Even a purely moral act that has no hope of any immediate and visible political effect can gradually and indirectly, over time, gain in political significance.

You do not become a ''dissident'' just because you decide one day to take up this most unusual career. You are thrown into it by your personal sense of responsibility, combined with a complex set of external circumstances. You are cast out of the existing structures and placed in a position of conflict with them. It begins as an attempt to do your work well, and ends with being branded an enemy of society.

Our social and economic statistics are telling us what we already know in our hearts: we have created a world that works for only a few. To change this, we must learn to act toward each other and our environment in profoundly different ways.

President Murabak has been a U.S. ally for decades. He was a guarantor of some degree of peace in the Middle East and has kept a good relationship with the Western world.

Isn't it the moment of most profound doubt that gives birth to new certainties? Perhaps hopelessness is the very soil that nourishes human hope; perhaps one could never find sense in life without first experiencing its absurdity.

We are the first atheistic and global, all-embracing civilization. You cannot tell whether you are sitting at an airport in Hong Kong or in a hotel in Alaska. Everything is instrumentalized, subjected to a short-term purpose. It is quite possible that in such a situation any sense of a deeper meaning gets lost.

If [Western] relations with Russia are to be friendly, they must be open and sincere, otherwise there can be no friendship at all. That means one should be able to speak openly about everything at meetings and conferences. It shouldn't be that we can't discuss the killing of journalists in Russia, or the suppression of human rights, or all the warning signs surfacing in Russia because of oil and gas or other economic reasons. It's a big problem, but it's the same in Western relations with Arab states.