The worldwide non-governmental organization (NGO) Religions for Peace has emphasized the reciprocity of synergies between religion and peace education on several occasions throughout the years. On the one hand, there is the presumption that religions can profit from the potential of peace education.
"We commit to preventing violent conflicts by advancing peace education - from early childhood to adults across our religious communities - focusing on shared values, religious literacy, and narratives of peace," reads one such statement. On the other side, it is anticipated that religions' significant contribution to world peace would benefit peace education, which may benefit from religions' spiritual, ethical, and social potential.
Any analysis of religion and its function in conflict must strike a balance between two seemingly incompatible viewpoints. First, religion is a legitimate analytical unit. When one mentions Islam, it is generally accepted to refer to a distinctive core group of adherents, doctrines, symbols, rituals, and experiences from Judaism or Hinduism. However, religion is also very contextual and individual. There is no single, global definition of religion, and religious traditions might range significantly from one location to the next. Indeed, there may be as much diversity in a religious tradition's ideas and practises as there is among them.
There is a genuine cosmopolitanism, a transnational, worldwide moral community built on broad consensus. Thus it is not only a philosophical ideal. Humans have a right to a happy life, which includes having access to such necessities as good health, education, a sense of community and companionship, and pleasant experiences that shape one's views and worldview. These privileges are granted in the form of legally recognized rights.
The moral implications of this legislation impose specific duties on a person, including −
Positive duties of reciprocal care and assistance (duty to help)
Negative duties of avoiding causing damage to others (duty to prevent harm)
Basic fairness standards (duty to protect)
A sophisticated moral system that protects human rights is required for a person to exist with dignity and value. One can only empathize with others and act comparably to others once one thoroughly understands this element of moral rights and obligations. Humans must understand the significance of their connection and interconnectivity.
In many ways, the idea of peace education is spiritual. Individuals nowadays have enormous financial riches and assets thanks to contemporary living. Individuals who are entirely consumed by this materialistic lifestyle fail to recognize the experience of genuine serenity, which is separate from the materialistic side. It further results in additional purchases, belongings, riches, and so forth.
Selfishness makes one oblivious to the needs of others and even robs them of their rightful and legitimate claims. Long-term, this causes the gap between the haves and the have-nots to widen, completely changing the social structure. This results in structural inequality, which introduces the idea of structural violence. The most significant demand for peace education is seen in this area. It aids in resolving the essential issue of possible internal and external conflict.
The issue of values continues to be crucial to peace education. Education for world peace is essential for developing people's noble qualities. The character of a person and his or her ability to engage with others respectfully are determined by sentiments of compassion and empathy, tolerance, harmony, and extending a hand of friendship. It is not easy to remain dedicated to such beliefs throughout life. People who get peace education are better able to coexist in harmony despite conflicts and differences of opinion. With morality, spirituality, and value commitment, peace education becomes worthwhile and has beneficial long-term effects.
It has long been acknowledged that Indian traditions strongly emphasize the harmonious coexistence of all cultures and individuals. The nation itself is a testament to the traditions of peace in the community thanks to its enduring spirit of diversity and togetherness, as well as its regard and veneration for all living forms. Peace is proclaimed to be the primary factor directing the many traditions proclaimed by different customs, traditions, languages, and civilizations. Nearly all religions firmly support and work to advance peace, each in its distinctive manner. It should be underlined that what harms the fabric of concord is not a religion but rather the distortion in its interpretation by numerous inept individuals.
When one becomes familiar with the holy writings of other religions, one realizes that all religions advocate for peace, all point to a single ultimate, formless entity, and all teach tolerance and respect for other people's faiths. In essence, all faiths have peace as their core focus. Hinduism, Buddhism, Jainism, and Sikhism are just a few religions that have their roots in India. The early messages of peace have their origins in religious doctrines and customs.
Additionally, it has absorbed the traditions and cultures of Islam and Christianity, two later immigrants. The majority of these religions teach followers how to find and maintain peace. The practice of peace in thought, speech, and deed lies at the heart of the teachings of Lord Buddha, Lord Mahavira, Prophet Mohammed, and Jesus Christ. All religions advocate following moral responsibility, peace, love, and non-violence.
Islam, which means "Peace," deals with the code of conduct that all should follow to bring about peace; Jainism forbids harming even insects and other beings; Buddhism promotes peaceful tradition and way of life; and Sikhism propounds peace as the method and means to treat our fellow-beings with love.
Hinduism has numerous examples showing reverence towards nature, plants, and animals and the worshipping of the five elements. Most religions strongly emphasize upholding the truth, non-violence, restraint or non-possession, non-injury to others, and unwavering confidence in the Supreme Lord. Buddhism preaches the eight-fold path to peace; Jainism prescribes the three-fold path of Right Knowledge, Right Faith, and Right Conduct; Islam, which is primarily a way of life, conveys a message of hope, faith, and peace through the Quran; Hinduism, which is primarily a way of life, also prescribes through its Vedic texts and the Gita the immanent need to follow the path of peace.
The lessons centre on creating peace for both humanity and the global order. Similar to this, the Baha'i Faith exhorts people to recognize their inherent unity and work to bring about world peace through a variety of grassroots, local, and international cooperative initiatives based on the values of "unity in diversity, equity, justice, gender equality, moral leadership, and freedom of thought."
Given the significance of religion, requests for interfaith communication and activity have been spreading over the globe. The purpose is to promote religious freedom, eradicate religious prejudice, and cooperate to achieve shared societal objectives.
India has been the home of saints and skilled instructors through the millennia. One of the very first gurus to advocate for peace and harmony was Adi Shankaracharya. Kabir, Sri Ramakrishna Paramhans, and Swami Vivekananda were pioneers of peace and continually lectured about obtaining inner harmony and, eventually, salvation in later eras. They were also peace (and religious) apostles.
They all emphasized the need to promote human oneness, condemned social divides based on caste and religion, and emphasized the need to find inner peace before finding peace with others. Another well-known figure in this kind of spiritual teacher was Jiddu Krishnamurthy. There have been several leaders, reformers, and educators who have discussed peace and its significance in the context of education, including Tagore, Sri Aurobindo, Gandhi, and others.
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