Aiming for world peace by promoting 'violence' in education

In order to contribute towards UNESCO’s goal of pursuing world peace, aims of education must transcend the limited scope of national self-interest which has dominated schooling systems in the West for the last two centuries and further back when the survival of each polis in Ancient Greece was of paramount importance. Aims must therefore become different and the environment that is thought best for this to occur is a democratic one. The case is made that such a democratic environment should involve opportunities to evaluate the value of current aims of education and to explore others in light of the pressing need to pursue peace on a global scale. In order to promote such a democratic environment of discussion and debate the notion of ‘violence’ is considered as a potential framework for such a re-evaluation. The sort of ‘violence’ that is called for is in reference to its use by Emmanual Levinas who employed it emotively to misinterpret Kierkegaard. The use of this misapplied term ‘violence’ may nevertheless be of use in initiating the sort of inquiry of a Deweyean type regarded here to be necessary to improve aims of education democratically in order to pursue world peace.

Does the Australian national framework for values education stifle an education for world peace?

This paper aims to offer an evaluation of Australia's National Framework for Values Education in terms of its educative value. The criteria to be employed in this evaluation shall be drawn primarily from the works of UNESCO and John Dewey. In addition to a re-evaluation of values, consideration will also be given to how individual learners are being prepared to participate democratically in the quest for world peace. It will therefore be necessary to determine whether the Australian framework promotes the potential for democratic participation through inquiry or whether through schooling its overtly nationalistic agenda actually stifles the capacity of persons to participate in a pursuit for global understandings and world peace.

Must Dewey and Kierkegaard’s inquiry for world peace be violent?

Amongst the many aims of education, surely the pursuit of global peace must be one of the most significant.The mandate of UNESCO is to pursue world peace through education by primarily promoting collaboration.The sort of collaboration that UNESCO endorses involves democratic dialogue,where various persons from differing backgrounds can come together,listen,negotiate and discuss possible ways in which peace might be pursued.While this sort of democratic dialogue with its associated free intellectual inquiry is more readily acceptable for issues dealing with problems in the realm of physical nature, it is not so easily tolerated in the realm of ethics and values. Indeed inquiry into the realm of ethics by Kierkegaard has been described by Levinas to be a form of violence. Similarly John Dewey’s work has been included in a list of the ten most harmful books by some conservatives in the United States because he promoted inquiry into morals and religion. Dewey argued against the assumption that there are two-realms—one physical and one moral.He and Kierkegaard both encouraged democratic inquiry into ethics,which is the sort of collaboration recognised by UNESCO as being necessary if we are to pursue world peace.Yet such investigations can be considered by some to be violent and harmful. It is argued here that pursuing inquiries into ethics and aims of education,while appearing to challenge the status quo, should not be construed as being violent but rather should be understood as democratic and educative.

The educative value of Dewey's religious attitude for spirituality

John Dewey's 'religious attitude' has great potential for the educative development of children's spirituality. This is because it enables their spiritual understandings to become more intelligently composed - not just in a cognitive or hyper-rational sense, but as a way of being. This paper provides an outline of Dewey's approach, which is described as being democratic, inquiry based, and 'scientific'. Such an approach therefore offers a contrast to other more epistemologically focused curricula which attempt to educate a person's spirituality. In order to make the case for the potential educative value of such an attitude, a brief review of Dewey's approach to education shall be offered, in which the notions of inquiry, democracy, and 'science' shall be highlighted to make the case that such attributes might be necessary for spiritual education if the United Nations Educational and Scientific Organization's goal of attaining world peace is to ever become possible.

Heritage and dialogue : using heritage conservation to strengthen the defences of peace

The Preamble to UNESCO's 1945 Constitution asserted that wars are created in the minds of men and that it is in the minds of men that the defences of peace must be built. Exploring this proposition was vital in the post World-War II years, but it is equally critical in the 21st century when world efforts towards peace continue to be undermined by intense forms of nationalism and ethnic rivalries that commonly use cultural differences as a justification for conflict.

However, while strengthening intercultural dialogue underlies the creation of UNESCO, its flagship World Heritage program under the 1972 World Heritage Convention seems to be losing touch with this motivating principle. In this paper I explore the politicization of the program and argue that a re-focus is needed if the program is to serve in improving intercultural dialogue, understanding and tolerance, and ultimately peace.

To this end it is suggested that ways in which the World Heritage program might provide a stronger focus on dialogue-creation should be prioritized. These include giving priority to new transnational inscriptions and developing new stratagies for interpreting sites in more cross-culturally sensitive ways.

A missing peace? The role of religious actors in countering terrorism

Despite the surge of scholarly interest in terrorism and counter-terrorism in the post-9/11 world, surprisingly little attention has been paid to the role of religious actors (especially faith communities and faith leaders) in combating the threat of terrorism. However, the resurgence of religiosity in contemporary politics should not be viewed as an inherently dangerous force. As Appleby has argued, a new secular-religious model of inter and intra-state diplomacy looms as a development with significant potential to resolve conflict and deny terrorist groups access to communities of support. By drawing on an Australian example, we argue that in societies that have a strong multicultural and multifaith character secular-religious diplomacy pitched at the national and sub-national level can play an important role in the formation of a flexible long-term counterterrorism strategy.

From chemical warfare to peace

Following the horrors of chemical warfare in two World Wars and the Vietnam War (see box), the international community worked to develop an encompassing treaty to prevent the use of chemical weapons. After extensive work, the Convention on the Prohibition of the Development, Production, Stockpiling and Use of Chemical Weapons and on their Destruction came into force in 1997. Commonly known as the Chemical Weapons Convention (CWC), it requires member states to declare and destroy chemical weapons and provides for inspection of facilities and investigation into alleged use. The CWC has been ratified by 190 countries and is administered by the Organisation for the Prohibition of Chemical Warfare (OPCW). In 2013, the OPCW won the Nobel Peace prize "for its extensive efforts to eliminate chemical weapons". Notable in the official announcement is the reminder that neither the US nor Russia met the 2012 deadline for destruction of their stockpiles of chemical weapons, although both have made significant progress. In July 2005, an invitational joint International Union of Pure and Applied Chemistry (IUPAC)/OPCW Conference concluded that for the work of OPCW to succeed and be sustainable, engagement in formal educational contexts and public outreach was needed. To this end, the Multiple Uses of Chemicals website

The world to come: stories

In 1738, English preacher, Isaac Watts wrote ‘The world to come’, a Christian tract about departed souls, death, and the glory or terror of the resurrection. Almost 300 years later the world to come still fascinates readers. It’s not only climate change, it’s the climate of everything: from technological ‘advances’ that threaten to create an immortal humanity; to an endless ‘war on terror,’ which means that, though we may never know war, nor will we ever truly know peace; to a thousand visions of post-Apocalyptic life in the media. The world to come is everywhere; it is with us now… In this anthology, twenty-one writers respond to the world to come – the one just around the corner, the hereafter and the everywhen.

Providing information for business: government strategy for the online world

Governments assume a major role in providing information resources for business as a way of promoting national development. This has proven to be a much more demanding task than one might suppose, given the diversity and complexity of business needs and the limitation of government resources for undertaking the task. This chapter will: (1) identify the challenges posed for government online business information strategies, (2) discuss research relating to the information strategy of one Australian government agency to support export development among small business, and (3) set out a framework for government online information provision in a diverse industry context. Coordination of the many government information services remains a challenge, especially among different levels of government. Well-designed strategies can improve the usability of online information and the efficiency of government information services.