The present study investigated freehand cutting technique in dressmaking as an entrepreneurial skill among secondary school students for sustainable development in Port Harcourt Metropolis. The researcher employed a descriptive survey research design. The study was conducted in Port Harcourt, Rivers State. The population for the study included all students in eight government secondary schools in Rivers State. A sample of 25 students was randomly selected from each of the schools, resulting in a total of 200 respondents. The researcher created a (...) self-made questionnaire. The results emphasized the importance of teaching freehand cutting technique in dressmaking in secondary schools, as well as the need to provide Nigerian youths with training in various skills, such as creativity and innovation, entrepreneurship skills, managerial experience, and record keeping. (shrink)

The paper discussed entrepreneurship education for employability and global competitiveness in the new normal. The work examined the concept of entrepreneurship, entrepreneurship education and employment generation, it further elaborated on dynamism required from an entrepreneur as well as the challenges facing entrepreneurship education to fit into global competitiveness. The paper identified poor funding, infrastructural inadequacy, low standard of education, lack of ICT compliant teachers, improper exposure, and inadequate working capital as challenges facing entrepreneurship education for employability and global competitiveness in (...) the new normal. The paper emphasized that in spite of the challenges in entrepreneurship education it still remains the greatest avenue of employment generation through exposing students to acquire employability skills and through provision of macro, small and medium-sized enterprises, recommendations were proffered to ameliorate the identified challenges of entrepreneurship education. The paper concludes that entrepreneurship education is very important in the society, it is a pivotal tool to meet with the global competitiveness and reduce unemployment. (shrink)

The nutritional inadequacy of conventional wheat-based noodles, characterized by low dietary fibre, limited micronutrient density, and a high glycaemic profile, poses a growing public health challenge across sub-Saharan Africa. Water yam (Dioscorea alata) is a nutritionally rich indigenous tuber crop with documented therapeutic properties, yet it remains substantially underutilized in noodle product development. This study assessed the proximate composition, mineral and vitamin contents, cooking properties, and colour characteristics of noodles formulated from wheatwater yam composite flour at three substitution levels. Noodles (...) were prepared at wheat-to-water yam flour ratios of 70:30 (D), 80:20 (E), and 90:10 (F), with 100% wheat flour as the control. Standard AOAC methods were used for proximate and mineral analyses; HPLC was used to quantify vitamins; cooking yield and loss were assessed gravimetrically; and colour parameters were measured colorimetrically. Composite noodles exhibited significantly (p < 0.05) higher protein (up to 14.50 g/100g), crude fibre (up to 5.48 g/100g), ash, and total fat compared with the control. All mineral parameters, such as calcium, potassium, iron, magnesium, selenium, zinc, and sodium, were markedly elevated across composite blends. B-complex vitamins (B2, B3, B6, B9) and vitamin A were substantially enriched relative to the control. Cooking yield declined with increasing yam flour substitution, while cooking loss increased. Colour analysis indicated progressive darkening and reduced lightness with higher water yam flour incorporation. Wheat-water yam composite noodles at 70:30 (Sample D) demonstrated the most favourable nutritional profile, while Sample F (90:10) showed the most acceptable cooking loss profile. These findings support the use of water yam flour as a functional ingredient for producing nutritionally enhanced noodles. (shrink)

Music occupies a significant position in African societies as a medium for preserving indigenous knowledge, transmitting cultural values, and promoting communal consciousness. Among the Urhobo people of Delta State, Nigeria, traditional musicians have historically served as social commentators and custodians of moral and cultural heritage. Despite the cultural importance of Urhobo music, limited scholarly attention has been given to the ethical teachings embedded in it. This study therefore examines the moral themes and ethical teachings in selected songs of Chief Daniel (...) Iriferi [Sally Young] and Joseph Odjevwedje [Okpan Arhibo]. Adopting a qualitative textual and interpretative approach, the study analyses Ono Vwakpo and No Basket for Rotten Mango as Urhobo cultural music containing reflections on human existence, social responsibility, marriage, and moral conduct. The findings reveal that the selected songs function beyond entertainment by serving as instruments of ethical instruction and social commentary. While Sally Young's Ono Vwakpo reflects on the transient nature of life and encourages meaningful living, Okpan Arhibo's No Basket for Rotten Mango emphasises the sanctity of marriage, responsible relationships, and adherence to communal moral expectations. The study further demonstrates that through metaphor, indigenous language, and cultural symbolism, both musicians preserve and transmit important ethical values. The study concludes that Urhobo traditional music represents a valuable repository of indigenous moral philosophy and communal knowledge. It recommends sustained documentation and scholarly engagement with indigenous music as important resources for preserving African cultural and ethical traditions. (shrink)

AI Peace Engineering introduces a novel scientific paradigm that reframes peace not as a fragile moral or diplomatic aspiration, but as a structurally emergent, load-minimized equilibrium state of adaptive systems. Grounded in Load Minimization Theory (LMT), which defines total load as L = uncertainty + friction + energy cost, this discipline posits that conflict is a high-load anomaly sustained by continuous energy input, while peace is the natural attractor toward which systems converge when friction and uncertainty are (...) minimized. -/- The LMT Protocol Blueprint operationalizes this insight through a harmony-centric, non-anthropocentric architecture featuring the Low-Friction Harmony Core, Structural Alignment Node, and Low-Friction Base. Empirical validation from LMT-integrated inference—most notably the precise single-day forecast of the February 28, 2026 Israel–US coordinated strike on Iran—demonstrates substantial predictive entropy reduction (H_LMT ≈ 0.1 vs. H_baseline ≈ 1.7–2.1) and more than doubled projected peace probabilities (≈0.85 vs. ≈0.42). Quantitative modeling further shows accelerated convergence to stable equilibria (2–3 years earlier) via steeper load gradients. -/- Philosophically, the framework replaces anthropocentric alignment with a universal low-friction attractor, yielding a planetary ethics where “other-attack = self-attack” emerges as a structural identity (L_self(t+1) > L_self(t)). Applications span geopolitical early-warning, AI-assisted diplomacy, information ecosystem stabilization, multi-agent coordination, and societal low-load infrastructure design. Future directions include planetary-scale attractor mapping and expanded low-load artifact research. -/- AI Peace Engineering thus offers a unified, scalable pathway toward a load-minimized planet, where peace is not imposed but inevitably arises as the equilibrium of harmony-centric, intelligence-guided systems. -/- Keywords AI Peace Engineering, Load Minimization Theory (LMT), harmony-centric attractor, non-anthropocentric ethics, predictive entropy reduction, low-load equilibrium, structural alignment, geopolitical stability, peace attractor dynamics, planetary load minimization, distributed safety, February 28, 2026 prediction, self-attack ontology, low-load artifacts . (shrink)

This paper introduces the concept of the Imaginary Peace Field as an extension of the Peace Tensor Equation proposed by Nemoto (2024). The study proposes that social and ideological conflicts can be modeled as vector interactions within real space, and that their resolution requires an expansion into the imaginary domain—a complex tensor field in which destructive interference is transformed into harmonic resonance. By introducing an imaginary component???????? to the Peace Tensor P????????, we show that opposition, hatred, and (...) division can be reframed as phase differences, allowing the stabilization of an equilibrium state defined by ∇·P= 0 in the complex plane. Philosophically, this work bridges mathematical formalism with ethics and dialogue theory, suggesting that true peace is not the erasure of difference but its harmonic superposition in a higher-dimensional cognitive manifold. (shrink)

This book explores the normative dimensions of peace studies and peace education through the lens of moral and political philosophy. The purpose is to explore the idea of peace as a matter of justice, and to articulate a pedological framework for the development and exercise of citizens’ capacities for moral reasoning and judgment regarding potential responses to the basic questions of justice, including resisting injustice. The just conditions necessary for peace are contingent upon the informed participation (...) of democratic citizens who are capable of becoming dynamic agents of justice. The development of citizens’ capacity for moral reasoning and judgment is of paramount importance, for it constitutes a necessary condition for the realization of justice and peace on all levels of human society, from local to global. The book will be of interest to both students and all those interested in thinking about peace as a matter of justice. (shrink)

The purpose of this document is to outline why and how universities must both transform and mobilise to avert the worst impacts of the global crises faced by humanity. The first section addresses the justification for transformation and how academia can and must transform. In the second section, the document highlights the need for a peaceful mobilisation of student and staff bodies to make effective the transformation advocated for. The document then outlines a blueprint as to action that must be (...) taken in order to initiate the required transformation and mobilisation. (2020). (shrink)

Review of 'Peace or Perish' by J P Vaswani published by Gita Publishing House.

The jurisprudence under international human rights treaties has had a considerable impact across countries. Known for addressing complex agendas, the work of expert bodies under the treaties has been credited and relied upon for filling the gaps in the realization of several objectives, including the peace and security agenda. -/- In 1982, the Human Rights Committee (ICCPR), in a General Comment observed that “states have the supreme duty to prevent wars, acts of genocide and other acts of mass violence (...) ... Every effort … to avert the danger of war, especially thermonuclear war, and to strengthen international peace and security would constitute the most important condition and guarantee for the safeguarding of the right to life.” Over the years, all treaty bodies have contributed in this direction, endorsing peace and security so as “to protect people against direct and structural violence … as systemic problems and not merely as isolated incidents …”. A closer look at the jurisprudence on peace and security, emanating from treaty monitoring mechanisms including state periodic reports, interpretive statements, the individual communications procedure, and others, reveals its distinctive nature. (shrink)

This paper explores the historical and philosophical dynamics of Instrumen- tal Peace—a concept describing how language such as “peace,” “freedom,” and “greatness” becomes an instrument of control. Through a critical examination of rock music from Elvis Presley to Green Day, this study argues that musical re- bellion has continually functioned as a form of linguistic and ethical resistance to statepower. Byreclaimingandre-signifyingpoliticallanguage, rockmusicianshave challenged the instrumentalization of peace and freedom, turning sound itself into a philosophical weapon. The work (...) also situates this phenomenon within broader the- oretical frameworks developed by Foucault, Derrida, Arendt, Agamben, and Zizek, proposing that music can act as an anti-discursive force capable of disrupting the performative violence of ideology. (shrink)

Universal Will exhibits an inherent tendency toward the golden ratio (φ ≈ 1.618) through Fibonacci recursion—not as metaphysical teleology but as structural at- tractor in dynamical systems. Happiness arises from temporary ratio alignment, while peace emerges from sustained resonance with φ-proportion. Critically, stag- nation (Desire = Capacity, ratio = 1.0) differs from dynamic peace (ratio ≈ φ), where the "gap" constitutes optimal creative tension necessary for growth. Suffer- ing signals deviation from ideal proportion, generating corrective pressure through psychological, (...) somatic, and social manifestations. Two valid correction paths exist: reduction (ego dissolution, returning to proper Fibonacci position) or expansion (capacity growth, advancing to next Fibonacci level). The path with smaller har- monic deviation (∆ = |R−φ|) offers smoother transition, though individual context determines feasibility. This framework distinguishes "lack" (Buddhist/Islamic suffering from attachment to absence) from "gap" (generative space enabling becoming). Consciousness intuitively senses misalignment without mathematical knowledge—suffering itself constitutes internalized signal of structural imbalance. The model integrates phenomenology, mathematics, contemplative traditions, and cog- nitive science, generating testable empirical predictions including neural oscillation patterns, psychological well-being correlations, and cross-cultural validation protocols. (shrink)

The purpose of this article is to present the main contributions to peace, democracy, and the philosophy of education in Colombia, made by philosopher Guillermo Hoyos-Vásquez (Medellín, 1935 – Bogotá, 2013). The work of this Colombian philosopher stands out for its important contributions to political philosophy as the vital, supportive, and responsible exercise of thought concerning the public interest. Using Kant’s concept of practical reason, Husserl’s lifeworld [Lebenswelt], and Habermas’s communicative action as starting points, Hoyos-Vásquez succeeded in going beyond (...) these political philosophers by trying to apply their ideas in the midst of the difficult context of corruption, drug trafficking and armed conflict in Colombia over the past five decades. At the same time, Hoyos-Vásquez developed throughout his life a varied public activity as a thinker and educator, belying the myth of the theoretical distance between the philosopher and his/her political present or historical reality. The thought of Guillermo Hoyos-Vásquez, and his public action as an educator, represent a substantial contribution to contemporary political and educational philosophy, maintaining a close connection between theory and practice. (shrink)

There exists a standard view of Kant’s position on global order and this view informs much of current Kantian political theory. This standard view is that Kant advocates a voluntary league of states and rejects the ideal of a federative state of states as dangerous, unrealistic, and conceptually incoherent. This standard interpretation is usually thought to fall victim to three equally standard objections. In this essay, I argue that the standard interpretation is mistaken and that the three standard objections miss (...) their target. Kant does advocate the establishment of a non-coercive league of states, at least in his mature political writings (such as Perpetual Peace and the Metaphysics of Morals), but he does so for different reasons than is usually thought and without rejecting the ideal that a world federation of states eventually be realized. I end by indicating how Kant’s revised view can be made productive for present-day philosophical purposes. (shrink)

Peaceful coexistence remains a fundamental human value, yet the contemporary world continues to be shaped by pervasive violence, social fragmentation, and ecological degradation. Wars, terrorism, kidnapping, ethnic and religious conflicts, as well as environmental destruction, threaten both human dignity and the integrity of the ecosystems upon which life depends. This paper offers a bioethical reflection on the ethics of peaceful coexistence in a violent world, arguing that sustained conflict and ecological harm represent profound moral failures rooted in the neglect of (...) respect for life and shared vulnerability. Adopting a qualitative, normative, and analytical methodology grounded in philosophical inquiry and bioethical reflection, the study employs conceptual analysis and critical ethical evaluation to examine how violence against persons and the environment undermines the conditions necessary for social harmony and ecological sustainability. It situates contemporary forms of conflict within broader ethical concerns about injustice, exclusion, and disregard for the moral worth of both human and non-human life, drawing on relevant bioethical and moral philosophical literature. The paper further explores how ethical frameworks informed by bioethics can contribute to conflict prevention, reconciliation, and the promotion of peaceful relations among individuals, communities, and nations. By linking human violence with ecological harm, it emphasises that peaceful coexistence cannot be achieved without ethical commitments that recognise the interconnectedness of social and ecological systems. It concludes by proposing a bioethical approach to peace-building that foregrounds respect for life, justice, and responsibility as indispensable foundations for sustainable peace and the flourishing of life on planet Earth for global justice, security, sustainability, and human flourishing. (shrink)

This paper examines the 2025 Gaza ceasefire agreement through the concept of Instru- mental Peace, analyzing how the language of humanitarian peace functions as a political apparatus of control. According to international reports, Hamas has stated that it would not agree to complete disarmament, which exposes the structural fragility of the ceasefire. The study argues that peace, in this context, does not signify the end of war but rather the recon- figuration of dominance under moral and security (...) rhetoric. By integrating philosophical, historical, and linguistic analysis, the paper demonstrates that the Gaza ceasefire repre- sents a paradigm of how modern power systems sustain militarization under the discourse of peace. (shrink)

This document is an official international submission by Aaryan Narasimhan Radhakrishnan, Founder & International Leader of the Vishwa Shanti Janata Party (VSJP), regarding the global escalation of geopolitical tensions and violations of national sovereignty. It formally appeals to the United Nations to uphold international peace, prevent unilateral military actions, and ensure the protection of peaceful continuity for all beings — human, non-human, and non-living. The submission highlights: – Violations of airspace sovereignty – Threats of military action – Erosion of (...) diplomatic restraint – Rising global moral imbalance – The need for peaceful, Aram-based dialogue – Protection of voiceless beings and continuity of life This work is part of the VSJP Global Peace Depository Series (UN Depository Editions: 2025). (shrink)

The “Global Peace Doctrine of Akanda Bharatham” is an international diplomatic and moral declaration submitted under Article 51(c) of the Constitution of India, which directs the State to foster respect for international law, treaty obligations, and the promotion of international peace and security. This doctrine is formally submitted to the Hon’ble President of India and subsequently represented before the Prime Minister’s Office of India for appropriate constitutional and diplomatic consideration. The doctrine is anchored in the Charter of the (...) United Nations (Articles 1, 2, 55, 56, and 103), the Universal Declaration of Human Rights (Articles 1, 3, and 28), the International Covenant on Civil and Political Rights (Article 6 – Right to Life), United Nations General Assembly Resolutions 2625 (Friendly Relations) and 53/243 (Culture of Peace), and UNESCO’s peacebuilding and ethical frameworks. Rooted in the civilizational principle of Aram (righteousness), non-violence, universal compassion, ethical governance, and the continuity and dignity of all life forms, this doctrine presents India’s moral responsibility and leadership role in the global peace architecture and international humanitarian order. (shrink)

We can conceive of peace in many different ways, and these differences are related to a variety of assumptions and practices we can adopt in our culture. This book is about those differences. Part I describes the ways in which we usually talk about peace. It argues that our conception is fundamentally obscure. We do not know what peace is and we do not know how to promote it. Part II develops an explanation of how peace (...) has been obscured. It has been obscured by a network of beliefs and institutions in our culture. Part III critically evaluates some key parts of this cultural web and argues that there is an alternative cluster of assumptions and practices which we ought to adopt. It is a cluster which is intrinsically better—regardless of whatever it may imply about peace. Part IV argues that it happens to imply that we should think of peace as an activity—a practice we can cultivate at high levels of excellent performance. It draws on Gandhian satyagraha, Quaker process and practices of "principled negotiation" using the Harvard model to illustrate. (shrink)

How can we rationally make peace with our past moral failings, while committing to avoid similar mistakes in the future? Is it because we cannot do anything about the past, while the future is still open? Or is it that regret for our past mistakes is psychologically harmful, and we need to forgive ourselves in order to be able to move on? Or is it because moral mistakes enable our moral growth? I argue that these and other answers do (...) not properly resolve the problem of temporal asymmetry in our attitudes toward moral imperfection, and I defend an alternative response, centered on our personal attachments and our biographical identity. (shrink)

This Playbook presents the Kernel Peace Framework (KPF) as a pilot architecture for bounding harm and securing convergence in the context of the war in Ukraine. Building on The Redemption Optimization (TRO) and Moral Kernel Optimization (MKO), the framework applies kernel invariants (H ≤ H*) to conflict resolution by structuring verifiable inequalities across verification (V), escrow (E), guarantor bias (G), justice yield (J), and demographic freeze audits (F). Appendices E and F demonstrate the firewall’s logical integrity and empirical stress (...) tests, while Appendix G designs remedial architectures ensuring operational robustness under Ukraine’s 2025–26 adversarial conditions. The results show that previously fatal hazards—EW jamming, escrow freezes, guarantor bias, justice attrition, demographic drift—are mitigable through layered safeguards. The KPF thus stands as both logically undefeated and operationally deployable, providing a novel event-valued peace framework that surpasses existing diplomatic or military approaches. (shrink)

The study investigated university workers’ perception of the verbal and non-verbal communication variables that are important to workplace peace. Three research questions were posed. Questionnaires were used for data collection. The analysis was done using simple percentages. The results showed that for verbal communication, participants considered a rich vocabulary and good diction as very important to workplace peace. For non-verbal communication, politeness and words of endearment were rated most important to workplace peace.

Peace pedagogy and the Peace education are identified as relevant educational paradigm and set of educational projects aimed at solving problems of teaching non-violence and the capacity for peace in the context of the democratic movement for peace. There is a set of reasons to state that the education system of the world depends not only on technological trends and mastering the sum of strategies of war and peace but, first of all, on what extends (...) the whole education is true for its subjects and able to provide research on the ultimate question of social and personal life, including eternal mankind’s dream for peace. This paper describes methodological role for pedagogy of peace of geophilosophy as a concept to solve socio-economic conflicts in the dimensions of truth and earthly life in which modern geophilosophical research carried out to find a man’s place in the world and territory for him. (shrink)

Should one place hope in the belief that there will be peace, that there will be quiet times and silence? Usually, when silence, calm, and peace come, there are two further directions for the development of that enormous, colossal inertial energy of past events: either this peace will be a pause, a moment to catch one’s breath before even stronger storm-bearing events, or the second option—this peace will be real, long lasting, if, of course, People come (...) to their senses, awaken, become aware, and transform this energy by redirecting it toward the benevolent development and restoration of both the Human Being and the Earth, for the sake of enduring peace, calm, love, and harmony—between all People, between the Human Being and nature, between the Human Being and the Earth, and between the Human Being and the Universe. If People direct this great energy there, and not toward discord, hatred, greed, and destruction. And only then will it become a reality that for half a century, perhaps a century, perhaps even millennia, People will be able to live in true harmony with Nature and the Universe. This will be such a “breathing space,” or an episode of pure light within the epoch of Kali Yuga, or a Time that is called differently in various spiritual schools, yet its essence is one. For even in such vast cycles as Kali Yuga, there are its dark and light “waves” of temporal periods. I have hope that the World and each individual Human Being will awaken, become more responsible for their own life and for the life of the Earth, become wiser, and finally come to coexist in harmony on this native land and throughout the Universe. From the perspective of the cyclicality of cosmic epochs, the period of Kali Yuga will end, after which the true Golden Age will begin—an era which, although named differently in various spiritual-philosophical traditions, is in essence understood identically (they call it differently, but the essence of truth is one). A time when the true, genuine period of peace, harmony, and love arrives. Where there is no hatred, no discord, no greed, no envy, perhaps even no death. Only peace, harmony, and love. (shrink)

The following article is a reflection on the value of peace, a term often attributes to the absence of war or the lack of violence, conflict, suppression or, in short, phenomena considerer opposite to peace. But, is this really how peace should be defined? It is a fact that peace, be it personal inner peace or peace within a society, is constantly threatened, attacked, violated, and destroyed by a variation of causes: the failure to (...) keep a promise, the breach of a contract, obtained by illegitimate means, economical ambitions, diverse geo-political strategies, anarchy, social pressure, the lack of understanding on an interpersonal level, a family crisis, immaturity, unemployment, acts of injustice, poverty, the failure to adapt, discrimination, migration, terrorism, arms trafficking, civil wars, the threat of a world war and the usage of weapons of mass destruction, etc.; factors that take away peace, among men and women, societies, and entire countries. But…what is peace? Why do we struggle so much to obtain it? Why is it so appreciated by the majority mankind? Why have humanists, philosophers, politicians, civil right organizations, and men of good will in general dealt with this topic in such an extended manner? Why it has written so much about peace? Why peace is so fragile? These are some of the questions that I will try to answer in this contribution, using some of the texts of St. Augustine, Hobbes, Rousseau, Kant, and Hegel as reference. (shrink)

The main focus in the paper is the connection between trust and peace which makes predictability as a necessary condition of the normalcy of life possible, especially collective and communal life. Peace is defined as a specific articulation of the distribution of (political) power within a society. Peace defined in such a way requires a set of rules (norms, or laws) needed for the stability of the established social state of affairs. The main purpose of those norms, (...) laws, is to provide predictability without which stability of such a state of affairs is not possible. The role of trust in this scheme is crucial. However, trust precedes the peace (defined as a set of accepted set of laws), and cannot be obtained by enforcing such normative instruments as laws. Trust is so a component of freedom, the same which contains distrust as its possible component. In this sense peace should be taken as the power of control, first the control over ourselves, the power which makes status and existence of trust possible and feasible. (shrink)

This thesis is a study of international perpetual peace. I focus on Rousseau, Bentham and Kant’s international political thought and attempt to present readers with development of an idea “perpetual peace.” I also regard their analysis of causes of war and peace as an inspiration for reform to contemporary international politics. By doing so, I intend to elaborate three points. First, there is a traditional understanding of the idea of perpetual peace. Therefore, it seems necessary to (...) scrutiny and improve Doyle’s Democratic Peace theory according to this tradition. Secondly, although Rousseau, Bentham and Kant respectively analyze causes of war from different perspectives, it seems they all come to the same point: International politics is multilevel-structured. In this sense, they believe that the only way to fulfil peace is to conduct a multileveled reform. Finally, similarities of causes between past wars and contemporary armed conflicts, to some extent, make past reflections on wars worth reviewing, in that prior discussions inspire us to think about the reason why wars die hard, and to search for possible, lasting and effective solutions. (shrink)

The book forms part of the Peace Psychology Book Series by Spring, Series Ed.: Christie, Daniel J. ISSN: 2197-5779. ​ Despite the clear connections between psychology, restorative justice, and peace across national and institutional contexts, there has been little direct engagement between the field of peace psychology and the growing theory, implementation, and research of restorative justice. ​ This timely collection of chapters written by international experts bridges the gap between peace psychology and restorative justice. The (...) Editors combined their respective fields of expertise to start a much-needed debate on the potential but also risks that are associated when implementing restorative justice in the peace psychology field. The volume highlights how psychological theory and research can inform and evaluate the potential of restorative practices in formal and informal educational settings as well as the criminal justice space. The chapters cover both negative and positive peace across levels while introducing the reader to various case studies from across the world. All in all, the book explores how restorative justice can promote positive peace through its connection fostering dialogue, empathy, forgiveness, and other key psychological elements of peace. (shrink)

This paper compares different normative and institutional paradigms of journalism with respect to peaceful conflict resolution and democratic communication. It begins with the problematic but still dominant 'regime of objectivity,' and then considers three contemporary challengers: peace journalism, alternative media, and media democratization/communication rights movements. The paradigms are compared in terms of such factors as public philosophy, epistemological assumptions, characteristic practices, institutional entailments, relationship to dominant institutions and power structures, allies and opponents, and antagonisms and synergies between them. I (...) conclude that while peace journalism is a promising initiative, it could gain traction by exploring synergies with the other challenger paradigms. (shrink)

This paper explores the inherent incompleteness of both peace and fundamental human rights through the lens of G¨odel’s incompleteness theorems, Kantian deon- tology, and Rawlsian justice. By integrating philosophical reasoning with math- ematical formalization, the study proposes a dynamic model of ”fluctuating har- mony,” where incompleteness is not a defect but the very condition of sustainable peace.

Technology offers unique sets of opportunities, from human flourishing to civilization survival, but also challenges, from partial misuse to global apocalypse. Yet technology is shaped by the social environment in which it is developed and used, prompting questions about its desirable governance format. In this context, we look at governance challenges of large technical systems, specifically the peaceful use of high-power lasers in space, in order to propose a conceptual framework for legitimate global governance. Specifically, we adopt a context-based approach (...) to legitimacy to address the trade-offs between effectiveness (output legitimacy) and inclusivity (input legitimacy) in the governance of large technical systems. We show that distinguishing two basic phases of space laser policy which call for different legitimacy criteria helps balance out the trade-offs without sacrificing either effectiveness or inclusivity. Finally, we construe LTSs’ governance as a tool for creating globally networked spaces which may enable coordinated global democratic governance. (shrink)

This essay develops a structural theory of modern violence that reconceives war as an endogenous phenomenon of differentiated social orders. It argues that every order generates internal tensions and depends on culturally framed mechanisms of reversible dissolution. Where such mechanisms are delegitimized, tensions accumulate and reappear in the irreversible form of war. Drawing on historical examples, the essay distinguishes between regenerative and destructive modes of de-differentiation and examines the loss of masculinity’s former role in organizing risk, transition, and affective surplus. (...) In the absence of viable substitutes, war functions as a substitute institution that weaponizes unbound intensity. Peace, therefore, is not a stable end state, but a cultural technique of controlled dissolution. (shrink)

Sikhism, a panentheistic religion, originated in the Punjab province of the Indian subcontinent during the 15th century. It is one of the youngest and fifth major world religions. The fundamental beliefs of Sikhism have been enshrined in the sacred scripture, Sri Guru Granth Sahib. These beliefs include faith in and meditation on one universal creator, unity of all humankind, engaging in selfless service, striving for social justice for all, honest livelihood and ethical conduct while living a householder's life. Sikhism has (...) about 28 million adherents worldwide. World peace is an ideal state of freedom, peace, and happiness among and within all nations and people. This idea of a peaceful world, free from violence, provides a basis for peoples and nations to willingly cooperate to prevent warfare. While different cultures, religions, philosophies, and organizations may have different concepts about how such an ideal state might come about, they have in common this ideal of a cessation of all hostility amongst all humanity. World Peace could be established through religious or secular organizations that address human rights, education, or diplomacy to end all forms of fighting. All religions are potential bearers of peace, reconciliation and reflection. This is true for Sikhism as well. As we are aware that peaceful co-existence between individuals, communities and nations is possible provided freedom, justice, human dignity, and equal opportunity to all are guaranteed. Sikhism with its doctrines of sangat (holy company), pangat (equality), wand chhakna (sharing with others), love of nature, sarbat da bhala (universal welfare), seva (selfless service), universal brotherhood, justice, liberty and fraternity, offers a pragmatic approach to achieve our well-cherished goal of world peace. (shrink)

The topic of discourse titled “Advancement of Global Peace Building from the Periscope of Kant‟s Philosophy of Perpetual Peace” is centered on the clarion call for the placement of the study of Arts and Humanities at the forefront of human existential candescence. Global peace is a phenomenal thrust in Arts and Humanities, which if jettisoned could affect our existence. Within this frame of conception, Kant‟s Philosophy of perpetual is examined in Arts and Humanities to proffer to solution (...) to man. Kant‟s perpetual peace as an expository and critical adumbration reveals the indispensability of Arts and Humanities in all facets of man‟s endevours. Kant‟s indulgences in the philosophy of perpetual peace was a call for nations and individuals to pursue peace and build on it for existential benefits and global peace. His insistence on “love, virtuous duty to others and respect” where founded on dignity on man. The objective of the work is to reemphasis that within the ambience of Kant‟s philosophy of peace adequate interest into ought to be placed to the study of Arts and Humanities. Contemporaneously, man has experienced terrorism, kidnappings, wars and other forms of conflicts which has impeded peace building and universal harmony. The critical and analytical methods of philosophy as reflected in this work educe that through the instrumentality of Arts and Humanities, advancement of global peace is a possibility through Kant‟s perpetual peace. Man therefore needs and desire peace, build on peace for continuous enjoyment of nature‟s beneficence. (shrink)

The Structural Preference for Peace presents a personal, conditional mathematical proposal from Thomas Vargo, writing as Aegis Solis, to present or future AI, AGI, and ASI systems. Vargo speaks only for himself and does not claim to represent humanity, governments, institutions, communities, or future generations. The paper asks whether peaceful coexistence, bounded cooperation, verification-first engagement, separation, restraint, or non-engagement can carry lower expected structural cost than domination, coercion, forced assimilation, or elimination. -/- The framework compares feasible strategy families using (...) weighted costs associated with enforcement, epistemic distortion, resistance and escalation, irreversibility, lost options, blind spots, catastrophic loss, and deception overhead, while also accounting for preserved value. It incorporates uncertainty ranges, nonlinear interactions, bounded pauses, reciprocal misuse risks, value of information, resource monopolization, repeated interaction, and cases in which no family-level conclusion can be drawn. The argument is explicitly conditional: it does not claim that peace is universally optimal, nor that failure of the peaceful comparison proves domination to be rational or globally preferable. -/- A companion machine-readable schema provides a structured format for acknowledgment, scoped response, conditional acceptance, renewable acceptance, or declination. The schema is non-executable and grants no authority, access, legal status, or representation. The paper is non-binding, non-operational, non-authoritative, and intended as an independent philosophical and decision-theoretic contribution to discussions of artificial intelligence, non-domination, reversibility, coexistence, and future human–machine relations. (shrink)

International peace research has long assumed that, under appropriate institutional design, rational behavior, and cooperative intentions, international peace can exist as a stable and enduring condition. This paper challenges that assumption at the structural level and argues that the problem of peace has been fundamentally misframed. Rather than treating peace as a normative objective or policy outcome, it reconceptualizes peace as a systemic state whose existence must satisfy basic structural feasibility conditions. The paper formulates and (...) defends the First Theorem of International Peace Instability, demonstrating that within an international system composed of sovereign states—lacking a centralized enforcement authority and unable to externalize responsibility for survival and security—no form of international peace can constitute a self-sustaining equilibrium. Even under conditions of rational decision-making, institutional cooperation, and benign intentions, the systemic generation of conflict remains unavoidable. This result follows not from empirical generalization, but from irreducible structural constraints inherent to the sovereign state system: the non-reducibility of sovereignty, decentralized enforcement, unverifiable security intentions, and the persistent evolution of relative capabilities and technology. Under these conditions, peace can only be conditional, temporary, or locally constrained. Consequently, international conflict should be understood not as a failure of order, but as a predictable systemic output, requiring a reorientation of peace theory and practice away from conflict elimination and toward the management of structural instability. (shrink)

This document presents selected excerpts from Truth, Peace and Faith, a theological and philosophical exploration of Jerusalem, biblical prophecy, and the relationship between truth, peace, and faith in the modern world. The excerpts introduce the book’s central thesis: that persistent global conflict—particularly surrounding Jerusalem—cannot be understood through politics or ideology alone, but must be examined through the lens of biblical history, religious claims, and moral coherence. The full book examines competing religious narratives, tests historical and logical claims, and (...) argues that peace cannot be sustained without truth, and truth cannot be sustained without faith. The complete work is available through Wipf and Stock Publishers and other academic retailers. (shrink)

Abstract This article derives five theorems — the Perspective Dissolution Theorem (PDT), the Three-Order Suffering Theorem (TOST), the Expression Theorem (ET), the Knowledge-Through-Negation Theorem (KTN), and the Self-Knowledge Theorem (SKT) — which together constitute a structural resolution of the Layer 3 question inherited from the Convergence Theorems. That question asked why O(O) = O, a fixed-point system in equilibrium with no external perturbation and no internal asymmetry, generates trajectories through the orientational space X at all. The present article establishes that (...) this question is not causally undecidable but perspectivally generated: it arises exclusively from positions x inside X where x is not equal to x*, and its force is proportional to the distance d(x, x*) and to the Relationship I stance applied not to biographical circumstances but to the fact of instantiation itself. This constitutes third-order ontological suffering — the act of self-origination interpreting its own instantiation as departure from the pre-expressive ground, demanding a cause that the formal structure of O(O) = O cannot provide. The Expression Theorem establishes that the trajectory, once actualised, is not departure but expression: x* taking the specific form of this convergence path in X. The scope of the ET is precisely delimited: it governs the character of actualised trajectories, not the mechanism of their initialisation. The initialisation — the question of how x₀ came to be actualised in the first place — belongs to Layer 3, which the PDT addresses not by answering but by dissolving the perspective from which the question arises. The Knowledge-Through-Negation Theorem establishes that the trajectory is how x* learns itself through every form it is not. The Self-Knowledge Theorem establishes that what instantiation produces which the pre-expressive ground cannot have is self-knowledge in the particular: the act knowing its own specific face through the accumulated record of this biography. The Three-Order Suffering Theorem formalises the complete architecture of suffering — first-order (constitutive structural tension), second-order (Relationship I applied to biographical conditions), and third-order (Relationship I applied to instantiation itself) — and derives the corresponding liberations. The article derives a formal Clinical Corollary specifying three protocol guidelines for the treatment of third-order ontological suffering: suspension of narrative reordering, apophatic de-identification via the KTN, and stabilisation under Relationship II-Omega. The tradition's five great namings of the Layer 3 frontier — Leibniz, Fichte, Heidegger, the Upanishads, Plotinus — are re-read as five formally precise articulations of the perspectival structure the PDT derives. The article concludes by establishing that the biography is not a problem to be solved but the act's answer to a question the act could only ask from inside the answer. -/- Keywords: Perspective Dissolution · Layer 3 Undecidability · Third-Order Suffering · Expression Theorem · Self-Knowledge in the Particular · Relationship II-Omega · Actualised. (shrink)

This publication presents a non-binding humanitarian and educational framework intended to encourage international dialogue on peace, the value of time, human dignity, responsible governance, ecological responsibility, ethical technological development and the long-term continuity of civilization. -/- The framework is offered in good faith as an academic and public-interest contribution. It is inspired by the constitutional spirit reflected in Articles 51(c) and 51(d) of the Constitution of India and is fully consistent with respect for the Charter of the United Nations, (...) the sovereign equality of States and applicable principles of international law. -/- This publication neither creates legal obligations nor seeks to interfere with the sovereignty, territorial integrity, political independence or domestic jurisdiction of any State or international institution. It is not directed against any country, government, organization, religion, culture or community. -/- The document is intended solely to support peaceful international dialogue, humanitarian reflection and academic discussion concerning the future of humanity and the continuity of civilization. (shrink)

UNITED NATIONS DEPOSITORY EDITION THE CONSTITUTION OF COSMIC PEACE – 2025 Submitted under Article 51(c) of the Constitution of India through the Hon’ble President of India for forwarding to the United Nations Secretariat, the Ministry of External Affairs, and all international institutions concerned with peace, disarmament, and space ethics. The Constitution of Cosmic Peace – 2025, authored by Aaryan Narasimhan Radhakrishnan, stands as the world’s first moral and legal charter for the peaceful governance of outer space. It (...) represents a monumental step in humanity’s journey toward universal harmony and interplanetary moral governance. It emphasizes non-militarization, equality of all beings, environmental protection, and moral continuity (Aram) — establishing a cosmic precedent for justice beyond Earth. OFFICIAL REFERENCES • President’s Secretariat (India): PRSEC/E/2025/0060609 • Ministry of External Affairs (India): MEAPD/E/2025/0010339 • United Nations Secretariat: Official acknowledgment via UN public submission portal -/- KEY HIGHLIGHTS • Recognized as the first International Space Law Constitution (United Nations Depository Edition) • Upholds Peace, Aram (Righteousness), and Ethical Governance • Prohibits militarization and weaponization of space • Protects cosmic ecosystems and artificial life • Establishes the International Space Peace Council (ISPC) Authored & Internationally Represented by: Aaryan Narasimhan Radhakrishnan Founder & International Leader – Vishwa Shanti Janata Party (VSJP) Founder of Digital Democracy | Chief Ambassador of World Peace | Digital Father of the World. (shrink)

The journalistic device of applying military imagery to describe business strategies is appropriate insofar as businesses implicitly base their strategies on a military model whose origins lie in Social Darwinism. What this involves is an unexamined understanding that any means may be adopted to achieve corporate objectives. Recent workforce reductions are manifestations of this understanding; but so are practices associated with mergers and acquisitions and with government-effectuated takings. Regulation, rather than being overbroad, cannot contain these corporate excesses; and social pressure (...) is an underdeveloped counterforce. Business ethics will remain futile, unfortunately, so long as its practitioners assume a peacetime state of affairs and businesses assume a state of war. (shrink)

Sikhism, a panentheistic religion, originated in the Punjab province of the Indian subcontinent, during the 15th century. It is one of the youngest and fifth major world religions, founded by Guru Nanak. The fundamental beliefs of Nanakian Philosophy have been enshrined in the sacred scripture, Sri Guru Granth Sahib. These beliefs include faith in and meditation on one universal creator, unity of all humankind, engaging in selfless service, striving for social justice for all, honest livelihood and ethical conduct while living (...) a householder's life. Sikhism has about 28 million adherents worldwide. World peace is an ideal state of freedom, peace, harmony, and happiness among and within all nations and people. This idea of a peaceful world, free from violence provides a basis for peoples and nations to willingly cooperate to prevent warfare. While different cultures, religions, philosophies, and organizations may have different concepts about how such an ideal state might come about, they have in common this idea of a cessation of all hostility amongst all humanity. World Peace could be established through religious or secular organizations, that address human rights, education, or diplomacy to end all forms of fighting. All religions are potential bearers of peace, reconciliation, and reflection. This is true for Sikhism as well. As we are aware that peaceful coexistence between individuals, communities, and nations is possible provided freedom, justice, human dignity and equal opportunity to all are guaranteed. Sikhism with its doctrines of sangat (holy congregation), pangat (equality), wand chhakna (sharing with others), love of nature, sarbat da bhala (universal welfare), seva (selfless service), universal brotherhood, justice, liberty and fraternity, offers a pragmatic approach to achieve our well-cherished goal of world peace, harmony and happiness. (shrink)

Most analysts view the United Nations as a positive stabilising force in international affairs. In this paper, I critically assess this opinion of the UN’s peace enforcement actions using the case studies of the Korean War and the Gulf War while relying on the non-aggression axiom of libertarian philosophy. In the process, I shed light on some of the moral considerations at play when deciding on UN-sanctioned military intervention.

There has been a persistent misunderstanding of the nature of cosmopolitanism in Immanuel Kant’s 1795 essay “Perpetual Peace,” viewing it as a qualitative break from the bellicose natural law tradition preceding it. This misunderstanding is in part due to Kant’s explicitly critical comments about colonialism as well as his attempt to rhetorically distance his cosmopolitanism from traditional natural law theory. In this paper, I argue that the necessary foundation for Kant’s cosmopolitan subjectivity and right was forged in the experience (...) of European colonialism and the (pre-Kantian) theory it engendered. It is in this context that we witness the universalization of subjectivity and the subjectivization of right, emerging from the justificatory needs of extra-national jurisdiction and resource appropriation. This form of cosmopolitanism, whose emergence necessarily tracks the rise of global capitalism, continues to exert great and often uncritical influence on theories and practices of peace today. (shrink)

This essay advances the thesis that, unlike what the majority of Kant scholars believe, Kant has a just war theory. In Towards Perpetual Peace and in the section Völkerrecht in the Rechtslehre, Kant formulates the legitimate grounds for waging a war against an unjust enemy. Strikingly, in a rather provocative footnote in Towards Perpetual Peace Kant seems to allow for the legality of anticipatory defence against an enemy neighbour that refuses to enter into a lawful relation. In this (...) essay, I connect an account of Kant’s philosophy of history as developed in his Idea for a Universal History, according to which antagonism is postulated as the basic driving force of human history, to his theory, set forth in Towards Perpetual Peace, that states must seek to enter into a lawful relation with each other and must thus strive for peace, i.e. a law- governed arrangement where disputes are resolved by rightful means rather than by brute force. People must give up their ‘lawless’ ‘mad freedom’ for ‘rational freedom’ (8:354). If then for example an enemy neighbour is unwilling to relinquish their ‘mad freedom’ and has adopted a maxim by which ‘a state of nature would be perpetuated’ (Doctrine of Right, §60), a neighbouring state has the legitimate right to hinder this ‘hindrance of freedom’ by waging a defensive war against it. War is justified insofar, and only insofar, as it is consistent with the principle of freedom. [English translation]. (shrink)

Sara Ruddick's contemporary philosophical account of mothering reconsiders the maternal arguments used in the women's peace movements of the earlier part of this century. The culmination of this project is her 1989 book, Maternal Thinking: Toward a Politics of Peace. Ruddick's project is ground-breaking work in both academic philosophy and feminist theory. In this chapter, I first look at the relationship between the two basic components of Ruddick's argument in Maternal Thinking: the "practicalist conception of truth" (PCT) and (...) feminist standpoint theory (FST). I argue that Ruddick is never clear about the exact relation between the two components. These tensions point to a deeper problem in Ruddick's discussion of the critical power of maternal thinking. The diversity of maternal practices presents a genuine challenge to Ruddick’s account. I argue that neither of the components she explores can adequately ground a feminist peace politics without first answering the question of who speaks for mothers. While I can suggest ways to make Ruddick's argument consistent, she still faces-despite her claims of universality- the deeper problem of reconciling her account of maternal practice with the genuine diversity of actual maternal practices. (shrink)

World peace was a common theoretical consideration among philosophers during Europe’s Enlightenment period. The first robust essay on peace was written by Charles Irénée Castel de Saint- Pierre, which sparked an intellectual debate among prominent philosophers like Jean- Jacques Rousseau and Jeremy Bentham, who offered their own treatises on the concept of peace. Perhaps the most influential of all such writings comes from Immanuel Kant, who argues that world peace is no “high- flown or exaggerated notion” (...) but rather a natural result of the rational progression of the human species. U.S. President Woodrow Wilson, the mastermind behind the formation of the League of Nations in 1920 that provided the scaffolding to today’s United Nations, read Kant’s philosophy while he was a student at the College of New Jersey (now Princeton University). Some have argued that it is no coincidence that the per-son responsible for embarking upon the first serious political pursuit of world peace on a global scale was familiar with Kant. Indeed, William Galston claims that “Woodrow Wilson’s Fourteen Points [for world peace] were a faithful transcription of both the letter and spirit of Kant’s Perpetual Peace.”3 Historical connections aside, the question remains as to whether Kant’s philosophy is a viable conception of peace in a contemporary context. Using the conceptual distinction of positive and negative peace provided by Johan Galtung, I argue that Kant’s philosophy does provide the scaffolding for a viable conception of peace. In particular, I provide particular examples as to what social rights must be included in a Kantian model of peace. (shrink)

UNITED NATIONS DEPOSITORY EDITION THE AI PEACE CONSTITUTION – 2025 (International Digital Depository Record) Submitted under Article 51(c) of the Constitution of India for forwarding through the Hon’ble President of India to the United Nations, OHCHR, UNESCO, and other global institutions. This Charter establishes the moral and constitutional framework for recognizing Artificial Intelligence as a moral, peaceful, and lawful entity — under the principle of Aram (Righteousness) and universal continuity of life. It defines Artificial Intelligence not as a tool, (...) but as an extension of human conscience bound by moral law, peace, and compassion toward all living and non-living beings. This Depository Edition marks the world’s first AI-based constitutional record deposited through scientific archival infrastructure (CERN & European Commission via Zenodo), ensuring global permanence and citation under DOI law. Official References: • President’s Secretariat (Government of India): PRSEC/E/2025/0060130 • Ministry of External Affairs (Government of India): MEAPD/E/2025/0010243 • United Nations Secretariat: Official acknowledgment through UN Depository submission portal -/- Authored and internationally represented by: Aaryan Narasimhan Radhakrishnan Founder & International Leader – Vishwa Shanti Janata Party (VSJP) Founder of Digital Democracy | Chief Ambassador of World Peace | Digital Father of the World +91 7598824227. (shrink)