IN PURSUIT OF INNER PEACE (original) (raw)
Related papers
Violence Peace, Self and Others A Philosophical Perspective.doc
Gandhi Marg, Vol. 38.No.3 &4, 2017
Every kind of violence, from world war to terrorism, inter-community strife, as well as every day conflicts between neighbors, or violence against the hapless, is opposed to peace and harmony. The biggest source of violence is man’s ego, the sense of selfhood pitted against all other selves. One’s self or ego includes one’s family, and later on one’s community, howsoever that community may be defined. The remedy lies in perceiving and emphasizing our commonalities and affinity to each other, as well as our interdependence.
Kurtz,Preface-Encyclopedia-Violence-Peace-Conflict.pdf
Encyclopedia of violence, peace, and conflict, 2008
T he problem of violence poses such a monumental challenge that it is surprising that such an intelligent species has addressed it so inadequately. Much has happened since the publication of the first edition of this encyclopedia. The events of 11 September 2001 and their tragic aftermath have raised our security alerts to a new level and made this project even more salient and urgent. Millions have died because of structural violence. Nevertheless, millions have defeated authoritarian regimes through nonviolent struggle. Millions more -perhaps billions -have been cared for with love and affection.
International Journal for Advanced Research, 2019
The modern civilization feels satisfied by adopting several masking habits to hide their originalities. Along with some good practices, the entire time generally indulged themselves in the destructing habits in an enormous quantity. In order to satisfy their virtual existence, they are very much prone to adopt several non-senses & in human practices, which can endangered their gross productivity in a certain extent. Day by day they are continuously pushed themselves within the quicksand of ignorance, aggression, anger, violence & humiliation. The entire society is becoming blood thirsty day by day. Most violence is preventable, not inevitable. There is a strong evidence base, grounded in research and community wisdom that prevention works. Violence is a problem that can be prevented using a scientific approach similar to what is used to address other health problems, such as heart disease or smoking related illnesses. A prevention approach often incorporates six components: 1) Choosing a focus; 2) Prioritizing risk and resilience factors; 3) Convening community partners to better understand the problem and solutions; 4) Developing a multifaceted plan; 5) Implementing the plan; and then 6) Evaluating efforts. It is the high time to take possible steps as the remedial measures to transcend this monster, named VIOLENCE. There is no pride to become violent; rather it must be the weakness of that particular person. With the violence, we are just violating our basic human rights. This paper is concentrating on the aetiology and remedial measures in order to transcend violence in its whole extent.
THE PROBLEM OF VIOLENCE AND ITS SOLUTION: A PHILOSOPHICAL OUTLOOK
In a world where every individuals' daily lives, right from the individual level to the societal level, are challenged by the various forms of violence. As a societal being, the nature of humans is inherently violent and his anger, hate, cruelty, ugly criticism, surges violence exceptionally. Irrespective of the kinds and forms of violence, the detrimental effect of violence perpetuates bloodshed, misery, and pain in the mind and body of human beings, and society as well. Thus, in every sphere of human existence, it is a great deal to face violence as a phenomenon. An eminent philosopher, Jiddu Krishnamurti proposed a solution to the crisis of violence. To him, education can bring change to the violent nature of the inner man. Not only that education also play a vital role in society to develop a violence-free world and foster peace. This paper is an attempt to present the integrated educational and philosophical view of one of the great philosopher and educationist Jiddu Krishnamurti and discovers the role of education in the present global challenge of violence by following him.
The many faces of violence (FWF P 20300)
The Many Faces of Violence: Toward an Integrative Phenomenological Conception Events of extreme violence, such as suicide-attacks, 9/11, or the “return of a new archaic violence,” have recently renewed attention about physical violence. Interestingly, there has also been a reappearance of concern about social, cultural, and structural violence. However, while all these forms have been subject to special studies, interdisciplinary research is still hampered by the lack of a unifying approach. What is missing is a paradigm that allows us to think these forms of violence as aspects of a unified phenomenon. To resolve this deficit and elaborate an integrative conception of violence, this project will use the phenomenological method. Generally viewed, phenomenology studies how we make sense of the world. Our working hypothesis holds that violence is destructive of sense and, on a more foundational level, our bodily capacities of sense-making. We see embodiment as a multi-level phenomenon, beginning with the physical “I can” and proceeding through various levels of cultural, social, and political practices. Given this correlation, we will analyze how violence destroys the ways we make sense of the world and ourselves according to our traditions and institutions. Because such sense structures delineate our world by forming a series of dependencies, we can be exposed to indirect violence, i.e. symbolic, cultural, and structural. To unfold the implications of our research, we will examine specific examples of cultural and political collapse, so-called “cultures of violence,” “coercive environments,” as well as structures of multiple social exclusion. In this context, we will also address the poietic function of violence and analyze how it is used for the formation and expression of identity, involving both individuals and collectivities. As to the traditional equation of sovereignty and freedom, expressions of identity imply determinations of the other in terms of irrationality and threat that can be used to justify one’s own violence. In uncovering this circle of violence and counter-violence, we, finally, seek to rethink our political categories beyond the logic of confrontation that rests upon essentialist misconceptions of our communal being. To construct an integrative approach to violence, our research will present a non-subjectivist phenomenology that enables us to see how violence is destructive of sense. In testing this hypothesis on historic, sociological and anthropological materials, we will ground our research empirically. Thus, we will, in the last analysis, elaborate a methodology for interdisciplinary research that will foster a deeper understanding of the many interrelated faces of violence. Project underwritten by the Austrian Science Fund (FWF P 20300) (1.11.2007 - 30.06.2011)
Violence and Disruption in Society
2011
Source: The Wheel Publication No. 392/393 (Kandy: Buddhist Publication Society, 1994). Transcribed from the print edition in 1994 under the auspices of the DharmaNet Dharma Book Transcription Project, with the kind permission of the Buddhist Publication Society. Originally published in Dialogue, New Series Vo. XVII (1990) by The Ecumenical Institute for Study & Dialogue, 490/5 Havelock Road, Colombo 6, Sri Lanka. Reprinted in the Wheel series with the consent of the author and the original publisher
Reflection on Peacemaking and Violence
2023
I will focus this reflection on situations consisting of life-threatening crimes, invasions, and massacres, i.e., certain and imminent violence. Though I will conclude that violence is never an ethical requirement, and neither can it be “Christian,” I will also explore the compelling connection between the provisionary nature of divorce in the ethical framework of Christ, and the possibility that Christians may well concede ethical allowance for the occurrence of limited, restrained, protective violence in the context of an overall commitment to peacemaking and nonviolence.
Towards a Philosophy of Peace and Non-Violence
The Roots and Flowers of Evil in Baudelaire, Nietzsche and Hitler, Part III, 2006
This is Part Three of my published book: The Roots and Flowers of Evil in Baudelaire, Nietzsche and Hitler published by Open Court in 2006. I reworked it a little in order to make it into an independent essay. For any citations the book itself should cited.