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Globalization can be very unjust and unfair and unequal, but these are matters under our control. Its not that we dont need the market economy. We need it. But the market economy should not have priority or dominance over other institutions.
We need to ask the moral questions: Do I have a right to be rich? And do I have a right to be content living in a world with so much poverty and inequality? These questions motivate us to view the issue of inequality as central to human living.
I attempted to see famines as broad "economic" problems (concentrating on how people can buy food, or otherwise get entitled to it), rather than in terms of the grossly undifferentiated picture of aggregate food supply for the economy as a whole.
Famines occur under a colonial administration, like the British Raj in India or for that matter in Ireland, or under military dictators in one country after another, like Somalia and Ethiopia, or in one-party states like the Soviet Union and China.
we must go on fighting for basic education for all, but also emphasize the importance of the content of education. We have to make sure that sectarian schooling does not convert education into a prison, rather than being a passport to the wide world.
Its scandalous when one thinks about the people who live in a world in which they need not be hungry, in which they need not die without medical care, in which they need not be illiterate, they need not feel hopeless and miserable so much of the time, and yet they are.
The anti-globalization movement is one of the biggest globalized events of the contemporary world, people coming from everywhere, Australia, Indonesia, Britain, India, Poland, Germany, South Africato demonstrate in Seattle or Quebec. What could be more global than that?
The best hope for peace in the world lies in the simple but far-reaching recognition that we all have many different associations and affiliations, and we need not see ourselves as being rigidly divided by a single categorization of hardened groups, which confront each other.
In absolutely every way, our lives are transformed by education and basic education in particular. So I would have thought that in any kind of system, to say that the priorities don't include education is a mistake, whether it's [at the] domestic level or at the global level.
Sometimes one makes a distinction between urgency and importance. And while disasters are urgent, the basically most important thing is education. And that's what gives it ultimately urgency too, because unless you do it now, this important thing gets again and again postponed.
The Arab world is also the world that produced some of the greatest improvements in mathematics and in science. Even today, when a Princeton mathematician does an algorithm, he may not remember that "algorithm" derived from the name al-Khwarizmi, who is a ninth-century Arab mathematician.
The elimination of ignorance, of illiteracy... and of needless inequalities in opportunities (is) to be seen as objectives that are valued for their own sake. They expand our freedom to lead the lives we have reason to value, and these elementary capabilities are of importance on their own
Women's education has a much greater impact [on], for example, fertility. Men's education, if our studies are correct, ha[s] almost no impact on fertility. Women's do. So, by the way, as a man, it's not to the glory of men specifically that it's women's education that reduces child mortality.
I'm very skeptical of the amount of money that goes into military expenditure, not just in the poor countries [but] also in the rich. I think it's one of the most massive wastes in the world, but education is [at the] other end. It's the bearer of the greatest fruits that mankind has ever known.
I think the whole progress over the last two or three millennia has been entirely dependent on ideas and techniques and commodities and people moving from one part of the world to another. It seems difficult to take an anti-globalization view if one takes globalization properly in its full sense.
I think one big thing about the United States is that the American population, they may be excited about Iraq or one thing or another, but basically has had a great deal of interest in humanitarian causes both within the country and abroad. Even when they criticize the mechanism to which it flows.
To say that certainly America was very lucky to get a large amount of land, and the native Indians were extremely unlucky to have white men coming over here, is one thing. But to say that the whole of the American prosperity was based on exploiting the indigenous population would be a great mistake.
It seems to me to be kind of inescapable that one has to be interested in the issue of gender and gender equality. I dont really expect any credit for going in that direction. Its the only natural direction to go in. Why is it that some people dont see that as so patently obvious as it should be?
Each human being is a citizen of the world. We have many identities, of which one of the identities is our human identity. And that's something that the schools can provide, but that requires again a vision rather than being centers of hatred. It could be an enormous opportunity to give that mission.
There are some people who say that theyre concerned only with poverty but not inequality. But I dont think that is a sustainable thought. A lot of poverty is, in fact, inequality because of the connection between income and capabilityhaving adequate resources to take part in the life of the community.
Theres a clear and strong connection between fertility reduction and womens literacy and empowerment, including womens gainful employment. If you look at the more than 300 districts of India, the strongest influences in explaining fertility variations are womens literacy and gainful economic employment.
The higher education has always appealed to the South Asian social leaders across all the countries in South Asia. But primary education has been neglected. The oddity, by the way, is if you look at the contrast in India, there are some areas like Kerala where there's a long history of educational development.
If the government is vulnerable to public opinion, then famines are a dreadfully bad thing to have. You cant win many elections after a famine, and you dont like being criticized by newspapers, opposition parties in parliament, and so on. Democracy gives the government an immediate political incentive to act.
The notion of human right builds on our shared humanity. These rights are not derived from the citizenship of any country, or the membership of any nation, but are presumed to be claims or entitlements of every human being. They differ, therefore, from constitutionally created rights guaranteed for specific people.
There's no reason why one need not look at the content of education just as one is expanding the availability of school, because it doesn't cost more money to get them [a] better education. It requires better textbooks, it requires a vision, it requires a determination, but it's not very expensive to do that anyway.
Even in areas like the most depressed region of India in terms of female education, namely Rajasthan, which has [one of] the lowest female literacy [rates] in India. Even there, 80 to 90 percent of the parents would like their girls to go to school. And indeed, about 80 percent would like them to be made compulsory.
If you're dealing with grappling [with] problems of feeding people, the biggest impact in fertility reduction is girls' schools. Schooled girls make a bigger impact on that than any other factor - not these various regulations [such as] you have to have one child or that. It turns out that none of these are effective.
Sometimes the lack of substantive freedoms relates directly to economic poverty, which robs people of the freedom to satisfy hunger; or to achieve sufficient nutrition, or to obtain remedies for treatable illnesses or the opportunity to be adequatley clothed or sheltered, or to enjoy clean water or sanitary facilities.
If the knowledge of torture of others makes you sick, it is a case of sympathy... It can be argued that behaviour based on sympathy is in an important sense egoistic, for one is oneself pleased at others' pleasure and pained at others' pain, and the pursuit of one's own utility may thus be helped by sympathetic action.
Education makes us the human beings we are. It has major impacts on economic development, on social equity, gender equity. In all kinds of ways, our lives are transformed by education and security. Even if it had not one iota of effect [on] security, it would still remain in my judgment the biggest priority in the world.
But once we recognize that many ideas that are taken to be quintessentially Western have also flourished in other civilizations, we also see that these ideas are not as culture-specific as is sometimes claimed. We need not begin with pessimism, at least on this ground, about the prospects of reasoned humanism in the world.
I think just as armament had a major impact of a negative kind in the world, education is something which has a major impact of a positive kind in the world. And I think the American population, with its humanity and with its concern about the future of the world, has a real reason to think about what it can do to help the world in expanding education.
I don't think poverty provides that much of an obstacle to education as one thinks. I think the bigger obstacle to education is the fact that it's a very hard thing to do for a first-generation schoolgoer. Because not to have parents at home who can help you, motivate you, is a problem even when the parents are in the abstract very keen on children being educated.
Virtually everything we do is dependent on others, from the arts and culture to farmers who grow the food we eat. Quite a lot of the differences that make us rich and poor are matters just of luck. To somehow revel in ones privilege would be a mistake. An even bigger mistake would be trying to convert that into a theory that the rich are so much more productive than many of us.
After all, the American society has been also based on the premise of expanding education very early. That's been [one] of the main sources of success of the Americans. And there is something that the world can learn from it and also be assisted by the United States along with Europe and the rest of the world. I really hope that this is an issue that engages the American public.
Opportunity could be defined in so many ways. There's one way of defining it, equality of opportunity, which is in fact the equality of capability, but the libertarians got there first and they have - like the Americans getting onto the moon, naming every crater after something like an astronaut - they have got there and named "opportunity" in a way that we cannot get ownership of now.
When I was giving a lecture in India, the capabilities that I have to be concerned with there, namely the ability of people to go to a school, to be literate, to be able to have a basic health care everywhere, to be able to seek some kind of medical response to one's ailment; these become central issues in the Indian context which they're not in the UK, because you're well beyond that.
South Korea from a country that had relatively little primary education became close to universal literacy in the course of 25, 30 years, in a way trying to replicate what Japan had done earlier. They were learning to some extent from the Japanese experience too. So I think, in a sense, the East Asians were following a path, which all other countries including South Asia could follow but chose not too.
An Arab activist can take pride in the Arab heritage of mathematics and science or he can take pride in his religion, and there's pride to be taken in both. But one of them could be exploited much more easily and has been in the context of world conflict. And the other is very difficult to do on the grounds that science and literature and mathematics have been among the uniting factors in the history of the world.
To conclude this discussion, assessment of justice demands engagement with the 'eyes of mankind',first, because we may variously identify with the others elsewhere and not just with our local community;second, because our choices and actions may affect the lives of others far as well as near;and third,because what they see from their respective perspective of history and geography may help us to overcome our own parochialism.
The identity of just one thing, the "clash of civilization" view that you're a Muslim or a Hindu or a Buddhist or a Christian, I think that's such a limited way of seeing humanity, and schools have the opportunity to bring out the fact that we have hundreds of identities. We have our national identity. We have our cultural identity, linguistic identity, religious identity. Yes, cultural identity, professional identity, all kinds of ways.
I think East Asian countries, I think they're very fortunate to have Buddhism survive as a strong influence because right from the time when Buddha himself, 2,500 years ago, made the point about the importance of education, and the word "Buddha" also means enlighten[ed] or educated. So all the Buddhist countries, not only Japan and Korea and China and Hong Kong and Thailand but also even Burma and Sri Lanka, had a higher level of education.
One of the things that any kind of studies bring out is that the mere act of schooling - getting together, the organization involved, going to classes on time, and there're things being taught, sitting down with others with different backgrounds, chatting with them, and, sometimes when there are big barriers, eating together when there are school meals, which are big things together with a big social impact - they themselves have a major effect.
The increasing tendency towards seeing people in terms of one dominant ‘identity’ (‘this is your duty as an American’, ‘you must commit these acts as a Muslim’, or ‘as a Chinese you should give priority to this national engagement’) is not only an imposition of an external and arbitrary priority, but also the denial of an important liberty of a person who can decide on their respective loyalties to different groups (to all of which he or she belongs).
Any classification according to a singular identity polarizes people in a particular way, but if we take note of the fact that we have many different identities - related not just to religion but also to language, occupation and business, politics, class and poverty, and many others - we can see that the polarization of one can be resisted by a fuller picture. So knowledge and understanding are extremely important to fight against singular polarization.
In India, [in] the great documents like [the] Upanishads in eighth century B.C., you find some of the wisest [women] making great, learned speeches and then you worship them, but actually don't do very much about girls' education generally. So I think there has been a kind of dual presence of pain, respect, and saying you are great, etc., but not providing the basic facilities that make women able to lead the kind of life that they would like to and that men easily do.
The understanding that women are not inferior across the world, it's something that you can get from school, not only from the book but also from chatting with other kids. It's a big impact. One of the curious things is that even when - and this we found from studies - the schools are doing pretty badly in terms of their education, about mathematics and literature and language, going to school transformed people because I think the action of schooling, the activity, is very important.
80 percent of the export of armament in the world comes from the G8 countries. [The] United States alone exports about 50 percent of the world's armament, [for] which, of course, there has to be buyers, and the buyers are very terribly keen, very often military dictator[s] or sometimes not military dictator[s] but for military purposes. But the sellers are also promoting this trade. And two thirds of the arm exports go to developing countries. I'm in favor of putting a control on it, a ban on it.
Women had always been thought of as looking after the family when men go and earn an income and they're the bread earner and so on. So there is a kind of generation of inequality, [and], on top of the fact, women have pregnancies and periods, [and] when the children are very small, there are greater demands on their time. So one way or another women have had a pretty rough deal in the past, and there's no reason why that should continue, and any country that has tried to remedy that has succeeded in doing so.
South Korea at the end of the Second World War had a very low level of literacy. But suddenly, like in Japan, they determined they were going in that direction. In 20 years' time, they had transformed themselves. So when people go on saying that it's all because of perennial culture, which you cannot change, that's not the way the South Korean economy was viewed before the war ended. But again within 30 years, people went on saying there's an ancient culture in Korea that has been pro-education, which is true.