 In 1941, Hungary entered the war. Jewish boys, some relatives and friends were serving in labor battalions, where they suffered more from their officers than from the enemy. Yet slowly, the map on the wall began finally to smile at us. The Battle of Stalingrad and Rome's defeat has changed our mood. Whereas hope in the end of the war became less and less vague. Hungarian boys, both in the army and in the labor battalion, suffered terrible losses. And tightly in vain, both mourning and hope characterized our daily life. It will be soon over. We believed, we hoped. Yet, it was not over. On 19 March 1944, the Germans occupied Hungary. I immediately knew this is my death sentence. Only the time of execution was not yet settled. As a 14, 15-year-old girl without money that could have bought us false papers, I could rely only on my instincts. My father was arrested in April by the Gestapo because of his participation in the refugee help group. The Gestapo extradited him to the Hungarian authorities, who, on their part, put him as a Jew immediately into an internment camp, which was deported in June 1944 to Auschwitz. I never forget the day when my mother and myself waited for all elevators stopping at our floor, hours and hours, with the fading hope that perhaps my father will still arrive. He never did. When the Hungarian Nazis, the Arrow Cross Party came to power, the route to Auschwitz, that was in October, October 1944, the route to Auschwitz and to the gas chambers was already blocked. Mass murder became less institutionalized, more pogrom-like, more personal. Arrow Cross people, the Hungarian Nazis, Arrow Cross people were trigger happy. They shot Jews where they found them. I was taken also with many others to the shore of the Danube where they shot us into the river. Yet they stopped shooting when our house would have been the next. I concentrated on the river and decided to jump and try to escape by swimming in the icy water. I was not afraid, not thinking on death, but on swimming. I never knew why the Arrow Cross group stopped my murdering us at that time. I should have been kid. It was an accident that I was not. These I never forgot. The kid in me, the fear of death forever. I said at the beginning of this talk that I speak as a witness of history, a witness of the history of the 20th century. Can one learn something from history? Hegel said once upon a time that only one thing can be learned from history, namely that nothing can be learned from history. The same can be said about the life story of a witness. Hegel was almost right, yet, in my view, not entirely right. Even if one cannot learn the answers, one can learn diagnosis and to ask certain questions. Let me now begin with diagnosis. Now, let's turn to the second part of my talk, diagnosis. Let's start with the word. The word was always a dangerous place. And it remained a dangerous place. All promises, to the contrary, proved to be lies and empty illusions, either lies or empty illusions. It was indeed the most supreme arrogance to believe that our times are the exception from all times, that we have arrived finally to the historical stage where eternal peace, eternal freedom will set roots on the whole globe. And we shall arrive to the promised land on Earth. Arrogance is always punished with despair. Our arrogance was not just once punished by disillusionment and despair. So what does it mean to save the world? First, what do we mean by world when asking this question? Simply, the time and the space into which we were thrown into the world by accident of birth, the place and the time when we are going to live and where we are going to die. To save the world may mean to save our world, this world. The world into which we were born and where we are going to die. This world can be saved from what? From self-destruction and from destroying others. The action radius, that is the place and the time. One can reach with one's action. That's action radius. It's different from different people and different times and different places. One can save something if one can do something for it. One can save the world even metaphorically. Only if the world, this world, stands for places, for impending dangers. One has not just information about, from books, television or the internet, but are practically within our reach. We can reach them, we can act for them or we can act against them. Second, what does it mean to save and to save from what? Saving the world requires, first, self-liberation from self-incurred social political blindness. They're always dangerous because the world is always a dangerous place. They're always dangerous. Sometimes more are dangerous. Yet recognized only by few whose voices are not heard. Sometimes if ridiculed or silenced. Cassandra remains the model. What makes people that is us blind? Fanaticism, credulity, boredom, ambition, fear and hope. By reciting the story of my life, I spoke about the catastrophes of the 20th century. All of them could have been prevented without exception. None of us believes anymore. In Hegel's dictum, that if we look at the world rationally, it will look back at us also rationally. Still, if we look at the world rationally, that is without hope and without fear, we will not act irresponsibly. Taking into consideration the foreseeable consequence of our action, and as good citizens, discussing them with one another to find out how to avoid the most dangerous choice. To repeat, not guided by blind fear or by blind hope, even if one can fear and certainly can hope. The world will never be saved by humans. For the power of saving, we attribute to God. Yet the metaphor about saving the world can still serve to quote Kant as an idea of reason. The metaphor, namely, suggests the task to save ourselves from ourselves. From utopias of desire, from mothers of the perfect state, from the image of men created apocalypse, from disappointment, from the sense of being betrayed, from fatigue, from cynicism, to sum up from nihilism. By taking up the burden of responsibility, good faith, and civic courage. Thank you.