Imagine a world where the needs of all people are met…where we do not cause massive destruction for the money that we earn…where the politicians in office don't just represent those with the biggest bank accounts…where bribery does not exist…

Distinguished scholar Professor Emeritus O. P. Dwivedi will introduce the nebulous concept of sustainable development and demonstrate why this concept is integral to our dharma. He will also introduce the concept of good governance and show how it will not be possible to achieve sustainability where corruption exists. We will learn the dharma of individual actors to effect change and the steps we can take to start.

Dr. Dwivedi is world expert and UN advisor on sustainable development, public policy, and environmental law. In addition to many other works, he is the author of Where Corruption Lives, which presents an up-to-date and comprehensive global survey of the presence of official corruption in governance and "On Dharmic Governance: Lessons from Mahabharta" in From Common Good to Good Governance.

John Ashcroft has detained hundreds of people without ever charging them with any crime. He makes no apologies for authoritarian actions and is even asking for more power with Patriot II. Where is the line between fighting terrorism and abusing human rights? China justifies cracking down on domestic dissidents through the rubric of fighting terrorism. Is the United States heading down the same route? How much liberty should we take away for security?

Additionally, what is the effect of the US war on terrorism on human rights around the world, especially the developing countries? As we are the most powerful nation, what are the repercussions of our actions in other countries? Is the US fulfilling its dharma in this regard?

Professor Ved Nanda is the Director of the International legal Studies Program, University of Denver College of Law, and an Internationally renowned jurist. He is also an expert on international law and human rights. Dr. Nanda will elucidate human rights, terrorism, and dharma for us.

Myths form a basis for our cultural consciousness. They are ingrained platforms of a shared knowledge base that provide space for mutual communication and understanding. Paradigms like evolution, the Aryan Invasion hypothesis, or even neo-liberal economics are not only an interpretation of science and history; they inform the way we think, see ourselves, and see the world around us.

Dr. Pramod Pathak is an expert in Vedic Mythology and Indology. Professor Balaji Hebbar is a professor of Linguistics and Religion at George Washington University and the University of Maryland. Together, they will help us examine common themes in our mythologies, how mythologies relate and contribute to cultural consciousness, and how our own thoughts are influenced by social paradigms.

Nike Sweatshops. Child Labor. Maquiladoras. Cigarette Sales in Developing Countries. Coca Cola instead of clean Water. Shell in Ogoniland, Nigeria.

The trends toward globalization have allowed large corporations to expand into multiple countries to expand their market base, to be closer to their customers, and to find cheaper labor and raw materials. However, many corporations expand into countries without developed infrastructure and with weak laws and law enforcement. This lead to companies using child labor, sweatshops, and factories with lax environmental standards. Poor people labor in wretched conditions on goods that they could never afford. Alternatively, products of industrialization can swamp local markets, replacing local industry and taking profits out of the developing country rather than enriching the locals. Multinational Corporations (MNCs) can change local culture in ways for which the local society may not be prepared.

Dr. Bhupendra Kumar Modi has founded several international high-tech companies and, through his own Modi foundation, works to fulfill the social obligations of those companies. His experiences will shed light on the responsibilities of MNCs to developing countries in promoting fair labor practices, protecting the environment, and respecting local culture.

Can physical, inanimate objects that are not touching me realistically have any effect on me? What effect can the change in planetary positions possibly have on my day-to-day activities? Does my birth-sign have any value other than for entertainment purposes? How does sleeping in a certain direction make me a happier person? In other words, does matter really matter?

Chakrapani Ullal is a world-renowned Vedic Astrologer from Kerala, South India who holds a degree in business studies and law. Chakrapani-ji, who is the most noted astrologer in the west today, has extensive knowledge not just in astrology, but also Vastu Shastra, Ayurveda, Acupuncture, and Homeopathy. Chakrapani will be joined by Dr. David Frawley. Dr. Frawley is a Vedic scholar, astrologer, and researcher as well as an ayurvedic doctor and yogi. Dr. Frawley and Chakrapani-ji will explain how the physical world around us shapes our dharma and what we need to do to remain in harmony with our material surroundings.

How is dharma portrayed? What are the misconceptions? What can we do to change that?

Yvette Rosser is a PhD Candidate at UT Austin who is currently conducting research on American attitudes towards Indic Traditions. Konrad Elst is a Belgian scholar who has published on subjects like multiculturalism, language policy issues, ancient Chinese history and philosophy, comparative religion, and the Aryan invasion debate. Dr. Elst will be able to provide a European perspective on misconceptions of Dharma.

Is Dharma universal? If Dharma truly is an underlying truth and not just a construct of one particular belief system, then there is no reason that eastern cultures would have a monopoly on it.

The concept of universal righteousness is not present only in the Indic Dharmic traditions. Non-Eastern religions, from Native American beliefs, to Pagan practices, and even to Australian aboriginal values, also incorporate dharma. What can we learn from these different traditions about the practice of Dharma? How much do the Indic traditions have in common with them? Can we improve our practice of Dharma by drawing on various traditions rather than just one? Can Hinduism learn from Native American dharma? Can Pagan faiths grow strong on Buddhist lessons?

Dr. Yashwant Pathak has worked in over 45 countries throughout the world, studying the ancient traditions and cultures of Native Americans, Africans, Maories, Australian aboriginals, Hindus and others. He has been associated with the International Center For Cultural Studies and the World Council of Elders of The Ancient Traditions and Cultures. Dr. Hebbar is a professor of Linguistics and Religion at George Washington University and the University of Maryland. As a linguist, he has studied extensively the connections between cultures around the world. As a religious scholar, he has studied the panorama of world religions including Buddhism, Shintoism, Zoroastrianism, Jainism, Sikhism, Taoism, Confucionism, Judaism, Christianity, Islam, and Hinduism.

Yashwant Pathak and Balaji Hebbar will present a comparative framework so we can learn about these other religions, their practices of the tenets of Dharma, and what we can learn from them.

Since humans are the most powerful animals, do we have obligations to other creatures? Do we have a responsibility to treat animals ethically? Animals are a part of many spheres of human life - from pets, to domesticated farm animals, to those destined for the slaughterhouse. Farm animals are raised in factories in conditions such that they have to be constantly given antibiotics in order to survive. Most dairy cows are injected with large amounts of hormones to make them constantly produce milk. Is that right?

Where should we balance animal rights and human gain? Testing of cosmetics on animals? Testing of medicines on animals?

What principles should govern our treatment of animals and how should we act to promote dharmic treatment of animals throughout the world?

"There's a disease affecting young voters. Its name? Apathy.

The 1972 election was the first time people 18 and over could vote. That year, 50% of 18- to 24-year-olds cast ballots, according to American Demographics magazine. But during the last presidential election, that number had fallen to a low of 32%."

A democracy is most effective when its citizens take an active role in its governance. As citizens of democratic countries, we have a responsibility to make sure that our interests are represented and our views are heard. Yet, surveys indicate that apathy on college campuses is at an all time high. Do we have an obligation for civic duty? How can we foment a youth culture of political activism, where apathy is lame and caring is cool? What are the best ways to get involved in the process at the different stages in our lives - as students, as professionals, and as parents? What power do minority groups have to sway public opinion? At the end of the day, the actions of a democratic government are in the name of its citizens. Are we prepared to take responsibility for the actions of our own government?