Breakthrough to Peace--Even in the Middle-East!: Evolutionary, morally absolute* essays and lectures about the necessarily all-encompassing nature of
Essays about true peace's inclusive nature (war divides, peace unites).
These writings unify secular thought with religious (Jewish, Christian, Muslim, and others) at a level morally absolute.* This remarkable harmony and absolutism is possible because these diverse belief systems share--alongside the convictions of even wild animals (which all have a survival instinct)--the following perspective: Good promotes life, while bad, death.
* This book, which is not about abortion, posits, as an absolute morality that applies to all the living, that life is good, death, bad.
Book Summary: "Breakthrough to Peace-Even in the Middle East " details a peacemaking plan, simultaneously secular and religious, that is based on peace's inalterable foundations. These foundations both are commonsensical to all societies in any age and are embedded into . . . Jewish, Christian, and Islamic thought.
Beginning with a linguistics lesson founded on . . . logical principles that underlie Semitic languages, the peace plan, both eternal and novel, reveals that in each of the languages that Jews, Christians, and Muslims deify, peace is conceptualized inclusively. Because war, with opposing sides, is divisionary, that peace is inclusive is obvious. Continuing with this overlapping theology and social logic, because unreasonableness, which includes injustice, excludes and leads to conflict, inclusivity is achieved only through fairness, which is sufficiently loving our neighbors as ourselves.
Because one man's food may be another's poison, one may rightly wonder, "About what are we to be fair and equally treat others?" To answer, this peacemaking method is foremost concerned with fairness over nothing more than the life-sustaining basics that pertain to all humans: water, food, shelter, clothes, sanitation, lack of fear of bodily harm, and so forth.
For peace's sake, this methodology is ideal because (1) any lack in meeting basic needs would cause conflict naturally; and (2) any complex social malady unrelated to fulfilling fundamental requirements-say, a dispute over a national border's delineation-would be magnified were necessities unfulfilled even for a segment of society seemingly unconnected to the greater complexity. Consider: such an underserved segment would be unavailable to help in relation to its primary needs being unmet; and, such a group's social volatility could draw focus and resources away from solving the more intricate problem.
The] . . . devoutly religious should recognize their divine obligation to adhere to this plan's first-things-first approach . . . because] not meeting basic needs causes conflict naturally-which means generates dispute by breaking the rules established by the Creator of Nature. And, the Creator . . . is revered by the religious as God, Allah, and Hashem ("Hashem" is the Jewish, colloquial term for the Almighty). Actually, were those who claim to be religious to focus on other concerns before the fulfillment of necessities, such could be rightly considered to be impiously and sinfully choosing man's desires over the Creator's.
A quote from "Breakthrough-to-Peace"
"This question regarding desisting from violence for the sake of supplying the basics should be asked of all the parties in the Israeli-Palestinian dispute. Consider: ] for peace, the Creator does not command that a particular land be called Israel or Palestine . . . or] that an embassy . . . be housed in one city and not in another. However, for peace, the Creator does command that all be fed and safe in their homes First things first: a baby has need for milk and a place to sleep soundly . . . but no need . . . to know on which] side of the Green Line . . . he or she happens to reside . . . T]he complex issue of land ownership, as well as the other . . . problems . . . can be dealt with later. After there . . . exists . . . a provision for everyone's inescapable need
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