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Additional info for Daisaku Ikeda and Dialogue for Peace
The focus is on cultivating conditions for individuals to recognize in the other, above anything else, a fellow human being. And through this recognition, in turn, to see themselves in the same light: as a human individual. I call this the empathetic function of dialogue. Ikeda makes it central and explicit in his many encounters with political, academic and intellectual leaders. ” He then asks personal questions about his interlocutors’ lives: “Dr. Bosco, I understand that your family emigrated from Italy.
The respect of global citizens for human dignity is an embodiment of the idea that all people are equally equipped with the Buddha nature regardless of race, gender, ethnicity, cultural background, occupation, or social standing, and the implementation of that idea. Third, global citizens are committed to nonviolence, as the behavior of the bodhisattva Never Disparaging suggests. They should not use violence as a means for improving the world, but develop, with wisdom and compassion, nonviolent means, such as dialogue, face-to-face or communication exchange, proactive participation, education, culture, and awareness-raising.
Many of us are now concerned about the welfare of all human and non-human life, preservation of the Earth as home to that life, and the growing conflict between the appreciation of diversity and the longing for unity. We are concerned, too, that our technological capacity has run far beyond our moral competence to manage it. We dream of peace in a world perpetually on the edge of war (Noddings 2005, 1). ” Rather than expressing an idiosyncratic point of view, Noddings articulates commonly held beliefs about the nature of our times.