion. And religious doctrines are meant to be summons to action; you only understand them when you put them into practice.
ali navode ljude da se svađaju i budu glupavo sektaški nastrojeni. (Smeh) Dakle, ako religija nije verovanje u stvari, šta ona jeste? Otkrila sam kroz sve verske zajednice da religija podrazumeva ponašati se drugačije. Umesto odlučivanja da li verujete u boga ili ne, vi najpre uradite nešto. Ponašate se posvećeno, a zatim počinjete da razumete istine religije. Verske doktrine imaju za cilj da pozivaju na akciju; razumete ih tek kada ih primenite.
Now, pride of place in this practice is given to compassion. And it is an arresting fact that right across the board, in every single one of the major world faiths, compassion -- the ability to feel with the other in the way we've been thinking about this evening -- is not only the test of any true religiosity, it is also what will bring us into the presence of what Jews, Christians and Muslims call "God" or the "Divine." It is compassion, says the Buddha, which brings you to Nirvana. Why? Because in compassion, when we feel with the other, we dethrone ourselves from the center of our world and we put another person there. And once we get rid of ego, then we're ready to see the Divine.
Posebno mesto u toj praksi se daje saosećanju. Privlači pažnju činjenica da celim opsegom, u svakoj većoj svetskoj veri, saosećanje, sposobnost da osećamo sa drugima na način na koji smo večeras o tome razmišljali, nije samo provera istinske religioznosti, već će nas takođe dovesti u prisustvo onog što Jevreji, hrišćani i muslimani nazivaju „bog“ ili „božansko“. Buda kaže da je saosećanje ono što nas vodi do nirvane. Zašto? Jer kroz saosećanje, kada osećamo sa drugim, svrgavamo sebe sa prestola u centru našeg sveta i postavljamo drugu osobu tamo,
And in particular, every single one of the major world traditions has highlighted -- has said --
a kada se otarasimo ega, spremni smo da vidimo božansko.
and put at the core of their tradition what's become known as the Golden Rule. First propounded by Confucius five centuries before Christ: "Do not do to others what you would not like them to do to you." That, he said, was the central thread which ran through all his teaching and that his disciples should put into practice all day and every day. And it was -- the Golden Rule would bring them to the transcendent value that he called "ren," human-heartedness, which was a transcendent experience in itself.
Pogotovo, svaka veća svetska tradicija naglašavala je, stavljajući u središte svoje tradicije ono što je poznato kao zlatno pravilo. Prvi put ga je izneo Konfučije pet vekova pre Hrista: „Ne čini drugima ono što ne želiš da oni urade tebi.“ To je, kako je rekao, središna nit koja se provlačila kroz celo njegovo učenje i da bi njegovi sledbenici trebalo da je primenjuju po ceo dan svakog dana. Zlatno pravilo bi ih dovelo do transcendentalne vrline koju je zvao „ren“, čovečna ljubav,
And this is absolutely crucial to the monotheisms, too.
koja sama po sebi predstavlja transcendentalno iskustvo.
There's a famous story about the great rabbi, Hillel, the older contemporary of Jesus. A pagan came to him and offered to convert to Judaism if the rabbi could recite the whole of Jewish teaching while he stood on one leg. Hillel stood on one leg and said, "That which is hateful to you, do not do to your neighbor. That is the Torah. The rest is commentary. Go and study it." (Laughter)
Ovo je i za monoteizme od apsolutno suštinskog značaja. Postoji poznata priča o velikom rabinu Hilelu, starijem Isusovom savremeniku. Pagan je došao kod njega i ponudio da se preobrati u judaizam ako bi rabin mogao da izdeklamuje čitavo jevrejsko učenje dok stoji na jednoj nozi. Hilel je stajao na jednoj nozi i rekao: „Ono što ti je mrsko, ne čini bližnjem svom. To je Tora. Sve ostalo su komentari.
And "go and study it" was what he meant. He said, "In your exegesis, you must make it clear that every single verse of the Torah is a commentary, a gloss upon the Golden Rule." The great Rabbi Meir said that any interpretation of Scripture which led to hatred and disdain, or contempt of other people -- any people whatsoever -- was illegitimate.
Idi i izučavaj je.“ (Smeh) Baš to „idi i izučavaj je“ je i mislio. Rekao je: „Prilikom tumačenja, mora ti biti jasno da je svaki stih Tore komentar, beleška vezana za zlatno pravilo.“ Veliki rabin Mejir je rekao da je svako tumačenje svetih spisa koje dovodi do mržnje, nipodaštavanja ili prezira prema drugim ljudima - bilo kojim ljudima - nedopustivo.
Saint Augustine made exactly the same point. Scripture, he says, "teaches nothing but charity, and we must not leave an interpretation of Scripture until we have found a compassionate interpretation of it." And this struggle to find compassion in some of these rather rebarbative texts is a good dress rehearsal for doing the same in ordinary life. (Applause)
Sv. Avgustin je istakao upravo istu stvar. Sveto pismo, rekao je, „uči isključivo dobročinstvu i ne smemo odustati od tumačenja spisa sve dok ne budemo došli do saosećajne interpretacije.“ Ova borba za pronalaženje saosećanja u nekim od ovih prilično odbojnih tekstova
But now look at our world. And we are living in a world that is --
je dobra proba za činjenje istih stvari u svakodnevnom životu. (Aplauz)
where religion has been hijacked. Where terrorists cite Quranic verses to justify their atrocities. Where instead of taking Jesus' words, "Love your enemies. Don't judge others," we have the spectacle of Christians endlessly judging other people, endlessly using Scripture as a way of arguing with other people, putting other people down. Throughout the ages, religion has been used to oppress others, and this is because of human ego, human greed. We have a talent as a species for messing up wonderful things.
Pogledajmo sada naš svet. Živimo u svetu u kome se religija nasilno prisvaja, u kome teroristi citiraju stihove Kurana da bi opravdali svoje zločine, u kome, umesto usvajanja Isusovih reči „Volite svoje neprijatelje. Ne sudite drugima“, imamo prikaz hrišćana koji beskrajno sude drugima, beskrajno koristeći Sveto pismo kao način raspravljanja sa drugima, kritikovanja drugih ljudi. Vekovima je religija korišćena za ugnjetavanje drugih, a to je zbog ljudskog ega, ljudske pohlepe.
So the traditions also insisted -- and this is an important point, I think -- that you could not and must not confine your compassion to your own group: your own nation, your own co-religionists, your own fellow countrymen. You must have what one of the Chinese sages called "jian ai": concern for everybody. Love your enemies. Honor the stranger. We formed you, says the Quran, into tribes and nations so that you may know one another.
Kao vrsta posedujemo talenat za upropašćavanje predivnih stvari. Tradicije su takođe insistirale - a ovo je važno istaći, po mom mišljenju - da ne možete i ne smete ograničiti svoje saosećanje na sopstvenu grupu - svoj narod, pripadnike svoje religije, svoje zemljake. Morate imati ono što je jedan kineski mudrac nazivao „jian aji“, brigu za svakoga. Volite svoje neprijatelje. Poštujte stranca. „Učinili smo vas“, kaže Kuran, „narodima i plemenima
And this, again -- this universal outreach -- is getting subdued in the strident use of religion --
da biste se bolje međusobno poznavali.“
abuse of religion -- for nefarious gains. Now, I've lost count of the number of taxi drivers who, when I say to them what I do for a living, inform me that religion has been the cause of all the major world wars in history. Wrong. The causes of our present woes are political.
Još jednom, ovo univerzalno dosezanje ograničeno je kroz strogo sprovođenje religije, njenom zloupotrebom, zarad bezočnog izvlačenja koristi. Prestala sam da brojim vozače taksija koji mi, kada im kažem čime se bavim, saopšte da je religija bila uzrok svih većih svetskih ratova u istoriji. Pogrešno.
But, make no mistake about it, religion is a kind of fault line,
Uzroci naših sadašnjih nevolja su politički.
and when a conflict gets ingrained in a region, religion can get sucked in and become part of the problem. Our modernity has been exceedingly violent. Between 1914 and 1945, 70 million people died in Europe alone as a result of armed conflict. And so many of our institutions, even football, which used to be a pleasant pastime, now causes riots where people even die. And it's not surprising that religion, too, has been affected by this violent ethos.
Ipak, možemo sa sigurnošću reći da religija jeste neka vrsta linije raskola, a kada se sukob ukoreni u nekoj oblasti, religija može biti uvučena i postati deo problema. Naše moderno doba je bilo izrazito nasilno. Između 1914. i 1945. godine, 70 miliona ljudi umrlo je samo u Evropi, kao rezultat oružanog sukoba. Toliko naših institucija, pa čak i fudbal, koji je ranije bio prijatna razonoda, sada dovodi do nereda u kojima ljudi čak i umiru. Ne iznenađuje da je i na religiju uticao taj nasilni etos.
There's also a great deal, I think, of religious illiteracy around. People seem to think, now equate religious faith with believing things. As though that -- we call religious people often believers, as though that were the main thing that they do. And very often, secondary goals get pushed into the first place, in place of compassion and the Golden Rule. Because the Golden Rule is difficult. I sometimes -- when I'm speaking to congregations about compassion, I sometimes see a mutinous expression crossing some of their faces because a lot of religious people prefer to be right, rather than compassionate. (Laughter)
Takođe postoji mnogo, čini mi se, religijske nepismenosti oko nas. Izgleda da ljudi sada izjednačavaju religijsku veru sa verovanjem u stvari. Religiozne ljude često nazivamo vernicima, kao da je to glavna stvar koju rade. Vrlo često sekundarni ciljevi budu izgurani na prvo mesto, na mesto saosećanja i zlatnog pravila, jer je zlatno pravilo teško. Ponekad, kada govorim pred kongregacijama o saosećanju, povremeno vidim pobunjenički izraz na nekim od njihovih lica jer mnogo religioznih ljudi bi radije da budu u pravu
Now -- but that's not the whole story. Since September the 11th, when my work on Islam suddenly propelled me into public life, in a way that I'd never imagined, I've been able to sort of go all over the world, and finding, everywhere I go, a yearning for change. I've just come back from Pakistan, where literally thousands of people came to my lectures, because they were yearning, first of all, to hear a friendly Western voice. And especially the young people were coming. And were asking me -- the young people were saying, "What can we do? What can we do to change things?" And my hosts in Pakistan said, "Look, don't be too polite to us. Tell us where we're going wrong. Let's talk together about where religion is failing."
nego da budu saosećajni. (Smeh) To nije cela priča. Od 11. septembra, kada me je moj rad vezan za islam iznenada izbacio u javni život na način na koji nikada nisam ni pomišljala, mogla sam da idem svuda po svetu i pronalazila sam, gde god da sam otišla, žudnju za promenom. Upravo sam se vratila iz Pakistana, gde je bukvalno na hiljade ljudi došlo na moja predavanja jer su žudeli, pre svega, da čuju prijateljski zapadnjački glas. Naročito su dolazili mladi ljudi. Pitali su me, mladi ljudi su govorili: „Šta možemo da učinimo? Šta možemo uraditi da bismo promenili stvari?“ Moji domaćini u Pakistanu su rekli: „Vidite, nemojte biti previše fini prema nama. Recite nam u čemu grešimo.
Because it seems to me that with -- our current situation is so serious
Hajde da zajedno razgovaramo o tome u čemu je neuspeh religije.“
at the moment that any ideology that doesn't promote a sense of global understanding and global appreciation of each other is failing the test of the time. And religion, with its wide following ... Here in the United States, people may be being religious in a different way, as a report has just shown -- but they still want to be religious. It's only Western Europe that has retained its secularism, which is now beginning to look rather endearingly old-fashioned.
Zato što mi se čini da je naša trenutna situacija toliko ozbiljna u ovom momentu da bilo koja ideologija koja ne podstiče smisao globalnog razumevanja i uzajamnog uvažavanja pada na testu vremena. A religija, sa toliko mnogo sledbenika... Ovde, u Sjedinjenim Državama, ljudi su možda religiozni na drugačiji način, kako je izveštaj upravo pokazao, ali i dalje žele da budu religiozni. Samo Zapadna Evropa je zadržala svoj sekularizam, koji sada počinje da izgleda prilično simpatično staromodno.
But people want to be religious, and religion should be made to be a force for harmony in the world, which it can and should be -- because of the Golden Rule. "Do not do to others what you would not have them do to you": an ethos that should now be applied globally. We should not treat other nations as we would not wish to be treated ourselves.
Ipak, ljudi žele da budu religiozni, a religija treba da bude pretvorena u silu za postizanje skladnosti na svetu, što ona može i trebalo bi da bude, zbog zlatnog pravila „Nemojte činiti drugima ono što ne biste želeli da učine vama“, etosa koji sada treba da se primenjuje na globalnom nivou. Ne treba da se ophodimo prema drugim narodima
And these -- whatever our wretched beliefs -- is a religious matter, it's a spiritual matter.
onako kako ne bismo sami želeli da se ophode prema nama.
It's a profound moral matter that engages and should engage us all. And as I say, there is a hunger for change out there. Here in the United States, I think you see it in this election campaign: a longing for change. And people in churches all over and mosques all over this continent after September the 11th, coming together locally to create networks of understanding. With the mosque, with the synagogue, saying, "We must start to speak to one another." I think it's time that we moved beyond the idea of toleration and move toward appreciation of the other.
A ovo, kakva god da su naša žalosna verovanja, je religijsko pitanje, to je duhovno pitanje. To je duboko moralno pitanje koje uključuje i treba da uključuje sve nas. I kako ja kažem, postoji glad za promenom. Ovde u Sjedinjenim Državama, mislim da vidite u ovoj izbornoj kampanji žudnju za promenom. Ljudi u mnogim crkvama i džamijama širom ovog kontinenta nakon 11. septembra udružuju se lokalno da bi stvorili mreže razumevanja, sa džamijom, sinagogom, govoreći: „Moramo početi da razgovaramo jedni sa drugima.“ Mislim da je vreme da se udaljimo od ideje o toleranciji i krenemo ka uvažavanju drugih.
I'd -- there's one story I'd just like to mention. This comes from "The Iliad." But it tells you what this spirituality should be. You know the story of "The Iliad," the 10-year war between Greece and Troy. In one incident, Achilles, the famous warrior of Greece, takes his troops out of the war, and the whole war effort suffers. And in the course of the ensuing muddle, his beloved friend, Patroclus, is killed -- and killed in single combat by one of the Trojan princes, Hector. And Achilles goes mad with grief and rage and revenge, and he mutilates the body. He kills Hector, he mutilates his body and then he refuses to give the body back for burial to the family, which means that, in Greek ethos, Hector's soul will wander eternally, lost. And then one night, Priam, king of Troy, an old man, comes into the Greek camp incognito, makes his way to Achilles' tent to ask for the body of his son. And everybody is shocked when the old man takes off his head covering and shows himself. And Achilles looks at him and thinks of his father. And he starts to weep. And Priam looks at the man who has murdered so many of his sons, and he, too, starts to weep. And the sound of their weeping filled the house. The Greeks believed that weeping together created a bond between people. And then Achilles takes the body of Hector, he hands it very tenderly to the father, and the two men look at each other, and see each other as divine.
Htela bih da pomenem jednu priču. Ovo je iz „Ilijade“, ali govori o tome šta bi duhovnost trebalo da bude. Znate priču o „Ilijadi“, desetogodišnjem ratu između Grčke i Troje. U jednoj situaciji, Ahil, čuveni grčki ratnik, povlači svoju vojsku iz rata i čitav ratni trud trpi. Za vreme posledične zbrke, njegov dragi prijatelj Patrokle je ubijen, i to u borbi jedan na jedan ubio ga je trojanski princ Hektor. Ahil poludi od tuge i besa i iz osvete unakazi telo. Ubija Hektora, skrnavi njegovo telo i zatim odbija da vrati telo porodici za sahranu, što po grčkom etosu znači da će Hektorova duša večno lutati izgubljena. Zatim jedne noći Prijam, kralj Troje, starac, dođe tajno u grčki tabor i stigne do Ahilovog šatora da bi zatražio telo svog sina. Svi su u šoku kada starac skine kapuljaču sa glave i pokaže se. Ahil ga pogleda, pomisli na svog oca i počne da plače. Prijam pogleda čoveka koji je ubio toliko njegovih sinova, pa i on poče da lije suze. Zvuk njihovog plača ispunio je kuću. Grci su verovali da zajedničko plakanje stvara vezu među ljudima. Potom Ahil uzima telo Hektora i predaje ga ocu vrlo pažljivo; ova dva čoveka se pogledaju i vide jedan drugog kao božanskog.
That is the ethos found, too, in all the religions. It's what is meant by overcoming the horror that we feel when we are under threat of our enemies, and beginning to appreciate the other. It's of great importance that the word for "holy" in Hebrew, applied to God, is "Kadosh": separate, other. And it is often, perhaps, the very otherness of our enemies which can give us intimations of that utterly mysterious transcendence which is God.
To je etos koji se takođe pronalazi u svim religijama. To je ono što se misli pod prevazilaženjem užasa koji osećamo kada smo pod pretnjom neprijatelja i počnemo da uvažavamo drugog. Od velike je važnosti da je reč za „sveto“ na hebrejskom jeziku, kada se primeni na boga, „Kadoš“ - zaseban, drugi. Često je možda baš ta pripadnost nečemu drugom naših neprijatelja ono što nam može dati nagoveštaje te potpuno misteriozne transcedencije
And now, here's my wish: I wish that you would help with the creation, launch and propagation of a Charter for Compassion, crafted by a group of inspirational thinkers from the three Abrahamic traditions of Judaism, Christianity and Islam, and based on the fundamental principle of the Golden Rule. We need to create a movement among all these people that I meet in my travels -- you probably meet, too -- who want to join up, in some way, and reclaim their faith, which they feel, as I say, has been hijacked. We need to empower people to remember the compassionate ethos, and to give guidelines. This Charter would not be a massive document. I'd like to see it -- to give guidelines as to how to interpret the Scriptures, these texts that are being abused. Remember what the rabbis and what Augustine said about how Scripture should be governed by the principle of charity. Let's get back to that. And the idea, too, of Jews, Christians and Muslims -- these traditions now so often at loggerheads -- working together to create a document which we hope will be signed by a thousand, at least, of major religious leaders from all the traditions of the world.
koja je bog. A sada, evo moje želje. Želim da pomognete u stvaranju, pokretanju i propagiranju Povelje saosećanja koju je sačinila grupa inspirativnih mislioca iz tri avramske tradicije judaizma, hrišćanstva i islama, zasnovane na suštinskom principu zlatnog pravila. Treba da stvorimo pokret među svim tim ljudima koje srećem na svojim putovanjima, a koje i vi verovatno srećete, koji žele da se priključe na neki način i povrate svoju veru koju smatraju, kao što rekoh, nasilno prisvojenom. Moramo da osnažimo ljude da se prisete etosa saosećanja i da im damo smernice. Ta Povelja ne bi bila ogroman dokument. Volela bih to da vidim - davanje smernica o tome kako tumačiti svete spise, te tekstove koji se zloupotrebljavaju. Setite se šta su rabini i Ogastin rekli o tome kako bi trebalo da se sveti spisi vode principom dobročinstva. Vratimo se tome, kao i ideji o Jevrejima, hrišćanima i muslimanima - tim tradicijama koje su danas tako često u sukobu - kako zajedno rade na stvaranju dokumenta koji se nadamo da će potpisati hiljade, najmanje toliko,
And you are the people. I'm just a solitary scholar. Despite the idea that I love a good time, which I was rather amazed to see coming up on me -- I actually spend a great deal of time alone, studying, and I'm not very -- you're the people with media knowledge to explain to me how we can get this to everybody, everybody on the planet. I've had some preliminary talks, and Archbishop Desmond Tutu, for example, is very happy to give his name to this, as is Imam Feisal Rauf, the Imam in New York City. Also, I would be working with the Alliance of Civilizations at the United Nations. I was part of that United Nations initiative called the Alliance of Civilizations, which was asked by Kofi Annan to diagnose the causes of extremism, and to give practical guidelines to member states about how to avoid the escalation of further extremism.
vodećih religijskih predvodnika iz svih svetskih tradicija, a vi ste narod. Ja sam samo usamljena književnica. Uprkos ideji da volim da se zabavljam, a što me je prilično iznenadilo da vidim da se dešava kod mene - zapravo provodim veliki deo vremena sama, učeći, i nisam baš... vi ste ljudi sa znanjem o medijima koji mi možete objasniti kako ovime dopreti do svakoga, baš svakoga na planeti. Vodila sam neke preliminarne razgovore, a nadbiskup Dezmond Tutu, na primer, vrlo rado pridodaje svoje ime ovome, kao i imam Fajsal Rauf, imam u Njujorku. Takođe ću raditi sa Alijansom civilizacija pri Ujedinjenim nacijama. Bila sam deo inicijative Ujedinjenih nacija zvane Alijansa civilizacija, od koje je Kofi Anan zatražio da ustanovi uzroke ekstremizma i da da praktične smernice državama članicama o tome kako izbeći eskalaciju daljeg ekstremizma.
And the Alliance has told me that they are very happy to work with it. The importance of this is that this is -- I can see some of you starting to look worried, because you think it's a slow and cumbersome body -- but what the United Nations can do is give us some neutrality, so that this isn't seen as a Western or a Christian initiative, but that it's coming, as it were, from the United Nations, from the world -- who would help with the sort of bureaucracy of this.
U Alijansi su mi rekli da su vrlo srećni što rade na tome. Značaj ovoga je u tome što je ovo... Vidim da neki među vama počinju da izgledaju zabrinuto jer mislite da je to sporo i tromo telo - ali Ujedinjene nacije nam mogu pružiti neutralnost, tako da to ne bude viđeno kao zapadnjačka ili hrišćanska inicijativa, već kao da dolazi, kao što i jeste, iz Ujedinjenih nacija, iz sveta - koji bi na neki način pomogli sa birokratijom u ovome.
And so I do urge you to join me in making -- in this charter -- to building this charter, launching it and propagating it so that it becomes -- I'd like to see it in every college, every church, every mosque, every synagogue in the world, so that people can look at their tradition, reclaim it, and make religion a source of peace in the world, which it can and should be. Thank you very much. (Applause)
Stoga vas pozivam da mi se pridružite u stvaranju ove povelje, sačinjavanju ove povelje, njenom pokretanju i propagiranju, tako da postane... Volela bih da je vidim na svakom fakultetu, u svakoj crkvi, džamiji i sinagogi na svetu, tako da ljudi mogu da sagledaju svoju tradiciju, povrate je i učine religiju izvorom mira u svetu, što ona može i trebalo bi da bude.