how to achieve world peace essay

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What to Write in a World Peace Essay

Tips on writing a world peace essay, world peace essay topic ideas, get help with a world peace essay.

It would be great if everyone had a will to write how to achieve world peace essays without any impact from external forces like a school teacher or a college professor. No matter what your motivation was to create such a paper, we're here to help you write it. There are lots of thoughts on this topic, and this text will highlight some of them that look like the most effective ones. Prepare for saving the world! Or do it together with us – just say, " Someone write my essay !"

It may seem weird, but all how to achieve world peace essays are similar regardless of the topic. All needed instructions and arguments for achieving peace already exist, and the world is literally one step behind it. All you need is to use these arguments and instructions to develop your topic efficiently. And here they are:  

Grown-up individuals tend to transfer the responsibility for their lives to parents, family, partners, friends, bosses, governments, extraterrestrial and supernatural powers. In the best case, the other people cannot know how you want to live your life. They make decisions concerning your life from their point of view and often bring you only disappointment. It leads to your anger and frustration, which you translate to other people, which evokes the same feelings in them. And this becomes an avalanche of discontent, hatred, and aggression.

Moreover, sometimes people use your indifference to decision-making to satisfy their goals, which sometimes are evil and even inhumane. And this causes wars. Want to stop it? Begin with yourself: take control of your life and be responsible for your decisions. It is a 100% guarantee of coming closer to world peace.

Actually, people know everything about reaching peace for many years. The problem is that not everyone wants to implement it. The main reason here is the absence of trust between people in general and (mostly!) decision-makers in particular.

We are afraid of being fooled in real-life situations for no logical reason, as this encourages general distrust. We will not stop relations with the other people but are suspicious towards them at first sight. It also leads to this avalanche effect.

Maintaining this status quo doesn't create a positive atmosphere. Though it is hard and takes much time, we need to trust as many other people as possible to make faith a new institution. Then politicians would hesitate to begin war operations way more.

Escape from hurry and fuss with any possibility to open the world in its beauty. Share these emotions with folks, random people in coffee shops, colleagues at work, and so on. Make other people think that enjoying life is not a household appliances brand's motto but a regular and preferable person's choice.

It could reduce the level of negative emotions that often convert to violence and aggression. Violence at houses and on the streets contributes to the legitimation of wars as the society tolerates these methods.

Accept human beings the way they are because differences make us fight each other while similarities lead to a peaceful world. You should not discriminate against a human by race, religion, and/or else. Learn to forgive people for breaking the vicious circle of transferring adverse attitudes.

It is critical to respect every living creature. Entire nations can easily find everyday speech with each other with words of respect and love, and you can explain the best terms to do that. It is quite a good idea for how to achieve world peace essay.

To avoid wars globally and in a particular country, it is also essential to battle against and not tolerate the violence; never support politicians & activists that provoke or promote war. Once again: wars destroy our Earth and life on it!

Knowing the major arguments for writing how to achieve world peace essays may not be enough to create an excellent paper. That is why we propose you get an acquaintance with the following advice to make creative essay writing :

• Do the research. You cannot stand for something without knowing arguments for and against it. Dive deep into the background of the topic as the theme is specific. 
• Use essay structure. Stick to the standard introduction-body-conclusion configuration of your text to achieve more readability. Look at a five paragraph essay example  to get a picture of your essay structure.
• Create an outline. It would help in case you're stuck and to be more logical while developing your ideas.
• Avoid cliches . Beginning such a paper with meaningless words like "there are many wars nowadays" is the best way to attract the reader's attention to something more interesting. 
• Have rest. Provide yourself with a rest from your completed writing for at least a few hours, and proofreading and editing will be more efficient. 

Now you need to choose the topic. It should be quite easy as you can rely on your preferences. If encountering difficulties with a choice, look through the list of topics ideas for how to achieve world peace essay below:

• Introducing Free Hugs day.
• Human rights and freedoms.
• People should give peace a chance.
• Various religions and their life values.
• Ways to prevent the first sign of the war.
• Analyzing the article by Mahatma Gandhi .
• The impact of natural resources on the peace.
• Palestine and Israel: is regional peace possible?
• Previous attempts to make everyone leave in peace.
• A new page in the history of building peaceful nations.
• The role of political figures in reaching the world's peace.
• The role of love in achieving global peace and friendly relations.
• Ways to prevent the destruction of one country by other nations.
• Changing the future of the planet with the help of peace movements.
• The role the United Nations plays in peace movements around the globe.

That is everything you need to know about how to write world peace essay. Who knows — your paper may become an excellent start for improvements. You should not be shy when it comes to sharing personal thoughts regarding such an important topic. If you need any help with your writing or wish to order full essays written from scratch, we can do this for you. The order process is easy, so check it out!

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The task of writing a cultural identity essay may seem quite complicated, but it is full of pleasure for everyone. You don’t need to obtain specific knowledge to create this paper but only to reflect on your experience, feelings, and memories about the culture you feel close with.It can be even not ...

World Peace Essay: Prompts, How-to Guide, & 200+ Topics

Throughout history, people have dreamed of a world without violence, where harmony and justice reign. This dream of world peace has inspired poets, philosophers, and politicians for centuries. But is it possible to achieve peace globally? Writing a world peace essay will help you find the answer to this question and learn more about the topic.

In this article, our custom writing team will discuss how to write an essay on world peace quickly and effectively. To inspire you even more, we have prepared writing prompts and topics that can come in handy.

• ✍️ Writing Guide
• 🦄 Essay Prompts
• ✔️ World Peace Topics
• 🌎 Pacifism Topics
• ✌️ Catchy Essay Titles
• 🕊️ Research Topics on Peace
• 💡 War and Peace Topics
• ☮️ Peace Title Ideas
• 🌐 Peace Language Topics

🔗 References

✍️ how to achieve world peace essay writing guide.

Stuck with your essay about peace? Here is a step-by-step writing guide with many valuable tips to make your paper well-structured and compelling.

1. Research the Topic

The first step in writing your essay on peace is conducting research. You can look for relevant sources in your university library, encyclopedias, dictionaries, book catalogs, periodical databases, and Internet search engines. Besides, you can use your lecture notes and textbooks for additional information.

Among the variety of sources that could be helpful for a world peace essay, we would especially recommend checking the Global Peace Index report . It presents the most comprehensive data-driven analysis of current trends in world peace. It’s a credible report by the Institute for Economics and Peace, so you can cite it as a source in your aper.

Here are some other helpful resources where you can find information for your world peace essay:

• United Nations Peacekeeping
• International Peace Institute
• United States Institute of Peace
• European Union Institute for Security Studies
• Stockholm International Peace Research Institute

2. Create an Outline

Outlining is an essential aspect of the essay writing process. It helps you plan how you will connect all the facts to support your thesis statement.

To write an outline for your essay about peace, follow these steps:

• Determine your topic and develop a thesis statement .
• Choose the main points that will support your thesis and will be covered in your paper.
• Organize your ideas in a logical order.
• Think about transitions between paragraphs.

Here is an outline example for a “How to Achieve World Peace” essay. Check it out to get a better idea of how to structure your paper.

• Definition of world peace.
• The importance of global peace.
• Thesis statement: World peace is attainable through combined efforts on individual, societal, and global levels.
• Practive of non-violent communication.
• Development of healthy relationships.
• Promotion of conflict resolution skills.
• Promotion of democracy and human rights.
• Support of peacebuilding initiatives.
• Protection of cultural diversity.
• Encouragement of arms control and non-proliferation.
• Promotion of international law and treaties.
• Support of intercultural dialogue and understanding.
• Restated thesis.
• Call to action.

You can also use our free essay outline generator to structure your world peace essay.

3. Write Your World Peace Essay

Now, it’s time to use your outline to write an A+ paper. Here’s how to do it:

• Start with the introductory paragraph , which states the topic, presents a thesis, and provides a roadmap for your essay. If you need some assistance with this part, try our free introduction generator .
• Your essay’s main body should contain at least 3 paragraphs. Each of them should provide explanations and evidence to develop your argument.
• Finally, in your conclusion , you need to restate your thesis and summarize the points you’ve covered in the paper. It’s also a good idea to add a closing sentence reflecting on your topic’s significance or encouraging your audience to take action. Feel free to use our essay conclusion generator to develop a strong ending for your paper.

4. Revise and Proofread

Proofreading is a way to ensure your essay has no typos and grammar mistakes. Here are practical tips for revising your work:

• Take some time. Leaving your essay for a day or two before revision will give you a chance to look at it from another angle.
• Read out loud. To catch run-on sentences or unclear ideas in your writing, read it slowly and out loud. You can also use our Read My Essay to Me tool.
• Make a checklist . Create a list for proofreading to ensure you do not miss any important details, including structure, punctuation, capitalization, and formatting.
• Ask someone for feedback. It is always a good idea to ask your professor, classmate, or friend to read your essay and give you constructive criticism on the work.
• Note down the mistakes you usually make. By identifying your weaknesses, you can work on them to become a more confident writer.

🦄 World Peace Essay Writing Prompts

Looking for an interesting idea for your world peace essay? Look no further! Use our writing prompts to get a dose of inspiration.

How to Promote Peace in the Community Essay Prompt

Promoting peace in the world always starts in small communities. If people fight toxic narratives, negative stereotypes, and hate crimes, they will build a strong and united community and set a positive example for others.

In your essay on how to promote peace in the community, you can dwell on the following ideas:

• Explain the importance of accepting different opinions in establishing peace in your area.
• Analyze how fighting extremism in all its forms can unite the community and create a peaceful environment.
• Clarify what peace means in the context of your community and what factors contribute to or hinder it.
• Investigate the role of dialogue in resolving conflicts and building mutual understanding in the community.

How to Promote Peace as a Student Essay Prompt

Students, as an active part of society, can play a crucial role in promoting peace at various levels. From educational entities to worldwide conferences, they have an opportunity to introduce the idea of peace for different groups of people.

Check out the following fresh ideas for your essay on how to promote peace as a student:

• Analyze how information campaigns organized by students can raise awareness of peace-related issues.
• Discuss the impact of education in fostering a culture of peace.
• Explore how students can use social media to advocate for a peaceful world.
• Describe your own experience of taking part in peace-promoting campaigns or programs.

How Can We Maintain Peace in Our Society Essay Prompt

Maintaining peace in society is a difficult but achievable task that requires constant attention and effort from all members of society.

We have prepared ideas that can come in handy when writing an essay about how we can maintain peace in our society:

• Investigate the role of tolerance, understanding of different cultures, and respect for religions in promoting peace in society.
• Analyze the importance of peacekeeping organizations.
• Provide real-life examples of how people promote peace.
• Offer practical suggestions for how individuals and communities can work together to maintain peace.

Youth Creating a Peaceful Future Essay Prompt

Young people are the future of any country, as well as the driving force to create a more peaceful world. Their energy and motivation can aid in finding new methods of coping with global hate and violence.

In your essay, you can use the following ideas to show the role of youth in creating a peaceful world:

• Analyze the key benefits of youth involvement in peacekeeping.
• Explain why young people are leading tomorrow’s change today.
• Identify the main ingredients for building a peaceful generation with the help of young people’s initiatives.
• Investigate how adolescent girls can be significant agents of positive change in their communities.

Is World Peace Possible Essay Prompt

Whether or not the world can be a peaceful place is one of the most controversial topics. While most people who hear the question “Is a world without war possible?” will probably answer “no,” others still believe in the goodness of humanity.

To discuss in your essay if world peace is possible, use the following ideas:

• Explain how trade, communication, and technology can promote cooperation and the peaceful resolution of conflicts.
• Analyze the role of international organizations like the United Nations and the European Union in maintaining peace in the world.
• Investigate how economic inequality poses a severe threat to peace and safety.
• Dwell on the key individual and national interests that can lead to conflict and competition between countries.

✔️ World Peace Topics for Essays

To help get you started with writing, here’s a list of 200 topics you can use for your future essTo help get you started with writing a world peace essay, we’ve prepared a list of topics you can use:

• Defining peace
• Why peace is better: benefits of living in harmony
• Is world peace attainable? Theory and historical examples
• Sustainable peace: is peace an intermission of war?
• Peaceful coexistence: how a society can do without wars
• Peaceful harmony or war of all against all: what came first?
• The relationship between economic development and peace
• Peace and Human Nature: Can Humans Live without Conflicts?
• Prerequisites for peace: what nations need to refrain from war?
• Peace as an unnatural phenomenon: why people tend to start a war?
• Peace as a natural phenomenon: why people avoid starting a war?
• Is peace the end of the war or its beginning?
• Hybrid war and hybrid peace
• What constitutes peace in the modern world
• Does two countries’ not attacking each other constitute peace?
• “Cold peace” in the international relations today
• What world religions say about world peace
• Defining peacemaking
• Internationally recognized symbols of peace
• World peace: a dream or a goal?

🌎 Peace Essay Topics on Pacifism

• History of pacifism: how the movement started and developed
• Role of the pacifist movement in the twentieth-century history
• Basic philosophical principles of pacifism
• Pacifism as philosophy and as a movement
• The peace sign: what it means
• How the pacifist movement began: actual causes
• The anti-war movements: what did the activists want?
• The relationship between pacifism and the sexual revolution
• Early pacifism: examples from ancient times
• Is pacifism a religion?
• Should pacifists refrain from any kinds of violence?
• Is the pacifist movement a threat to the national security?
• Can a pacifist work in law enforcement authorities?
• Pacifism and non-violence: comparing and contrasting
• The pacifist perspective on the concept of self-defense
• Pacifism in art: examples of pacifistic works of art
• Should everyone be a pacifist?
• Pacifism and diet: should every pacifist be a vegetarian?
• How pacifists respond to oppression
• The benefits of an active pacifist movement for a country

✌️ Interesting Essay Titles about Peace

• Can the country that won a war occupy the one that lost?
• The essential peace treaties in history
• Should a country that lost a war pay reparations?
• Peace treaties that caused new, more violent wars
• Can an aggressor country be deprived of the right to have an army after losing a war?
• Non-aggression pacts do not prevent wars
• All the countries should sign non-aggression pacts with one another
• Peace and truces: differences and similarities
• Do countries pursue world peace when signing peace treaties?
• The treaty of Versailles: positive and negative outcomes
• Ceasefires and surrenders: the world peace perspective
• When can a country break a peace treaty?
• Dealing with refugees and prisoners of war under peace treaties
• Who should resolve international conflicts?
• The role of the United Nations in enforcing peace treaties
• Truce envoys’ immunities
• What does a country do after surrendering unconditionally?
• A separate peace: the ethical perspective
• Can a peace treaty be signed in modern-day hybrid wars?
• Conditions that are unacceptable in a peace treaty

🕊️ Research Topics on Peace and Conflict Resolution

• Can people be forced to stop fighting?
• Successful examples of peace restoration through the use of force
• Failed attempts to restore peace with legitimate violence
• Conflict resolution vs conflict transformation
• What powers peacemakers should not have
• Preemptive peacemaking: can violence be used to prevent more abuse?
• The status of peacemakers in the international law
• Peacemaking techniques: Gandhi’s strategies
• How third parties can reconcile belligerents
• The role of the pacifist movement in peacemaking
• The war on wars: appropriate and inappropriate approaches to peacemaking
• Mistakes that peacemakers often stumble upon
• The extent of peacemaking : when the peacemakers’ job is done
• Making peace and sustaining it: how peacemakers prevent future conflicts
• The origins of peacemaking
• What to do if peacemaking does not work
• Staying out: can peacemaking make things worse?
• A personal reflection on the effectiveness of peacemaking
• Prospects of peacemaking
• Personal experience of peacemaking

💡 War and Peace Essay Topics

• Counties should stop producing new types of firearms
• Countries should not stop producing new types of weapons
• Mutual assured destruction as a means of sustaining peace
• The role of nuclear disarmament in world peace
• The nuclear war scenario: what will happen to the world?
• Does military intelligence contribute to sustaining peace?
• Collateral damage: analyzing the term
• Can the defenders of peace take up arms?
• For an armed person, is killing another armed person radically different from killing an unarmed one? Ethical and legal perspectives
• Should a healthy country have a strong army?
• Firearms should be banned
• Every citizen has the right to carry firearms
• The correlation between gun control and violence rates
• The second amendment: modern analysis
• Guns do not kill: people do
• What weapons a civilian should never be able to buy
• Biological and chemical weapons
• Words as a weapon: rhetoric wars
• Can a pacifist ever use a weapon?
• Can dropping weapons stop the war?

☮️ Peace Title Ideas for Essays

• How the nuclear disarmament emblem became the peace sign
• The symbolism of a dove with an olive branch
• Native Americans’ traditions of peace declaration
• The mushroom cloud as a cultural symbol
• What the world peace awareness ribbon should look like
• What I would like to be the international peace sign
• The history of the International Day of Peace
• The peace sign as an accessory
• The most famous peace demonstrations
• Hippies’ contributions to the peace symbolism
• Anti-war and anti-military symbols
• How to express pacifism as a political position
• The rainbow as a symbol of peace
• Can a white flag be considered a symbol of peace?
• Examples of the inappropriate use of the peace sign
• The historical connection between the peace sign and the cannabis leaf sign
• Peace symbols in different cultures
• Gods of war and gods of peace: examples from the ancient mythology
• Peace sign tattoo: pros and cons
• Should the peace sign be placed on a national flag?

🌐 Essay Topics about Peace Language

• The origin and historical context of the word “peace”
• What words foreign languages use to denote “peace”
• What words, if any, should a pacifist avoid?
• The pacifist discourse: key themes
• Disintegration language: “us” vs “them”
• How to combat war propaganda
• Does political correctness promote world peace?
• Can an advocate of peace be harsh in his or her speeches?
• Effective persuasive techniques in peace communications and negotiations
• Analyzing the term “world peace”
• If the word “war” is forbidden, will wars stop?
• Is “peacemaking” a right term?
• Talk to the hand: effective and ineffective interpersonal communication techniques that prevent conflicts
• The many meanings of the word “peace”
• The pacifists’ language: when pacifists swear, yell, or insult
• Stressing similarities instead of differences as a tool of peace language
• The portrayal of pacifists in movies
• The portrayals of pacifists in fiction
• Pacifist lyrics: examples from the s’ music
• Poems that supported peace The power of the written word
• Peaceful coexistence: theory and practice
• Under what conditions can humans coexist peacefully?
• “A man is a wolf to another man”: the modern perspective
• What factors prevent people from committing a crime?
• Right for peace vs need for peace
• Does the toughening of punishment reduce crime?
• The Stanford prison experiment: implications
• Is killing natural?
• The possibility of universal love: does disliking always lead to conflicts?
• Basic income and the dynamics of thefts
• Hobbesian Leviathan as the guarantee of peace
• Is state-concentrated legitimate violence an instrument for reducing violence overall?
• Factors that undermine peaceful coexistence
• Living in peace vs living for peace
• The relationship between otherness and peacefulness
• World peace and human nature: the issue of attainability
• The most successful examples of peaceful coexistence
• Lack of peace as lack of communication
• Point made: counterculture and pacifism
• What Woodstock proved to world peace nonbelievers and opponents?
• Woodstock and peaceful coexistence: challenges and successes
• Peace, economics, and quality of life
• Are counties living in peace wealthier? Statistics and reasons
• Profits of peace and profits of war: comparison of benefits and losses
• Can a war improve the economy? Discussing examples
• What is more important for people: having appropriate living conditions or winning a war?
• How wars can improve national economies: the perspective of aggressors and defenders
• Peace obstructers: examples of interest groups that sustained wars and prevented peace
• Can democracies be at war with one another?
• Does the democratic rule in a country provide it with an advantage at war?
• Why wars destroy economies: examples, discussion, and counterarguments
• How world peace would improve everyone’s quality of life
• Peace and war today
• Are we getting closer to world peace? Violence rates, values change, and historical comparison
• The peaceful tomorrow: how conflicts will be resolved in the future if there are no wars
• Redefining war: what specific characteristics today’s wars have that make them different from previous centuries’ wars
• Why wars start today: comparing and contrasting the reasons for wars in the modern world to historical examples
• Subtle wars: how two countries can be at war with each other without having their armies collide in the battlefield
• Cyber peace: how cyberwars can be stopped
• Information as a weapon: how information today lands harder blows than bombs and missiles
• Information wars: how the abundance of information and public access to it have not, nonetheless, eliminated propaganda
• Peace through defeating: how ISIS is different from other states, and how can its violence be stopped
• Is world peace a popular idea? Do modern people mostly want peace or mainly wish to fight against other people and win?
• Personal contributions to world peace
• What can I do for attaining world peace? Personal reflection
• Respect as a means of attaining peace: why respecting people is essential not only on the level of interpersonal communications but also on the level of social good
• Peacefulness as an attitude: how one’s worldview can prevent conflicts
• Why a person engages in insulting and offending: analysis of psychological causes and a personal perspective
• A smile as an agent of peace: how simple smiling to people around you contributes to peacefulness
• Appreciating otherness: how one can learn to value diversity and avoid xenophobia
• Peace and love: how the two are inherently interconnected in everyone’s life
• A micro-level peacemaker: my experiences of resolving conflicts and bringing peace
• Forgiveness for the sake of peace: does forgiving other people contribute to peaceful coexistence or promote further conflicts?
• Noble lies: is it acceptable for a person to lie to avoid conflicts and preserve peace?
• What should a victim do? Violent and non-violent responses to violence
• Standing up for the weak : is it always right to take the side of the weakest?
• Self-defense, overwhelming emotions, and witnessing horrible violence: could I ever shoot another person?
• Are there “fair” wars, and should every war be opposed?
• Protecting peace: could I take up arms to prevent a devastating war?
• Reporting violence: would I participate in sending a criminal to prison?
• The acceptability of violence against perpetrators: personal opinion
• Nonviolent individual resistance to injustice
• Peace is worth it: why I think wars are never justified
• How I sustain peace in my everyday life

Learn more on this topic:

• If I Could Change the World Essay: Examples and Writing Guide
• Ending the Essay: Conclusions
• Choosing and Narrowing a Topic to Write About
• Introduction to Research
• How the U.S. Can Help Humanity Achieve World Peace
• Ten Steps to World Peace
• How World Peace is Possible
• World Peace Books and Articles
• World Peace and Nonviolence
• The Leader of World Peace Essay
• UNO and World Peace Essay
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• Share to LinkedIn
• Share to email

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A very, very good paragraph. thanks

Peace and conflict studies actually is good field because is dealing on how to manage the conflict among the two state or country.

Keep it up. Our world earnestly needs peace

A very, very good paragraph.

Essay on Peace

500 words essay peace.

Peace is the path we take for bringing growth and prosperity to society. If we do not have peace and harmony, achieving political strength, economic stability and cultural growth will be impossible. Moreover, before we transmit the notion of peace to others, it is vital for us to possess peace within. It is not a certain individual’s responsibility to maintain peace but everyone’s duty. Thus, an essay on peace will throw some light on the same topic.

Importance of Peace

History has been proof of the thousands of war which have taken place in all periods at different levels between nations. Thus, we learned that peace played an important role in ending these wars or even preventing some of them.

In fact, if you take a look at all religious scriptures and ceremonies, you will realize that all of them teach peace. They mostly advocate eliminating war and maintaining harmony. In other words, all of them hold out a sacred commitment to peace.

It is after the thousands of destructive wars that humans realized the importance of peace. Earth needs peace in order to survive. This applies to every angle including wars, pollution , natural disasters and more.

When peace and harmony are maintained, things will continue to run smoothly without any delay. Moreover, it can be a saviour for many who do not wish to engage in any disrupting activities or more.

In other words, while war destroys and disrupts, peace builds and strengthens as well as restores. Moreover, peace is personal which helps us achieve security and tranquillity and avoid anxiety and chaos to make our lives better.

How to Maintain Peace

There are many ways in which we can maintain peace at different levels. To begin with humankind, it is essential to maintain equality, security and justice to maintain the political order of any nation.

Further, we must promote the advancement of technology and science which will ultimately benefit all of humankind and maintain the welfare of people. In addition, introducing a global economic system will help eliminate divergence, mistrust and regional imbalance.

It is also essential to encourage ethics that promote ecological prosperity and incorporate solutions to resolve the environmental crisis. This will in turn share success and fulfil the responsibility of individuals to end historical prejudices.

Similarly, we must also adopt a mental and spiritual ideology that embodies a helpful attitude to spread harmony. We must also recognize diversity and integration for expressing emotion to enhance our friendship with everyone from different cultures.

Finally, it must be everyone’s noble mission to promote peace by expressing its contribution to the long-lasting well-being factor of everyone’s lives. Thus, we must all try our level best to maintain peace and harmony.

Get the huge list of more than 500 Essay Topics and Ideas

Conclusion of the Essay on Peace

To sum it up, peace is essential to control the evils which damage our society. It is obvious that we will keep facing crises on many levels but we can manage them better with the help of peace. Moreover, peace is vital for humankind to survive and strive for a better future.

FAQ of Essay on Peace

Question 1: What is the importance of peace?

Answer 1: Peace is the way that helps us prevent inequity and violence. It is no less than a golden ticket to enter a new and bright future for mankind. Moreover, everyone plays an essential role in this so that everybody can get a more equal and peaceful world.

Question 2: What exactly is peace?

Answer 2: Peace is a concept of societal friendship and harmony in which there is no hostility and violence. In social terms, we use it commonly to refer to a lack of conflict, such as war. Thus, it is freedom from fear of violence between individuals or groups.

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essay on world peace

Category:  Essays and Paragraphs On November 22, 2018 By Mary

World peace

World peace can be referred to as the state of people from all countries in the world being happy and living harmoniously with each other.

World peace creates one international community that can concentrate on greater issues that are affecting the planet like climate change.

When countries work together, they benefit their citizens since they can freely move from one country to another for employment, education or tourism.

Importance of world peace

• World peace leads to  increased globalization . Globalization is the act where people from different countries are able to interact freely with each other in various aspects.
• World peace also leads to the  promotion of tourism . With peace, people are freer to tour any country of their choice without fear of violence.
• World peace also contributes to  cultural exchanges . People are able to interact freely with each other and they can learn different cultures from other people.
• World peace also contributes to  more   developed economies . This is because people are able to carry out both domestic and foreign investments without fear of the risk of future violence.
• World peace also contributes to the  unification of people to fight unfair vices.  People are able to speak with one voice to get rid of vices like racism, religious discrimination and gender inequality.
• World peace also contributes to the  reduction of wars . Warring countries or internal nation conflicts can be reduced if world peace existed. War is the main cause of human suffering in the world.
• With world peace, you are also assured of  increased freedom of people . People get more freedom whether they are from different religions, race or country. This promotes global cohesion.

How to achieve world peace

• We can achieve world peace through having  international bodies  that will ensure that every nation upholds world peace. Such a body is United Nations and other world organizations that ensure every country has the responsibility of promoting peace.
• We can also achieve world peace through  upholding democracy . The main cause of world violence is dictatorship. When countries have the freedom to vote, they are able to choose the right leaders who are peace friendly.
• World peace is also achieved through  globalization . When globalization is encouraged, countries will uphold peace since they will avoid going into war with countries that have economic ties with them.
• We achieve world peace when there is  equal representation of nations in international bodies.  This will ensure that no nation is oppressed and no nation is left behind. When some nations are not represented, it creates inequality which may stir violence.
• World peace can also be achieved by  raising awareness  of the importance of world peace. Nations can create awareness to their citizens by teaching them on the benefits that they will get when they have peaceful coexistence with other nations.
• World peace can also be achieved by  sharing the country’s wealth equally . This is by giving equal opportunities to all and not overtaxing the poor. This will reduce the cases of rebel movements.

World peace is very important in the growth and prosperity of the entire global community. This is because with world peace, we are able to have more social cohesion and interactions that are beneficial to everyone.

• World Peace

A Human Approach to World Peace

When we rise in the morning and listen to the radio or read the newspaper, we are confronted with the same sad news: violence, crime, wars, and disasters. I cannot recall a single day without a report of something terrible happening somewhere. Even in these modern times it is clear that one's precious life is not safe. No former generation has had to experience so much bad news as we face today; this constant awareness of fear and tension should make any sensitive and compassionate person question seriously the progress of our modern world.   It is ironic that the more serious problems emanate from the more industrially advanced societies. Science and technology have worked wonders in many fields, but the basic human problems remain. There is unprecedented literacy, yet this universal education does not seem to have fostered goodness, but only mental restlessness and discontent instead. There is no doubt about the increase in our material progress and technology, but somehow this is not sufficient as we have not yet succeeded in bringing about peace and happiness or in overcoming suffering.   We can only conclude that there must be something seriously wrong with our progress and development, and if we do not check it in time there could be disastrous consequences for the future of humanity. I am not at all against science and technology - they have contributed immensely to the overall experience of humankind; to our material comfort and well-being and to our greater understanding of the world we live in. But if we give too much emphasis to science and technology we are in danger of losing touch with those aspects of human knowledge and understanding that aspire towards honesty and altruism.   Science and technology, though capable of creating immeasurable material comfort, cannot replace the age-old spiritual and humanitarian values that have largely shaped world civilization, in all its national forms, as we know it today. No one can deny the unprecedented material benefit of science and technology, but our basic human problems remain; we are still faced with the same, if not more, suffering, fear, and tension. Thus it is only logical to try to strike a balance between material developments on the one hand and the development of spiritual, human values on the other. In order to bring about this great adjustment, we need to revive our humanitarian values.   I am sure that many people share my concern about the present worldwide moral crisis and will join in my appeal to all humanitarians and religious practitioners who also share this concern to help make our societies more compassionate, just, and equitable. I do not speak as a Buddhist or even as a Tibetan. Nor do I speak as an expert on international politics (though I unavoidably comment on these matters). Rather, I speak simply as a human being, as an upholder of the humanitarian values that are the bedrock not only of Mahayana Buddhism but of all the great world religions. From this perspective I share with you my personal outlook - that:

1. Universal humanitarianism is essential to solve global problems; 2. Compassion is the pillar of world peace; 3. All world religions are already for world peace in this way, as are all humanitarians of whatever ideology; 4. Each individual has a universal responsibility to shape institutions to serve human needs.

Solving Human Problems through Transforming Human Attitudes

Of the many problems we face today, some are natural calamities and must be accepted and faced with equanimity. Others, however, are of our own making, created by misunderstanding, and can be corrected. One such type arises from the conflict of ideologies, political or religious, when people fight each other for petty ends, losing sight of the basic humanity that binds us all together as a single human family. We must remember that the different religions, ideologies, and political systems of the world are meant for human beings to achieve happiness. We must not lose sight of this fundamental goal and at no time should we place means above ends; the supremacy of humanity over matter and ideology must always be maintained.   By far the greatest single danger facing humankind - in fact, all living beings on our planet - is the threat of nuclear destruction. I need not elaborate on this danger, but I would like to appeal to all the leaders of the nuclear powers who literally hold the future of the world in their hands, to the scientists and technicians who continue to create these awesome weapons of destruction, and to all the people at large who are in a position to influence their leaders: I appeal to them to exercise their sanity and begin to work at dismantling and destroying all nuclear weapons. We know that in the event of a nuclear war there will be no victors because there will be no survivors! Is it not frightening just to contemplate such inhuman and heartless destruction? And, is it not logical that we should remove the cause for our own destruction when we know the cause and have both the time and the means to do so? Often we cannot overcome our problems because we either do not know the cause or, if we understand it, do not have the means to remove it. This is not the case with the nuclear threat.   Whether they belong to more evolved species like humans or to simpler ones such as animals, all beings primarily seek peace, comfort, and security. Life is as dear to the mute animal as it is to any human being; even the simplest insect strives for protection from dangers that threaten its life. Just as each one of us wants to live and does not wish to die, so it is with all other creatures in the universe, though their power to effect this is a different matter.   Broadly speaking there are two types of happiness and suffering, mental and physical, and of the two, I believe that mental suffering and happiness are the more acute. Hence, I stress the training of the mind to endure suffering and attain a more lasting state of happiness. However, I also have a more general and concrete idea of happiness: a combination of inner peace, economic development, and, above all, world peace. To achieve such goals I feel it is necessary to develop a sense of universal responsibility, a deep concern for all irrespective of creed, colour, sex, or nationality.   The premise behind this idea of universal responsibility is the simple fact that, in general terms, all others' desires are the same as mine. Every being wants happiness and does not want suffering. If we, as intelligent human beings, do not accept this fact, there will be more and more suffering on this planet. If we adopt a self-centred approach to life and constantly try to use others for our own self-interest, we may gain temporary benefits, but in the long run we will not succeed in achieving even personal happiness, and world peace will be completely out of the question.   In their quest for happiness, humans have used different methods, which all too often have been cruel and repellent. Behaving in ways utterly unbecoming to their status as humans, they inflict suffering upon fellow humans and other living beings for their own selfish gains. In the end, such shortsighted actions bring suffering to oneself as well as to others. To be born a human being is a rare event in itself, and it is wise to use this opportunity as effectively and skillfully as possible. We must have the proper perspective that of the universal life process, so that the happiness or glory of one person or group is not sought at the expense of others.   All this calls for a new approach to global problems. The world is becoming smaller and smaller - and more and more interdependent - as a result of rapid technological advances and international trade as well as increasing trans-national relations. We now depend very much on each other. In ancient times problems were mostly family-size, and they were naturally tackled at the family level, but the situation has changed. Today we are so interdependent, so closely interconnected with each other, that without a sense of universal responsibility, a feeling of universal brotherhood and sisterhood, and an understanding and belief that we really are part of one big human family, we cannot hope to overcome the dangers to our very existence - let alone bring about peace and happiness.   One nation's problems can no longer be satisfactorily solved by itself alone; too much depends on the interest, attitude, and cooperation of other nations. A universal humanitarian approach to world problems seems the only sound basis for world peace. What does this mean? We begin from the recognition mentioned previously that all beings cherish happiness and do not want suffering. It then becomes both morally wrong and pragmatically unwise to pursue only one's own happiness oblivious to the feelings and aspirations of all others who surround us as members of the same human family. The wiser course is to think of others also when pursuing our own happiness. This will lead to what I call 'wise self-interest', which hopefully will transform itself into 'compromised self-interest', or better still, 'mutual interest'.   Although the increasing interdependence among nations might be expected to generate more sympathetic cooperation, it is difficult to achieve a spirit of genuine cooperation as long as people remain indifferent to the feelings and happiness of others. When people are motivated mostly by greed and jealousy, it is not possible for them to live in harmony. A spiritual approach may not solve all the political problems that have been caused by the existing self-centered approach, but in the long run it will overcome the very basis of the problems that we face today.   On the other hand, if humankind continues to approach its problems considering only temporary expediency, future generations will have to face tremendous difficulties. The global population is increasing, and our resources are being rapidly depleted. Look at the trees, for example. No one knows exactly what adverse effects massive deforestation will have on the climate, the soil, and global ecology as a whole. We are facing problems because people are concentrating only on their short-term, selfish interests, not thinking of the entire human family. They are not thinking of the earth and the long-term effects on universal life as a whole. If we of the present generation do not think about these now, future generations may not be able to cope with them.

Compassion as the Pillar of World Peace

According to Buddhist psychology, most of our troubles are due to our passionate desire for and attachment to things that we misapprehend as enduring entities. The pursuit of the objects of our desire and attachment involves the use of aggression and competitiveness as supposedly efficacious instruments. These mental processes easily translate into actions, breeding belligerence as an obvious effect. Such processes have been going on in the human mind since time immemorial, but their execution has become more effective under modern conditions. What can we do to control and regulate these 'poisons' - delusion, greed, and aggression? For it is these poisons that are behind almost every trouble in the world.   As one brought up in the Mahayana Buddhist tradition, I feel that love and compassion are the moral fabric of world peace. Let me first define what I mean by compassion. When you have pity or compassion for a very poor person, you are showing sympathy because he or she is poor; your compassion is based on altruistic considerations. On the other hand, love towards your wife, your husband, your children, or a close friend is usually based on attachment. When your attachment changes, your kindness also changes; it may disappear. This is not true love. Real love is not based on attachment, but on altruism. In this case your compassion will remain as a humane response to suffering as long as beings continue to suffer.   This type of compassion is what we must strive to cultivate in ourselves, and we must develop it from a limited amount to the limitless. Undiscriminating, spontaneous, and unlimited compassion for all sentient beings is obviously not the usual love that one has for friends or family, which is alloyed with ignorance, desire, and attachment. The kind of love we should advocate is this wider love that you can have even for someone who has done harm to you: your enemy.   The rationale for compassion is that every one of us wants to avoid suffering and gain happiness. This, in turn, is based on the valid feeling of '1', which determines the universal desire for happiness. Indeed, all beings are born with similar desires and should have an equal right to fulfill them. If I compare myself with others, who are countless, I feel that others are more important because I am just one person whereas others are many. Further, the Tibetan Buddhist tradition teaches us to view all sentient beings as our dear mothers and to show our gratitude by loving them all. For, according to Buddhist theory, we are born and reborn countless numbers of times, and it is conceivable that each being has been our parent at one time or another. In this way all beings in the universe share a family relationship.   Whether one believes in religion or not, there is no one who does not appreciate love and compassion. Right from the moment of our birth, we are under the care and kindness of our parents; later in life, when facing the sufferings of disease and old age, we are again dependent on the kindness of others. If at the beginning and end of our lives we depend upon others' kindness, why then in the middle should we not act kindly towards others? The development of a kind heart (a feeling of closeness for all human beings) does not involve the religiosity we normally associate with conventional religious practice. It is not only for people who believe in religion, but is for everyone regardless of race, religion, or political affiliation. It is for anyone who considers himself or herself, above all, a member of the human family and who sees things from this larger and longer perspective. This is a powerful feeling that we should develop and apply; instead, we often neglect it, particularly in our prime years when we experience a false sense of security.   When we take into account a longer perspective, the fact that all wish to gain happiness and avoid suffering, and keep in mind our relative unimportance in relation to countless others, we can conclude that it is worthwhile to share our possessions with others. When you train in this sort of outlook, a true sense of compassion - a true sense of love and respect for others - becomes possible. Individual happiness ceases to be a conscious self-seeking effort; it becomes an automatic and far superior by-product of the whole process of loving and serving others.   Another result of spiritual development, most useful in day-to-day life, is that it gives a calmness and presence of mind. Our lives are in constant flux, bringing many difficulties. When faced with a calm and clear mind, problems can be successfully resolved. When, instead, we lose control over our minds through hatred, selfishness, jealousy, and anger, we lose our sense of judgement. Our minds are blinded and at those wild moments anything can happen, including war. Thus, the practice of compassion and wisdom is useful to all, especially to those responsible for running national affairs, in whose hands lie the power and opportunity to create the structure of world peace.

World Religions for World Peace

The principles discussed so far are in accordance with the ethical teachings of all world religions. I maintain that every major religion of the world - Buddhism, Christianity, Confucianism, Hinduism, Islam, Jainism, Judaism, Sikhism, Taoism, Zoroastrianism - has similar ideals of love, the same goal of benefiting humanity through spiritual practice, and the same effect of making their followers into better human beings. All religions teach moral precepts for perfecting the functions of mind, body, and speech. All teach us not to lie or steal or take others' lives, and so on. The common goal of all moral precepts laid down by the great teachers of humanity is unselfishness. The great teachers wanted to lead their followers away from the paths of negative deeds caused by ignorance and to introduce them to paths of goodness.   All religions agree upon the necessity to control the undisciplined mind that harbours selfishness and other roots of trouble, and each teaches a path leading to a spiritual state that is peaceful, disciplined, ethical, and wise. It is in this sense that I believe all religions have essentially the same message. Differences of dogma may be ascribed to differences of time and circumstance as well as cultural influences; indeed, there is no end to scholastic argument when we consider the purely metaphysical side of religion. However, it is much more beneficial to try to implement in daily life the shared precepts for goodness taught by all religions rather than to argue about minor differences in approach.   There are many different religions to bring comfort and happiness to humanity in much the same way as there are particular treatments for different diseases. For, all religions endeavour in their own way to help living beings avoid misery and gain happiness. And, although we can find causes for preferring certain interpretations of religious truths, there is much greater cause for unity, stemming from the human heart. Each religion works in its own way to lessen human suffering and contribute to world civilization. Conversion is not the point. For instance, I do not think of converting others to Buddhism or merely furthering the Buddhist cause. Rather, I try to think of how I as a Buddhist humanitarian can contribute to human happiness.   While pointing out the fundamental similarities between world religions, I do not advocate one particular religion at the expense of all others, nor do I seek a new 'world religion'. All the different religions of the world are needed to enrich human experience and world civilization. Our human minds, being of different calibre and disposition, need different approaches to peace and happiness. It is just like food. Certain people find Christianity more appealing, others prefer Buddhism because there is no creator in it and everything depends upon your own actions. We can make similar arguments for other religions as well. Thus, the point is clear: humanity needs all the world's religions to suit the ways of life, diverse spiritual needs, and inherited national traditions of individual human beings.   It is from this perspective that I welcome efforts being made in various parts of the world for better understanding among religions. The need for this is particularly urgent now. If all religions make the betterment of humanity their main concern, then they can easily work together in harmony for world peace. Interfaith understanding will bring about the unity necessary for all religions to work together. However, although this is indeed an important step, we must remember that there are no quick or easy solutions. We cannot hide the doctrinal differences that exist among various faiths, nor can we hope to replace the existing religions by a new universal belief. Each religion has its own distinctive contributions to make, and each in its own way is suitable to a particular group of people as they understand life. The world needs them all.   There are two primary tasks facing religious practitioners who are concerned with world peace. First, we must promote better interfaith understanding so as to create a workable degree of unity among all religions. This may be achieved in part by respecting each other's beliefs and by emphasizing our common concern for human well-being. Second, we must bring about a viable consensus on basic spiritual values that touch every human heart and enhance general human happiness. This means we must emphasize the common denominator of all world religions - humanitarian ideals. These two steps will enable us to act both individually and together to create the necessary spiritual conditions for world peace.   We practitioners of different faiths can work together for world peace when we view different religions as essentially instruments to develop a good heart - love and respect for others, a true sense of community. The most important thing is to look at the purpose of religion and not at the details of theology or metaphysics, which can lead to mere intellectualism. I believe that all the major religions of the world can contribute to world peace and work together for the benefit of humanity if we put aside subtle metaphysical differences, which are really the internal business of each religion.   Despite the progressive secularization brought about by worldwide modernization and despite systematic attempts in some parts of the world to destroy spiritual values, the vast majority of humanity continues to believe in one religion or another. The undying faith in religion, evident even under irreligious political systems, clearly demonstrates the potency of religion as such. This spiritual energy and power can be purposefully used to bring about the spiritual conditions necessary for world peace. Religious leaders and humanitarians all over the world have a special role to play in this respect.   Whether we will be able to achieve world peace or not, we have no choice but to work towards that goal. If our minds are dominated by anger, we will lose the best part of human intelligence - wisdom, the ability to decide between right and wrong. Anger is one of the most serious problems facing the world today.

Individual Power to Shape Institutions

Anger plays no small role in current conflicts such as those in the Middle East, Southeast Asia, the North-South problem, and so forth. These conflicts arise from a failure to understand one another's humanness. The answer is not the development and use of greater military force, nor an arms race. Nor is it purely political or purely technological. Basically it is spiritual, in the sense that what is required is a sensitive understanding of our common human situation. Hatred and fighting cannot bring happiness to anyone, even to the winners of battles. Violence always produces misery and thus is essentially counter-productive. It is, therefore, time for world leaders to learn to transcend the differences of race, culture, and ideology and to regard one another through eyes that see the common human situation. To do so would benefit individuals, communities, nations, and the world at large.   The greater part of present world tension seems to stem from the 'Eastern bloc' versus 'Western bloc' conflict that has been going on since World War II. These two blocs tend to describe and view each other in a totally unfavourable light. This continuing, unreasonable struggle is due to a lack of mutual affection and respect for each other as fellow human beings. Those of the Eastern bloc should reduce their hatred towards the Western bloc because the Western bloc is also made up of human beings - men, women, and children. Similarly those of the Western bloc should reduce their hatred towards the Eastern bloc because the Eastern bloc is also human beings. In such a reduction of mutual hatred, the leaders of both blocs have a powerful role to play. But first and foremost, leaders must realize their own and others' humanness. Without this basic realization, very little effective reduction of organized hatred can be achieved.   If, for example, the leader of the United States of America and the leader of the Union of Soviet Socialist Republics suddenly met each other in the middle of a desolate island, I am sure they would respond to each other spontaneously as fellow human beings. But a wall of mutual suspicion and misunderstanding separates them the moment they are identified as the 'President of the USA' and the 'Secretary-General of the USSR'). More human contact in the form of informal extended meetings, without any agenda, would improve their mutual understanding; they would learn to relate to each other as human beings and could then try to tackle international problems based on this understanding. No two parties, especially those with a history of antagonism, can negotiate fruitfully in an atmosphere of mutual suspicion and hatred.   I suggest that world leaders meet about once a year in a beautiful place without any business, just to get to know each other as human beings. Then, later, they could meet to discuss mutual and global problems. I am sure many others share my wish that world leaders meet at the conference table in such an atmosphere of mutual respect and understanding of each other's humanness.   To improve person-to-person contact in the world at large, I would like to see greater encouragement of international tourism. Also, mass media, particularly in democratic societies, can make a considerable contribution to world peace by giving greater coverage to human interest items that reflect the ultimate oneness of humanity. With the rise of a few big powers in the international arena, the humanitarian role of international organizations is being bypassed and neglected. I hope that this will be corrected and that all international organizations, especially the United Nations, will be more active and effective in ensuring maximum benefit to humanity and promoting international understanding. It will indeed be tragic if the few powerful members continue to misuse world bodies like the UN for their one-sided interests. The UN must become the instrument of world peace. This world body must be respected by all, for the UN is the only source of hope for small oppressed nations and hence for the planet as a whole.   As all nations are economically dependent upon one another more than ever before, human understanding must go beyond national boundaries and embrace the international community at large. Indeed, unless we can create an atmosphere of genuine cooperation, gained not by threatened or actual use of force but by heartfelt understanding, world problems will only increase. If people in poorer countries are denied the happiness they desire and deserve, they will naturally be dissatisfied and pose problems for the rich. If unwanted social, political, and cultural forms continue to be imposed upon unwilling people, the attainment of world peace is doubtful. However, if we satisfy people at a heart-to-heart level, peace will surely come.   Within each nation, the individual ought to be given the right to happiness, and among nations, there must be equal concern for the welfare of even the smallest nations. I am not suggesting that one system is better than another and all should adopt it. On the contrary, a variety of political systems and ideologies is desirable and accords with the variety of dispositions within the human community. This variety enhances the ceaseless human quest for happiness. Thus each community should be free to evolve its own political and socio-economic system, based on the principle of self-determination.   The achievement of justice, harmony, and peace depends on many factors. We should think about them in terms of human benefit in the long run rather than the short term. I realize the enormity of the task before us, but I see no other alternative than the one I am proposing - which is based on our common humanity. Nations have no choice but to be concerned about the welfare of others, not so much because of their belief in humanity, but because it is in the mutual and long-term interest of all concerned. An appreciation of this new reality is indicated by the emergence of regional or continental economic organizations such as the European Economic Community, the Association of South East Asian Nations, and so forth. I hope more such trans-national organizations will be formed, particularly in regions where economic development and regional stability seem in short supply.   Under present conditions, there is definitely a growing need for human understanding and a sense of universal responsibility. In order to achieve such ideas, we must generate a good and kind heart, for without this, we can achieve neither universal happiness nor lasting world peace. We cannot create peace on paper. While advocating universal responsibility and universal brotherhood and sisterhood, the facts are that humanity is organized in separate entities in the form of national societies. Thus, in a realistic sense, I feel it is these societies that must act as the building-blocks for world peace. Attempts have been made in the past to create societies more just and equal. Institutions have been established with noble charters to combat anti-social forces. Unfortunately, such ideas have been cheated by selfishness. More than ever before, we witness today how ethics and noble principles are obscured by the shadow of self-interest, particularly in the political sphere. There is a school of thought that warns us to refrain from politics altogether, as politics has become synonymous with amorality. Politics devoid of ethics does not further human welfare, and life without morality reduces humans to the level of beasts. However, politics is not axiomatically 'dirty'. Rather, the instruments of our political culture have distorted the high ideals and noble concepts meant to further human welfare. Naturally, spiritual people express their concern about religious leaders 'messing' with politics, since they fear the contamination of religion by dirty politics.   I question the popular assumption that religion and ethics have no place in politics and that religious persons should seclude themselves as hermits. Such a view of religion is too one-sided; it lacks a proper perspective on the individual's relation to society and the role of religion in our lives. Ethics is as crucial to a politician as it is to a religious practitioner. Dangerous consequences will follow when politicians and rulers forget moral principles. Whether we believe in God or karma, ethics is the foundation of every religion.   Such human qualities as morality, compassion, decency, wisdom, and so forth have been the foundations of all civilizations. These qualities must be cultivated and sustained through systematic moral education in a conducive social environment so that a more humane world may emerge. The qualities required to create such a world must be inculcated right from the beginning, from childhood. We cannot wait for the next generation to make this change; the present generation must attempt a renewal of basic human values. If there is any hope, it is in the future generations, but not unless we institute major change on a worldwide scale in our present educational system. We need a revolution in our commitment to and practice of universal humanitarian values.   It is not enough to make noisy calls to halt moral degeneration; we must do something about it. Since present-day governments do not shoulder such 'religious' responsibilities, humanitarian and religious leaders must strengthen the existing civic, social, cultural, educational, and religious organizations to revive human and spiritual values. Where necessary, we must create new organizations to achieve these goals. Only in so doing can we hope to create a more stable basis for world peace.   Living in society, we should share the sufferings of our fellow citizens and practise compassion and tolerance not only towards our loved ones but also towards our enemies. This is the test of our moral strength. We must set an example by our own practice, for we cannot hope to convince others of the value of religion by mere words. We must live up to the same high standards of integrity and sacrifice that we ask of others. The ultimate purpose of all religions is to serve and benefit humanity. This is why it is so important that religion always be used to effect the happiness and peace of all beings and not merely to convert others.   Still, in religion there are no national boundaries. A religion can and should be used by any people or person who finds it beneficial. What is important for each seeker is to choose a religion that is most suitable to himself or herself. But, the embracing of a particular religion does not mean the rejection of another religion or one's own community. In fact, it is important that those who embrace a religion should not cut themselves off from their own society; they should continue to live within their own community and in harmony with its members. By escaping from your own community, you cannot benefit others, whereas benefiting others is actually the basic aim of religion.   In this regard there are two things important to keep in mind: self-examination and self-correction. We should constantly check our attitude toward others, examining ourselves carefully, and we should correct ourselves immediately when we find we are in the wrong.   Finally, a few words about material progress. I have heard a great deal of complaint against material progress from Westerners, and yet, paradoxically, it has been the very pride of the Western world. I see nothing wrong with material progress per se, provided people are always given precedence. It is my firm belief that in order to solve human problems in all their dimensions, we must combine and harmonize economic development with spiritual growth.   However, we must know its limitations. Although materialistic knowledge in the form of science and technology has contributed enormously to human welfare, it is not capable of creating lasting happiness. In America, for example, where technological development is perhaps more advanced than in any other country, there is still a great deal of mental suffering. This is because materialistic knowledge can only provide a type of happiness that is dependent upon physical conditions. It cannot provide happiness that springs from inner development independent of external factors.   For renewal of human values and attainment of lasting happiness, we need to look to the common humanitarian heritage of all nations the world over. May this essay serve as an urgent reminder lest we forget the human values that unite us all as a single family on this planet.   I have written the above lines To tell my constant feeling. Whenever I meet even a 'foreigner', I have always the same feeling: 'I am meeting another member of the human family., This attitude has deepened My affection and respect for all beings. May this natural wish be My small contribution to world peace. I pray for a more friendly, More caring, and more understanding Human family on this planet. To all who dislike suffering, Who cherish lasting happiness - This is my heartfelt appeal.

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December 2, 2021

Peace Is More Than War’s Absence, and New Research Explains How to Build It

A new project measures ways to promote positive social relations among groups

By Peter T. Coleman , Allegra Chen-Carrel & Vincent Hans Michael Stueber

PeopleImages/Getty Images

Today, the misery of war is all too striking in places such as Syria, Yemen, Tigray, Myanmar and Ukraine. It can come as a surprise to learn that there are scores of sustainably peaceful societies around the world, ranging from indigenous people in the Xingu River Basin in Brazil to countries in the European Union. Learning from these societies, and identifying key drivers of harmony, is a vital process that can help promote world peace.

Unfortunately, our current ability to find these peaceful mechanisms is woefully inadequate. The Global Peace Index (GPI) and its complement the Positive Peace Index (PPI) rank 163 nations annually and are currently the leading measures of peacefulness. The GPI, launched in 2007 by the Institute for Economics and Peace (IEP), was designed to measure negative peace , or the absence of violence, destructive conflict, and war. But peace is more than not fighting. The PPI, launched in 2009, was supposed to recognize this and track positive peace , or the promotion of peacefulness through positive interactions like civility, cooperation and care.

Yet the PPI still has many serious drawbacks. To begin with, it continues to emphasize negative peace, despite its name. The components of the PPI were selected and are weighted based on existing national indicators that showed the “strongest correlation with the GPI,” suggesting they are in effect mostly an extension of the GPI. For example, the PPI currently includes measures of factors such as group grievances, dissemination of false information, hostility to foreigners, and bribes.

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The index also lacks an empirical understanding of positive peace. The PPI report claims that it focuses on “positive aspects that create the conditions for a society to flourish.” However, there is little indication of how these aspects were derived (other than their relationships with the GPI). For example, access to the internet is currently a heavily weighted indicator in the PPI. But peace existed long before the internet, so is the number of people who can go online really a valid measure of harmony?

The PPI has a strong probusiness bias, too. Its 2021 report posits that positive peace “is a cross-cutting facilitator of progress, making it easier for businesses to sell.” A prior analysis of the PPI found that almost half the indicators were directly related to the idea of a “Peace Industry,” with less of a focus on factors found to be central to positive peace such as gender inclusiveness, equity and harmony between identity groups.

A big problem is that the index is limited to a top-down, national-level approach. The PPI’s reliance on national-level metrics masks critical differences in community-level peacefulness within nations, and these provide a much more nuanced picture of societal peace . Aggregating peace data at the national level, such as focusing on overall levels of inequality rather than on disparities along specific group divides, can hide negative repercussions of the status quo for minority communities.

To fix these deficiencies, we and our colleagues have been developing an alternative approach under the umbrella of the Sustaining Peace Project . Our effort has various components , and these can provide a way to solve the problems in the current indices. Here are some of the elements:

Evidence-based factors that measure positive and negative peace. The peace project began with a comprehensive review of the empirical studies on peaceful societies, which resulted in identifying 72 variables associated with sustaining peace. Next, we conducted an analysis of ethnographic and case study data comparing “peace systems,” or clusters of societies that maintain peace with one another, with nonpeace systems. This allowed us to identify and measure a set of eight core drivers of peace. These include the prevalence of an overarching social identity among neighboring groups and societies; their interconnections such as through trade or intermarriage; the degree to which they are interdependent upon one another in terms of ecological, economic or security concerns; the extent to which their norms and core values support peace or war; the role that rituals, symbols and ceremonies play in either uniting or dividing societies; the degree to which superordinate institutions exist that span neighboring communities; whether intergroup mechanisms for conflict management and resolution exist; and the presence of political leadership for peace versus war.

A core theory of sustaining peace . We have also worked with a broad group of peace, conflict and sustainability scholars to conceptualize how these many variables operate as a complex system by mapping their relationships in a causal loop diagram and then mathematically modeling their core dynamics This has allowed us to gain a comprehensive understanding of how different constellations of factors can combine to affect the probabilities of sustaining peace.

Bottom-up and top-down assessments . Currently, the Sustaining Peace Project is applying techniques such as natural language processing and machine learning to study markers of peace and conflict speech in the news media. Our preliminary research suggests that linguistic features may be able to distinguish between more and less peaceful societies. These methods offer the potential for new metrics that can be used for more granular analyses than national surveys.

We have also been working with local researchers from peaceful societies to conduct interviews and focus groups to better understand the in situ dynamics they believe contribute to sustaining peace in their communities. For example in Mauritius , a highly multiethnic society that is today one of the most peaceful nations in Africa, we learned of the particular importance of factors like formally addressing legacies of slavery and indentured servitude, taboos against proselytizing outsiders about one’s religion, and conscious efforts by journalists to avoid divisive and inflammatory language in their reporting.

Today, global indices drive funding and program decisions that impact countless lives, making it critical to accurately measure what contributes to socially just, safe and thriving societies. These indices are widely reported in news outlets around the globe, and heads of state often reference them for their own purposes. For example, in 2017 , Honduran President Juan Orlando Hernandez, though he and his country were mired in corruption allegations, referenced his country’s positive increase on the GPI by stating, “Receiving such high praise from an institute that once named this country the most violent in the world is extremely significant.” Although a 2019 report on funding for peace-related projects shows an encouraging shift towards supporting positive peace and building resilient societies, many of these projects are really more about preventing harm, such as grants for bolstering national security and enhancing the rule of law.

The Sustaining Peace Project, in contrast, includes metrics for both positive and negative peace, is enhanced by local community expertise, and is conceptually coherent and based on empirical findings. It encourages policy makers and researchers to refocus attention and resources on initiatives that actually promote harmony, social health and positive reciprocity between groups. It moves away from indices that rank entire countries and instead focuses on identifying factors that, through their interaction, bolster or reduce the likelihood of sustaining peace. It is a holistic perspective.  

Tracking peacefulness across the globe is a highly challenging endeavor. But there is great potential in cooperation between peaceful communities, researchers and policy makers to produce better methods and metrics. Measuring peace is simply too important to get only half-right. 

Tips on how to Create a Perfect Essay on World Peace

You are probably here because you do not know what to write in your world peace essay. Well, your visit was predetermined, and it is the very reason we have this guide on how to write a world peace essay.

To start us off, we can agree that world peace is among the most debated topics. Although achieving absolute world peace is a challenge, various stakeholders have fronted diverse efforts.

It is a great honor for a student to write a world peace essay finally. Although general a topic, it is always a chance to remind the audience that peace is not the absence of war and that there is more to it.

As such, whether it comes out as a synthesis, argumentative, persuasive, narrative, or descriptive essay, you must ensure that it is a creative piece of writing.

Now, let us go on a discovery journey for helpful tips and ideas on how to create a winning world peace essay.

Steps to Writing an Outstanding World Peace Essay

1. study the world peace essay prompt and rubric..

The requirements for writing creative essays differ from college to college and from professor to professor. Therefore, instead of assuming, as most students do, concentrate on the rubric and the essay prompt. These documentations help you understand the formatting style for your essay, whether it is to be submitted in MLA, APA, or Chicago. They also entail information on the list of potential topics. Most importantly, they also guide you on the expected word count for the essay. Therefore, instead of asking whether a world peace essay is a 500-word or 1000-word essay , the rubric can help.

2. Pick a topic that interests you.

Although we have said this almost in every guide we have written, we emphasize its importance as it aids in writing an essay that gets you communicating with the audience (the marker). Think about a topic in the news, peace in a given country, or draw from your experience. Sometimes, even a movie can be the genesis of a world peace topic. Be whatever it may, ensure that you choose a topic you are comfortable to spend hours researching, writing, and reading about.

3. Research and choose credible sources.

The hallmark of writing an excellent essay is doing research. A well-researched and organized essay tickles grades even from the strict professor. The secret of creating a winning peace essay lies in the depth and scope of your research. With the internet awash with sources, choosing credible scholarly sources can define an A+ peace essay from a failing one. Now, as you research, you will develop insights into your chosen topic, generate ideas, and find facts to support your arguments. Instead of just plain or flat paper, proper research will birth a critical world peace essay. By critical, you will consider the models of peace, theories of peace, some treaties and global laws/legislations, and the process of peace where necessary.

4. Create a detailed outline.

One of the most straightforward strategies to write an essay fast is to have an outline for the essay. The outline offers you a structure and guide when you finally start writing the essay on world peace. Like a roadmap to the best world peace essay, the outline entails the skeleton of what you will fill to make the first draft. An excellent outline makes you logically organize your essay. Thus, skipping this step is disastrous to your grade pursuit.

5. Write the rough draft.

The first draft is a bouncing baby of the essay outline. To complete the first draft, fill in the spaces in your outline. With the essay hook, background, and thesis in the introduction, it is now a great time to polish up the introduction to make it outstanding. Besides, with the topic sentences and main points for each paragraph identified in the outline, when writing the first draft, it is your turn to support each paragraph with facts from the resources identified in the research phase. As this is your first draft, do not focus much on grammar and other stylistic and methodological essay writing errors: leave those for the next phase, proofreading.

6. Proofread the rough draft and turn it into a final draft.

Proofreading is as important as writing an essay. You cannot skin an entire cow and eat it whole. Now, with the analogy, proofreading helps dissect the essay. It helps you identify the grammar and stylistic errors as well as logical essay mistakes and weed them out. When proofreading, always endeavor to make every page count by making it perfect. If you are not as confident with your proofreading skills, try using software such as RefWorks (to check correctness and consistency of citations) and Grammarly or Ginger Software to check your grammar. You can also use plagiarism checkers to identify some areas with similarities and paraphrase further. If you feel all this is too much work, especially given you have written for hours, you can hire an editor to correct your essay .

Interesting World Peace Essay Topics to Write About

• The role of diplomacy in achieving world peace.
• The impact of economic development on global peace.
• The influence of cultural exchange on international peace efforts.
• The role of the United Nations in promoting world peace.
• How nuclear disarmament contributes to global peace.
• The effect of global trade agreements on world peace.
• The role of education in fostering a culture of peace.
• How environmental sustainability can contribute to world peace.
• The impact of international law on global peacekeeping.
• The relationship between human rights and world peace.
• The role of peace education in conflict resolution.
• The influence of religion on global peace efforts.
• The impact of media on the promotion of world peace.
• How social justice initiatives contribute to global peace.
• The role of women in promoting and sustaining world peace.
• The effect of terrorism on global peace.
• The role of non-governmental organizations in fostering world peace.
• The influence of global leadership on international peace efforts.
• How poverty alleviation can contribute to world peace.
• The impact of immigration policies on global peace.
• The role of youth in promoting world peace.
• How technological advancements can promote or hinder world peace.
• The effect of arms control agreements on global peace.
• The relationship between mental health and world peace.
• The impact of climate change on global peace and security.
• The role of international organizations in conflict prevention.
• How economic inequality affects global peace.
• The influence of cultural diversity on world peace.
• The role of humanitarian aid in promoting global peace.
• The impact of colonial history on current global peace efforts.
• The effect of global health initiatives on world peace.
• The relationship between gender equality and global peace.
• The role of conflict resolution strategies in achieving world peace.
• The influence of political stability on global peace.
• The impact of global communication networks on world peace.
• How international cooperation can foster world peace.
• The role of ethical leadership in promoting global peace.
• The effect of sanctions on global peace efforts.
• The impact of global financial systems on world peace.
• The influence of regional alliances on international peace efforts.
• The role of peace treaties in maintaining world peace.
• How global education standards can contribute to world peace.
• The effect of international migration on global peace.
• The relationship between democracy and world peace.
• The impact of global public health initiatives on world peace.
• The role of grassroots movements in promoting world peace.
• The influence of social media on global peace efforts.
• How international sports events can promote world peace.
• The impact of global governance on world peace.
• The effect of international peacekeeping missions on global peace.
• The role of conflict mediation in achieving world peace.
• The influence of art and culture on global peace.
• The impact of international humanitarian law on world peace.
• The role of global citizenship in promoting world peace.
• The effect of economic sanctions on global peace.
• The impact of international relations theories on global peace efforts.
• The influence of global education campaigns on world peace.
• The role of non-violent resistance in achieving world peace.
• The impact of digital diplomacy on global peace efforts.
• The effect of peacebuilding initiatives on post-conflict societies.
• The role of global economic institutions in promoting world peace.
• The influence of historical memory on current global peace efforts.
• The impact of social media on the perception of global peace.
• The effect of international development aid on world peace.
• The role of global partnerships in achieving world peace.
• The influence of music and literature on global peace efforts.
• The impact of cross-cultural communication on world peace.
• The effect of international refugee policies on global peace.
• The role of global financial stability in promoting world peace.
• The influence of international humanitarian interventions on global peace.
• The impact of global inequality on world peace.
• The effect of international environmental policies on global peace.
• The role of intercultural dialogue in promoting world peace.
• The influence of international human rights organizations on global peace.
• The impact of peace journalism on world peace.
• The effect of global health crises on international peace efforts.
• The role of international peace conferences in promoting world peace.
• The influence of global technological innovation on world peace.
• The impact of international trade disputes on global peace.
• The effect of global labor rights on world peace.
• The role of international academic exchange in promoting world peace.
• The influence of global media coverage on international peace efforts.
• The impact of global population growth on world peace.
• The effect of international economic cooperation on global peace.
• The role of peace studies programs in fostering a culture of peace.
• The influence of international conflict resolution models on global peace.
• The impact of global food security on world peace.
• The effect of international sanctions on global peacekeeping efforts.
• The role of global cultural heritage preservation in promoting world peace.
• The influence of international volunteerism on global peace efforts.
• The impact of global water security on world peace.
• The effect of international environmental agreements on global peace.
• The role of global social movements in promoting world peace.
• The influence of international youth organizations on global peace efforts.
• The impact of global economic crises on world peace.
• The effect of international migration trends on global peace.
• The role of global education reform in promoting world peace.
• The influence of international tourism on global peace efforts.
• The impact of global technological disruptions on world peace.
• The effect of international legal frameworks on global peace.
• The importance of world peace treaties.
• The significance of International Peace Day.
• Is peace the absence of war?
• Defining peace.
• Benefits of living in peace.
• Is global peace attainable?
• Can peace, like war, be human-made?
• Can humans and nature live without conflicts?
• Distinguishing hybrid war and hybrid peace.
• Defining peace in contemporary society.
• The role of community policing in maintaining peace within the community.
• The role of criminal justice and law enforcement systems in peace management.
• Is world peace a dream or an attainable phenomenon?
• The process of peacemaking.
• The role of mediation in the political peacemaking process.
• Peace in South Sudan.
• Peace in Iraq.
• Impediments to peace between Israel and Palestine.
• The role of political leaders in creating peace.
• The role of peacekeepers in maintaining peace.
• Could Free Hugs Day make the world peaceful?
• Can ceasefires bring peace?
• Causes of lack of peace.
• Why people should always give peace a chance.
• Human rights and freedoms in the context of world peace.
• Strategies to prevent the telltale signs of war.
• The role of the United Nations in global peace.
• Solving conflicts between humans and animals.
• The importance of national peace.
• Terrorism as a threat to world peace.
• The stance of Mahatma Gandhi on peace.
• How poverty and hunger combine as barriers to a world truce.
• The role of Nelson Mandela and the Dalai Lama in world peace.
• The relationship between peace and freedom.
• Humanitarian interventions as a means of achieving peace.
• Can religion be the genesis of peace in the world?
• Factors limiting peace in countries at war.
• Is it possible to intervene between two warring countries?
• The origins of peacekeeping.
• Does the peacemaking process work?
• Conflict transformation versus conflict resolution.
• Does a peaceful world mean a peaceful world?
• Techniques for peacekeeping.
• International law and peacemakers.
• Prospects of peacemaking.
• How the sale of weapons affects world peace.
• Military intelligence and peace.
• The impacts of technological development on global peace.
• The role of social media in promoting world peace.
• Nuclear disarmament and world peace.
• Is it worth being a superpower and funding wars in other areas?
• Imagine a world without weapons—what would it be like?
• The most peaceful city in the world.
• Does peace have its roots in culture?
• The impacts of cultural beliefs on world peace.
• The link between peace and development.
• Is the rainbow a sign of peace?
• The pros and cons of having a peace sign tattoo.
• The role of street art and graffiti in global peace.
• Can art be used to rally support for global peace?
• The place of leaders in achieving global peace.
• Peace declarations and traditions of Native Americans.
• The dove with an olive branch as a symbol of peace.
• Why flags should unite a nation.
• Nationalism, patriotism, and national peace.
• Political correctness and global peace.
• Communication and negotiation as key skills for attaining peace.
• Pacifist nations and their influence on global peace.
• "Us versus them" as a genesis of war.
• Pacifist representation in movies.
• The implications of the Stanford Prison Experiment.
• Counterculture and pacifism.
• The profits of peace.
• The impact of the Cold War between China and the United States on world peace.
• Why the UAE remains peaceful and developed.
• The role of the United States, UK, and Russia in world peace.
• Has globalization worsened or created a peaceful world?
• How individuals can contribute to world peace.
• The role of peace in the development of Rwanda.
• Lessons on peace the world can learn from the Rwandan Genocide.
• Creating a peaceful society through cyber peace.
• How to convince ISIS, Al Qaeda, and other terrorist groups to embrace peace.
• Peace in Syria.
• The future of peace in a world full of individualism.
• How social skills can help inspire peace.
• Architecture as an expression of peace.
• Pacifist representation in fiction.
• Pacifist lyrics in music.
• Can music be used to create world peace?
• How global peace awards can inspire peace.
• The role of the Nobel Prize for Peace in promoting global peace.
• Why a peaceful world depends on a peaceful community.
• The role of Interpol in maintaining world peace.
• Interprofessional collaboration to achieve world peace.
• How learning different languages can promote peace.
• Can interracial marriages bring peace to the world?
• The importance of teaching children about peace from a young age.
• The role of the Catholic Church in attaining world peace.
• The role of Oman as a regional mediator in the Middle East.
• The future of peace in Yemen.

Related Posts:

• How to write a perfect descriptive essay.
• How to write an argumentative essay. 
• Tips for writing a discursive essay.
• Tips for essays on poverty.
• Writing a great essay on the death penalty.

Even with the world peace essay topics at your disposal, it is possible to face challenges with writing. All these topics on world peace are only great if you know how to write papers. GradeCrest has essay writers for hire who are ready to help you with creating great essays from scratch. If you feel like you need a hand because you have been struggling with writing, place an order, and we will help you. Go to our home page and fill out the order form to get instant help.

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• Get involved

World peace is not only possible but inevitable

September 20, 2020.

Nika Saeedi

Team Leader, Prevention of Violent Extremism, UNDP's Global Focal Point on MHPSS; Religion; and Hate Speech

COVID-19 has shifted our world. Over the last six months, no matter where we live, our lives, assumptions, and relationships have changed. Now, more than ever, we have witnessed people from all backgrounds and all ages rise to assist each other

While communities have formed networks of mutual support, many of the institutions mandated to support them have failed to fully harness and amplify the wealth of capacities and support structures that already exist. In international development in particular, a key blind spot that limits the effectiveness of our work exists in the rhetoric we use to understand the communities we work with.

UNDP, along with many other partners, continues to advance new approaches to achieve the Sustainable Development Goals, but our continued use of terminology that fails to fully embrace the power of people impedes the transformative potential of our work. This can also lead to inadequate policy and programming, or to insufficient – or inappropriate – action. One of the most prominent examples of this is our tendency to target support to individuals and communities facing poverty, conflict, or other sources of instability by identifying them as ‘vulnerable’ people.

For example, the problem with categorizing  women as vulnerable group project women’s passivity and helplessness, denying them agency and power in the processes of change. A radical reaction to portraying women as vulnerable in recent years has been an over glorification of women’s role as fighters in support of violent extremist groups, hindering their capacity and role as peacebuilders.

Words matter. They shape mindsets, and mindsets shapes approaches and outcomes. There is an important distinction between a vulnerable person and a person living in a vulnerable circumstance. When we define people by their circumstances, we fail to engage with them as multidimensional beings. It’s time for UNDP to move from using ‘vulnerability’ as a means of defining the people it supports, to considering all people as protagonists for change.

This might allow us  to meet people’s aspirations  and assist us in assessment and conceptualization of where inequality stems from and who has a role in combating it. By moving away from a deprivation perspective, which leads to divisive mentalities about the capacity of particular groups of people, we are better positioned to recognize the reality of humanity’s common journey in building a peaceful world, and the role of each individual as a protagonist in it. We can start this journey by changing the words we use and therefore the whole narrative from vulnerability to empowerment and constructive resilience.

Whether this reconceptualization of what unites us to be reached only after a global crisis such as this pandemic has revealed the cost of humanity’s stubborn clinging to old patterns of behaviour, or is to be reached through consultation and dialogue, is the choice before all.

We can choose to graduate from the idea of labeling women, youth, racial, religious and ethnic minorities as ‘vulnerable groups in the discussions that guide our decision-making. We can embark on a journey with greater clarity of vision and determination to question and reflect on how our policy and programming promote the nobility of them and draw on their experience.

To accept that the individual, the community, and the institutions of society are the protagonists of civilization building, and to act accordingly, opens up great possibilities for human happiness and allows for the creation of environments in which the true powers of the human spirit can be released.

Several opportunities to enhance our work with peacebuilders, activists, and other populations in bringing about sustainable change and to ensure we recognize and articulate with greater clarity their latent capacity may include the following:

• To  stand with women peacebuilders to ensure they are recognized for their work and courage, have full inclusion and representation in local and global peace and recovery processes and are protected against threats and are receiving the resources  to carry out their work. This year will mark the 20th anniversary of WPS, and UNDP is proud to join the International Civil Society Action Network(ICAN) and the Women’s Alliance for Security Leadership (WASL) as they launch the global #shebuildspeace call to action and campaign building on our partnership on Invisible Women .  
• To recognize the powers endowed in people of faith, especially women of faith, at all levels. Women of faith are actively engaging in the local peace process and they are advocating against hate speech, initiatives addressing issues connected to the environment, like climate. UNDP and UN Women report on Conflicting Identities: The Nexus between Masculinities, Femininities and Violent Extremism in Asia recommend Programming take a whole-of-family and hole-of-community approach when designing interventions. 
• To recognize the essentiality of community-based peacebuilding as parallel or pre-requisite to high-level negotiations. The effects of COVID-19 proved that local trust, access and resilience is essential part of social cohesion .  
• To include and appreciate young climate change advocates , environmental defenders and environmental journalists who have recognized that creation is an organic whole and they are promoting systems required to respect the earth and to organize and fully utilize its raw materials. Their inclusion in essential in programs that promote just, peaceful and inclusive societies. 
• To acknowledge the role of storytellers who provoke conversations, initiate reflections and ; and work of volunteer online defenders  and work of volunteer online defenders from across the globe combating trolls who spread hate speech.
• To show gratitude to the unique contribution of Indigenous peoples to our planet and our common future. 
• To recognize persons with disabilities as having significant experience and innovative approaches to navigating barriers in their daily lives.
• To learn how people make decisions and act on them, how they think about, influence, and relate to one another, and how they develop beliefs and attitudes. We are working with young people to apply behavioral insights to address violent extremism in countries such as Tajikistan and Uzbekistan.

The innovation and resilience shown by communities amidst the pandemic have underscored the need for more expansive understandings of human relationships, and to place more emphasis on identifying the latent capacities and desires of those we hope to serve. This means believing in people and their desires to be sources of peace and justice. This means opening our eyes to the extent of people’s capacity so that we can see more peacebuilders and changemakers in more places. This means embracing the oneness of humankind and human nobility as a foundation for how we develop our policies and programmes.

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• > Journals
• > Ethics & International Affairs
• > Volume 34 Issue 1
• > Thinking about World Peace

Article contents

Thinking about world peace.

Published online by Cambridge University Press:  24 March 2020

For as long as humans have fought wars, we have been beguiled and frustrated by the prospect of world peace. Only a very few of us today believe that world peace is possible. Indeed, the very mention of the term “world peace” raises incredulity. In contrast, as part of the roundtable “World Peace (And How We Can Achieve It),” this essay makes the case for taking world peace more seriously. It argues that world peace is possible, though neither inevitable nor irreversible. World peace, I argue, is something that every generation must strive for, because the ideas, social structures, and practices that make war possible are likely to remain with us. The essay proceeds in three parts. First, I briefly set out what I mean by peace and world peace. Second, I explain why I think that world peace is possible. Third, I examine how the world might be nudged in a more peaceful direction.

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I am very grateful to A. C. Grayling, Pamina Firchow, Nils Petter Gleditsch, Jacqui True, and the editors of Ethics & International Affairs for their thoughts and feedback, which have contributed immensely to the ideas presented here.

1 Sontag , Susan , Regarding the Pain of Others ( London : Picador , 2004 ) Google Scholar .

2 See, for instance, Biggar , Nigel , In Defence of War ( Oxford : Oxford University Press , 2014 ), p. 1 Google Scholar ; and Coker , Christopher , Can War Be Eliminated? ( Cambridge, U.K. : Polity ) Google Scholar , p. 97.

3 This is one of the principal messages delivered by Margaret MacMillan in her 2018 series of Reith Lectures (Margaret MacMillan, Reith Lectures, 2018, radio broadcast, BBC Radio 4, www.bbc.co.uk/programmes/b00729d9/episodes/player ). Also see Margaret MacMillan, “It Would Be Stupid to Think We Have Moved on from War: Look Around,” Guardian , June 24, 2018.

4 This essay draws on arguments advanced in my book World Peace (And How We Can Achieve It) (Oxford: Oxford University Press, 2019).

5 Caplan , Richard , Measuring Peace: Principles, Practices, and Politics ( Oxford : Oxford University Press , 2019 ) CrossRef Google Scholar ; and Keane , John , Reflections on Violence ( London : Verso , 1996 ) Google Scholar .

6 See Hippler , Thomas , Governing From the Skies: A Global History of Aerial Bombing ( London : Verso , 2017 ), pp. 9 Google Scholar , 62.

7 Idris , Murad , War for Peace: Genealogies of a Violent Ideal in Western and Islamic Thought ( Oxford : Oxford University Press , 2019 ) Google Scholar .

8 Banks , Michael , “ Four Conceptions of Peace ,” in Sandole , Dennis J. D. and Sandole-Staroste , Ingrid , eds., Conflict Management and Problem Solving: Interpersonal to International Applications ( New York : New York University Press , 1987 ), p. 269 Google Scholar .

9 Ember , Carol R. and Ember , Mervin , “ Warfare, Aggression and Resource Problems: Cross-Cultural Codes ,” Behavior Science Research 26 , nos. 1–4 (February 1992 ), pp. 169 – 226 CrossRef Google Scholar . See also, Ember , Carol R. and Ember , Mervin , “ Resource Unpredictability, Mistrust, and War ,” Journal of Conflict Resolution 36 , no. 2 (June 1992 ), pp. 242 –62 CrossRef Google Scholar ; and Ember , Carol R. and Ember , Mervin , “ War, Socialization, and Interpersonal Violence: A Cross-Cultural Study ,” Journal of Conflict Resolution 38 , no. 4 (December 1994 ), pp. 620 –46 CrossRef Google Scholar .

10 Otterbein , Keith F. and Otterbein , Charlotte , “ An Eye for an Eye, a Tooth for a Tooth: A Cross-Cultural Study of Feuding ,” American Anthropologist 67 , no. 6 (December 1965 ), pp. 1470 –82 CrossRef Google Scholar .

11 Wright , Quincy , Study of War ( Chicago : University of Chicago Press , 1964 ), p. 546 Google Scholar .

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14 Collier , Paul , Elliott , V. L. , Hegre , Håvard , Hoeffler , Anke , Reynal-Querol , Marta , and Sambanis , Nicholas , Breaking the Conflict Trap: Civil War and Development Policy ( Washington, D.C. : World Bank , 2003 ), p. 13 Google Scholar .

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• Volume 34, Issue 1
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• DOI: https://doi.org/10.1017/S0892679420000027

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Ten practical ways to build peace in your life and in the world around you

(Reposted from: Taylor O’Connor. Medium, March 10, 2020. )

By Taylor O’Connor

“Ask yourself what you can do to make a difference, then take that action, no matter how large or small.” – Graça Machel

There’s a lot of people out there who care deeply about some social issue (or issues), but aren’t sure what they can do to make a difference. For many of us, it is hard to know how we can help. It’s easy to become disillusioned, and perhaps cynical.

The systems and structures that govern the world don’t seem to be working. There is war and poverty. There is discrimination, inequality, and violence. The issues are big. They are complex. It can be overwhelming.

The good news is that everyone can do something to make a difference. Sure, the problems are complex, but to be effective in making change the solutions must be simple. I hope the ideas shared below will inspire you and many others to take some action for peace and justice, no matter how large or how small.

How to build peace in your life and the world around you

Based on my personal experiences collaborating with peacebuilders around the world, here is a list of the ten things you can do to build a more peaceful and just world.

1. Calm your mind

Whether a seasoned advocate for peace or a young person aspiring to make a change, it’s always good to start with yourself. Calming your mind will help you be more patient. It will help you be present for those who need you the most. It will help you engage with challenging people. It will hone your intuition. It will allow you to moderate feelings of anger and other strong emotions when they arise. It will give you more insight to analyze complex issues associated with conflict and inequality. It will help you be more focused and creative in your efforts to build peace.

Here are some things you can do to calm your mind. Learn simple mindfulness practices. Embrace quiet time. Observe your emotions. Spend time in nature. Be mindful of your media consumption. Breathe. Find and use contemplative practices that work for you.

2. Simplify your life

Living a simple life will help clear your mind. You’ll have fewer distractions and be more able to focus on finding ways to address an issue (or issues) you care about. It will help you live your life with intention. And with a minimalist lifestyle you will reduce your carbon footprint. That’s a bonus!

Here are some ideas you can consider. Minimize your possessions. Don’t take on too many work commitments. Let go of social engagements that are not meaningful to you. Enjoy the simple things in life. Detach yourself from the idea that you have to be ‘busy.’ Reduce physical and mental clutter, let the distractions fall away, and focus on what is important to you.

3. Educate yourself (and teach others) about injustice and inequality, and about peace.

Systems that produce injustice and inequality rely on their ability to remain invisible to the general public. Those not directly harmed by injustice and inequality often have a difficult time understanding these things, let alone acknowledge their existence. To truly build a more just and equal society we need to bring these issues to the mainstream.

Educate yourself about the structures that produce injustice and inequality, and their historical legacy. Learn about historic struggles for justice and equality, about social movements, about critical events where progress was made, and of the real heroes that made it happen. Use this knowledge to generate creative and strategic ideas for action. Teach others and inspire change.

4. Orient your professional life towards peace

Are you a teacher? Are you teaching your students to critically analyze war, conflict, and inequality? Are you a healthcare worker? What are you doing to make the healthcare system more just? Are you a police officer? How is your department addressing the harmful effects of common policing practices? Are you an entrepreneur? Are you applying your skills to address a social cause? Are you working in the global aid industry? What are you doing to decolonize aid?

Consider the ways your work contributes to injustice and inequality, or the potential for it to contribute to peace and justice. Clarify what social issues you care about the most. Spend time to reflect and find ways to address these issues in your work and professional life. Seek opportunities to make change, or create new ones. Practical actions will be unique to each profession type.

5. Transform interpersonal conflicts

If you are working to build peace, you must become adept at transforming interpersonal conflicts. On principle, transforming conflict in relationships allows everyone to live happier, more fulfilling (thus peaceful) lives. At the same time, working to make change can be stressful, and you will likely encounter conflict with persons on your team who have different ideas about how to move forward. Also, when rattling the foundations of injustice and inequality, you will certainly come into conflict with persons who benefit from these. You must then be well prepared to engage constructively to transform these relationships, to mitigate opposition to your efforts to build peace.

When you encounter interpersonal conflicts, whether you are directly involved or if you are a third party, take them as an opportunity to develop your capacity to manage conflict. Develop techniques to transform these relationships, to make opponents your allies, and to build strong, cohesive teams working together on issues of shared concern. Develop and practice listening and communication skills. Learn techniques to open constructive dialogue. Mediate a conflict. Find ways to build trust. Search for common ground. Create opportunities for forgiveness, healing, and reconciliation.

6. Transform community spaces; or use them for peace learning and action

Transforming community spaces is a unique, often overlooked way to build peace and justice. We often neglect how community spaces contribute to inequality and promote war culture. How are people divided in your city? Does your city have a history of segregating minority communities? Do some communities have better schools or health facilities? Who has access to parks and natural spaces? In which neighborhoods are the waste facilities, power plants, and factories? Where are the museums and cultural sites? What about public monuments? Do they glorify war ‘heroes’ or do they inspire peace?

Here are some ideas you can use to transform spaces in your community or use them for peace learning and action. Preserve, protect, and promote diverse cultural and historic sites. Make community spaces accessible, inclusive, and family-friendly. Reclaim parks, plazas, and walkways. Create shared spaces. Use community spaces for peace learning. Do a community art project. Remove monuments to war ‘heroes’ and bigots. Build monuments to peace heroes.

7. Transform structures tied to the dynamics of war, violence, injustice, and inequality, or withdraw resources and support for war.

Warfare is not possible without a high degree of organization and immense amounts of resources. If we are to abolish war, the structures and institutions of the State that create war abroad and state violence at home must be transformed. Money and resources that feed war must be removed. Likewise, inequality and injustice are a product of government institutions, public policies, and economic systems. To create a more just and equal society requires substantial structural and policy change that strikes to the core of how our societies operate.

Here are some ideas to transform the structures tied to the dynamics of war, violence, injustice, and inequality. Depending on your position and level of influence, your actions may range from voting, to advocacy, to direct policy/institution reform. Demilitarize defense and policing. Use military and police for peaceful purposes. Mobilize for incisive criminal justice reform. Divert funds for war and allocate them for education, health care, social services, diplomacy, peace, arts, and culture. Create laws that regulate the production and sale of weaponry at the national and international levels. Divest from companies, governments, individuals, and institutions that promote/profit from war. Resist paying taxes for war.

8. Disrupt narratives that justify war and rationalize inequality.

As children, we learn a history littered with stories glorifying war. We learn that violence is justified, even dignified. We are inspired by war heroes we read about in history books. Our religious leaders provide the military with their blessings. Political leaders craft lies that justify war, and media outlets provide an echo chamber. Likewise, these institutions produce countless rationalizations of inequality. Historic injustice and inequality are whitewashed in schools. We create the illusion that people become rich and successful only from their own volition. We obscure the vast inequalities that provide easy pathways to success for some while constructing barriers to advancement for others. Poor people are blamed for their condition.

These narratives must be disrupted. People must be educated about the reality of war and of systems that produce inequality. Here are some ideas for action. Transform the teaching of history in schools. Discredit war propaganda and myths that justify violence. Demystify threats. Promote an understanding that violence is not innate; war not inevitable. Expose motivations and deceptive tactics of corrupt leaders who rationalize violence. Deconstruct nationalist ideologies and the politics of division. Combat hate speech and humanize marginalized groups. Speak out against the misuse of religion for discriminatory purposes, especially within your own faith group.

9. Leverage the power of music, art, and culture for peace

Music, art, and culture can be powerful tools to make change. They can inspire us. They can unite people. They can heal. They can change hearts and minds. They can help us see things in different ways. There is infinite potential in art and music, and in the use of culture to make positive change. And with social media, messages spread fast, and can reach far and wide.

Here are just some ideas for leveraging the power of art and culture for peace and justice. Use music, performance, poetry, comedy, or storytelling to raise awareness of issues or imagine peaceful futures. Dance or craft for a cause. Build characters and storylines that break stereotypes. Use sports to bring people in conflict together. Celebrate days of peace, human rights, and social justice. Involve cultural icons in peace actions. Join or create public prayer, meditation, or vigils for peace. Create peace imagery or re-imagine symbols. Create or use rituals to promote peace and tolerance. And don’t forget to amplify your message on social media.

10. Create (or support) structures for peace and justice

When so much of our time is spent struggling to change systemic problems, sometimes the best approach we can take is to create structures for peace (or support existing ones). This can be refreshing because it shifts the focus from the problem to the solution. It creates new potential for peace because a structure for peace by its nature is creating something new. It is not chasing the problem. It is exploring new solutions.

There are many types of groups or structures that you can create or support. Here are some ideas. Start or support a community organization, non-profit, or social enterprise working on issues important to you. Create or support mechanisms to report, prevent, or respond to violence. Support the creation (or existing work) of government departments dedicated to promoting peace and justice. Create or join platforms, forums, or networks for peace. Launch a podcast, a blog, a vlog, or other online platforms for peace, or specific to an issue that is important for you.

I hope these ideas have been helpful for you. For more ideas about practical actions you can take to build peace in the world around you, download my free handout 198 Actions for Peace here .

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Is World Peace Possible?

Peace may be closer than we think..

Posted December 24, 2020 | Reviewed by Gary Drevitch

Peace is a timeless and universal vision belonging to all, and it has forever been a multidisciplinary interest. The great ideals and perennial values of the world’s religions serve not only as beacons to better times, when all will live together in harmony and good will, but they are also designed, when put into practice and lived by, to represent a promise of what humanity is capable of, maybe even created for.

The Golden Rule can be seen as a foundation for a principle of justice that, when extended from the individual to the global level, becomes the basis for the fulfillment of the promise of peace on earth.

At the end of the 18th century, philosopher Immanuel Kant proposed in his essay Perpetual Peace a program to be implemented by governments that would abolish standing armies, eliminate interference of one state with another, and prevent national funds from being used to create friction with other nations. These steps and more, including the rights of all people, as citizens of the world, to experience universal hospitality, would be the foundation on which to build a lasting peace. This essay influenced not only European thought and political practice but was also well represented in the formation of the United Nations.

The founder of experimental psychology, Wilhelm Wundt, who also founded folk psychology— what became cultural psychology—wrote in 1912 of how the psychological and cultural development of humanity has evolved through stages toward a consciousness of “mankind as a unity,” when national affiliations give way to world-wide humanistic concerns. This evolutionary stage can now be seen as where we are headed, and as a prerequisite to world peace.

World unity seems to be where the evolutionary flow is heading, favoring cooperation over competition . But is world peace a promise to be fulfilled, or one that will never be kept? Is it possible that world peace is an inevitable outcome of our collective evolution?

As Rev. Michael Bernard Beckwith makes clear in his chapter “Is World Peace Possible?” in Our Moment of Choice: Evolutionary Visions and Hope for the Future , “peace isn’t something that only a group of world leaders will achieve, no matter how good their intentions. When peace erupts on Earth, it will come from individuals everywhere who have entered a new state of consciousness.”

He believes peace is inherent in our species, that it is now exerting itself on an increasingly global scale, and that it is the people who know they are facing a daunting task and work at it anyway who are making a significant difference. This is the way it has always been. When faced with a problem that seems intractable, people find a way around it instead of resigning themselves to it. People have always brought about change in this way, whether it was fighting the challenges of seemingly incurable diseases or achieving civil rights. Those who have won against great odds have pioneered paradigm shifts. This is what makes global peace possible.

It helps a great deal to know what peace really means. It’s not just an absence of conflict. Beckwith says, “peace is the dynamic of harmonizing good. It is a quality within us.” This understanding opens up so many options, not only to be a peace-builder, but also to live peace from within in everything one does in life. As an inner quality, peace becomes something others can pick up on, notice on an energy level, and emulate in their own actions. This way, peace becomes contagious.

As Beckwith puts it, being able to really see “something from another’s point of view leads to the birth of compassion. With compassion, there is understanding; from understanding comes dialogue. When dialogue emerges, then a way out of no way emerges. With empathy, compassion, understanding, and dialogue, people can see a solution that wasn’t there before; a shift in consciousness happens to enable a new insight.”

War is part of our dysfunction; it’s not a reflection of who we are in our highest form. There are many encouraging signs of a new paradigm emerging, of green markets, solar markets, holistic medicine markets, and more, leading a transformation toward a peaceful world.

As Beckwith reminds us, “peace is in the journey, with every step we take. We carry it with us, and its impact is felt on a much wider scale. We all have to find our own neighborhood, in our own community, where we’re willing to share our gift. Many people don’t realize that small groups of people around the world doing things with compassion have an impact on the mental and emotional atmosphere of the entire world. By having peace within, we build peace all around us.”

The promise of world peace has been there for millennia; it is up to us—now—to bring it into reality.

Rev. Michael Bernard Beckwith, "Is World Peace Possible?" in Atkinson, R., Johnson, K., and Moldow, D. (eds.) (2020). Our Moment of Choice: Evolutionary Visions and Hope for the Future. New York: Atria Books. 33-38.

Robert Atkinson, Ph.D., is Professor Emeritus at the University of Southern Maine and Nautilus Book Award-winning author of The Story of Our Time: From Duality to Interconnectedness to Oneness.

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Question of the Month

How can we achieve world peace, each answer below receives a book. apologies to the entrants not included..

To know how to achieve world peace, we first have to define it. When we talk about peace, we’re envisioning more than just the absence of conflict. It’s about creating an environment where harmony reigns, where needs are met, and suffering is minimized. So world considers the interactions not only among people, but also between humanity and nature; while peace , in this context, entails establishing a situation where resources are fairly distributed among all living beings without harming the environment. As such, world peace is about ensuring that everyone has access to the essentials for a decent quality of life while minimizing suffering and negative environmental impacts.

Is such a state achievable? Can we sustainably feed the world’s population without destructively depleting our natural resources? Should we consider measures like limiting population growth or resource consumption? Moreover, we must grapple with the complexities of human diversity. Does peace look the same for everyone, or are there individual or cultural variations? And do all humans truly desire peace, or do some prefer a system that allows individuals to accumulate more resources than others, leading to conflict?

To address these questions and work towards global harmony, we need a multi-faceted approach that considers politics, education and society. Policies that prioritize environmental conservation, equitable resource distribution, and social justice, can pave the way for a peaceful world. By promoting understanding of environmental sustainability, empathy, and conflict resolution through education, we can cultivate a culture of peace from a young age. Finally, by fostering dialogue, collaboration, and mutual respect among diverse groups we can bridge divides and build solidarity within and between societies. Ultimately, achieving world peace requires a collective effort. It demands a global commitment to values of compassion, justice, and sustainability.

Karin Schann, Madrid

It is tempting to omit the ‘How’, and answer the remaining question: ‘Can we achieve world peace?’ – in which case the answer is: sadly, probably not, at least in the foreseeable future. However, it is a most desirable goal. And let the goal be framed in the broadest meaning of ‘Peace’ – namely that ‘the lion shall lie down with the lamb, and justice shall prevail throughout the world’.

Since the earliest hominids left the trees, there has been chimpanzee-style conflict between groups, over territory, food, sex. That probably motivated our spread out of Africa and eventually throughout the world. Throughout history there have continued to be conflicts over land, resources, religion, ideas. For some three centuries now the driver of human development has been capitalism, and the world has seen great, but very unequal, progress. But capitalism fosters competition, greed, exploitation, injustice – and hence more conflict. With a world population now over eight billion and the limited resources of one small planet, mankind must find ways to live in harmony, with justice for all. It may take an existential threat, like global warning, or another pandemic, or an impending asteroid strike, to galvanise all nations into positive, cooperative action. Response to climate change is the immediate imperative, and must be addressed through fairer sharing of the world’s resources and technological knowledge, and greater justice for all nations. Boosting the authority and financing of the United Nations is a first step, together with strenuous efforts to improve health and education worldwide, and the relieving or even elimination of poverty and food shortages. As John F. Kennedy so presciently said in his inaugural address: “This will not be finished in the first 100 days, or even in the first 1000 days, nor in the life of this administration… But let us begin!” The future of humanity demands that we wake up to our collective failings, and take concerted and continuous action to eliminate them.

David J. Morris, Oxford

It often seems that the history of humanity is one of war and conflict: that it is human nature to war against each other, and so war is unavoidable, and peace impossible. The ancient Chinese philosopher/military theorist Sun Tzu wrote that diplomacy must be favoured over war, but acknowledged that sometimes wars must be fought. Even saints such as Thomas Aquinas have written about when war is justified rather than simply condoning pacificism. Therefore, it might be good look at the reasons for warfare, and asking whether these could, to any degree, be remedied, creating an at least partial world peace.

The greatest causes of warfare are arguably, extreme nationalistic sentiments, causing parties to stake a claim to a specific region over which they desire greater sovereignty or social-political rights. This is the case even when these claims are expressed in other terms (‘a jihad’, or a ‘crusade’, against ‘unbelievers’, or ‘terrorists’, etc). So if we could assuage extreme nationalist sentiments, we may go a long way towards securing world peace.

To achieve this, we might be well-advised to create a greater culture of diplomacy between nations: seeing war as a symptom of failure, and something relied on only as a last resort (if our own nation is invaded or attacked). Even if this is difficult, costly and time-consuming, it must be preferred over war. We may also encourage greater respect for other nations and cultures, by supporting international treaties and legislation defending their rights; and create greater social, political and economic cooperation between nation-states. All this may prevent the growth of animosity between nations. Arguably, the existence of the European Union has averted the European-led warfare that marred the last century, bringing lasting peace to its previously antagonistic member-states. We may even appeal to our common humanity above all cultural and nationalistic concerns: after all, every human alive has a common ancestor, perhaps as little as eighty thousand years ago. Therefore, if we are both more considerate of other peoples’ rights to self-determination, whilst being simultaneously more aware of our common humanity, we should be going in the right direction towards – and, perhaps, eventually achieving – world peace.

Jonathan Tipton, Penwortham, Lancashire

When the UN Charter was adopted in June 1945, following two catastrophic world wars, it set as one of its objectives to save succeeding generations from the scourge of war. Since then, the United Nations, the world’s foremost institution of global governance, has dedicated billions of dollars towards peacekeeping and peacemaking initiatives. Yet although these interventions have had some positive outcomes, they have fallen short of delivering global peace. Even now the world is experiencing several active wars, in regions such as Ukraine, Sudan, Gaza, and so on.

The 193 UN Member States are currently engaged in intensive intergovernmental negotiations on the Pact For The Future. One of the key Chapters of these discussions is on The New Agenda for Peace. One of the major stumbling blocks that will inhibit general consensus, will be the narrow national interests of Member States, and geopolitical rivalries amongst the big powers, particularly the five Permanent Members of the UN Security Council. The foremost dilemma confronting a global order of the sort envisaged in the founding provisions of the UN Charter has been how to balance the interests of nation-states as nation-states against those of nation-states as members of the ‘international community’. And to truly do justice to the notion of international community, member states need to achieve harmony with each other. For that to happen, member states need to exercise solidarity with each other, rather than being driven by realpolitik of the sort championed by the likes of Henry Kissinger.

Karl Marx made the bold claim that “the philosophers have hitherto only interpreted the world in various ways. The point, however, is to change it.” Philosophy has an important role to play in the pursuit of global peace, as the world needs re-interpretation. The global peace architecture such as the Security Council still resembles the post World War II order, close to eight decades after the formation of the United Nations.

Masotsha Mnguni, New York

If peace means not only the absence of war, but also harmonious social conditions, the means to achieve and maintain it will be as dynamic as the world’s diverse political, social, and cultural ecologies. Top-down abstract approaches to peace – like those envisioned optimistically in Dante’s On World Government or pessimistically in the fictional totalitarian states of Huxley’s Brave New World or Zamyatin’s We – are not about people. They are about ideas of people. It is not surprising that these abstract theories do not account for the variance of human experience. In treating people as an undifferentiated mass, universal theories of peace fail to recognize humans as individuals, and not just political creatures. Perhaps that is why, against the powerful urges at the transnational level to nullify, or at least ‘bracket’ (to borrow a phrase from Carl Schmitt’s Nomos of the Earth ) conflict, top-down approaches to peace have lacked the widespread success once anticipated.

Real peace, not abstract notions of peace, occurs bottom-up. It appears not as a legal duty but as a societal norm. Peace is not legislated; it is constructed. Universal peaceful traits, such as humility, restraint, and forgiveness, become meaningful only when understood in terms of individual lives. So to effect change, peaceful values must be advocated for within a particular context, and account for the sentiments, passions, and experience of individuals.

How best to promote peaceful values, then? Perhaps the best place to begin is through education. As Hannah Arendt said in The Crisis in Education (1958): “Education is the point at which we decide whether we love the world enough to assume responsibility for it”, and how we prepare our children “for the task of renewing a common world.” It seems that if ‘we’ are seeking a common world where we can live harmoniously with each other, the first step is teaching that peace is a virtue that’s honored by our society, and infused in our cultural understandings of what it means to be ‘us’.

Chris Swartz, North Potomac, Maryland

There are many aspects to this question, not least according to whether one is an optimist or a pessimist. It’s well known that people underestimate the duration and cost of a project even when it’s their profession, because people are generally optimists by default. Only pessimists are realistic. I’m in the latter category.

There are a number of factors that mitigate against world peace – the primary one being that humans are inherently tribal and quick to form ingroup-outgroup partitions, as exemplified by politics the world over. In this situation, rational thought and reasoned argument take a back seat to confirmation bias and emotive rhetoric. Add to this dynamic the oft-repeated phenomena that we follow charismatic, cult-propagating leaders, and you have a recipe for destruction on a national scale. This is the biggest obstacle to world peace. These leaders thrive on and cultivate division with a demonisation of the ‘other’. The focus for all of society’s ills becomes an outgroup identified by nationality, race, skin-colour, culture or religion, etc.

Wealth, or the lack of it, is a factor too. Inequality provides a motive and a rationale for conflict. It often goes hand-in-hand with oppression, but even when it doesn’t, the anger and resentment can be politicised by populist leaders whose agenda is more focused on their own sense of deluded historical significance than actually helping the people they supposedly serve. As you have leaders who refuse to compromise, you’ll never find peace. Only moderates on both sides can broker peace.

So, while I’m a pessimist (or realist), I do see a ‘how’. If we only elect leaders who seek and find consensus, and remove leaders who sow division, there is a chance. The best leaders are the ones who bring out the best in others and are not just feeding their own egos. But this is easier said than done, as we are witnessing right now. For as long as we elect leaders who are narcissistic and cultish, we will continue to sow the seeds of destruction.

Paul P. Mealing, Melbourne

World peace could be considered at the global, country or individual level.

Addressing the global level first, countries are often incapable of acting in a responsible global-centric away if left to their own devices. But the United Nations currently has the same degree of utility as a chocolate teapot. Key changes would be to remove powers of veto, enable it to make proper enforceable decisions, and give it the wherewithal to actually enforce those decisions. This requires giving the UN a standing army and the powers to force countries into mediation. There would also need to be some beefing up of the powers of the International Criminal Court which UN members should not be allowed to resign from. Finally, there would need to be proper agreement on things which are not currently ‘owned’, such as the oceans, the Arctic/Antarctic, air space and other planets.

At a national level, much harm has resulted from the election of narcissistic sociopathic megalomaniacs intent only on consolidating their positions. Elections are often a sham. It should be possible to draft robust constitutional guidelines enforceable by the UN which countries would need to adhere to. Also, the effect of religion on the quality of countries’ governance and legislation is highly debateable, and it is likely to be beneficial for religious principles to be made subservient to the laws of the country. Borders create a natural tension with other countries. In the long term it would be beneficial if countries were more of an administrative unit than a fortress. But this would require major policies of wealth and resource redistribution in order to avoid mass immigration from developing countries.

At the individual level, the human race has become the predominant life form because of our capacity for learning, planning, and developing. Unfortunately, with this has come acquisitiveness and competition. It seems likely that with the greater influence of technology there will need to be some alterations in the concepts of work, progress, and wealth acquisition. If individuals can focus more on cooperation, personal development and contentment, this is likely to feed into their nation’s foreign policy. Education and encouragement of social-responsibility will also have a part to play.

Julian Stafford, Cambridge

But can we? After WWI, and to a lesser extent WWII, there was the cry of ‘never again’ – but we did it again. Our species carried on doing what it has done since history was recorded, and has continued to find reasons to destroy and to kill.

However, there has been a change. Since the first atomic bombs in the 1940s there has been continuous research and development by very clever people in nuclear weaponry and other weapon systems. We know this not mainly from seeing the results, but by being aware of the expertise, secrecy and funding put into them under the heading of ‘defence’. Our principal defence against using these modern weapons has been our belief that by using them our species would risk extinction. We have proxy wars instead, restricted to old-fashioned ‘conventional’ weapons so the casualties are regarded as acceptable, provided escalation to nuclear weapons is avoided by the sponsoring powers. We hope this will last; that there will be no nuclear exchange and so no extinction. But we are human beings, and given our motivations why would we expect this to continue? There does appear to be an instinct within our species to fight, and it appears to be sufficiently strong under the ‘right’ circumstances to outweigh all other considerations. Our time may be relatively short.

There are alternatives. These would need humanity to reject fighting and change in ways not experienced before. Amongst other things there would need to be changes in people’s attitudes to national leaders, to each other, wherever they live on our planet, and to our own individual sense of worth and worthiness.

It’s difficult to be optimistic.

Steve Hubbard, Beccles, Suffolk

From peace platitudes to the most powerful anti-war advisories and caveats, to the utmost in heart-rending songs, through the TED talks, to the centuries of sermons, poetry and music, to the lengthy and profound peace advocacy in books such as The Iliad and War and Peace to Fromkin’s A Peace To End All Peace , to UN publications warning about the catastrophe of nuclear weapons… None of these philosophical commentaries, songs, poems, histories, or political science investigations have, for the last five thousand years or so, brought us a general and lasting peace. And we are now, incredibly, possibly at the start of another world war.

It’s not that these great and wise counsels aren’t insightful and valid; it is that they’re all preaching a sermon to a species wired to be essentially aggressive and avaricious. It is true that humans can behave in a prosocial (peaceful) manner. But when our frequent violent and gluttonous behaviors emerge, worldwide disasters such as war and greedy exploitation endlessly result.

So, what can save us from our profoundly stupid and socially immature actions? Physical Control of the Mind: Toward a Psychocivilized Society (1969) is a brilliant neuroscience study and program by Jose M.R. Delgado and his Yale colleagues that advocates for, and demonstrates, the use of Deep Brain Stimulation (brain manipulation) for human prosocial (peaceful) behavior.

“Frankenstein!” you say. Yet brain interventions are currently effectively being used therapeutically in brain and mind disorders from epilepsy to Parkinson’s to depression. But what’s this got to do with our general ‘healthy’ human behavior?

Effective prosocial scientific correction may be still some years away. But a prosocial, psychocivilized, society is a realistic hope! The most urgent scientific challenge is understanding human behavior. End the futile preaching. Support a true cure – a scientific correction for our heretofore terrible human nature.

Tom Baranski, Somerset, New Jersey

In early Greek thought, peace, a state of affairs caused by what Martha Nussbaum calls ‘fostering natural and social circumstances’, was considered a prerequisite for a flourishing life.To truly live well required favourable circumstances such as prosperity and good fortune, as well as a prevailing peace that ensured safe sanctuary and fertile ground for the provision of our needs.

What then is ‘peace’? A helpful starting point might be with the Norwegian sociologist Johan Galtung, who argued that peace is a set of social arrangements where violence is absent. In his essay Violence, Peace and Peace Research (1969), Galtung further argues that peace is not simply the absence of overt physical aggression but also requires the removal of deeper structural violence that pervades institutions and wider society. This broader definition of peace sees peace-building as the creation of institutions and structures that sustain peaceful societies.

The pursuit of any utopia or positive goal-oriented endeavour, however, always runs the risk of perpetuating the very violence it purports to reject, since such projects contain assumptions which have the potential to generate forms of oppression. In Beyond Peace Education: Toward Co-Poiesis and Enduring Improvisation (2010), Ilan Gur-Ze’ev argues that “‘peace’ in a less than perfect world is a terrible condition” and that there may be circumstances under which it may justly be challenged or even violently resisted. Such views are also echoed by the likes of Herbert Marcuse in One-Dimensional Man (1964), his critique of the neo-capitalist order, with its “comfortable, smooth, reasonable, democratic unfreedom.”

So despite its rhetorical appeal, world peace in a less than perfect world is neither attainable nor, arguably, desirable. All utopias are, in essence, manifestations of power where individuals vie for hegemony so as to impose their particular vision of the good. The flourishing life, therefore, is not to be found in any universal ideal, but instead, in what Gur-Ze’ev labels a ‘negative utopia’: a society characterised by a rejection of ultimate ideals, ideologies, and dogma, in favour of a state of ‘eternal diaspora’ and a ‘homelessness’ that rejects an actual ‘promised land’.

Daniel Janke, Bristol

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• School Education /

Essay On Peace for School Students in 100 – 300

• Updated on  
• Nov 22, 2023

Peace is something we all wish for as it allows us growth and prosperity in life. A society without peace cannot survive for long and there will always be disputes between people. Peace is defined as the absence of any disturbance, conflict, or violence. It exists on various levels, including personal, interpersonal, societal, and international. Writing a peace essay requires a proper understanding of this term, from its importance in our lives to how it can shape a better tomorrow. Here are some samples of essay on peace for school students.

Table of Contents

• 1 Essay on Peace in 100 Words
• 2 Essay on Peace in 200 Words
• 3.1 Why is Peace Important?
• 3.2 Ways to Promote Peace

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Essay on Peace in 100 Words

Peace refers to societal friendship and harmony, where negative activities like violence, hostility, and hatred are not present. The significance of peace can have multiple levels, from individual to societal and international. Peace is something that comes from within. 

On a personal level, a person must have inner calmness and contentment to achieve peace. Peace becomes a broader aspect at the societal and international level, which involves concepts like social justice, equality, and the presence of diplomacy and cooperation between nations.

Achieving and maintaining peace requires efforts from all sides. In this way, it can foster understanding and tolerance among individuals and communities. 

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Essay on Peace in 200 Words

Peace can only be achieved when everyone in the room abides by the laws of friendship and cooperation. Consider this quote on peace by Mahatma Gandhi, ‘If you want real peace in the world, start with children.’ He and thousands of other freedom fighters struggled for decades to achieve true peace.

Although now are not living in a colonial era, we are struggling for true peace; a society free from poverty, hunger, corruption, and crime; one where everyone can feel safe. Only in a world free from the constant threat of violence, conflict, or war can allow us to pursue our goals, develop relationships, and lead fulfilling lives.

Nations establish diplomatic relations so that peace can be maintained at the international level. This cooperation between nations is essential to prevent conflicts that can have far-reaching consequences. Peace is an essential component for the protection of human rights, ensuring that individuals can live free from violence and oppression.

We are the future and it is our duty to establish law and order to achieve true peace. Only then we can cultivate the seed of education, healthcare, and environmental conservation . Our today’s efforts will affect our tomorrow. The importance of nurturing and maintaining peace cannot be overstated, for it is the cornerstone upon which the aspirations of individuals and societies rest.

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Essay on Peace in 300 Words

We all want a free-will life; one where we can achieve and fulfil our goals in real time. Peace is very important for individuals, society, and nations to strive towards the road of success. Achieving peace requires collective efforts so that we can create a world where everyone can live free from fear, violence, and the threat of conflict. 

We all want a life of free will, where we can achieve and fulfill our goals in real time but how can it be possible with so much bloodshed and mayhem around the corner, where one man is threatening others with a missile?

Why is Peace Important?

Peace is a multifaceted concept and its importance varies from individual level to global level.

• Peace offers us all the necessary conditions to lead a secure and fulfilled life.
• A peaceful society creates a sense of brotherhood, where everyone is respected and appreciated for their achievements.
• It fosters cooperative relationships among communities and societies and encourages cooperation, understanding, and tolerance.
• New heights of economic development can be achieved in a peaceful society.
• Communities can exchange ideas and traditions to foster mutual understanding and appreciation.
• Peace is considered as an investment in the well-being of future generations.

Ways to Promote Peace

There are multiple ways in which we can promote peace, starting with ourselves and understanding how beneficial it can be for us in career prosperity and building relationships.

• Volunteering for peaceful rallies.
• Create a peaceful mantra/ affirmation.
• Sign a peace pledge.
• Learn to forgive your enemies.
• Understand what are the causes of violence.
• Listen to learned individuals.
• Learn from others’ mistakes.
• Learn to say sorry and accept your mistakes

Creating a peaceful society is not as difficult as it may sound; for it requires collective effort. Once we understand what we are capable of achieving, then we are just a step away from building a ‘perfect world.’

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Ans: Peace is essential for the prosperity of individuals and society as a whole.  A society without peace cannot survive for long and there will always be disputes between people. Peace is defined as the absence of any disturbance, conflict, or violence. It exists on different various levels, including personal, interpersonal, societal, and international.

Ans: Without peace, our world cannot survive, as there will be conflicts and wars between countries, communities will act in non-cooperative ways, and individuals will have grudges against each other. Peace is very important to establish a world where everyone can live in harmony and lead a prosperous life.

Ans: Mentioned below are some lines on the importance of peace: -Peace is the bedrock to edifice human progress and prosperity. -Peace is like the thread that is capable of weaving the fabric of harmony and understanding. -Peace is the key to unlocking the potential of individuals and communities. -Peace is like a guiding light, that offers us solace, security, and a path to reconciliation. -Peace is a lifelong journey towards a world where compassion triumphs over conflict.

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Shiva Tyagi

With an experience of over a year, I've developed a passion for writing blogs on wide range of topics. I am mostly inspired from topics related to social and environmental fields, where you come up with a positive outcome.

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Achieving World Peace: Theory and Research

by Dr. John Hagelin

We consider the implications of the latest advances in scientific knowledge for the areas of conflict resolution and world peace. We examine scientific evidence for a new technology of world peace based on the unified field of natural law and its practical utilization through extended, field effects of consciousness. We assess the practicality of this new technology using direct, experimental intervention studies in critical test regions, including the Middle East. We conclude that this technology of world peace offers a cost-effective, scientifically validated means of achieving and sustaining a stable state of peace in the international arena.

Introduction Discovery of the Unified Field The Unified Field and Consciousness The Maharishi Technology of the Unified Field Life in Accord with Natural Law Freedom from Stress Field Effects of Consciousness Historical Development Time Series Analysis Recent Intervention Studies Reduction of Violence in the Middle East Through the Maharishi Effect Physical Interpretation Conclusion Appendix: Qualities of the Unified Field References

Introduction

In recent years, research into the probable causes of war has led to a shift from the understanding that conflict originates in the inadequacies of various forms of government and/or the lack of preparedness for war(ref. 1) to seeing lack of fulfillment of individuals and resulting stress levels in society as the basic cause.(ref. 2) From this modern perspective, one can understand why the traditional political and military approaches, which ignore the underlying cause of war, have failed throughout history to achieve world peace. Fortunately, in the past few years, an entirely new approach based on the discovery(ref. 3) of the unified field has given rise to a practical and cost-effective technology(ref. 4,5) for alleviating collective stress, and for achieving and sustaining a stable state of world peace. In this article, we explain how the discovery of the unified field provides the theoretical basis for a new technology of world peace known as the Maharishi Technology of the Unified Field.(ref. 4,5) We show how, through this new technology, an individual can access the unified field and apply this most fundamental and powerful level of nature’s dynamics to benefit individual life(ref. 6-11) and the life of society.(ref. 12-16) The application to world peace occurs through group practice of the Maharishi Technology of the Unified Field by a small proportion of a population, which alleviates stress in the collective consciousness and promotes harmony and coherence throughout society as a whole.(ref. 12-16) We examine recent published empirical studies documenting the effectiveness of this group practice in reducing violence and negativity, including war deaths and war injuries in areas of intense international conflict.(ref. 13-16) This combined research establishes that a permanent group of 7,000 experts practicing the Maharishi Technology of the Unified Field provides a practical means to create a permanent state of world peace.

Discovery of the Unified Field

The progress of society is based upon scientific knowledge. The scientific understanding of the laws of nature governing behavior at every level of the physical universe provides the theoretical foundation for the practical utilization of these laws through the various branches of applied science and technology. For example, scientific knowledge of the laws of nature governing biochemical and physiological processes provides the theoretical basis for all the applied methods, approaches, and technologies in the field of medicine. Similarly, knowledge of electromagnetism and the principles of information theory provide the theoretical foundation for modern telecommunications and computer technology. Until recently, scientific understanding of the laws of nature has been incomplete. In particular, the underlying basis of natural law in the unified field has been unavailable, giving rise to a fragmented and partial view of the laws of nature governing the universe. Partial and fragmented understanding of the laws of nature has given rise to technologies that, on the one hand, have brought a degree of progress and comfort to society but, not being holistic, have resulted in numerous physiological, psychological, sociological, and ecological side effects. Nuclear technologies, for example, based on the scientific understanding of the laws of nature governing nuclear structure and transformations, have given rise to an alternative energy source that can be economically cost effective,(ref. 17) but have also given rise to highly toxic, ecologically dangerous radioactive wastes(ref. 18) and a generation of weapons that has threatened mankind with extinction. Now, the continued progress of society demands the practical utilization of a level of nature’s functioning that is at once more powerful and more holistic—a technology based on the total potential of natural law available in the unified field. During the past two decades, progress in theoretical physics has led to a progressively more unified understanding of the laws of nature, culminating in the recent discovery of completely unified field theories.(ref. 3) This discovery began in 1967 with the introduction by Professors Weinberg and Salam of the unified theory of the weak and electromagnetic forces,(ref. 19) uniting two of the four fundamental forces governing all physical processes (please refer to Figure 1). The profound success of this unified “electro-weak” theory confirmed that at deeper levels of nature’s dynamics—at more fundamental (i.e., smaller) spacetime scales—the laws of nature present a simpler, more unified structure in which superficially diverse laws of nature become unified. In the early 1970s, it was shown that this same unifying principle could be extended to include the strong nuclear force, leading to “grand unified theories” of the strong, weak, and electromagnetic forces.(ref. 20) In 1974, the concept of supersymmetry(ref. 21) was introduced—a profound mathematical symmetry principle capable of unifying particles of different “spin”—providing the mathematical basis for completely unified field theories. During the past several years, the application of this principle has led to the development of completely unified theories of all the fundamental forces and particles of nature based on the heterotic string.(ref. 3) The heterotic string or “superstring” describes all the fundamental forces and particles as the various modes of vibration of a single, underlying unified field. The superstring thereby provides a completely unified understanding of the fundamental forces and particles of nature, in addition to the first quantum-mechanically consistent theory of the gravitational force. Now, with the discovery of the unified field, the total range of natural law is open to scientific knowledge and exploration. Since the progress of society is based on scientific knowledge, the discovery of the unified field—the most fundamental and powerful level of nature’s dynamics—can be expected to have the most far-reaching implications for human life and civilization. Moreover, because the discovery of the unified field constitutes scientific knowledge of the total potential of natural law, in contrast to the more superficial, partial, and fragmented levels of scientific knowledge, its application can be expected to produce holistic benefits—i.e., to create balance and to neutralize the destructive side effects of previous levels of scientific knowledge. For this to be practically realized, however, a technology of the unified field is clearly necessary. Fortunately, such a technology exists,(ref. 4) and has been the subject of intensive scientific research. During the past 20 years, its effectiveness has been verified by hundreds of published studies appearing in leading scientific journals throughout the world.(ref. 6-16) The applications of this technology in the fields of health,(ref. 8) education,(ref. 9) rehabilitation,(ref. 10) economics,(ref. 11) and world peace(ref. 12-16) have already demonstrated its capacity to create a quality of life and civilization which is far beyond that which was possible based on previous levels of scientific knowledge.

The Unified Field and Consciousness

It was clear even from the pioneering work in the area of unified field theories by Einstein and contemporaries that the application of this most fundamental and powerful level of natural law would necessarily be through a technology of consciousness.(ref. 22) This is partly because the domain of superunification—the Planck scale of 10 -33  cm—is beyond the range of any particle accelerator or conceivable objective technology. Indeed, the objective approach of modern science, which is founded upon the separation between the observer and the observed, is essentially unsuited to investigate the fundamentally indivisible structure of natural law at its unified foundation.(ref. 23) However, although the unified field is beyond the range of any objective technology, it is not beyond the range of human intelligence, as today’s highly successful unified field theories have demonstrated. In fact, it is now well known(ref. 22-25) that through proper training, human awareness can gain direct access to the unified field in the most fundamental state of human consciousness—the state of “pure consciousness,” which lies at the foundation of conscious experience.(ref. 4-5, 24-25) During the past 20 years, extensive scientific research,(ref. 6-16) along with the direct personal experience of millions of individuals practicing a simple, subjective technology called the Maharishi Technology of the Unified Field,(ref. 5) has shown that human intelligence, like nature’s intelligence, has at its basis a unified field of intelligence(ref. 23) (please refer to Figure 1). In this most fundamental state of awareness, known as transcendental consciousness or pure consciousness, the knower, the known, and the process of knowing are united in a single, self-interacting structure of experience.(ref. 4,23) The defining characteristics of this unified field of consciousness—e.g., self-referral or self-interaction, pure intelligence, and infinite dynamism—are identical to the essential characteristics of the unified field of modern physics derived from the Lagrangian of the superstring. (Please refer to the Appendix, entitled “Qualities of the Unified Field”) The most natural conclusion is that the most fundamental level of human intelligence (pure consciousness) and the most fundamental level of nature’s intelligence (the unified field) are not independent, but one and the same, providing a profound unification of objective and subjective realms of existence at the level of the unified field.(ref. 22,23) This fundamental identity between the unified field of physics and the unified field of pure consciousness at the basis of the mind is confirmed through detailed analysis of their quantitative structure and dynamics. The vibrational spectrum of the excitations of the unified field, i.e., its resonant modes or “energy eigenstates” which comprise all the various particles and forces in the universe, are identical in structure to the fundamental modes of consciousness open to direct experience through the Maharishi Technology of the Unified Field (for details, please refer to ref. 23). In other words, not only do these two fields possess identical qualities and characteristics, but they share the same quantitative spectrum of excitations. This quantitative correspondence strongly supports the proposed identity between pure consciousness and the unified field. This fundamental identity is open to direct experiential confirmation through the Maharishi Technology of the Unified Field, in which all the subjective and objective aspects of existence are experienced to emerge from the field of pure consciousness, establishing pure consciousness as the unified fountainhead of natural law.(ref. 23)

The Maharishi Technology of the Unified Field

The Maharishi Technology of the Unified Field is a systematic technology which opens human awareness to the direct experience of consciousness in its pure, self-referral state, in which the conscious mind is identified with the unified field of all the laws of nature (please refer to Figure 1).(ref. 4,5) It systematically expands human comprehension to experience and explore more abstract and fundamental levels of intelligence of the mind, corresponding to more fundamental and universal levels of nature’s intelligence,(ref. 22) culminating in the experience of a level of intelligence that is completely universal and unified in its nature—the experience of the unified field itself. Research has shown that this experience of pure consciousness constitutes a fourth major state of consciousness,(ref. 24,25) physiologically distinct from waking, dreaming, and deep sleep. It is characterized by high EEG coherence,(ref. 26) indicating profound integration and orderliness of brain functioning, together with other unique physiological and biochemical changes.(ref. 27) Over 500 scientific studies(ref. 6-16) conducted at more than 200 universities and research institutes in 30 countries [Editors note: this is an updated figure as of October 1992] throughout the world have extensively documented the profound physiological,(ref. 8) psychological,(ref. 6) and sociological(ref. 11-16) benefits resulting from this fundamental experience, including increased intelligence(ref. 6) and creativity,(ref. 7) improved physical and mental health,(ref. 8) and increased self-actualization.(ref. 28) The completely holistic nature of these benefits further supports the hypothesis that this subjective technology operates at the most fundamental and holistic level of nature—the level of the unified field.(ref. 23)

Life in Accord with Natural Law

The unified field is the total potential of natural law. In its self-interacting dynamics are contained the mechanics of “symmetry breaking” through which it becomes expressed as the apparently diverse values of natural law displayed throughout the universe.(ref. 23) During the practice of the Maharishi Technology of the Unified Field, an individual experiences directly the mechanics by which thought arises from the unified field, the field of pure intelligence or pure consciousness at the basis of the mind.(ref. 25) Repeated experience results in an innate familiarity with the laws of nature that govern the transformation of the unified field into its superficially diverse values.(ref. 5, 23) Innumerable laws of nature uphold human life in its natural pursuit of health, happiness and progress. These laws determine the consequences of our thoughts and actions and thereby either support the fulfillment of our desires or lead us to corrective action. When, through repeated experience of pure consciousness, an individual’s awareness becomes consciously identified with the unified field, the total potential of natural law, then he enjoys life spontaneously in accord with all the laws of nature.(ref. 5) This is to say that the person’s thought and action spontaneously are suitable to the environmental context. They meet with no problems, conflict, or resistance, and create no suffering for the individual or for society. Taking maximal advantage of the laws of nature, such thoughts and actions are naturally supported by all the laws of nature governing physiological, psychological, and sociological processes.(ref. 5,6-16) They do not set in motion any processes that, even in part, conflict with the intent of the thought and action. This state of human life supported by natural law is possible only when the total potential of natural law, the unified field, is fully enlivened in human awareness. No other level of natural law, and no other level of human awareness, is sufficiently holistic that it could comprehend all the laws of nature that affect human life. To live a life in accordance with natural law has been the goal of moral philosophers(ref. 29) and thoughtful medical scientists(ref. 30) throughout history. These scholars have attempted to develop codes of behavior based on intellectual knowledge of the laws of nature. An intellectual approach, however, can at best be incomplete because the totality of all the laws of nature is too vast and complex to be understood intellectually. It is nevertheless possible for human awareness to comprehend by direct experience the unified field, the completely holistic level of natural law from which nature spontaneously conducts all activity in the universe.(ref. 4-5,22-25) By repeated experience,(ref. 25) the mind becomes identified with this field, and thereby develops an innate familiarity with the total potential of natural law upholding life and evolution on all levels of the physical universe. Thought and action become automatically aligned with the evolutionary power of natural law,(ref. 5) and thereby enjoy the same natural effectiveness and efficiency with which nature governs the universe—with absolute efficiency and economy in accordance with the universal principle of least action.(ref. 23)

Freedom from Stress

In his seminal book, Life Supported by Natural Law,(ref. 5) Maharishi Mahesh Yogi explains that the violation of natural law through improper thought and action causes stress in the individual nervous system. That is, action which is unsuitable or goes against the natural functioning of the mind and physiology produces strain and stress in that particular area of the physiology or nervous system. Stress is defined as a structural or chemical abnormality in the physiology which obstructs the proper functioning of the nervous system in that specific area. This description is corroborated by medical evidence concerning the nature of stress and its effect upon the nervous system.(ref. 30) The continued violation of natural law results in accumulated stress, which causes problems for the individual mind, body and behavior. Stress that is not alleviated by the body’s resting cycle or by the body’s natural homeostatic and self-repair mechanisms builds up in the nervous system, and ultimately manifests as disease or some other form of physiological or psychological disturbance. (Over 80% of diseases are now known to be stress-related.(ref. 31)) Accumulated stress causes tension, frustration, ill health and unhappiness and, according to Maharishi,(ref. 25) is the underlying cause of destructive, violent and other anti-social behavior. Unhappiness, imbalance and frustration in turn promote further violations of natural law, creating more stress, and a dangerous cycle is created. A technology to alleviate stress and to bring life spontaneously into accord with natural law is therefore essential to safeguard against the consequences of stress for the individual’s health and happiness. Society is essentially a collection of individuals. On a societal level, the accumulation of stress through the violation of natural law by all the individual citizens of society leads to the same type of collective ill health and anti-social behavior that results from stress on the individual level. In Life Supported by Natural Law,(5) Maharishi identifies violation of natural law and the resulting accumulated stress levels in society as the basic cause of collective ill health (and associated spiralling health-care costs) and collective frustration, leading to crime, drug abuse, violence and other anti-social behavior. According to Maharishi, the continued buildup of stress in collective consciousness ultimately manifests as war and other collective calamities. This is very much in accord with current thinking in the field of political science, where lack of fulfillment and collective stress levels in society are increasingly seen as the principal cause of war.(ref. 1,2) From our previous discussion it follows that practice of the Maharishi Technology of the Unified Field by individual citizens of a nation, by bringing life into accord with natural law and preventing the buildup of collective stress, would remove the underlying cause of war. Unfortunately, as an immediate practical program, it may be somewhat unrealistic to expect that an entire population could be trained in the Maharishi Technology of the Unified Field and would practice the technology regularly. Fortunately, however, research has found that the practice of the Maharishi Technology of the Unified Field by the whole population is not necessary in order to achieve significant results. Repeated studies have shown that as few as the square root of one percent of a population practicing the Maharishi Technology of the Unified Field as a group is sufficient to produce a significant and demonstrable drop in crime rate, accidents, and other indicators of collective stress,(ref. 12,32) and even to reduce violence and war in areas of intense international conflict.(ref. 12-16) These far-reaching effects produced by a small proportion of the population are the result of “field effects of consciousness” generated by group practice of the Maharishi Technology of the Unified Field.

Field Effects of Consciousness

If consciousness in its deepest aspect is fundamentally a field, as our previous analysis along with the experience of millions of individuals practicing the Maharishi Technology of the Unified Field has shown, then phenomena of consciousness must necessarily include processes that are inherently field-like, or unlocalized, in nature. At present, the most striking and important application of this new scientific framework for the understanding of consciousness is the Maharishi Effect, which refers to extended field effects of consciousness produced by the collective practice of the Maharishi Technology of the Unified Field. Over thirty consecutive studies provide conclusive evidence that group practice of an advanced aspect of the Maharishi Technology of the Unified Field called the TM-Sidhi program by as few as the square root of one percent of a population reduces violence, crime, and other manifestations of societal stress.(ref. 12-16,32-37) These studies use statistical analysis of standard sociological measures to assess the influence of groups of experts collectively practicing the TM-Sidhi program on a surrounding population. Because of the importance of these empirical results for our practical assessment of this new approach and technology for world peace, a brief summary and interpretation of the research is included here.

Historical Development

In 1960, Maharishi predicted that one percent of a population practicing the Transcendental Meditation technique would produce measurable improvements in the quality of life for the whole population. The first study designed to test this prediction(ref. 12) analyzed crime rate change in 22 U.S. cities (population > 25,000) from 1972 to 1973. Crime rates decreased in the 11 cities with one percent of the population practicing the Transcendental Meditation technique, while crime rates in the matched control cities continued to rise. A more extensive study(ref. 38) analyzed crime rate trends in 48 U.S. cities (population > 10,000) over the 11-year period from 1967 to 1977. This included all independent cities in this population range with one percent of the population instructed in the Transcendental Meditation program. Crime rates decreased significantly in the 24 “one percent” cities compared with their own previous trends and compared with 24 matched control cities over the same period. Subsequent replications have analyzed crime rate trends in 160 cities and 80 metropolitan areas in the U.S. using increasingly powerful design and analysis techniques,(ref. 32) and have further demonstrated Maharishi’s prediction that participation in the Transcendental Meditation program would lead to a reduction in crime rate trends. With the introduction of the more advanced TM-Sidhi program in 1976, Maharishi anticipated a more powerful influence of coherence in the collective consciousness of society. He predicted that group practice of the TM-Sidhi program by as few as the square root of one percent of a population[footnote 1] would have a demonstrable effect on standard sociological measures. The relatively small number of participants practicing the TM-Sidhi program predicted to generate this effect of societal coherence has made it possible for many direct experimental studies to be performed in which the necessary number of participants come together on courses in various locations for periods of time ranging from one week to several months. Most of these studies, including research at the metropolitan, state, national and international scales, have used time series analysis to reliably estimate experimental effects independent of cycles and trends in the data. This type of research design, called an experimental intervention study, constitutes a unique and rigorous approach for the social sciences.

Time Series Analysis

The effects of the Transcendental Meditation and TM-Sidhi program on quality-of- life indices are usually assessed with time series analysis using the autoregressive integrated moving average (ARIMA) approach of Box and Jenkins.(ref. 39) (A time series is a sequence of equally-spaced measures on some variable, e.g., monthly crime rate.) This methodology has become the standard for rigorously estimating the effects of an outside intervention on a time series or for empirically determining the form of causal relationship between two continuous time series.(ref. 40) Time series “intervention analysis” is used to assess effects of hypothesized influences during specific time periods (e.g., when the number of TM-Sidhi participants exceeds a certain critical threshold). Time series “transfer function analysis” is used to model the input-output relationship between a continuous independent exogenous variable (e.g., the daily number of TM-Sidhi participants) and the dependent or endogenous variable (a social indicator such as crime rate). With both methods, the time series approach controls for any serial dependence of observations, trends, or seasonal cycles in the data over time by including these influences in a “noise model” of the series.(ref. 40) That is, as part of the time series analysis a mathematical model of the time-dependent regularities in the endogenous series is constructed, and this model will account for, and therefore control for, patterns in the endogenous time series that can be predicted from its own past history. The noise model thus serves essentially as a “null hypothesis” for effects of the exogenous variable.[footnote 2]Any intervention effects or transfer function effects on the endogenous variable indicate effects of the independent variable that cannot be predicted either from the previous history of the series or from any unmeasured continuous variables that may be partially determining the endogenous variable. These time series methods have proven to be ideal for assessing the effects of the group practice of the TM-Sidhi program upon sociological indicators.

Recent Intervention Studies

Within the past few years, there have been an increasing number of experimental studies using time series intervention and transfer function analysis to assess the effects of the group practice of the TM-Sidhi program at the metropolitan, state, national, and international scales. At the metropolitan and state levels, time series intervention studies found reduced crime in Metro Manila, Philippines, in New Delhi, India, and in Puerto Rico during periods in which large groups had assembled for conferences involving twice daily practice of the TM-Sidhi program.(ref. 41) Time series transfer function analysis similarly found a reduction in violent crime in Washington, D.C., in weeks following an increase in the size of a permanent group of TM-Sidhi participants.(ref. 38) Other intervention studies in Metro Manila and in Rhode Island found improvements in holistic indices of the quality of life composed of available monthly social indicators during periods of assemblies of large groups of TM-Sidhi participants.(ref. 41) The most well-documented analyses at the national level have been in the U.S., where a permanent large group of participants in the TM-Sidhi program has been established at Maharishi International University (MIU). Since 1982, the size of this group has periodically exceeded the square root of one percent of the U.S. population. An analysis of annual changes in a quality-of-life index comprising 11 major variables showed a significant improvement correlated with the size of the group of TM-Sidhi participants.(ref. 33) More detailed analyses of the U.S. quality of life using time series intervention and transfer function analysis during 1979-1985 found reduced weekly fatalities due to violence (homicides, suicides, and motor vehicle accidents) on weeks immediately after the size of the MIU TM-Sidhi group exceeded the square root of one percent of the U.S. population.(ref. 34) This analysis showed that two-thirds of the observed decrease in U.S. violent fatalities from 1979 to 1985 could be directly attributed to the group practice of the TM-Sidhi program. Reduced violent deaths were also found in Canada when the size of the MIU group exceeded the square root of one percent of the combined populations of the U.S. and Canada.(ref. 35) In addition, time series intervention analysis of monthly U.S. and Canadian economic trends (a “misery” index combining inflation and unemployment) showed improved economic conditions in months immediately after the number of participants exceeded the required number (1,600) for the population of the U.S. and Canada.(ref. 36) (Please refer to Cavanaugh’s article in this issue.) There have been three assemblies in which the number of TM-Sidhi participants approached or exceeded the square root of one percent of the world’s population—about 7,000 individuals. During each of these assemblies, there was a significant reduction of international conflict, as indicated by time series intervention analysis of news events.(ref. 37) The time series of news events was created from content analysis (rating of news items) of major newspapers by raters who were unaware of the dates of the news items being rated. Time series analysis also indicated a significant reduction in fatalities and injuries due to terrorism during and immediately after the period of these assemblies; data on terrorism was collected by an independent agency.(ref. 37)

Reduction of Violence in the Middle East Through the Maharishi Effect

One especially critical experimental test of the hypothesis that the group practice of the TM-Sidhi program by the square root of one percent of a population would positively affect sociological measures was conducted in Israel in August and September of 1983.(ref. 13) Based on the results of previous experiments, the research hypotheses and the specific measures to be used in the study were lodged in advance of the experiment with an independent review board of scientists in the U.S. and Israel. It was predicted that group practice of the TM-Sidhi program in Jerusalem would reduce stress in the collective consciousness of Israel and Lebanon. Box-Jenkins ARIMA intervention, cross correlation, and transfer function analyses were used to study the effects of changes in the size of the group on several variables and composite indices reflecting the quality of life in Jerusalem and Israel, and also the war in Lebanon. Figure 2 shows a striking covariation between the size of the group of TM-Sidhi participants (dotted line) and a composite index of quality of life that was the arithmetic average of standardized scores for crime rate, traffic accidents, fires, stock market, national mood, and the number of war deaths as a measure of war intensity in Lebanon. Increases in the size of the group had a statistically significant effect on the individual variables and on the composite quality-of-life index. Cross correlations and transfer functions indicated that the group had a leading relationship to change on the quality-of-life indicators, supporting a causal interpretation. There was a 45% reduction in war intensity and a 76% reduction in war deaths during periods of high numbers of TM-Sidhi participants. Time series analysis demonstrated that the effect could not be attributed to seasonality (such as weekend effects or holidays) or to changes in temperature. The hypothesis that the influence occurs on a fundamental and holistic level of nature is supported by the fact that the arithmetic average of the different measures produced the clearest results and by the observation that the different sociological measures tended to change independently of each other when the group size was small, but all changed coherently in a positive direction as the group size was increased. A subsequent study (Figure 3) assessed the impact on the Lebanon war of three successive assemblies in which large groups practiced the TM-Sidhi program during a six-month period from November 13, 1983 to May 18, 1984.(ref. 14) The assemblies were held in the United States, Lebanon and Yugoslavia, and were approximately two weeks long. The authors used a time series intervention analysis of the Lebanon war to compare levels of conflict during the days on which the assemblies occurred compared to the baseline period which consisted of all other days during the six-month period of the study. The level of the conflict was measured by three indices: daily levels of a Peace/War Index(ref. 15) of events reported in major Lebanon newspapers, daily reported war deaths, and daily injuries due to the war. The scoring was performed by representatives of the different factions involved in the conflict, and inter-rater reliability was high. As predicted in advance, the Peace/War Index showed that prevailing negative conditions were abruptly reversed, and greater progress toward peaceful resolution of the Lebanon conflict was observed than would have been expected based on the prior six-month history of the war (p < .00005). War deaths fell by 55%, from a mean of 6.5 per day during the baseline period to a mean of 2.9 per day during the three assemblies (p < .0005). War injuries fell by 38%, from a mean of 20.6 per day during the baseline period to a mean of 12.7 per day during the assemblies. The study of the Lebanon conflict was subsequently expanded to include a daily time series intervention analysis of a 27-month period during which there were seven assemblies of TM-Sidhi participants of sufficient size to influence the Lebanon conflict according to the square root of one percent formula.(ref. 16) These assemblies, which ranged from a small group in the central area of fighting within Lebanon, to larger groups in Israel, Yugoslavia and the Netherlands, to three groups of up to 7,800 in the U.S., are the only ones in the last decade of sufficient size in relation to their proximity to Lebanon to exceed the threshold for a predicted impact there. For each assembly lasting between one and eight weeks, improvements in quality of life (including reduction of political violence and progress toward peace) were predicted publicly and in advance for the surrounding population equal to ~100 n 2 , where n is the number collectively practicing the TM-Sidhi program. For a total of 93 days, or 11.33% of the period of the study, this population included all or most of Lebanon, or at least the primary region of conflict within Lebanon. The 821-day data base, which included daily levels of cooperation and conflict and the number of reported war fatalities and injuries, was generated using independently developed 16-point scales of cooperation and conflict.(ref. 42) Events were coded by an experienced Lebanese coder, blind to the experimental hypotheses and unaware of the assemblies and the technology employed, from eight international news sources, including The New York Times, and news broadcasts from radio stations in and near Lebanon representing all major parties to the conflict, as reported by the Foreign Broadcast Information Service. Box-Jenkins intervention analyses indicated (Figure 4) that in contrast to nonexperimental days, during the 93 days when assemblies were sufficiently large for a predicted impact in Lebanon there was an estimated: 1. 66% mean increase in level of cooperation among antagonists (t = 4.96, p = 4 x 10 -7  [footnote 3]); 2. 48% reduction in level of conflict (t = -5.81, p = 3 x 10 -9 ); 3. 71% reduction in war fatalities (t = -6.45, p = 1 x 10 -10 ); and 4. 68% reduction in war injuries (t = -4.91, p = 5 x 10 -7 ). A composite Peace/War Index combining these variables indicated (Figure 5) that the seven assemblies each had independently significant positive effects on the war (t = 9.03, p = 9 x 10 -20 ). The study employs an interrupted time series design with multiple replications, which offers a “very powerful” basis for addressing the issue of causality.(ref. 43) Changes in temperature or holidays did not account for any of the improvements during each assembly. The mean temperature on experimental days (which were spread across all four seasons) was slightly higher than on other days, yet despite an overall tendency for higher levels of violence to occur on hotter days, violence still diminished sharply on experimental days. The possible impact of religious and national holidays was separately assessed, and in the one case where these had a significant impact on the war (cooperation was higher on Muslim holidays) this was also included as part of the null model when assessing the impact of the assemblies. The possibility that improvements were due to the assemblies being initiated in response to worsening conditions in the war, and thus being held when the conflict was improving anyway (through regression toward the mean), may be discounted for several reasons. First, all assemblies except that in Lebanon were announced several weeks or months in advance, and dates set without reference to the situation in Lebanon, which was no more a concern than other trouble spots within the range of impact of each assembly. Second, the statistical independence of the occurrence of the assemblies from patterns of behavior in the war (dependent series) in the weeks and days immediately preceding and following the assemblies was explicitly tested and confirmed. Finally, it is clear from the results that the observed impact on each variable represents improvement substantially away from the mean, not regression toward it. For the same reasons, the improvements could not be due to convening assemblies at the first sign of improvement in the war. Also, positive changes were found to occur with zero time-delay, from the first day of each experimental period: that is, the periods began before the improved events could be reported in the press, and ended before renewed violence could be reported. The design of the experiment also precluded explanation in terms of coincidence, post hoc selection of data, or measurement artifact. Coincidence may be ruled out on the basis of extremely low probability values (9 x 10 -20  on the Peace/War Index), and the high level of consistency across all indices and replications (assemblies). Post hoc selection of assemblies, variables or data sources was precluded through announcement to the media (and in some cases to independent review boards) of dates and predicted effects prior to each assembly (again excepting that held in Lebanon). Any possibility of measurement artifact or bias was severely limited through use of independently developed scales, multiple news sources representing all parties, and a highly experienced coder, familiar with the political and cultural context of the war, but blind as to the nature of the hypotheses, the independent variable, and the theory and technology on which the hypotheses were based. Explanation of observed improvements as a consequence of publicity or other behavioral interactions between assembly organizers or participants and the people fighting in Lebanon can also be excluded. Only in the Lebanon assembly was there any possibility of direct personal interaction, and that was minimized in that participants and organizers remained isolated in their facility in a small village except for such activities as purchase of food and travel when first joining or leaving the assembly. In no case did the media in Lebanon carry any prior or concurrent news items concerning any of the assemblies, nor was there any attempt during any assembly to create any expectation of change, or otherwise influence the behavior of parties to the conflict other than through practice of the Transcendental Meditation and TM-Sidhi program (which involves an inward focus of attention, to maximize coherence and normalize stress principally for the purpose of personal development). These findings strongly support the hypothesis that societal coherence can be enhanced, and even protracted violence alleviated, across any population size as a spontaneous and nonintrusive field effect generated by the group practice of the TM-Sidhi program.

Physical Interpretation

In addition to their obvious practical importance for eliminating war and raising the quality of life in society, these research findings clearly have profound implications concerning our understanding of consciousness and its relation to the physical world. Indeed, they appear to invalidate completely the prevailing psychological and sociological paradigm, in which consciousness is viewed as a purely superficial and localized phenomenon—i.e., the macroscopic outcome of complex biochemical and electrophysiological processes in the brain. Instead, the Maharishi Effect research suggests that consciousness, in addition to its obvious localized content, has a deeper, unlocalized, field-theoretic basis, in agreement with our previous discussion and analysis. In such circumstances, it is vital that leading physicists, psychologists and other scholars carefully assess the impact of these findings on our understanding of the natural universe. One such analysis is presented in note 22, where it is shown that these results are consistent with the current framework of unified quantum field theories, but require an expanded physical framework for our understanding of consciousness. We will summarize the main elements of that analysis here. Although it would be more accurate to say that the Maharishi Effect data constitutes evidence for an “action at a distance” with respect to consciousness rather than a “field effect” per se, physics has historically come to associate action at a distance with field phenomena. The observed attenuation of the effect with distance (i.e., the fact that a relatively small group in Lebanon produced an effect comparable to a group of over 7,000 halfway around the globe) would support such a field-theoretic interpretation. The quadratic dependence of the intensity of the effect upon the size of the coherence-creating group is also characteristic of a field phenomenon in which the radiators are operating coherently. More specifically, the coherent superposition of amplitudes required to produce such an intense constructive interference suggests the behavior of a bose field. However, there are certain features of the Maharishi Effect that are not easily understood on the basis of a conventional field. The main difficulty with a simple field-theoretic model is in understanding the observed data on the basis of any of the known fields. The only known candidates for such long-range interactions are electromagnetism and gravity. Any conventional gravitational interaction between individuals is presumably orders of magnitude too weak[footnote 4]. Moreover, it is generally agreed that the electromagnetic interaction between individuals would also be too weak to give rise to any significant effects. This conclusion is probably reasonable despite new evidence that the physiology may be sensitive to environmental AC electric fields six to seven orders of magnitude weaker than had been previously considered possible.(ref. 44) In fact, the brain appears to be particularly sensitive to EEG-modulated microwave radiation in the 0.5–10 gigahertz range, offering a potential mechanism for EEG communication and entrainment. It has been shown by Tourenne(ref. 45) that certain cellular structures within the cortex that support the propagation of electromagnetic solitons could provide highly efficient radiators of microwave radiation, which would presumably be modulated in the EEG band. While we therefore feel it is essential to pursue possible electromagnetic mechanisms for the Maharishi Effect, these mechanisms at present appear unable to account for the observed phenomenology. (Moreover, there was no evidence of attenuation in an instance where the coherence-creating group was electromagnetically shielded by a metallic enclosure.(ref. 46)) If conventional mechanisms are unable to account for the observed data, then some unconventional mechanism involving new physics is clearly needed. Since there are no other long-range forces of electromagnetic or comparable strength, one is led to consider alternative theoretical frameworks that could serve to bridge the substantial distance barriers involved. One such framework is provided by the structure of spacetime geometry at the scale of super-unification—the proposed domain of pure consciousness. Although we do not currently possess the calculational tools needed to unfold the full dynamics of quantum gravity, there are strong indications that the local 3 + 1 dimensional structure of classical spacetime geometry observed at distances larger than the Planck scale may provide a totally inappropriate framework for physics at the scale of superunification. Indeed, today’s unified quantum field theories based on the superstring point to an entirely different spacetime structure which transcends 3 + 1 dimensions completely. In these theories, an abstract 1 + 1 dimensional spacetime structure of the string itself dynamically generates the emergent 3 + 1 dimensional classical spacetime, possibly through a sequence of intermediate stages (e.g., through a ten dimensional low-energy effective field theory). In this dynamics, the very existence of an emergent, local, causal spacetime structure depends intimately upon the assumption of a perturbative string vacuum.(ref. 47) More generally, one expects nonperturbative string dynamics to produce nonlocal effects—effects that defy interpretation within the assumed 3 + 1 dimensional, local structure of classical spacetime geometry. One would therefore expect that if the domain of consciousness is fundamentally the superunified scale, then phenomena of consciousness could include influences that are inherently nonlocal. Indeed, the Maharishi Effect data can be viewed as powerful evidence that individual consciousness can access the scale of superunification, consistent with the proposed identity between pure consciousness and the unified field.[footnote 5] A question often raised by physicists is how human consciousness could possibly interact with physics at such fundamental scales. This question stems from the recent but relatively widespread misunderstanding of what consciousness is, i.e., a purely superficial product of complex biochemical and electrophysiological processes in the brain. Such a viewpoint may seem compatible with the restricted range of experience available in waking consciousness (in which consciousness itself is not directly perceived), but it is clearly incompatible with experience in higher states of consciousness. For example, in the state of pure consciousness, consciousness experiences itself as an unbounded field and as the unified source of all the laws of nature: all forms and phenomena in the universe are experienced to emerge from there, and can be generated at will through the application of the TM-Sidhi program. According to Maharishi and our analysis above, the natural range of consciousness is from point to infinity: from the localized boundaries of sensory experience, through increasingly more expanded and universal levels of thought and feeling, to the unbounded field of pure, abstract, self-interacting consciousness. Maharishi explains that the range of one’s experience and conscious influence is limited only by one’s range of comprehension—i.e., localized or unbounded—and that the Maharishi Effect is simply a result of collective functioning at more fundamental and universal levels of consciousness. The empirical research presented above affords a striking confirmation of this profound new perspective—and of its immense practical importance for the individual and society. One additional useful approach to understanding the widespread effects of collective practice of the Maharishi Technology of the Unified Field is through the enlivenment of the evolutionary qualities of the unified field in the collective consciousness of society. When, through the practice of the Maharishi Technology of the Unified Field, the conscious mind identifies with the unified field, the essential characteristics of the unified field become enlivened in the awareness. In other words, as individual consciousness awakens more and more fully to the reality of what it fundamentally is—the unified field of natural law—the essential qualities of the unified field are reflected more and more fully in the nature of the mind. This accounts for the scientifically documented(ref. 6-10) upsurge of qualities like “harmonizing,” “nourishing,” “integrating,” “pure intelligence,” “infinite creativity,” “infinite dynamism,” “infinite silence” and “invincibility” in the mind and physiology of individuals practicing the Maharishi Technology of the Unified Field (please refer to the Appendix, entitled “Qualities of the Unified Field”). Through group practice of the Maharishi Technology of the Unified Field by even a small proportion of the population, these same evolutionary qualities become enlivened in the collective consciousness of society. In other words, because the unified field is a field which underlies everything and is present everywhere, the enlivenment of its qualities is necessarily a field phenomenon, whose effects will be felt everywhere. The upsurge of all the evolutionary qualities of the unified field in collective consciousness during periods of group practice of the Maharishi Technology of the Unified Field has been scientifically confirmed by numerous studies,(ref. 12-16,33-39) and provides a relatively simple means of understanding how collective practice generates positivity and coherence throughout society as a whole.

Despite the age-old desire for peace among nations, conflict and war have been a constant reality throughout human history. Even in the last 40 years since the United Nations was founded to “put an end to all wars,” over 150 wars have ravaged nations and claimed the lives of millions of victims across the globe. The repeated failure of the United Nations and of man’s best efforts to ensure peace has simply been due to the lack of a suitable technology for peace. Political negotiations, pacts and treaties do not address the root cause of war—lack of fulfillment of individuals and resulting stress levels in society—and thus cannot provide a reliable basis for permanent peace on earth. In this article we have presented a new science and technology of world peace based on the unified field of natural law. This new technology acts at the most fundamental and powerful level of nature’s dynamics to eliminate collective stress, and to create an actual physical influence of peace in collective consciousness. This orderliness and coherence spreads throughout society through extended field effects of consciousness (the Maharishi Effect), resulting from the fact that consciousness, at its absolute basis, is identical to the unified field of natural law recently discovered by modern science. The physical influence of harmony and coherence produced by collective practice of the Maharishi Technology of the Unified Field removes negative, chaotic, and violent trends in society, and thereby strikes at the root cause of war. It thereby creates a stable, fertile ground on which the conventional political approaches for creating peace can begin to bear real and lasting fruits. The effectiveness of Maharishi’s technology for world peace has been more thoroughly and rigorously tested than any other technology or approach in the history of political and social science—and under the most severe conditions of intense international conflict. More than 30 separate studies appearing in refereed scientific journals conducted by independent researchers at leading institutes throughout the world have confirmed the efficacy and practicality of this new methodology. In light of this overwhelming body of evidence and of the simplicity and cost effectiveness of the approach, it should be the clear responsibility of every government to create a group of experts practicing the Maharishi Technology of the Unified Field as a powerful means to prevent further war. Indeed, in consideration of the continued suffering and immense cost to humanity caused by war, it should soon become a punishable offense for any government to neglect this key responsibility, just as it is a punishable offense in any civilized country for a doctor to deny a patient the medicine that he needs. With a practical and proven technology of peace, war and conflict should disappear from the face of the earth along with smallpox, polio and other maladies for which modern cures exist. Every responsible citizen, together with every political and academic leader, should use his or her influence and authority in society to create a coherence-creating group of 7,000 experts practicing the Maharishi Technology of the Unified Field in their nation as soon as possible to put an end, once and for all, to the age-old tradition of violence and conflict and to create a permanent foundation for peace on earth. The spontaneous and direct practical application of the unified field to enrich all aspects of life contrasts with the previous application, through technology, of specific, isolated laws of nature based on the intellectual understanding of those laws. It was this scientific understanding of specific laws of nature and their technological application that laid the foundation for the industrial revolution, in which more and more rapid progress became possible through the use of increasingly sophisticated machines and technologies. Now, the continued progress of society demands the spontaneous utilization of the total potential of natural law to enrich all aspects of life in a completely balanced and holistic way. This spontaneous application of the total potential of natural law will lay the foundation for a post-industrial revolution to a unified field based civilization—a civilization based on the complete knowledge and practical utilization of the unified field of natural law. The application of this science and technology of the unified field to health, education, rehabilitation, economics, and world peace has already demonstrated its capacity to produce a quality of life and civilization which is far beyond that which was possible based on previous levels of scientific knowledge. By providing a practical and proven formula for raising life to be lived spontaneously in accord with natural law, the Maharishi Technology of the Unified Field will raise the quality of life in society to a level of dignity, harmony and supreme fulfillment unparalleled in the annals of recorded history—a unified field based ideal civilization in which everyone enjoys fulfilling progress, and life everywhere is supported by the invincible, evolutionary power of natural law. Appendix: Qualities of the Unified Field Footnote 1 :

This prediction is based on a field-theoretic model which assumes a coherent superposition of amplitudes, such that the intensity of the effect generated is proportional to the square of the number of participants.

Footnote 2 :

The noise model N(t) has the formN(t) = [T(B)/P(B)]a(t), where T(B) and P(B) specify moving average and autoregressive parameters respectively, at various time lags, and where a(t) is a series of independent and normally distributed random disturbances. The term B indicates a backshift operator that is used to model lagged influences in a times series. The noise model effectively removes the serial dependence of the data by modeling it, and the residuals to the noise model, a(t), form independent data points. Transfer function analysis models the endogenous time series Y(t) as Y(t) = C + V(B)X(T) + N(T), where X(T) is the continuous exogenous series, V(B) is the transfer function connecting the two series, C is a possible constant, and N(T) is the stochastic noise model that specifies the combined nonrandom (time-dependent) influences other than the exogenous series. Intervention analysis employs an identical model, except that the exogenous variable is a binary intervention series I(T), specifying the time periods during which an intervention occurred. The transfer function or intervention effect V(B) is approximated by W(B)/d(B), where W(B) contains parameters indicating the time delay of influence of the exogenous variable and the magnitude of its effect at various time lags, and where d(B) contains parameters specifying the rate at which this influence decays (for an abrupt temporary effect) or grows (for a gradual permanent effect). The time series methodology can thus be used to model both linear and nonlinear influences of one series on another.(ref. 39)

Footnote 3 :

The value of /t/ coincides approximately with the number of standard deviations when the number of degrees of freedom is equal to or greater than 30 as in the case of the present study.

Footnote 4 :

This also holds true for possible spin-1 forces that interact with gravitational strength, such as a proposed “fifth force,” or the gauge bosons associated with a hidden sector. (The latter would probably operate only at short distances anyway due to confinement effects). The same is presumably true of other weakly-interacting bosons that have escaped detection in particle physics experiments.

Footnote 5 :

There exists an entirely different class of nonlocal effects in physics that does not explicitly involve the dynamics of the super-unified scale and which might be proposed as an alternative mechanism for the Maharishi Effect. This is the reduction of the wave function in quantum mechanics. It is argued in ref. 22 that this alternative framework leads to similar conclusions regarding consciousness and its relations to the physical world.

Address correspondence to: Department of Physics Maharishi International University, 1000 North Fourth Street, DB 1069, Fairfield, IA 52556-1069 Modern Science and Vedic Science, Volume 5, Numbers 1-2, 1992, Special Issue Proceedings of Approaches to Creating a Stable World Peace, April 5-7, 1991 Sponsored by the Institute of World Peace Maharishi International University copyright 1997 Maharishi International University

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War and Peace in Modern World Essay

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Introduction

In our world of ever-increasing number of innovations and informational technologies there is hardly a problem which cannot be solved. The scientists are working out the medicines which can cure even AIDs and cancer, regardless the fact that the diseases which were considered fatal a couple of decades ago can be easily cured now. The world has developed a global network for communication and each day offers new inventions in which our ancestors would never believe in if in their times they heard that something like this would ever be possible to invent. Nevertheless, there remains one big problem the modern society seems to be unable to deal with. Every day we continue to listen to news reports about numerous cases of violence, crimes, natural disasters and wars, which in some parts of the world have lasted over the years and seem to never stop. At this, the reasons of the wars are in fact insignificant and seem to be not serious enough for starting something as terrible as a war. No matter how strange and unfair it may seem, but innocent people give their lives for a miserable strip of land which two governments of the belligerent countries are unable to share or because of the desire of one country to prove that it is more powerful than any other. And here the question arises: When will people all over the world stop wars and finally understand that wars and international conflicts are just a mere waste of money and, what is the most important, of human lives? Is that strip of land worth those losses and sufferings of innocent people involved in wars because of misunderstandings and inability to settle the governmental matters peacefully? Living in peace and prosperity is possible but a lot has to be done in order to achieve peaceful coexistence of different countries and their people in this small world which cannot function properly because of something people missed when forming their society.

First of all, people should admit that it is because of each of them that this world cannot become perfect and agree to introduce some changes into their lives. Everything depends on people and their desire to live peacefully: “Attempting to achieve world peace would mean that the people in this world would have to be willing to make some minor changes in the way we govern ourselves on this earth. Common sense should tell us that the best way to put an end to wars or military conflicts is to create a fully civilized world.” (Jim Des Rocher, 7). It should be admitted that a lot here depends on the government of each country because it is namely governments together with the world leaders who are responsible for wars and international conflict. Constant fighting for power and deciding who is the strongest and who should rule this world leads to what we have now and what will be very difficult to change. It should be realized that not only people of each country should become civilized but the governments as well because welfare of the whole world rather than of separate countries is at stake and with each day the risk of the world to get consumed with uncontrolled violence is increasing. Creating a civilized society will help in achieving world peace and proving to each other that living peacefully in prosperity is not only possible to achieve but is easy to maintain once the desired is already attained: “Civilized countries settle their disputes peacefully. Once you have established a civilized world the chances for military conflicts goes away.” (Jim Des Rocher, 33).

Second, to mention but not less important on the way of achieving world peace is bringing up of such qualities as compassion, justice and mutual forgiveness each of which is necessary for proper functioning of a society. It is striking how brutal and hard-hearted the people of our generation became. Everybody is obsessed with money and is ready to hurt and kill the others in order to gain more money, get promoted or achieve something in this life. Most of people do not care about the others and stopped helping each other though mutual readiness has always been the basis of a successful and prospering society. If mutual assistance becomes a part of each person’s life it will be a grain of mustard seed on the way of achieving world peace. It is also necessary for justice to rule the world for everybody to get proper punishment and for all people to live in fair conditions: “Peace seems to conflict with justice; the one deletes the past, the other acts on it” (Martin Ramirez, 65). Justice should be an integral part of each society for its members to feel secured and to know that their misdeeds will be punished. And as for mutual forgiveness, this noble quality will help make the world understanding and sensible. Learning to forgive should be a part of each person’s life as only being able to forgive the others one can earn a chance to be forgiven: “To seek peace through forgiveness is a life’s program, and it is a worthwhile risk even to the extent of heroism. But one cannot forget that forgiveness also has its own demands: truth (recognition of the crime) and justice (reparation), together with the guarantee that it will not be repeated.” (Martin Ramirez, 65).

And the final important factor directly influencing the world peace is religion. There exist three main religions in this world and supporters of each of them believe that only their religion is the only true one whereas the rest do not have any right for existence. Religion matters have always caused conflicts and to fight this problem is senseless that’s why one has just to face the reality. Modern society does not make tries to introduce a single religion or to abolish religion as such because the history proved that it will get back to the society as it is an essential part of it. Religion gives people hope for the best and turning to God for help they believe sincerely that everything possible will be done in order to make their lives better. World peace depends on the peace of society thus on the peace of each person. If chaos rules the world not a single person will find peace in him and vice versa. The task of people is to support faith in each other and never to let troubles weaken their faith because if the religion won’t be practiced world peace will be out of the question. Religion makes people intelligent and understanding, well-disposed, noble and generous. Without religion they will become aggressive, arrogant, self-centered and this will cause conflicts all around the world. This is why religion should be freely and widely practised in order to make all people believe that if they treat each other well, if they support each other and do not forget about morality they make a contribution into a difficult but rewarding process of achieving world peace and prosperity.

To sum it up, the modern world full of violence and brutality, ruled by those who being in constant pursuit of power use innocent people to prove that their country is the strongest badly needs some improvements because now it is in danger of collapse and each day is being destroyed by people who live in it. To achieve world peace and prosperity seems impossible but just as a lot of other great deeds what it requires is time, efforts and strong desire to change the life of every person for better. It is possible to make this world better even if not perfect and keys to this are the building of a civilized society where both people and government will be civilized, the desire of each person to eradicate his/her shortcomings by trying to develop such qualities as compassion, justice and mutual forgiveness. On top of this all stands the religion which irrespective of its kind keeps people united and gives them hope for the best. Provided that all these points are taken into consideration and put into life the necessary result will be achieved and our world spoiled by money and power will turn into what every person dreams about – a world with no sufferings and grief where people care about each other and are not afraid for their future.

Jim Des Rocher. (2004). How to Achieve World Peace: The Second Greatest Book Ever Written. Trafford Publishing.

J. Martin Ramirez. (2007). Peace Through Dialogue. International Journal on World Peace, 24 (1), 65.

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Author Pico Iyer on Finding Peace in Our Divided World

In an exclusive interview, the renowned writer reflects on his quest to hold onto hope — in even the most difficult times.

As Americans head into a turbulent election season, in a society that feels irreparably fractured, how can we imagine a different way forward? How can we serve as instruments of peace? 

On September 22, journalist and author Pico Iyer will open the 2024-25 season of Trinity Talks , launching a series of conversations with five distinguished writers that get to the heart of this critical issue. An Oxford-educated secular writer with a keen interest in spiritual matters, Iyer has spent years traveling with the Dalai Lama, practicing silence at a small Benedictine monastery in California, and making pilgrimages to sacred sites across the globe. All his travels have been driven by the same burning desire: to see the world exactly as it is, without losing faith in its potential. 

In his recent bestseller, The Half Known Life: In Search of Paradise , Iyer writes about visiting some of the holiest cities on the planet, places often marred by political and religious discord. Despite numerous encounters with chaos and conflict, Iyer steadfastly refuses to abandon the idea that we can, as the Irish poet Seamus Heaney writes , make “hope and history rhyme.”  

“History has left all of us with wounds, fears, perhaps traumas; yet a life without hope is no life at all,” Iyer said. “How can we find faith and even love while living in a decidedly imperfect and mortal world?” For Iyer, the key is a clear-eyed, grounded, yet unrelenting optimism about the possibility of finding paradise here on earth. 

You’ve visited many holy places in your life – in your book, you write about traveling to Mashhad , Varanasi , Jerusalem . What draws you to these sacred spaces?  

I travel, deep down, to be expanded, instructed and turned upside down; to be inspired and brought back to the essential questions and situations it’s so easy to sleepwalk past in my everyday life. Ever since I first took to the road, I’ve been drawn to places that speak to the spirit and that remind me of what matters in the world, beyond all our chit-chat and all the increasing distractions of the day. 

This has always seemed an essential longing — in my teens I was seeking out Notre Dame and the churches of South America and soon I was traveling to Tibet and giving up my exciting job in New York City to live in a temple in Kyoto — but as the world speeds up and more and more of our days get filled up with trivia and what happened six seconds ago, it seems ever more important to root ourselves in what stands beyond time and space and deeper than our tweets and theories. 

People sometimes ask me why I spend so much time with monastics, and I tell them it’s because I want to learn how to live, how to love, how to die and most of all, perhaps, how to live amidst the dying. When my car’s got problems, I go to the Toyota mechanic; when I have questions about life, I seek out monks and nuns. 

In an age when the passing preoccupies us so much, I want to live as much as possible amidst what doesn’t fade. 

Why is it that many of these beautiful, holy places in our world are also places of conflict? 

For the sad but inescapable reason that your notion of heaven will never be mine. Jerusalem is a particularly poignant and powerful example: Almost nowhere on earth has stirred and moved me so much as the Old City in Jerusalem, and even though I’m not Christian or Jewish or Islamic by birth, I feel pulled towards that powerful center almost irresistibly. 

Sometimes I’ll be walking along the street in Japan and I’ll feel a magnetic summons towards Jerusalem. And when I’m there, I always stay at one of the Christian hospices and head out before dawn each morning to the Church of the Holy Sepulcher just to sit in quiet before a flickering candle in a broken cave. 

I love the fact, too, that few people go to Jerusalem casually, which means that even my fellow travelers in the Old City are often pilgrims, taking great risks or making great sacrifices to be in the holy places. Everyone there seems moved by spirit and has something to teach me. 

Yet, for centuries and more, Jerusalem has been an epicenter of conflict, simply because so many there so devoutly hold to the teachings of different holy books. 

History has left all of us with wounds, fears, perhaps traumas; yet a life without hope is no life at all."

As I write, I have great faith in what the heavens bestow on us; but I am less confident about what we humans do with the heavens. Jerusalem is a treasure house of power and wisdom and depth, and yet we mortals are not always worthy of the treasures we have been given and sometimes complicate — or even deface — the sacred with our much less exalted ideas or notions of “us” and “them.” 

I write about silence a lot because it seems a non-denominational space beyond our competing texts: Muslims and Christians and Jews may disagree about the words of their holy books, but I think all of them know and feel powerfully the beauty of prayer and worship. 

What do you think humans are searching for when we imagine and long for paradise?  

I think peace is perhaps what we all at heart long and ache for; once we have peace, contentment and inner health often seem to take care of themselves. But again, your idea of paradise is likely different from mine, and very often the paradises we discover on earth — a golden beach in Tahiti or the Seychelles — are not a paradise for the locals who are working round the clock to make us comfortable. 

In other words, I think paradise is too often a projection taking us away from real life; and the only paradise I trust is one that is open to all and that can be found in the midst of real life. 

I remember once standing by the Ganges in Varanasi; even as someone of Indian blood and Hindu descent, I felt completely freaked out by the chaos, the clamor, the dead bodies floating past, the fires to both north and south reducing other corpses to ash. 

Suddenly two monks appeared — one American and one Tibetan — and the American monk said, “Isn’t this wonderful? It’s life and death and the whole human conundrum.” 

He had found such clarity and calm in his spirit that he could find paradise right in the heart of the burning world. 

I feel that’s our task on earth, whatever happens in the heavens; not to expect reality to conform to our needs or hopes, but to see that even in the midst of fallenness, there’s something we can trust and affirm. 

What have your travels taught you about the possibility of finding paradise – in the afterlife or here and now? 

Down the road from where I live in Japan, the temples of Kyoto often have words written on the ground at their entrance which, translated, mean “Look Beneath Your Feet.” In much the same way, over fifty years of regular talks and travels with the Dalai Lama, I’m struck at how he seems to find absolute joy and warmth wherever he is, even though he’s suffered more than anyone I know. He’s been propelled out of his homeland for sixty-five years, he saw his mother, thirteen of his siblings and his tutors die, he’s regularly called “a wolf in sheep’s clothing” by the government of the largest nation on earth, and yet much of what he’s known for is his robust confidence, his constant smile, and his infectious laugh. 

I’m not in a position to talk knowledgeably about the afterlife, but I’m moved that many of my Christian friends treat everyone who appears at their doorstep as they would Jesus and have a rare gift for finding the divine in everything. As, perhaps, with the most selfless souls in any tradition. 

 As Henry David Thoreau wonderfully reminded us, generations ago, he who has not found heaven here on earth may have a hard time finding it up above. 

In my own case, I was living the life I might have dreamed of as a boy when I was in my twenties, in New York City; I had an apartment on Park Avenue, a 25th floor office in Midtown, an endlessly stimulating job covering world affairs for Time magazine, the most wonderful colleagues (and the chance to take my vacations, as I did, in Morocco and Bali and El Salvador). 

And I left it all at 29 to live in a single room along the eastern hills of Kyoto without its own toilet or telephone or bed. 

Thirty-seven years later, my wife and I share a two-room apartment in the middle of a completely featureless suburb not far away, for which we pay $500 a month in rent, living as students might. But it feels absolute paradise to me because our lives are uncluttered and there’s nothing we want that we don’t have. 

At a temple down the road is a stone water-basin. When you put the characters around it together, it says, “What I have is all I need.” The rich man, as even a figure in Henry James says, is not the person with a lot of things, but the person who doesn’t hunger for anything more. 

  Your next book,   Aflame , is about what you learned from practicing silence during your time in a Benedictine hermitage. How can silence help us prepare for (or discover) paradise? 

In some ways, my next book is a companion-piece to The Half-Known Life . Some of us travel around the world in the hope of finding paradise in the place across the mountains or that undiscovered beach on a remote island. But what moves me about my Benedictine monk-friends, with whom I’ve made more than 100 retreats over 33 years, is that, like all classic monks, they have found paradise exactly where they sit. Their cloister is a model of paradise and they minister to everyone they meet as angels might (mortal angels, but nonetheless moving angels). 

Of course the liturgy and lectio divina and the Psalms and the Bible are intrinsic to their paradise (as they were for me during fourteen years of Anglican schooling); but insofar as silence is the place beyond all mortal words and ideas, I think they would recognize it as a kind of paradise. It’s the place where we hear something deeper than ourselves and, at its best, where we’re rooted in something far deeper and more lasting than our chatter or our personalities. 

As Father Thomas Keating used to say, “Silence is God’s language. Everything else is a poor translation.”

Please   register to join us for Trinity Talks   with Pico Iyer on September 22.

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International day of peace 2024: cultivating a culture of peace.

Peace and economic development do not just correlate, the two reinforce each other.

When is the International Day of Peace?

As we mark the United Nations’ International Day of Peace on September 21, the theme “Cultivating a Culture of Peace 1 ” takes on profound significance in light of the geopolitical challenges and societal divisions that define our current moment. This year’s theme also commemorates the 25th anniversary of the UN General Assembly’s adoption of the Declaration and Programme of Action on a Culture of Peace 2 . It invites reflection on how we can cultivate the principles necessary for global harmony-principles that require more than the absence of conflict but demand an active, participatory process of mutual understanding and cooperation.

How peace drives economic growth

In today’s world, where conflicts and economic inequalities intersect in complex ways, the pursuit of peace is not just a moral imperative but an essential condition for sustainable development. The link between peace and economic growth is symbiotic: peace builds up stable economies, while economic instability fuels social unrest. Amid mounting geopolitical strains, the 1999 Declaration’s 3   emphasis on respect for life, human rights, non-violence, justice, democracy, and cultural diversity underscores their critical role in sustaining and advancing global stability.

What does the theme of “Cultivating a Culture of Peace” mean?

The 2024 theme “Cultivating a Culture of Peace” draws inspiration from UNESCO’s foundational belief that “wars begin in the minds of men, so it is in the minds of men that the defences of peace must be constructed. 4 ”

Peace, through this perspective, is not an abstract concept; it is a cultural process that must be taught, practiced, and embedded into every level of society. Cultivating peace involves instilling values of dialogue and mutual respect from an early age, ensuring these ideals permeate across generations and geographic boundaries. It is through this cultural transmission of peace that we can hope to build a world where conflicts are resolved not through violence but through dialogue and mutual respect.

What do economists say about war and peace?

In this context, it is important to acknowledge the historical precedents of long-lasting peace, such as the Pax Romana, which Nobel Laureate Robert Aumann referenced when discussing peace-building models. Aumann is an American Israeli mathematician who was awarded the prize in 2005 for “having enhanced our understanding of conflict and cooperation through game-theory analysis.” By combining game theory and psychology, Aumann’s work has asked the question, ‘Can game theory end world conflict?’

Aumann’s ideas can provide a framework for understanding the importance of strategic thinking in peacebuilding, but they also underscore the need for global cooperation. When he spoke of what he referred to as the “world champions of peace,” such as Switzerland and ancient Rome, he pointed out that lasting peace often emerges from a carefully managed balance of power and preparation. 

“If you want peace, prepare for war,” says Aumann. While Aumann's perspective might appear to contrast with the idealism of a culture of peace, it reveals an important reality about incentives in maintaining peace. Historical examples show that peace is not always passive-it often requires preparation, strategic thinking, and deterrence. “ Si vis pacem, para bellum ,” he says, translating into Italian his earlier thought. “That is what brought about the Roman peace, that was the model. The Pax Romana lasted for over 230 years.”

Aumann's insights from game theory expound the strategic foundations of peace, where mutual understanding and rational incentives can lead to cooperative outcomes even among adversaries. These are valuable lessons for contemporary peacebuilding initiatives as well as the mechanisms can be harnessed to encourage collaboration and support rather than conflict. 

How can we reimagine peace in a complex world?

As we confront complex geopolitical dynamics and humanitarian crises, the International Day of Peace encourages us to reevaluate our approaches to conflict and cooperation. It challenges us to rethink conventional approaches to peace and conflict. The ongoing conflicts and economic uncertainties of this year remind us that peace and economic development are inextricably linked. The absence of peace stifles economic growth, just as economic instability can fuel social unrest and violence. The pursuit of peace is not only a moral obligation but also an economic necessity.

How can we foster a culture of compassion?

The observance of the International Day of Peace serves as a poignant reminder of our collective responsibility to cultivate a culture of peace, not just on one day of the year, but every day.

The expansion of compassion-whether through supporting displaced communities or addressing inequalities-plays a critical role in cultivating a culture of peace. In this light, peace is not merely an absence of war but an active process of building inclusive, resilient societies. Expanding our notions of empathy and cooperation, both on an individual and collective level, is fundamental to this process. The International Day of Peace calls us not only to lay down arms but to see each other’s humanity and create the conditions for lasting reconciliation and social integration. By integrating both strategic thinking and empathy, as exemplified by Aumann's insights and the UN’s declaration, we can work towards a sustainable, peaceful future. Peace, after all, is a shared responsibility, and the foundations for it must be cultivated in every community, through education, cooperation, and compassion.

People Also Asked

The key principles outlined in the UN’s Declaration and Programme on a Culture of Peace include respect for human rights, non-violence, justice, democracy, tolerance, and cooperation.

The UN’s International Day of Peace is observed on September 21 as it was decided by the General Assembly.

Game theory can help in peacebuilding by analyzing strategic interactions between conflicting parties, enabling the design of incentives and frameworks that encourage cooperation and reduce the likelihood of conflict.

Peace positively impacts economic growth by creating a stable environment that fosters investment, innovation, and sustainable development, while conflict and instability disrupt economic activities and deter progress.

1 International Day of Peace , The UN 2 Declaration and Programme of Action on a Culture of Peace : resolutions / adopted by the General Assembly 3 Declaration and Programme of Action on a Culture of Peace: resolutions / adopted by the General Assembly 4 UNESCO's 20 years , The UNESCO Courier

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Goals and pathways of public governance contribution to achieve progress in the quality of life.

1. Introduction

2. literature review.

• Web of Science—Clarivate (Analytic database): - The subject of the research: “Public Governance” and “Well-being”; - Period: 2010–2024; - Documents type: “Article“;
• VOSviewer Instruments: - Recorded content for VOSviewer: Full text and cited references.
• The analysis was based on: - keywords; - citations/countries; - citations/authors.

3. Methodology and Data

3.1. method and methodology.

• Data mapping of Key Dimensions Using Microsoft Excel 16.88;

4. Results and Discussions

4.1. analytical approach involving data mapping, 4.2. analysis of autoregressive distributed lag (ardl) models using eviews 12 software, 5. conclusions, author contributions, data availability statement, conflicts of interest.

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Share and Cite

Lobonț, O.-R.; Criste, C.; Bovary, C.; Moț, A.-D.; Vătavu, S. Goals and Pathways of Public Governance Contribution to Achieve Progress in the Quality of Life. Sustainability 2024 , 16 , 7860. https://doi.org/10.3390/su16177860

Lobonț O-R, Criste C, Bovary C, Moț A-D, Vătavu S. Goals and Pathways of Public Governance Contribution to Achieve Progress in the Quality of Life. Sustainability . 2024; 16(17):7860. https://doi.org/10.3390/su16177860

Lobonț, Oana-Ramona, Cristina Criste, Ciel Bovary, Ariana-Denisa Moț, and Sorana Vătavu. 2024. "Goals and Pathways of Public Governance Contribution to Achieve Progress in the Quality of Life" Sustainability 16, no. 17: 7860. https://doi.org/10.3390/su16177860

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