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From Humiliation to Dignity:
For a Future of Global Solidarity

by Evelin Lindner

Lake Oswego, OR: Dignity University Press, an imprint of Dignity Press

Foreword by Howard Richards
philosopher of social science and scholar of peace and global studies

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Honour, dignity, decorum, humiliation, ecocide, sociocide, dignism, solidarity, dialogue, nondualism, unity in diversity, partnership.
Trans-cultural and trans-disiplinary studies, history, social philosophy, political science, sociology, global studies, anthropology, psychology (clinical, cultural, community, social psychology), neuroscience

Book presentations
Book presentation at Columbia University, Teachers College, Gottesman Libraries, room Russell 306, on December 5, 2018, 12.00 - 2pm. See the invitation flyer and the event announced in the Gottesman Libraries Calendar. (Please be aware that this is an unedited video). Thank you most warmly, dear Jennifer Govan, for making this talk possible!

• From Humiliation to Dignity: For a Future of Global Solidarity — From a Virus Pandemic to a Pandemic of Dignity: How Can We Escape Complicity with Institutionalized Humiliation?, presentation of 48 minutes recorded on December 6, 2020, and presentation of 51 minutes recorded on December 5, 2020, in Germany, for the 17th Workshop on Transforming Humiliation and Violent Conflict that was originally scheduled to take place at Columbia University in New York City, in December 2020. See the background text.
From Humiliation to Dignity: For a Future of Global Solidarity — A Meta-Narrative for Times of Radical Transformation
, presentation of one hour and ten minutes recorded on November 17, 2020, in Germany, for the 17th Workshop on Transforming Humiliation and Violent Conflict that was originally scheduled to take place at Columbia University in New York City, in December 2020. See the background text.
See also a presentation with a similar title prepared for another conference on 13th December 2020, pre-recorded on 16th November 2020 in Germany, with one version of 25 minutes and a longer version of one hour

Related articles
From Humiliation to Dignity: For a Future of Global Solidarity – The Coronavirus Pandemic as Opportunity in the Midst of Suffering
Paper finalised on 2nd April 2020 in Germany, while taking care of my 94-years old father in the midst of the Coronavirus pandemic that began in China in December 2019, to be reprinted in InterViews: An Interdisciplinary Journal in Social Sciences, in July 2020.
German translation by Georg-Wilhelm Geckler:
Von der Demütigung zur Würde: Für eine Zukunft der globalen Solidarität Die Coronavirus-Pandemie als Chance in der Not

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•  Editorial Reviews
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•  Foreword by Linda Hartling
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Editorial Reviews

Short Book Description
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Extended Book Description
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Executive summary by the author further down or downloadable here

Short key words
• transdisciplinary inquiry
• history of humiliation, honour, decorum, and dignity
• ecocide and sociocide
• future dignity and peace
• future global solidarity
• reflections from a global citizen

Expanded key words
• transdisciplinary inquiry of the historical path of the concept of humiliation in relation to the notions of honour, decorum, and dignity
• the history and present reality of honour and humiliation, and of human rights ideals and humiliation
• from ecocide and sociocide towards dignity and peace
• paths to global solidarity through dignism
• a real-world analysis and experiential inquiry and reflections from a global citizen

Short Biography of the Author
Evelin Lindner has a dual education as a Medical Doctor and a Psychologist, with a Ph.D. in Medicine (Dr. med.) from the University in Hamburg in Germany, and a Ph.D. in Psychology (Dr. psychol.) from the Department of Psychology at the University of Oslo in Norway. She is the founding president of Human Dignity and Humiliation Studies (HumanDHS), a global transdisciplinary community of concerned academics and practitioners who wish to stimulate systemic change, globally and locally, to open space for dignity, mutual respect and esteem to take root and grow. Our goal is ending systemic humiliation and humiliating practices, preventing new ones from arising, and opening space for feelings of humiliation to nurture constructive social change, so that we call can join in healing the cycles of humiliation throughout the world. Linda Hartling is the director of Human Dignity and Humiliation Studies. Lindner is also co-founder of the World Dignity University initiative, including Dignity Press and World Dignity University Press. All initiatives are not for profit. She lives and teaches globally and is affiliated with the University of Oslo since 1997 (first with the Department of Psychology, and later also with its Centre for Gender Research, and with the Norwegian Centre for Human Rights). Furthermore, she is affiliated with Columbia University in New York City since 2001 (with the Advanced Consortium on Cooperation, Conflict, and Complexity, AC4), and since 2003 with the Maison des Sciences de l’Homme in Paris. She convenes two conferences per year together with the HumanDHS network, and more than 30 conferences have been conducted since 2003 all around the world. One conference takes place each December at Columbia University in New York City, it is the Workshop on Transforming Humiliation and Violent Conflict, with Morton Deutsch as honorary convener until his passing in 2017. The other conference takes place at a different location each year, since 2003 in Europe (Paris, Berlin, Oslo, Dubrovnik), Costa Rica, China, Hawai’i, Turkey, New Zealand, South Africa, Rwanda, and Chiang Mai in Northern Thailand. See for a list of past and future conferences and the status of the work here. Lindner has received several awards, and as a representative of the dignity work of HumanDHS, she has been nominated for the Nobel Peace Prize in 2015, 2016, and 2017.



Foreword by Howard Richards

Part I: Humiliation and humility – A timeline from 1315 to 1948
Chapter 1: 1315 — The journey of humility and humiliation begins
Chapter 2: 1757 — A new meaning of the verb to humiliate emerges
Chapter 3: 1948 — Human rights ideals separate humiliation from humility and shame
Chapter 4: 1948 — In awe of inherent dignity

Part II: 1948 and beyond – Equal dignity for all!
Chapter 5: Dignity is yearned for all around the world
Chapter 6: Beware of dignity mission creeps
Chapter 7: Beware of systemic humiliation — cogitocide, sociocide, and ecocide
Chapter 8: Can we rise from humiliation?

Part III: Where do we go from here? A future of solidarity!
Chapter 9: How we got here
Chapter 10: What makes the present historical juncture so challenging
Chapter 11: What now? Egalisation, dignism, and unity in diversity
Chapter 12: A call to action

Afterthoughts by Francisco Gomes de Matos


Foreword by Howard Richards

The central message of this book emerges gradually as the confluence of many lines of research and reflection employing various methodologies, various conceptual schemes, various models and various vocabularies. It cannot really be understood without reading through the evidence and argument that show not only what the central message is, but also that it is true. Nevertheless, I will begin this Foreword by trying as hard as I can to summarise it briefly. Then I will offer an opinion on how to get from here to there. ‘Here’ refers to the world as it is. ‘There’ refers to the world as it needs to be. Lastly, I will make a remark on method.
Emotions have histories. Our experiences today of shame or humiliation, or of the happier emotions associated with dignity, are present-day outcomes of centuries-long histories. If we include the long evolution of the human species, from the time of our common grandmother Mitochondrial Eve until now, then we can speak of the millennia-long histories of our emotions. We could go even farther back, all the way to the appearance of the first unicellular organisms on planet earth, approximately 2.3 billion years ago.
This book breaks up history in a way that features two major periods in the history of emotions. The first, and by far the longest, began when our ancestors first crossed the somewhat arbitrary imaginary line that marked their passage from being pre-hominids to being hominids. It ended, after about 190,000 years, with what anthropologists call ‘circumscription’. During that time the deepest and most fundamental features in the human emotional repertory were composed. [read more]
Howard Richards
Professor, Philosopher of Social Science and Scholar of Peace and Global Studies
Limache, Chile
January 2018



Executive Summary

The book From humiliation to dignity: For a future of global solidarity is unique because it offers an exceptional combination of scholarly work with a lived experience of global citizenship. The book came into being as part of the author’s work with dignity that reaches back many decades. The author was born into a family that was deeply affected by war and displacement, and therefore ‘never again’ became the motto of her life. She has been living globally for more than forty years, at home on all continents (except Antarctica), embedded in families and family-like contexts, and for the past twenty years, she gathers a global community dedicated to furthering dignity in the world called Human Dignity and Humiliation Studies (HumanDHS). The author considers the world as her university and has yet to meet another person who has conducted a similar lifelong sensemaking project. She offers a complex analysis in this book and this synopsis attempts to highlight, abbreviate, and simplify certain aspects.
We, Homo sapiens sapiens, live in a historical moment that is unparalleled in terms of both crisis and opportunity. We live in times that are better than ever and at the same time worse than ever. History does not go in circles. Our crises inform us that time has come to arrange our affairs on this planet in profoundly different ways. Some changes are overdue since decades, others since centuries or even millennia. For the first time in our history, we have all the knowledge and skills required to bring these changes about — we have access to a knowledge base our forebears did not have, even our immediate grandparents knew much less. The most important novelty is that we can appreciate our place in the cosmos. Unlike our ancestors, we can see pictures of our Blue Marble from the perspective of an astronaut, unlike our forebears, we have the privilege of experiencing the overview effect with respect to our planet — we can see it from outside. This helps us understand that we humans are one species living on one tiny planet, and this makes our horizon large enough so we can fuse the best of our newest scientific knowledge with the best of our age-old wisdom. In this way, we are equipped to build mutual trust and solidarity at a global scale, we can humanise globalisation and reap the benefits that the global ingathering of humanity provides. We ‘earthlings’ can now feel ‘the ecology of the living’ taking place within one circumscribed biopoetic space that is shared between all beings, we can embrace biophilia. Short, we can create a decent global village.
In this situation, where do we stand as humanity? Are we capable and willing to use the historical opportunity that stands open before us and cooperate globally? Or does our human nature condemn us to hate, fight, compete for dominance, and exploit each other and the planet? Reason tells us that no single country, no single region, can tackle global challenges alone, do we have the emotional resources to act on this insight? ‘It takes a village to raise a child’ is an African saying. Can our global village become a village that raises its children in dignity and keeps them safe? Or not? Is it a valid promise or empty rhetoric when we say, ‘All human beings are born free and equal in dignity and rights’? Can equal dignity and equal rights serve as a moral compass for a decent future in solidarity for humankind? Or not? Is there hope for a ‘global democracy and human self-transcendence’? Or will parochial pride always stand in the way? Will we be part of the mass extinction of species that we have unleashed in the past decades? Are we, as humanity, in ‘hospital’ or already in ‘hospice’? Is our only option a ramshackle global village?
If we wish for decent life on Earth, it is not enough to hope for hope, we have to take action to create this hope. This book aims at inspiring this action. The book calls on the reader to let pessimism be the force that inspires the optimism that is needed to take urgent action. The best of optimism and the best of pessimism, when they combine, can bring about the best of action — the courage of pessimism to imagine the worst can inspire the optimism to aim for the best. Embracing the anxiety and despair that goes with being a vulnerable human being is the necessary foundation for the kind of dignified and dignifying constructive action that avoids destructive optimism and destructive pessimism. ‘Optimism’ is destructive when it is yet another word for self-congratulatory and delusionary hubris, and pessimism is destructive when it means faint-hearted and gloomy inertia. As we live in a world where hubris and gloom are hyperbolised for self-interest and corporate gain, this book asks its readers to ‘cool down’ and come together as responsible visionary pragmatists in global solidarity, as equals in dignity, who lovingly create global unity in diversity.
The book aims at creating and holding the space for a very large vision of a dignified future for humanity, space that can serve as an incubator for creative ideas and actions. The book refrains from spelling out in too many details how this future may be reached. The main aim is to hold the space needed for ideas and actions to emerge, ideas that may be so innovative and novel that no one has thought of them so far, including the author of this book.
The painful experience with German history the author’s family lived through brought the vulnerability of our human-made world-system to her in the starkest of ways. As a result, she has been aware of looming crises earlier than others were, and she is more sensitised to the need to prevent crises systemically rather than responding to them haphazardly and post-hoc. In 1945, Germany was defeated — is humanity defeating itself now?
Since childhood, the author’s life mission has been to learn whether there is hope for ‘never again’, never again mass destruction, never again the systemic humiliation that flows from war and genocide. Since childhood, she strives to understand the range of what humans are capable of in terms of hatred and love, of violence and peace, of competition and cooperation, or shortsighted foolishness versus farsighted wisdom.
At the age of twenty-one, she began with what she calls ‘living globally’, ‘being sedentary in the global village’, immersing herself into different cultural realms all around the world much more deeply than through mere ‘travel’.
When she was forty years old, after twenty years of global living, she felt she had learned enough to embark on an ambitious plan. She wanted to outline in one single paragraph the path that would carry her until the end of her days. For three years, she reflected deeply and dialogued with everyone she met. This is the paragraph:

We, the species Homo sapiens, face global challenges — from the destruction of our ecospheres to the degradation of our sociospheres — and we must cooperate globally if we want to address these challenges. Question: What is the most significant obstacle to successful global cooperation? Answer: Cycles of humiliation are the greatest obstacle, and its significance will increase the more the world interconnects, the more its finiteness will make itself palpable, and the more human rights ideals of equal dignity will become salient and create expectations that were absent before. The highest goal for cooperation to succeed, must therefore be to dismantle existing systems of humiliation, to end and heal present cycles of humiliation, and to prevent new ones from emerging in the future.

The author had two sources for this answer, first, her own experience, and, second, lessons from history. First, through working for many years as a clinical psychologist, both in Western and non-Western contexts, she had learned that humiliation has the potency to create the deepest of rifts between people, so deep that cooperation becomes impossible. Furthermore, she had learned that this effect amplifies when resources get scarcer and conflicts arise, and human rights ideals of equal dignity at the same time rise expectations as to how these conflicts ought to be addressed. Second, she remembered history lessons at school that taught that the Versailles Treaties at the end of the First World War were intended to humiliate Germany and teach it humility, however, that this 'lesson' backfired as it was abused to unleash an even more horrible war. After the Second World War, Germany was included as a respected member in the European family, and this led to peace. In short, humiliation led to war and respect to peace.
With these pieces of information and intuition in mind, she went to the library expecting to find abundant literature on humiliation. This was in 1996. The phenomenon of humiliation itself was present in all literature on war and aggression, yet, humiliation was not the main focus. The psychological literature on emotions did mention humiliation, but it subsumed it under the heading of shame, with humiliation regarded as part of the shame continuum. To the author, this felt wrong. Not least her seven years of experience as a psychotherapist in Egypt had taught her that one can very well feel humiliated without feeling shame, and that humiliation and shame can only be placed in the same continuum when a mindset of honour reigns, no longer in a context where the ideal of equal dignity is established. To her immense surprise, she found almost nothing on humiliation as a separate theme. She found only one single academic book with the phrase ‘humiliation’ in the title, a book from 1993 by a professor of law, William Ian Miller, in which he explores ancient codes of honour and shows how virulent these codes still are.
Starting from these reflections and findings, she planned her doctoral research in social psychology with the title The psychology of humiliation: Somalia, Rwanda / Burundi, and Hitler’s Germany. She defended this doctorate in 2001. By now, twenty years later, her global ‘never again’ mission has provided her with many more insights. After altogether forty-seven years of global experience, she feels she can contribute with relevant reflections on humanity’s most existential questions. Therefore, she dares writing this book, with love and passion, as her gift to humanity.
Even though it is not very advisable to provide overly simplified abbreviations, particularly not in times of polarisation, the following is a tentative summary of her conclusions:

We, the species Homo sapiens, have dug ourselves into a multitude of perilous crises, both despite and because of what we call progress. We engage in systemic humiliation — ecocide and sociocide, the degradation of our ecospheres and sociospheres at a global scale — we shred our relations with our habitat and with each other. The suffix –cide comes from caedere in Latin and means ‘killing’. We sell out dignity, sometimes even under the guise of dignity rhetoric. This degradation is catalysed by damage to our cogitosphere, the realm of thinking and reflection. We damage it to the point of cogitocide. As a result, we risk sliding in shared sightlessness towards collective suicide as a species, more, even towards omnicide, the annihilation of all life on Earth.

If we, as humanity, wish to heal ecocide and sociocide and survive in dignity, the first step must be to overcome cogitocide, the destruction of our thinking. We as humanity need to face the fact that we stand at the edge of a Seneca cliff, the kind of rapid collapse that characterises the disintegration of complex systems. We need to face this calamity with a calm and sober mind, not with panic nor with denial. Our scientists inform us that we have a window of opportunity of around ten years to step back from the edge, and that the necessary knowledge and skills to do so is available.

Unfortunately, so far, instead of recognising the depth of the existential crises we are in, and grasping the historic opportunity to exit, it seems that most of us choose to stay myopic. To counter this trend, a look at big history is useful. A wide lens makes primary problems visible that spawn secondary, tertiary, and quaternary ones.

What is known as the Neolithic Revolution merits renewed attention. It was a definitorial turning point in human history and it saw humankind’s primary problem emerge, namely, competition for domination and control. Due to its success, at least partially, this competition remained Homo sapiens’ master survival strategy during the past millennia. It is a uni-dimensional and uni-lateral strategy that answers what political scientists call the security dilemma. It seeks ‘negative’ peace by following the motto of ‘If you want peace, prepare for war’. The dominator model of society works through a double intervention, on one side by keeping one’s ‘enemies’ out with weapons, while on the other side holding one’s own down with routine humiliation.

Our forebears could not know better, this was the best they could do, they did not yet have our information about the world. Over time, even the growth dilemma of ‘If you want prosperity, invest in exploitation’ superimposed itself and merged with the classical security dilemma. This is where we are today.

Competition for domination is a mindset and social and societal order that outlives its already limited usefulness the more the world interconnects and the Earth’s carrying capacity becomes overstretched. As long as such a mindset is upheld, even colonising another planet would not help, as its resources would soon be depleted as well. It drives systemic cogitocide and sociocide, it divides the global community just when it needs to come together, and by doing so, it hastens global ecocide.

The dominator mindset now drives cycles of humiliation and systemic humiliation to hitherto unseen levels. This happens at a time when also human rights ideals are salient, when equal dignity is promised but withheld. In this context, feelings of humiliation no longer translate into obedient humbleness but acquire hitherto unseen force. The author calls feelings of dignity humiliation the ‘nuclear bomb of the emotions’. Clashes of civilisations are harmless compared with such clashes of humiliation. In the absence of leaders of the calibre of a Nelson Mandela or Mahatma Gandhi, cycles of dignity humiliation have the potency to close doors for cooperation that otherwise would stand open. The endgame may be the global village as a global war zone.
In this context, ideas that hitherto were deemed unrealistic and wishful dreaming are the only realistic ones. Human rights ideals of global partnership in mutual solidarity represent the only lifesaving strategy. Citizen-to-citizen trust building at a global scale is the only path to achieving lasting global dignity. The traditional role description for maleness, namely, bravery in competing for domination, is now obsolete. All, men and women together, are called to embrace a new kind of bravery, namely, that of building mutual trust, care, and solidarity in global partnership.

In this context, ideas that hitherto were deemed unrealistic wishful dreaming are the only realistic ones. Human rights ideals of global partnership in mutual solidarity represent the only lifesaving strategy. Citizen-to-citizen trust building at a global scale is the only path to achieving lasting global dignity. The traditional role script for maleness, namely, bravery in competing for domination, is now obsolete. All, men and women together, are called to embrace a new kind of bravery, namely, that of building mutual trust, care, and solidarity in global partnership.

The call must be as follows: Let us bring our forebears’ adaptations to a better fruition on this small and finite planet that is our common home. We can still honour our forebears' legacy even while we unlearn their infeasible adaptations. There is no shame in accepting that new realities require new learning. We possess all the necessary knowledge and skills to succeed.

Let us nurture respect for equal dignity for all as responsible individuals, free to engage in loving solidarity with each other and with our planet. Let us celebrate diversity without humiliation, through unity in equality in dignity. Let us turn socio-cide and eco-cide into what the author calls socio-sanity and eco-sanity. Let us embrace socio-salvation and eco-salvation.

Let us humanise globalisation by adding egalisation, the author’s short form for equal dignity for all in freedom. Let us have globegalisation. More, let us co-create a decent global village by bringing together cooperation, globalisation, and egalisation into co-globegalisation.

We need the heroism of care, the heroism of dignity. Let us nurture a decent global village with what the author calls dignism as a vision for the future, dignism as a term formed from dignity and ‑ism. Dignism describes a world where every newborn finds space and is nurtured to unfold their highest and best, embedded in a social context of loving appreciation and connection, where the carrying capacity of the planet guides the ways in which basic needs are met.

As this simplified summary shows, this book calls on its readers to dare embrace eutopian imagination at an unparalleled scale. The list of obstacles standing in the way is long. The profit motive stands in the way, for instance, when it fails to serve the common good and instead entraps the world in systemic humiliation. Academia becomes irrelevant and loses its ability to inspire new thinking when it allows itself to be blind, be it through siloisation or through letting market forces capture it or both. Even the mindfulness movement — as valuable as its emphasis on the ‘present moment’ is — becomes counterproductive when it devolves into ‘McMindfulness’ and cultivates ‘social amnesia’ through ‘collective forgetting of historical memory’. Anger stands in the way when drama surrounding minor problems absorbs all energy and leaves urgent long-term systemic planning unattended.
This book weaves together a large number of diverse voices and offers an analytic overview over all of human history — where we come from, where we stand now, and where we go. It explores the notion of dignity, the opportunities it offers, and it delineates a decent path into the future. It approaches dignity from all directions, including from its violation, namely, humiliation. The first part of the book has therefore the title ‘Humiliation and humility — A timeline from 1315 to 1948’. The second part looks at dignity under the heading ‘Equal dignity for all’. The third part wonders, ‘Where do we go from here?’, and then it discusses ways into the future and calls for action. These are the three parts:

Part I: Humiliation and humility — A timeline from 1315 to 1948
Part II: 1948 and beyond — Equal dignity for all!
Part III: Where do we go from here? A future of solidarity!

Half of the book is taken up by endnotes. As we live in times of ‘fake news’, it becomes ever more important to provide thick layers of references and links to other authors’ related works. Clearly, this is easier to realise in digital publications, and therefore the endnotes are shortened in the printed version of this book. The endnotes also have the function to cross-connect the different parts of the book’s argument that is a large web rather than a one-dimensional line, both inside the book and with other scholars’ insights. The endnotes offer two kinds of references for two different readerships, and the reader is asked to discern and choose whatever is helpful. The first kind are academic references for researchers who wish to understand the author’s particular path of investigation and want to delve deeper into the topic at hand, while the second kind speaks to a more general audience by suggesting easily accessible popularisations of the themes discussed. The book’s Appendix offers a condensed schematic overview over the flow of the argument in this book and a table that summarises the human condition as it presents itself at the present moment in history.
It is important to clarify that the author, while she is the founding president of Human Dignity and Humiliation Studies (HumanDHS), is also a researcher on her own account. What is presented in this book does not define any ‘official position’ of the HumanDHS community. On the contrary, the author wishes to inspire her readers to forge their own pathways to exploring dignity and humiliation. The author herself is part of the diversity she nurtures together with Linda Hartling, the director of HumanDHS, in the global dignity community. Both cultivate unity in diversity by holding space for diversity.
The author of this book has been living on all continents for the past forty-seven years. On her global path, it always astonishes her when she sees how much the promise entailed in the sentence that ‘all human beings are born free and equal in dignity and rights’ has strength despite having been undermined and violated ruthlessly over such a long time. The promise seems to be a genie that, once unleashed, cannot be put back into the bottle anymore. It has force now. It induces hope and has become a foundational value far beyond mere legal concepts.
The reason for the strength of this promise, even in the face of the most callous betrayals, appears to be that the promise speaks to a deep human desire, the desire to rise from being pushed down, the desire to stand upright — an embodied longing, beyond language, beyond legal instruments. It is the simple and straightforward yearning to be respected as an equal fellow human being among fellow human beings.

Click here to read the rest of this summary on dignity, on humiliation, and where we go from here.

This is the book’s last paragraph: As we watch cascading crises unfold around the world now, our shared hope is for an exponential change of heart so that global unity rooted in respect for local diversity becomes possible. We have a time window of circa ten years before us where we still can mitigate catastrophe. The central question we face, as humanity, which we must ask and answer together, in all languages, remains: How must we, humankind, arrange our affairs on this planet so that dignified life will be possible in the long term?



Standing on the edge of countless catastrophes, humanity needs to chart a course forward more powerful than the problems erupting today. That is purpose of this book! Informed by 45 years of scholarship on all continents, Evelin Lindner calls us to seize our remaining window of opportunity. She offers us our best hope for a better future, a journey toward global unity built on a courageous foundation of loving dignity.
Linda Hartling, Director, Human Dignity and Humiliation Studies and World Dignity University initiative

This is much more than a history-making book: It is a uniquely DIGNImaking contribution to Human Character Elevation and to in-depth Humility
Francisco Gomes de Matos – A peace linguist from Recife, Brazil

Evelin Lindner is rightly pointing out the tragic destiny uf humanity, facing so many humiliations and surviving through a permanent, and often heroic, fight for dignity. As a renowned activist for a human emancipation from all kinds of humiliation, social, economic or political, she brilliantly shows in this book that any social order is not even conceivable without establishing dignity as the main human institution.
Bertrand Badie, Professeur émérite des Universités à Sciences Po Paris. See his book Le Temps des Humiliés, Paris: Odile Jacob, 2014, translated by Jeff Lewis in 2017, Humiliation in International Relations: A Pathology of Contemporary International Systems, Oxford and Portland, Oregon: Hart.

We must all be grateful that the extremely distinguished Medical Doctor and Psychologist Evelin Lindner has given us a book which can guide humanity to a sane and sustainable future. Her book, From Humiliation to Dignity: For a Future of Global Solidarity, outlines the steps that are urgently needed to build a new global ethic, in which local loyalties to family and nation will be supplemented by a higher loyalty to humanity as a whole. Only an ethic of solidarity within the world's entire human family can save us from the multiple interlinked threats that we face today: militarism, the climate crisis and excessive inequality.
John Scales Avery, theoretical chemist, part of a group associated with the Pugwash Conferences on Science and World Affairs, which received the Nobel Peace Prize in 1995

Evelin Lindner is one of our most important voices for conflict resolution, human dignity, peace and global solidarity, and has, with her research-based commitment laid down a lifelong work, not least in the form of international publications. In this book, too, the study of conflicts is understood and portrayed through the decisive role that humiliation and the restoration of dignity plays. Can we raise our children to dignified lives and a world of respect for each other? Do we still think this is possible? On what should we build the hope for a peaceful world today and how shall we prevent oppression, the human urge to oppress and exploit others in a persistent competition? These questions are more relevant than ever, and in this book, Lindner tries to answer them all. By presenting the great story – big history – Lindner places us in ‘the dark era of the twenty-first century’, but at the same time offers concrete advice on how we can get out of the self-defeating ‘cycles of humiliation’. ‘Equal dignity in solidarity’ – in short, dignism – can become reality.
Norwegian original:
Evelin Lindner er en av vårt tids viktigste stemmer for konfliktløsning, menneskeverd, fred og global solidaritet, og har med sitt forskningsbasert engasjement, lagt ned et livslangt arbeid, ikke minst i form av internasjonale publikasjoner. Også i denne boken er studiet av konflikter forstått og fremstilt gjennom den avgjørende rolle ydmykelse og gjenopprettelse av verdighet spiller. Kan vi oppdra våre barn til verdige liv og til en verden preget av respekt for hverandre? Tror vi fortsatt dette er mulig? Hva skal vi bygge håpet om en fredelig verden på i dag og hvordan skal vi forebygge undertrykkelse, menneskets trang til å undertrykke og utnytte andre i en vedvarende konkurransesituasjon? Disse spørsmålene er mer aktuelle enn noen gang, og i denne boken forsøker Lindner å svare på dem alle. Gjennom å presentere den store historien – big history – plasserer Lindner oss  i ‘the dark era of the twenty-first century’, men tilbyr samtidig en rekke konkrete råd om hvordan vi kan komme ut av de selvødeleggende ‘cycles of humiliation’. ‘Equal dignity in solidarity’ – in short, dignism – can become reality.
Inga Bostad, Professor of Philosophy, Director, Norwegian Centre for Human Rights, University of Oslo, Norway

Evelin Lindner continues her unfailing engagement for world peace in her new book From Humiliation to Dignity: For a Future of Global Solidarity. As a Western scholar, with experience from the South, and insisting on being a world citizen, she is able to pinpoint our Western shortcomings when it comes to building peaceful, just, and sustainable societies. The world is using abnormal and growing sums to build military might, including modernizing nuclear weapons, the world’s most devastating invention, but fails to meet the needs and concerns of its people. The inequality gap is growing, creating justified anger by those who are left behind. Evelin Lindner contributes substantially to the new reflection that is needed to get us out of the dominant capitalistic, confrontational, and competitive patterns, and instead help us concentrate our energy, creativity, and empathic potential on how to cooperate, in and with dignity, to save humanity and our planet from the global environmental and climate threat. 
Ingeborg Breines, former Co-President of the International Peace Bureau (IPB), former Director of Women and a Culture of Peace at UNESCO, and Special Adviser to the Director-General on Women, Gender and Development

Scholar and visionary Evelin Lindner analyzes our looming, self-enacting, path to extinction. By reviewing human history through the lens of honor, humiliation, and dignity, she develops a counterstrategy. She challenges the very frameworks of domination of people and nature led by exploitative, corporate, and dictatorial forces. She illuminates a pathway for dignified, egalitarian solidarity, one that is grounded in the capacities of 'we, as humankind' to generate new frameworks, cultivate sensitivity, and incorporate the language of dignity. Lindner advocates engaging these social capacities and current empirical knowledge with the perspective of one planet-one humanity. She demonstrates how we can redirect a massive historic turn toward a global citizens movement for new global life-supporting mechanisms and dignity-sustaining constituent rules.
Janet C. Gerson, Ed.D. Education Director, International Institute on Peace Education


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December 5, 2018 Evelin's book talk: From Humiliation to Dignity: For a Future of Global Solidarity
Columbia University, Teachers College, Gottesman Libraries, room Russell 306.
See the invitation flyer and the event announced in the Gottesman Libraries Calendar. Thank you most warmly, dear Jennifer Govan, for making this talk possible!

• From Humiliation to Dignity: For a Future of Global Solidarity
(Please be aware that this is an unedited video)

• Please click on the pictures above or here to see more photos.