Peace Proposal Eyes the 21st Century

As the Millennium approaches, how can we make the transition from a century of darkness and warfare to an era of hope and coexistence? The 1998 Peace Proposal by BRC founder Daisaku Ikeda discusses philosophy, political and social structures, and Buddhist teachings to suggest that at the turn of the century we are in a special position to create a peaceful world.

In "Humanity and the New Millennium: From Chaos to Cosmos" Mr. Ikeda suggests that concepts of time need to be reconsidered in order for nations to achieve the stated goal of a healthier, more hopeful world. Writing about Russian philosopher Nikolai Berdjaev's three categories of time he notes: "We casually refer to 'time' in daily conversation, without considering its implications carefully or being aware of its profundity." In the category of existential time, the future is shaped by intense conviction in the actions of the present. So in Buddhism, the BRC founder notes, "the present moment is pivotal--in a sense is everything--and it stands in contrast to a historical conceptualization of time in which the future 'eats up' the present. Without this pivotal 'now,' past and future are empty and illusory. Our proper focus must be on ourselves at the present moment."

From these points Mr. Ikeda goes on to discuss the vision of British historian Arnold Toynbee, who gauged the worldwide impact of Western civilization and attained historical perspectives on the twentieth century by imagining a vantage point thousands of years into the future. This unique approach prompts the observation: "In Toynbee's view, therefore, it will take that long before the globalism or globalization of which we speak today, principally in terms of global economic integration, will be based on an unforced awareness among global citizens that we share a common destiny as passengers on what has been termed 'spaceship Earth.' "

In Mr. Ikeda's view, globalization brings an important burden of responsibility and tolerance. He notes also the dangers of political and economic standardization as a marginalizing force. "A growing population of the marginalized victims of discrimination and alienation will contribute to increased strife and terror, giving rise to new movements of refugees and displaced people. ...we must seek...a global civilization whose core values are tolerance and coexistence. To reach this difficult goal, I believe that we must first attempt to identify those values and norms that inform the deepest layers of every culture and which, I am confident, are in their essence more similar than different."

The Buddhist peace activist suggests a redefinition of the term "competition" and points to educator and first Soka Gakkai president Tsunesaburo Makiguchi's assertion that the world must shift its energies from military, political, or economic rivalries to humanitarian competion. Makiguchi wrote in 1903: "Military and political power--sometimes under the cloak of economic strength--that pursues territorial expansion, seeking to place as many people as possible under its influence, should be supplanted by those intangible forces that naturally inspire people's respect.... Rather than responding to the force of threat, people will offer their support willingly and without reserve." Mr. Ikeda refers to this as "an expansion of our soft-power competitiveness." Further, he reminds us that 'competition' originally meant 'seeking together' but has now come to mean defeating or triumphing over others. He states a desire for, "the concept of shared or mutual value-creation as a behavioral norm for the new era." Citing both Mikhail Gorbachev and Rajiv Gandhi, Mr. Ikeda reiterates warnings "that a post-Cold War world should not be painted solely in the shades of economic liberalism and Americanism," and urges striving for Toynbee's vision of a world where there is "unity in diversity and diversity in unity."

The Center's founder suggests that these developments will generate "peaceful competition" and an increased awareness of human rights and the global community. He states: "Directing the processes of globalization toward a new era of respect for the sanctity of life and of the human being requires a revolution at the deepest core of each human life... our efforts must be focused on the 'deeper, slower movements' that Toynbee saw as fundamental to the making of history."

In the growing international support for universal human rights and the creation of the Earth Charter, Mr. Ikeda sees an opportunity to create dynamic institutions that respond to the altruistic vision of a peaceful, healthy world. He adds, "In support of the Earth Charter Commission, the Boston Research Center for the 21st Century is working to broaden and deepen discussions toward the finalization of the Earth Charter. I have high expectations for this process..." In addition, seeking to combine the value and potential of NGOs he suggests an international network of human rights organizations separate from governments, that monitor implementation of agreements, foster public awareness of issues, and seek and secure appropriate redress for human rights violations. Translating the spirit of the Universal Declaration of Human Rights into a reality for people around the world will require a combination of spiritual courage and concrete action that is the foundation of the Soka Gakkai. Quoting Makiguchi again, he notes "It is not enough to indulge passively in goodness; we must have the moral courage actively to pursue good."

Mr. Ikeda carries forward Makiguchi's mission of transforming society through "Human Revolution." "It is my belief that if we can foster, in the depth of each individual human life, the kind of active, independent basis for altruistic behavior exemplified in the bodhisattva's vow, we can establish the fundamental basis for an ethic of responsibility and commitment, upon which a genuine culture of human rights can flourish. This is because the inner motivation that spurs people to act in the face of threats to human dignity is, for human rights, the most crucial supporting and sustaining force."

Finally, Mr. Ikeda calls for the courage and conviction in action that will bring about a truly peaceful twenty-first century: "Let us arise and act now, firm in the conviction that we are the world citizens who can share and author future history. Let us embrace the kind of profound optimism that no fear or difficulty can conquer."

-- Edith Shillue

(To receive a complimentary copy of the 1998 Peace Proposal, email pubs@brc21.org.)