Read Peace for Free Online

the two Great Peace Rebellions, as for women’s suffrage, civil and worker rights. Of course, changing situations involves changing at least the minds of policymakers, but not necessarily those of prejudiced masses who must thereafter cope, in which case politics is a means to an end not an end in itself. Lastly is to simultaneously change minds and situations, as in cultural homogenizations like Romanization, Sinicization, Arabization and Americanization, and heterogenizations against which they are directed, into which they invariably turn. Adorno’s definition of peace as differentiation without domination with the differentiated participating in each other is egalitarian politics perfected in ways yet to be made fully actualizable.
    Reduction of Wealth Disparities
    Like structural harm to which they tend to be attached, wealth disparities are historically omnipresent obstacles to peace when they are prohibitive of individual or group actualization of items and levels in the Pyramid. Only when wealth disparities have been effectively assuaged from barring such actualizations can peace and prosperity, persistently linked in thought all through history, also be linked in practice. Partnership societies do not necessarily preclude wealth disparities and can exist despite them, but only insofar as they counteract the inclinations of dominator societies to abuse wealth disparities and the power asymmetries wealth disparities can cause. In Mesopotamia, balanced geo-social configurations were keys to stemming decline due to latifundization and over-privatization, accentuations of wealth disparities which like all others if unimpeded become threats to peace. The Third Estate in France as the vehicle of its Revolution, and the Third World as the vehicle of the Non-Aligned Movement, are two sides of the same coin on different scales and positions on the peace spectrum. Contemporary critiques of globalism based on the reduction of wealth disparities between and within nations are thus historically justified in pointing out its menaces. Yet, imagining the management of components of peace as product lines of global businesses, in which everyone has a stake and expects returns on their investments, comes close to how handling wealth disparities can work today. Competing to meet unmet needs, continually improving their products to increase their market share, such businesses of peace would monetarily enrich stakeholders beyond their wildest dreams while non-violently satisfying their highest pacific hopes.
    Inner Peace
    The premise of inner peace is, as the precursor to Transcendentalism Channing preached, there can be no peace without but through peace within. With few if any exceptions, corporeal, sanctuarial and socioeconomic peaces are as essential for individuals to be internally at peace as for societies, just as peace within societies is essential for peace between them. In the same vein, inner peace on individual, social and collective levels are prerequisites of world peace even if by proportions and degrees more than for the Pyramid’s previous items. Privileging one prescription for inner peace over others must be an individual choice for it to be actualized, and the best way to ensure optimal choices are made is for many options to be available, regardless of where they comefrom. Unconditional acceptance and encouragement exponentially increases the probability of success once a choice for inner peace is made or changed, and compulsory choices not only invalidate the meaning of choice but the peace towards which choices are geared.
    Quietude and Plenitude
    Tranquility, calmness and stillness have long been and still are characteristics strongly associated with inner peace, as well as with the natural, social and collective states conducive to it. For example, the inner peace of Daoist inaction in wu-wei lies in the free-flow of inward and outward energy of which an individual can be a medium or