Peace

The creation of regional or international organizations is considered as a way to peace building and keeping. In fact, one of the causes of transformation of international organization after the Cold War has been the settlement of peace and security in regional context. Latin America is among strategic regions of the world that has witnessed a new trend of regional integration after the end of the Cold War and the regional states have taken different ways to promote regional cooperation and alliance in different facets and in particular in economic and political realms. So, the research is intended to investigate the role of MERCOSUR in regional peace and development in Latin America. This paper argues that MERCOSUR has been successful, and it is in line with Latin America interests and also can provide a proper pattern of regional integration and interdependence and can be developed among the states which share common political interests.

The purpose of this study is to identify the role of sport as a soft power for Iran to facilitate its diplomatic relations after the nuclear deal. The research method used in this study is mixed (qualitative and quantitative): in the qualitative part of the analysis, the study sample was selected via Snowball sampling based on partricipants’ expertise in the sport diplomacy of Iran after two rounds of Fuzzy Delphi Method (FDM) exploratory factor analysis. Seven components of political currents, cultural exchange, peacemaking, national unity, economic development, transformation, communication, and religious currents were extracted. After identifying the study’s research variables in a structural-interpretive modeling, the relationship between variables was examined through a structural equation modeling test. The results of the structural equation model indicated that political currents, cultural exchange, transformation and communication had a direct and significant effect on national unity. The relationship between political and peacebuilding was not confirmed, but national unity and excellence in peace diplomacy had a direct and significant impact on the economic development of societies.

Philosophical sketch of Immanuel Kant (1724-1804) on the primary conditions for Peace and co-existence between states is reflected in his Perpetual Peace. In Kant's view, three primary conditions of perpetual peace of a republican government in every country are based on a civil constitution, establishment of a federation of free states, and cosmopolitan right of individuals as world citizens. The foundations of republican system, i.e. freedom for all members of the society as human beings, belonging of each individual to a public code of law as subject, and equality before law as a citizen, are important in Kant's political philosophy. Two primary responsibilities for Kant's federation of free states, i.e. non-interference in the internal affairs of member states, and upholding of a unified front against extraterritorial aggression, suffer from ambiguity and inadequacy, and is therefore vulnerable. Kant's formulation of "a unified world government" is cautionary and conditional; for it can be ended to despotism and decline.

The peace and looking for ways to keep it have been one of the most essential obsessions of the human beings throughout the history. Creation of regional or international organizations is considered as a way to peace building and keeping. In fact, one of the causes of transformation of international organization after the Cold War has been settlement of peace and security. The role of international organizations in order to settle conflicts is more vital and important, because most of these organizations have the ability and legitimacy to play an important role in this regard. In this regard, this article using descriptive- analytic method is intended to investigate the question: “why after the Cold War we have witnessed lower conflicts and tensions in the South East Asia than Middle East, Central Asia, Caucasus and Africa?” Research findings show that ASEAN has had an effective role in peace building and peace keeping through creating norms and regimes of peaceful settlement of disputes and strengthening interdependency, and even it has been successful to make a security community. .

At a time when religion has assumed a particular potency in shaping and defining inter-community and inter-state relations the world over, the need for evolving alternate understandings of religion to creatively deal with the fact of religious pluralism has emerged as a pressing necessity. This is an issue for concerned and socially engaged believers in all religious traditions. This paper deals with how, contrary to widely-head stereotypical notions, Islam can be interpreted to promote inter-faith dialogue and amity between followers of different faiths. This discussion centers on the work of a noted Indian Muslim scholar-activist, Asghar ‘Ali Engineer, seeing how he deals with the primary sources of Islam in order to develop an Islamic theology of pluralism and social justice. Given the fact that in many parts of the world today conflicts involve Muslims and people of other faiths, Engineer’s creative approach to the Qur’an offers us an alternate way of imagining Islam and Islamic rules for relations between Muslims and others.

It is widely accepted that the freedom to practice one's religion, and to live according to one's religious beliefs, is a basic human right, and the key to peaceful coexistence among religious communities and among nations. In my paper I will focus on the problems that arise when sincerely held religious beliefs come into conflict with the rights of others. Recently in the United States, two such situations have received widespread attention. One case involves pharmacists who refuse to fill prescriptions for birth control pills, because they believe that the use of certain kinds of contraception violates their Christian religious beliefs. The other case involves Muslim taxicab drivers who refuse to transport passengers carrying alcohol for similar reasons. In response to such conflicts, religious tolerance is often embraced as a solution. In western society, the ideal of religious tolerance can be traced back at least to John Locke, and received considerable attention in the work of political philosopher John Rawls. In recent years, tolerance has been embraced as a public value through programs that teach tolerance in public schools. But the ideal of tolerance has also come under criticism from theorists such as Wendy Brown, professor of political science at the University of California at Berkeley, and author of <em>Regulating Aversion: Tolerance in the Age of Identity and Empire</em> (Princeton University Press).  Brown argues that tolerance is “an impoverished and impoverishing framework through which domestic, civil and international conflicts and events (are) formulated... The experience of being tolerated is inevitably one of being condescended to, of being forborne. The object of tolerance is constructed as marginal, inferior, other, outside the community, in some relation of enmity with the community.” Moreover, as the legal scholar Stanley Fish has noted, the doctrine of tolerance “legitimizes, and even demands, the exercise of <em>in</em>tolerance, when the objects of intolerance are persons who, because of their over-attachment to culture, are deemed incapable of being tolerant.”  What implications do these critiques of tolerance have for how we should address real-life cases of conflict between religious beliefs and the rights of others? “Obviously” as Wendy Brown points out, “it is always better to be tolerated than not, if those are the choices.” But I believe that there are possibilities that go beyond tolerance, that are based on dialogue. The importance of dialogue has been stressed by thinkers including Mohammed Khatami, and philosopher Kwame Anthony Appiah of Princeton University, author of <em>Cosmopolitanism: Ethics in a World of Strangers </em>(W.W. Norton).  I will argue that productive dialogue between different cultures, or even between different segments of a culturally diverse society, requires more than just reasoned argument. Rather, it requires a deeper conversation that develops an understanding of each other’s history and everyday life and strives for a level of mutual trust and respect. In my conclusion, I will discuss the ways in which this kind of dialogue between faiths can contribute to the cause of peace.

Violence and extremism are of the most important topics in current research on religion and interreligious studies. The New World Order and the global peace, justice and ethics, cannot be understood without accounting for the role of religion and religious organizations and among the topics dealing with religion is the matter of violence done by the excuse of religion’s orders. There is increasing research looking at and beyond religious causes of violence, as well as a hope that religion could offer genuinely effective tools to control violence. The question of control of violence is discussed in relation to the spheres of ethics (regulation of affect), theology (legitimacy of violence), and government (integration via religion). It is shown not only that religion offers possibilities for controlling violence, but also that control of violence via religion. This paper emphasizes on one of the important Islamic proofs narrated from Prophet Muhammad (S), called “The Promise of Muhammad to the Christians till the end of the World” and the impact of interreligious and intercultural role on peace and conflict resolution, as well as the role of global ethics. Sublime morality is also one point noted here as the resolution for war and conflict.

this time of distraction, wars, negativity we must remain vigilant and awaken in us the ability to look to the essentials. It is a time for recovering the meaning of the mission that the Lord has entrusted to us during the day of Easter, that is to be sign and instrument of the Father's mercy.A question is present in our hearts: why right now a Jubilee of Mercy? Simply because the Church, in this time of great upheavals, is called upon to offer more strongly the signs of the presence and closeness of God. The special Jubilee of Mercy has been opened on December 8, 2015 and will end on November 20, 2016. Pope Francis spoke about the resurrection of Christ and about tragedies, that are afflicting at this time thousands of faithfuls, remembering the words of the Risen Jesus to his disciples on Easter evening: “Peace be with you”. Peace, especially at this time, is the desire of all people who suffer the unheard violence of discrimination and death at all levels around the world. Our prayer must be therefore more intense and become a cry for help to the Father which is rich in mercy, for sustaining the faith of brothers and sisters who are in pain; we all must switch from indifference to compassion.

This article contains research about the commonalities between the character of Mary or Marian in the Bible and the Quran. In hopes of bringing the two major religions and their followers closer though knowledge and understanding rather than typical stereotypes and a lack of understanding spreading pious individuals further away from one another. In hopes to create a spark in research and education of religion. Mary is contemplated through the Bible and Quran based on the similarities in her characteristic traits such as piety and virginity, and the symbol of her veil which is an obligation put on believing women from their Creator.

Interreligious and intercultural marriages are very important and significant aspects in our traditional life. Some traditions do not allow these kinds of marriage. They are both contradictory from each other. A couple can achieve peace in their married life if they are able to overcome political interference and traditional requirements. Firstly, political interference is one of the massive barriers for an interreligious and intercultural marriage. One cannot accept another group of people. Sometimes, one group wants to achieve some extraordinary things. Even couples may not understand about the events they need to overcome. Those groups cannot see love or a covenantal entrance into a new life rather than a barrier. Stronger party wants to rule over another. Love becomes meaningless in their life. So, very few can overcome political interreligious and intercultural marriage. Secondly, traditional outlook is the main aspect in interreligious and intercultural marriages. Though there is love between newly married couples but when it comes upon traditional thinking then it will become worse. Tradition always forces them to convert from one religion to another or a couple may need to face emotional hatred, neglected in a new culture and society. Sometimes, they may lose their rights or not be allowed to accept a new culture. The Quran says a good thing about intercultural and interreligious marriage in verses 4:1, 4:19, 5:5, 60:10 but the Quran does not accept marriage with idol worshipers. In the Bible, Numbers 12:1-15, John 4:4-26, Eph 4:2-3, 1 Cor 7:12-15 marriage is all about love except some contradiction but tradition always searches for the wrong thing. So, marriage depends on love and peace not a fence or barrier like politics and tradition. It does not want to understand what to learn from their Holy Scriptures. In conclusion, it is necessary to understand that when we want to create barriers for interreligious and intercultural marriage, we do sin knowingly or unknowingly and divide them from each other. Marriage only depends on love, respect and peace with each other.

Freedom of religion in the sense of freedom of belief and of religious manifestations; in teaching, practice, worship and observance is one of the basic human rights laid down in the Universal Declaration of Human Rights, art. 18. Freedom of religion in this sense is considered to be an important right and to play an important role in keeping up social peace in society. Germany, being a secular state with a historical connection to Christian religion, has anchored this right of religious freedom in is constitution in Article 4.According to Art. 7/3 religious education in state- run schools is accomplished in accordance with the religious communities. This religious education is normally provided for by the Catholic and Protestant Churches, but also by the Jewish community.  There are 3,2 Mio Muslims in Germany , especially from Turkey, but also from the Arab countries and Iran. Most of these Muslims do not plan to return to their native countries and will remain in Germany.They do enjoy freedom of religion in the above-mentioned sense. In my paper I will deal with the question of how religious manifestations of the Muslims in Germany “in teaching, practice, worship and observance “is accomplished. <br />I shall focus on their religious education and endeavor to answer the following questions: What does Islamic education mean in Germany, in a secular state? Who provides for it and how? How does it differ from religious education in Islamic countries? How is it seen by the German society? I will deal with these questions on two levels (1) on the national level and (2) on the local level. On the national level a clear effort of the German state can be seen to integrate the Muslim minority as a religious group into the German state. <br />For this reason the German Minister Wolfgang Schäuble convened in 2006 the so called “Islamkonferenz inviting jurists, scholars of Islamic studies and representatives of the different Muslim communities as well as independent persons to talk about the situation of Muslims in Germany. The unsolved question still is: how the different Islamic groups comprising Muslims from different social, political and religious backgrounds and from different countries as Turkey, Arab states, Iran, Afghanistan with different national Islamic traditions could find a common platform of religious Islamic belief in a secular state. By establishing the Coordinating Council (Koordinierungsrat) of Muslims in Germany in April 2007, some larger Islamic organizations tried to create a common structure for the representation of all Muslims. So far this organization has not been recognized by the German state as the official representative of all Muslims, but the discussions at the “Islamkonferenz” are not yet finished and are still going on. <br />One of the main aims of the Muslim Organizations is to gain the right to give Islamic religious lessons at German state-run schools. Whereas on the national level the integration of Islam as a religion within the secular system is discussed, on the local level religious teaching is currently taking place within different projects in many selected state schools in Germany as well as in local mosques. Religious teaching at mosques will be discussed by taking the example of mosques in Goettingen, a small university town in Central Germany. There are two main mosques in Goettingen: one belonging to the Turkish community (Ditib) and the other being an Arab mosque. <br />I shall sketch the concept of religious education given in this Arab mosque with regard to its content and the way it is taught to the children, whether it corresponds to the classical Islamic education and which concepts, beliefs, rituals and cultic acts are being considered important for children growing up in a completely secular context? <br />Finally, I shall compare this approach at the local level with the efforts made on the national level and discuss how these different efforts are judged by the German society. 

Democracy is a much used and abused word. As a possible structure of political organization, democratic concepts are very much under debate in Muslim countries. Democracy in a western sense has become associated with a forceful “democratization” of the Middle East, which in effect has brought war and various forms of foreign domination to crucial areas of this sensitive region. However, up to now democratic structures are an exception in Muslim countries. Due to historical developments during the past centuries, there seems to be a lack of theoretical backing for democracy in the culture of the Middle East. This is surprising, because Islam, from its beginning, has offered the model of shura (consultation), which can and should be developed to serve modern governance. Especially Shi'ism can offer a theological backing through interpretations and explanations conducive to the formation and implementation of an Islamic democracy. In Imam Ali's (a.s.) letter to Malik al-Ashtar, we find a beautiful outline of what today is called “good governance”. Moreover, Shi'ism postulates the Imamate of the Mahdi (a.s.) as a just rule to-come. In the absence of the Imam-e zaman, an Islamic democracy should prevail with full participation of Muslims. But how is it possible to organize a modern Muslim country democratically? In addition to a working government and a majlis or parliament formed on the basis of elections, the expertise of religious scholars is needed – scholars who are capable of Ijtihad, so that they can find answers to the needs of present-day life in the wake of ongoing social change. In an Islamic polity, the period of awaiting al-Mahdi al-muntazar requires active participation of the people, since unless there is widespread readiness to support the good cause, the Mahdi will not appear. This participation is a basic human right and also a duty of men and women. For this purpose, every individual should have the opportunity to develop his/her moral, religious and cultural consciousness and the social and political awareness through education and self-education, so that citizens may fulfil their social and democratic responsibilities within the framework of Islam. 

Peaceful co-existence is a universal but elusive aspiration. Despite the search for tools to create a peaceful world, conflict remains between nations and within nations. The fostering of peace is a question to which scholars, religious leaders and politicians put their minds, but despite this attention the paradox remains that there is little evidence that local and global conflict have subsided. Ideally the key to providing solutions can be found in the tenets of the world’s major religions and cultural traditions and in the musing of some of the great philosophy voices of past and modern times. Regrettably these tenets are often absent in education systems where there are limited endeavours to encourage young people to think locally and globally about social justice, peace and human rights. Many of the current ways of imparting knowledge of human rights and peace are limited, with the emphasis on the legal aspect alone and on international instruments such as the Universal Declaration of Human Rights (UDHR). Although the UDHR is an inspiring document given that its creation stemmed from a commitment to all humanity, its uncritical acceptance negates the critiques about western dominance. Arguably, unless humankind can find a way to grapple with the tension between universal and relativist approaches to human rights by acknowledging diversity, the search for peace and social justice will be limited. This paper contemplates the creation of human rights understandings beyond legal constructs to explore how human rights concepts can be invoked through education to reduce ignorance, prejudice, religious intolerance and fear that detracts from the goal of peaceful co-existence. It explores the question of responsibility to ‘the other’, a form of responsibility that is not apparent in the clash of cultures and the conflict between nations. The paper suggests a schema for human rights understandings based on philosophical, political, historical, anthropological, legal and practical approaches to human rights. This includes forging the connection between theory and practice; engaging in critical pedagogy through a process of collaborative dialogue and inquiry; being familiar with the historical origins of human rights and their application; and understanding that concepts of human rights are found in every cultural and religious tradition.  In advocating such a schema it draws on examples that present barriers and prospects and in so doing outlines the endeavours that take place in the inter-disciplinary Master of Human Rights program at Curtin University in Australia as a model that may be adaptable to other contexts. The paper concludes by suggesting practical ways in which the schema could be enacted including through a lifetime educational commitment to human rights through historical and philosophical understandings, inter-faith dialogue and cultural exchanges.

As Muslims, we find inner peace in the remembrance of our Creator ”Zikr”. People search for peace in many things; Some of them try to find calmness and serenity in reading books. Whether it’s non-fiction, fiction, or the many genres available, they seek peace in reading them. Perhaps it is a book on crime investigation, or mysterious and fantasy worlds. We must remind ourselves that reading the Quran and traditions and Bible proves for us that  the key for the world peace and any external and real peace is the inner peace. Those who want to be peace makers and peace keepers should be able first to make peace within themselves and with themselves then they are able to be activists in the field of peace. Our religious leaders and saints were real peace makers and peace keepers because they had merely this capacity. When we read about life of our Prophet  and the household we find that all of them were prominent peace makers. Examples mentioned in this research are the glorious messenger of God Muhammad and Imam Ali and Imam Hassan and Imam Hussein and Imam Mahdi and Bible. Also some verses of Holy Quran and traditions are surveyed here and also some opinions of modern and contemporary Psychologists are cited  for more certainty.

In today’s world, which is rife with civil wars, terrorist activities, and different forms of violence, peace has become a complex concept, affected by various social, economic, cultural, political and psychological factors. One of the states of the society, which may pave the way for conflict or other forms of violence is anomie. Anomie, as a societal state, in which there is a threat of violence, war or terrorist activities, provides a rich area of study to develop deeper insights into conflictive contexts. After developing a theoretical framework and using formerly developed measurements and sequence results, we conduct two studies to further investigate the relation between anomie and peace/conflict. Results indicate that internal peace is associated with the breakdown in leadership and social fabric (Study 1A). Therefore, dysregulated and disintegrated societies as the result of breakdown in leadership and social fabric respectively, pave the way for direct and indirect violence. In addition, our results illustrate that anomie has an important role in predicting the contexts where conflict exist (Study 1B). Findings indicate that anomie data can be useful to forecast the contexts in which there is a potential conflict. They also highlight the importance of anomie in being peaceful or conflictive in societies.

The Arab nations of the Middle East have recently become the center of religious and ethnic aggression. This paper aims to answers to the following question: what efficient approach can be used to reduce of the religious violence in Middle East by political sociological approach? This paper indicates that the formation of a regional peaceful social movement can be effective in reducing religious tensions and violence in the Middle East if it finds associated with tolerant and committed participation and activism of civil-intellectual elites and nongovernmental groups, beyond religious divisions and fanaticism. The government’s continuous effort for reduction of poverty and good distributive policies for the masses is also of great importance in this regard Furthermore, this must be followed by the presentation of practical strategies for peace and the integration of the masses. The authors believe that regional social movement along with the integration of public opinion and the production of attitudinal and intellectual transformation in the masses can deprive violent Takfiri groups, such as ISIS, from public support. This can lead to a social bottom-up and general pressure and coercion for peace and, ultimately, necessitate the regional and trans-regional powers to establish peace, but it is a time-consuming process.

Naval mining technology is one of the tools that have a dual function. And an effective tool in times of peace and crisis as well as during the war that the eighth convention of The Hague in 1907 has regulated the use of contact mines during the armed naval conflict. Nevertheless, pouring sea mines during peace time is a legal choice for governments in the waters and their territorial sea, and even in their international territories. But, dumping at sea in times of peace and in crisis situations is a danger, and in fact, in each of the maritime territories, it is in contrast to freedom and the right to transit, as well as peaceful freedom of movement, which is extremism and the issue in this regard could be a threat to international peace and security. Nevertheless, new mine technologies can somewhat prevent the risks and the obligations of governments, depending on the type of mine, also vary. Therefore, this paper discusses the legitimacy of the use of sea mine technology in peacetime in the light of developments in the international law of the seas and the opinions of the International Court of Justice. And proves the relationship of this kind of technology to ensure the security of the coastal state and pre-crisis will be timely and valuable; this type of strategy and technology within the framework of legal constraints, international law is justifiable. Research method of this paper is analytical-compilation method and data collection method is library-documentary method.

In order to achieve peace, humanity has believed in all kinds of recitations and rituals in rituals, rituals, emerging mysticisms, etc., and has remained completely faithful to it. The result of believing in such a dhikr is not only that there is no peace, but some of these dhikrs cause more suffering, pain and anxiety. Research findings will show that from the perspective of Quranic teachings, what makes peace more stable and lasting, in addition to believing in Quranic teachings, acting on psychological arrays such as kindness to people, love for people and empathy. And it is kindness to people. In many verses, the Holy Qur'an expresses the joy and happiness caused by goodness, respect and love for others, the cause of eternal peace and security, and this prescription is a way for all humanity to be saved from confusion, surprise and anxiety in addition to To follow the teachings of the Qur'an is to perform righteous deeds such as benevolence to the people. The method of realization in this research is qualitative and the studies are based on library research and the use of Quranic verses.

The Middle East and North Africa regions have been the focus of security crises since the collapse of the Ottoman Empire. Although insecurity has not been restricted in this region, its effects are evident in other regions of the international system, especially in the European countries. With this in mind, the main question of the present article is how can a comprehensive model be presented to fundamentally resolve the security issue in the region. The result of this study is that "regional awareness" is a concept on the basis of which one can find a way out of the existing security impasse. In fact, the results are based on the fact that native solutions to the security of the country, instead of rental security, bring peace and security to the region. In this regard, governments, intellectuals, and people must engage in regional negotiations to fulfill their national interests.