A Grand Design for Peace and Reconciliation
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A Grand Design for Peace and Reconciliation

Achieving Kyosei in East Asia

Edited by Yoichiro Murakami and Thomas J. Schoenbaum

Scholars from Japan and a range of other countries explore in this book the still-unfinished effort to achieve the reconciliation of old enmities left over from past wars in East Asia. They present concrete policy proposals for a ‘grand design’ of peace based on the Japanese concept of ‘kyosei’, a word roughly translated as ‘conviviality’. A positive peace through kyosei means not only the absence of violence, but also the amelioration of past injustices, exploitation and oppression. The diversity of disciplines represented in the volume—international law and politics, history, philosophy and theology – enrich the contributors’ search for an intellectually appropriate, practically transformative and viable grand theory of peace in the twenty-first century. Chapters address issues such as security in North–South conflict situations, foreign policy strategies for Japan, the perspective of comparative religions, and current skepticism for the possibility of peace and reconciliation. These insightful and compelling analyses will be of great interest to students and researchers of East Asia and the politics of peace in general.
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Chapter 4: After Grand Theory: Musings on Dialogue, Diversity, and World Formation

Lester Edwin J. Ruiz


Lester Edwin J. Ruiz 1. INTRODUCTION Shin Chiba, in his paper, “On Perspectives of Peace: The Hebraic Idea of Shalom and Prince Shotoku’s Idea of Wa”, presented in Pullman, Washington, USA in April 2007, notes that the goal of the Research and Education for Peace, Security, and Conviviality Project of International Christian University’s 21st Century Center of Excellence (COE) Program is at least two-fold: “First, we are [searching for] the presentation of concrete policy proposals and manuals in various fields for the further realization of peace, security, and kyosei. Second, we are seeking a grand theory in comprehensive peace studies”.1 This goal is inextricably tied to the quest for transformation, “the creation of the fundamentally new which is also fundamentally better”,2 of which the search for peace – or better still, the struggles for peace, particularly from my understanding of the location and position of what in an earlier work I called the “marginalized and excluded” but which now I am challenged by present circumstances to call “the victim” – is an unavoidable necessity.3 I am convinced that one of the religio-moral dimensions, if not one of the challenges, of the COE Project is not only the discovery of where peace, security, and kyosei are embodied but also where the hope that animates them lie; we need not only to find again the power of a transformative philosophy of peace, but also to articulate the conditions of its possibility as a transformative practice; we need not only to proclaim the...

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