Philosophy Of Peace Research Articles

Lonto Leok sebagai Filsafat Perdamaian Perspektif Eric Weil dalam Membangun Peradaban Bangsa Indonesia Yang Humanis

The phenomena of murder, deprivation of the right to life, racism, and legal injustice often occur in the practical political Indonesian society. This illustrates the nation's moral and ethical decadence. What is the goal of living together, namely peace and prosperity, is absent from the reality of Indonesian Human civilization. Based on the above phenomena, the focus of this research is the lonto leok culture as a philosophy of peace from Eric Weil's perspective in building a humanist Indonesian civilization. The method used is text analysis as well as a phenomenological approach. This means exploring the humanitarian events of the Indonesian nation through the lens of lonto leok culture and Eric Weil's philosophy of peace. The lonto leok culture as local wisdom of the Manggarai people carries a spirit of solidarity based on awareness of the dignity of others as subjects. Each subject in Lonto Leok is a person who puts forward rational discourse aimed at a sense of peace and prosperity. The same thing was also discussed by Eric Weil, namely the philosophy of peace. For him, living peacefully originates from the capacity for rational-relationship. This research thus aims at a dialogue between lonto leok culture and Eric Weil's philosophy of peace in building a more humanistic Indonesian civilization.

Influence of Different Texts and Religions on M.K. Gandhi’s Philosophy of Peace

Peace refers to both internal peace as well as external peace. M.K. Gandhi believed that the path of truth is the path of peace and he added a new facet of non-violence to the world of philosophy to find the path of truth. He wanted to build a world of peace based on non-violence where there would be no war, no revolution and no bloodshed. He said that peace would not come until the great powers boldly take decision to disarm them. So there needs to be a limit on the production of swords in the world just like the production of opium because swords are probably the cause of more human misery than opium. Violence can never be beneficial to mankind. So violence has to be completely given up in the world affairs and it is possible when love and non-violence are the rules of human existence. In fact he believed that peace can be established through non-violence. It has to be said that in adopting the principle of non-violence and truth. Gandhi was influenced by various religions such as Vaishnavism, Jainism, Buddhism, Christianity and Islam apart from texts.

Defense Philosophy Perspectives on the Action of the Indonesian Defense Forces Army (PETA) in Blitar in Indonesian History Education Curriculum

The action of the PETA Army in Blitar in the curriculum of history education in Indonesia is classified as a series of rebellion events. The usage of the phrase rebellion equates the PETA Army Action in Blitar with post-independence rebellion operations. Conceptually, this narrative raises the dilemmatic question of whether heroic actions can be considered acts of rebellion at the same time. From a defense science perspective, the discourse on acts of rebellion is classified as acts of insurgency. An act of rebellion is a criminal act that cannot be allowed. As a result, people are trapped in terms that have negative connotations in describing PETA's heroic struggle in Blitar. Therefore, this paper seeks to straighten out this perspective so that =narratives of history education can be in accordance with defense science. The method used in writing this research uses a descriptive qualitative research method with a literature study approach with a variety of literature on the philosophy of defense, philosophy of conflict, and philosophy of peace. The results show that rebellion against legitimate authorities can be categorized as a criminal act or social pathology and must be combated. Meanwhile, rebellion in the sense of revolution to achieve independence in the view of defense philosophy is an effort to achieve peace in the life and security of a nation. This kind of action is in accordance with defense objectives. Based on this, the actions taken by the PETA Army in Blitar were an independence movement to resist colonialism. This research encourages the adjustment of terms in the narrative of historical learning related to the actions of PETA soldiers in Blitar to be clearer, fairer, and more responsible

Secular Philosophy of Peace in Shashi Tharoor’s Why I Am a Hindu

The research article elucidates and critically evaluates the prominent ideologies and perspectives articulated by Shashi Tharoor in his seminal book, Why I Am a Hindu He presents a cogent narrative on the diverse philosophical tenets of Hinduism, and accentuates their relevance in nurturing a secular and peaceful society. The crux of his exposition lies in the contention that Hinduism, as a religion, embodies pluralism, tolerance, and a non-dogmatic approach, which can be the catalysts for fostering peace in an increasingly polarized world. Not only in ancient era but also in modern scenario, here everyone is playing the “religious and communal card” to achieve the desired supremacy in society. Some innocent believers of religion believe that the condition of their religion is extremely in danger and there is an urgent need to be the revival and protection of it. In act of protection of their religious ethics, they can inter any extreme to be under the political umbrella. There are many literary minds who wrote against such religious extremist who crossed the boundary constitutional secularism. Tharoor’s adeptness in contrasting the philosophical underpinnings of Hinduism with the prevailing notions of religious chauvinism is emphasized, particularly in the Indian context. To him, the Hinduism began in the Indian subcontinent and spread other parts of the world through the migrants and immigrants. The central core of Hindu religion is that it respects every religion in tolerable limits. The novel is divided into three parts and each part of it well described the concept of Hinduism and Hindutva. It is all about tolerance and peace and not about supremacy to other religions. The article investigates the position of religious tolerance and tries to explore the challenge of radical extremism as a source of national disharmony that spares the opportunities of national unity. The focal point is the elucidation of how Tharoor propagates and transcends parochial boundaries. The article encapsulates an incisive exploration of the synthesis between ancient Hindu wisdom and modern secular values, and their collective potential in the establishment of a more inclusive and peaceful global society.

Religious Extremism and Moral Evil in North-Eastern Nigeria: Implications of Violent Extremism in the Nigerian Society

The various categories of moral evil associated with some contemporary extremists' religious ideologies have continued to raise fundamental questions about the purpose of religion in human life the world over. In Nigeria, the Northeastern region has recorded the worst form of moral evil in recent years due to religious extremism. Therefore, this essay explored the phenomenon of religious extremism to underscore how it has occasioned large-scale moral evil in North-eastern Nigeria. Data were obtained from existing literature, media reports and observation of the contemporary religious situation in the Northeastern region. Historical, content, critical and constructive methods of analysis were utilized for data interpretation. Two major religious extremist sects (Boko Haram and ISWAP) are largely responsible for most of the moral evil in north-eastern Nigeria. These two extremist groups have continued to abduct, dehumanize, displace and kill innocent people across the northeastern region in the name of God. This paper submits that religious extremists should eschew violent extremism and embrace the philosophy of peace, love and tolerance in the practice of their religious beliefs for the common good of all.

Peace Profile: David Davies, of Llandinam

David Davies, of Llandinam (1880–1944) was undoubtedly the most influential person in the peace movement in Wales during the first half of the 20th century. The grandson of a prominent Welsh industrialist and businessman, also David Davies, he inherited great wealth, from a family of preeminent social standing in Montgomeryshire, his county of birth. This permitted Davies a philanthropy stimulated by idealist beliefs about how international relations should be conducted, given the terrible experience of the First World War. The article provides a profile of the man, his philanthropy, and his idealist philosophy of peace as expressed in his own words, with an assessment of Davies’ influence on the peace movement in Wales, and beyond.

Application of Buddhist Philosophy in Nepal: A General Review

The application of Buddhist Philosophy in Nepal can be analyzed in Economic Development, Gender Studies, Livelihood, Peace, Spirituality, Sustainable Development, Tantrism, Tourism, and many more. To find out the application of Buddhism in Nepal the study has been conducted. The philosophy of peace, reality, love, and compassion are universal. Thus Buddhism is a practical philosophy of the middle way path of humanity. Thus it is applicable everywhere. The study is the general review of selected research conducted in Nepal. It is a qualitative descriptive content review of the list presented in reference. Thus in conclusion Buddhism is a way of peaceful life. It is applicable in every sector of development and humanity.

In the Habit of Resistance: Radical Peace Activism and the Maryland Sisters of Notre Dame de Namur, 1968–Present

This article examines the radical peace activism of members of the Sisters of Notre Dame de Namur (SNDN) during and after the Vietnam War. These women drew upon the spirit of their religious community to deploy a distinct philosophy of peace grounded in their identity as Catholic sisters. Understanding peace as intimately intertwined with their identities as Catholic women religious, these sisters used the all-woman spaces and networks of their religious order to sustain and support their individual work for peace, defending their activism against those who viewed their actions as outside the traditional roles of Catholic sisters. The Maryland Province of SNDN provides a fascinating entry point for understanding the peace activism of religious sisters within the broader context of Catholic peace organizing. After the end of the Vietnam War, many male Catholic activists shifted their focus to other forms of activism. However, the actions of many members of the Maryland Sisters of Notre Dame de Namur pushed the community to embrace peace activism as a central part of their mission, and thus committed the order to lifelong peace activism.

A Critical Utopia for Our Time: Discussing Star Trek’s Philosophy of Peace and Justice

A Critical Utopia for Our Time: Discussing Star Trek’s Philosophy of Peace and Justice

The philosophy of peace

The article deals with the issues of war and peace, international security, and the features of modern conflicts. It is noted that, although a powerful legal and organizational infrastructure has been constructed on the basis of the UN, which is engaged in conflict resolution, the problem of preventing war remains relevant. Russia, using its military and political resources, is actively acting as a peacemaker at the global level, but primarily in the post-Soviet space. According to the author, along with rapid response to current challenges and threats, it is necessary to consider the topic of peacekeeping at a fundamental philosophical level. The philosophy of peacemaking as a methodology implies an awareness of the deep unity of the world, with the inevitable presence of social contradictions and changes caused by them in political and socio-economic systems. Peace, understood as the absence of contradictions and conflicts caused by them, is impossible in principle. It is possible to minimize the negative consequences of conflicts, which is the meaning of peacemaking. The highest axiology of peacemaking, in the author's opinion, is ensuring security and comprehensive human development, protecting political and social rights, cultural and spiritual values. It is concluded that peacekeeping includes not only military operations to neutralize the sources of military threats, but also multifunctional and multidimensional systemic actions aimed at stabilizing the situation in the conflict region through political decisions and assistance in establishing peaceful life. Along with military and police contingents, qualified specialists in the field of political analysis and negotiation should participate in peacekeeping operations to assist in the transition to peace, security and development.

A Study on the Attainment of Regional Peace: Insinuation of Johan Galtung’s Philosophy of Peace in Southeast Asian Countries

<p><em>The purpose of this study is to scrutinize the insinuation of Galtung’s </em><em>“</em><em>positive</em><em>”</em><em> and </em><em>“</em><em>negative</em><em>”</em><em> peace in southeast Asian countries. Applying the qualitative research methodology and a case study approach, this study finds a relation of Galtung’s’ peace theory and peaceful coexistence in contemporary Southeast Asian nations. This study reveals that the southeast Asian nation-states beneath the authority of ASEAN’s regionalism have efficaciously been managed its negative peace since the 1970s. The execution of positive peace, on the other hand, had instigated with the enactment of treaty, accord and agreement since the 1980s. This regional organization has taken numerous strategies, which contributes to speed up its economy, improve social lifespan and develop a culture of peace in this area. The zone which was once well-known for its mutual confrontation, hostility and conflict, has now converted diplomatic. Its non-coercive approaches, soft diplomacy and, nuclear nonproliferation has now turned into a pioneer characteristic for the conflict-prone regions of the world. </em></p>

JESUS CHRIST THE PHILOSOPHER: AN EX̷POSẾ

JESUS CHRIST THE PHILOSOPHER: AN EX̷POSẾ Eyo, Emmanuel Bassey PhD Abstract Rarely do philosophers and scholars endeavour to examine Jesus Christ‟s teachings from the perspective of philosophythis is because it is presumed that Christ‟s teachings fall within the ambience of religion and theology.Philosophy as a discipline of study has been misunderstood and most times characterized by abstract considerations. This article titled: Jesus Christ the Philosopher:An Expose'brings out the fact that some teachings of Jesus Christ are and ought to be understood as being philosophical. The article looks at Jesus as a historic person, exclusive of post-resurrection Jesus Christ which is fundamentally an issue of faith. The main objective of this work is to uncover, expose and write on the teachings of Jesus Christ which are philosophical. Certain areas of philosophy inherent in Christ teachings are in the areas ofSocial Philosophy viz: Leadership Philosophy, Philosophy of Peace and Conflict Resolution, Ethics and Virtue Ethics and Law. The conclusion of this article is that Jesus Christ‟s teachings are philosophical and thereby captures Jesus Christ as a philosopher. Full Text: PDF DOI: 10.15640/ijpt.v7n2p2

Aldous Huxley: The Political Thought of a Man of Letters

Aldous Huxley: The Political Thought of a Man of Letters

Weltweite Telekommunikationsüberwachung durch Geheimdienste im Spiegelbild der kantischen Idee zum Ewigen Frieden

According to Kant, the path to an eternal peace demands the foundation of transnational legal relations. Kant’s prediction of the necessity of a global world order becomes true in a remarkable way in light of the world-wide surveillance of telecommunication systems by secret services. In this context his philosophy of peace deserves particular attention. The analysis shows that the said methods of secret services threaten world peace in a Kantian sense and have to be limited.

Re-Thinking the Very Concept of Peace

The appreciation of Peace, the promotion of its values, and the efforts for its attainment as the only way to cope with horrifyingly destructive dimensions of the war we are facing with on a daily basis since so many long years all across the world urges nowadays to the extreme. This necessity appears to such an extent, and with such intensity, as to having been transformed more than ever in one of the most dominant catchphrases of political, social, intellectual and practical discourses of our violent times, a ubiquitous topic within universities, governments, civil societies and other non-governmental organizations and institutions. There are large pacifist movements which are facing off ever more actively against the war. There is also an ever more active engagement of many intellectuals and artists poised to face off against the hawkish and bellicose aesthetics we were facing with up to last two or three decades in most Western countries by a constructive bolstering and promotion of a peaceable and pacifistic aesthetics. By the 1970s the new discipline of peace studies, embracing the history and philosophy of peace, was well establish. Since 1980 there is even a university dedicated to Peace studies, the United Nations mandated “University for Peace”, with its main campus in Costa Rica, which is launching its programs and establishing its centers around the world. About 30 years ago will faced and will be very active well known the CPP, Concerned Philosophers for Peace is the largest, most active organization of professional philosophers in North American involved in the analysis of the causes of violence and prospects for peace. And, many philosophers and thinkers are engaged in the international peace dialog and a large number of separated initiatives that have involving a significant number and pages of essays and conferences on philosophy of war and on the Philosophy of Peace, too.

Hedonism and Indian philosophy of peace: An examination

Hedonism and Indian philosophy of peace: An examination

A statement of values for our research on music in peacebuilding: a synthesis of Galtung and Ikeda’s peace theories

Recent years have seen a growing interest in research linking musicking and peacebuilding, and the establishment of the Min-On Music Research Institute (MOMRI) in 2014 in Tokyo follows this trend. Its mission statement is: ‘To pursue a multidisciplinary investigation of the potential application of music in peacebuilding activities,’ in short, ‘music in peacebuilding.’ In this article, I attempt to define the values that inspire the MOMRI team in our collective research. I present a synthesis of two conceptual frameworks that offer a vision for peacebuilding: Johan Galtung’s ‘Transcend method’ for the nonviolent and creative transformation of conflicts and Daisaku Ikeda’s ‘philosophy of peace’ that places the protection of human dignity at the center of all endeavors. The result of this new synthesis is the articulation of four major value concepts that can help us explore the links between music and peacebuilding, namely Inner Peacebuilding, Communicative Creativity, Planetary Awareness, and Preventive Peacebuilding. Two case studies demonstrate how these concepts can be useful when trying to analyze complex musicking events, the first based on Vegar Jordanger’s research on collective vulnerability through Guided Imagery with Music, and the second on Jason McCoy’s study of the popular musician Simon Bikindi’s role in the 1994 Rwandan Genocide.

Philosophy of Peace as a Developmental Alternative of Society

The knowledge of history, the knowledge for the lives of people of the world and especially the knowledge of our people, the knowledge of the viewpoints of philosophers, politicians and theoreticians about peace, as a spiritual and universal value, even today remains the orientation compass towards it. On the one hand, the aspiration of these people and nations creates the existential condition for a long lasting and a permanent peace. From the other hand, the existence of wars, regional and global conflicts in different times brings in the tables of philosophers, diplomats and statesmen the need of engagement in theoretical, political, juridical and practical level. The idea that “Peace is a concept that refers to the lack of a conflict, but at the same time represents a wider concept that refers to security in social relations or economic welfare, the equality and justice in political relations of a state, in lack of war or in lack of a conflict”, witnesses the complex nature of peace. Another definition of peace even refers to keeping balances in human relations, tolerance and solving problems through dialog and deals. But above all this rationalizing and paradigms, peace is a dominating element in democracy because it is related to honor and guarantee of freedom and basic human rights. The concept of peace, couldn’t escape from different interpretations, varying on the historic-cultural level of society. That’s why the topic “Philosophy of peace – developmental alternative of society” aims to bring into light the role and the importance of peace in the development of human society.

Daisaku Ikeda’s philosophy of peace, education proposals, and Soka education: convergences and divergences in peace education

In this article, the authors introduce and explicate Daisaku Ikeda’s contributions to peace education. Ikeda is a Buddhist leader, peacebuilder, school founder, and prolific author whose six decades of contributions to peace education have had a global impact in practice but have remained unexamined in the extant, particularly Anglophone, literature. Using excerpts and bilingual discourse analysis of the Ikeda corpus, the authors focus on five aspects to trace the past, present, and future of Ikeda’s contributions to peace education: first, they trace the biographical roots of Ikeda’s contributions to his early educational experiences and encounter with Josei Toda (1900–1958). Second, they outline the Nichiren Buddhist philosophy informing Ikeda’s approach to peace education. Third, they explicate in the context of peace and peace education Ikeda’s concept of value-creating, or Soka education (soka kyoiku) relative to value-creating pedagogy (soka kyoikugaku) theorized by Tsunesaburo Makiguchi (1871–1944). In light of this relation, they also trace the origin of the Soka Gakkai International, of which Ikeda is founding president. Fifth, they clarify Ikeda’s educational proposals made explicitly under the label of ‘peace education,’ namely, cultural exchange, a United Nations for Education, and education for disarmament and human rights (including anti-bullying, sustainability, and global citizenship). The authors conclude that Ikeda’s perspectives, proposals, and practices of Soka education and ‘peace education’ can be viewed as a tripartite ontological model of a process of becoming, moving from inner transformation by means of dialogue to global citizenship.

Just War and Pacifism: Chinese and Christian Perspectives in Dialogue (review)

Reviewed by: Just War and Pacifism: Chinese and Christian Perspectives in Dialogue Joseph Tse-Hei Lee (bio) Edmund Ryden . Just War and Pacifism: Chinese and Christian Perspectives in Dialogue. Variétés Sinologiques, New Series, 89. Taipei: Taipei Ricci Institute, 2001. 181 pp. Hardcover $12.00, ISBN 2-910969-04-5. The wars of the twentieth century and, thus far, of the twenty-first have been "total wars," exhausting huge amounts of resources, killing more civilians than soldiers, and devastating the environment. The question of how to replace violent with nonviolent means of conflict resolution has now become extremely urgent. In Just War and Pacifism, Edmund Ryden, a Jesuit scholar at the Fujen University in Taiwan and author of Philosophy of Peace in Han China (Taipei: Taipei Ricci Institute, 1998), takes yet another look at this question. Exploring the issue from philosophical and cross-cultural perspectives, Ryden adds an ethical dimension to the debate about war and peace by challenging the dehumanization of the "enemy" in contemporary political rhetoric (p. 13). He consults a wide range of disciplines on nonviolent means of conflict resolution including history, philosophy, political science, and theology. In many ways, this book presents a thorough critique of the subject within a dialectical framework of just war, pacifism, and nonviolence, and calls for greater commitment to avoid using war as an instrument of international policy (pp. 14-15). [End Page 250] While the preface lays out the book's objectives and methodology, part 1, "Just War," traces the historical development of the "Just War" theory and discusses its conceptual relevance to the contemporary world. There are at least two ways of looking at the "Just War" theory: the pursuit of justice and the avoidance of war. At the center of the debate is the question of how the theory should be used to justify the use of force in domestic and international politics. Chapter 1, "Just War: A Western Perspective," presents a critical review of the "Just War" theory in Europe by examining the writings of Saint Augustine, Thomas Aquinas, Alexander of Hales, Vitoria, Suarez, Gonzalez, Gentili, and Grotius. Underlying their writings is the idea that God would approve the use of war to pursue peace and justice. When warfare is perceived as a choice between a greater and a lesser evil, these Catholic thinkers are willing to accept the use of war as a defense against the greater evil. In the West, the "Just War" theory is more than a philosophical idea. It is also an official doctrine in the canon law of the Roman Catholic Church that, as such, can only be declared active by the Pope. The last time this doctrine was used by the Pope was in late July 1995, when John Paul II called for "defensive and proportionate" intervention in Bosnia in "a just war" to defend the civilian population.1 The Pope's remark amounted to sanctioning the actions of the Croatian army prior to the U.S.-supported Croatian military action against the Serbs in Krajina in early August 1995, widely known as "Operation Storm."2 All contemporary wars are framed as a struggle between good and evil. The concept of the "Cold War" was based on the same formula, and right-wing politicians and intellectuals in the West are reluctant to abandon this formula. The current U.S. military campaign in Iraq is justified on the basis of the evil of Saddam Hussein's regime. Chapter 2, "Just War: A Chinese Perspective," explores the notion of yi zhan (just war) in ancient Chinese philosophy. There seem to be considerable parallels between early Chinese and Western philosophical texts on the nature of war, an insight that, in an imperfect world, war can be used as a self-defense against aggression. Of all the Chinese philosophical texts, Ryden focuses on the Huainanzi: On Military Strategy because this text is more restrictive about the use of force in a wartime situation. According to the Huainanzi, the sole purpose of an army is humanitarian intervention, and the army must be disbanded after the end of a military campaign. This corresponds to Machiavelli's view that an army should be prevented from establishing itself...