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Fundamentalism seems to be a trend in almost all the world's religions today. The term "fundamentalism" had its origins in "a late 19th and early 20th century transdenominational Protestant movement that opposed the accommodation of Christian doctrine to modern scientific theory and philosophy. With some differences among themselves, Christian fundamentalists insist on belief in the inerrancy of the Bible, the virgin birth and divinity of Jesus Christ, the vicarious and atoning character of his death, his bodily resurrection, and his second coming as the irreducible minimum of authentic Christianity." (Grolier, 1993) More recently the concept has been applied not only to conservative, evangelical Protestants, but also to any Christian group which adopts a literal interpretation of the Bible and to groups from other religious traditions who similarly base their religious views on a particular and exclusive, literal interpretation of their holy book. For example, radical Islamic groups, such as Islamic Jihad, are seen as examples of Islamic fundamentalism, although a different term is preferred. In the Islamic tradition the word fundamentalism, when translated into Arabic, has a completely different and positive meaning. In Arab countries the appropriate word for describing literal religious fanaticism is "extremism." (Al-Dajani, 1993) In this paper the term "fundamentalism" is used in the broad sense to portray any religious group or sect from any religious tradition, which adopts purely literal, as opposed to metaphorical or mythical, interpretations of their holy book, and which denies the validity of other interpretations or religious traditions, believing truth resides with their perspective only.

Structure A Separate Peace, each essay, ..

This localization process is every bit as profound as the overarching trend towards globalization, and in fact it is perhaps best conceived as neither in opposition to, nor separate from, that process. Globalization and localization are so interconnected and interdependent that localization is best conceptualized as an essential complement of the globalization process. This view suggests that the integration of the big system, the creation of a new world order, requires a sense of meaning at the local level, requires human beings to experience coherence and balance within the local socio-cultural context. The rise of fundamentalism, it can be argued, is associated with this interdependence of the globalization and localization processes and the resulting pressures to achieve coherence at the local level in the face of the vast scope of the global supersystems.

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In Western peace research, models of outer peace now include many interpretations and levels, whereas inner peace is just beginning to be included and is not differentiated in terms of different levels of consciousness. Thus in Figure 4, five distinct perceptions of outer peace are elaborated: peace as absence of war, peace as balance of forces, peace as negative peace plus positive peace, feminist peace paradigms and holistic peace. Each of these five models of peace is considered against seven levels of analysis in the outer world, namely; individual, community, within states, between states, international, global and environmental. The inner peace concept is far less developed in peace research, despite the fact that the world's spiritual traditions have for centuries explored many aspects of inner peace using a variety of different approaches. Western peace research needs to learn from both Eastern and Western spiritual traditions that experientially focus on different levels of consciousness and inner peace. It needs to elaborate different dimensions and levels of inner peace as a necessary component of a holistic inner-outer interpretation of peace.

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This paper has developed the theme that peace requires a dynamic balance between different "opposites" or "extremes," including a balance between both spiritual and material values, as suggested by the work of Sorokin; between exoteric and esoteric forms of the religious experience, as discussed in the first part of the paper; between male and female aspects of divinity, in such a way that our experience of God or Spirit transcends all dualities, including male and female; between inner and outer aspects of peace, in such a way that peace action and research include both an inner component, such as meditation or prayer, and an outer component that deals with action in the world for peace and social justice. We have stressed the need to avoid "either/or" formulations and instead to seek paths that include "both/and" perspectives that include both poles and their dynamic interdependence. In helping the world to find such a balance, as a foundation for peace in the 21st century, the ongoing ecumenical dialogue and sharing of religious practices and concerns between Eastern and Western spiritual and religious traditions will play a critical role.

In this essay I will explore the ways in which Shakespeare contrasted good and evil in Macbeth.

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In looking at diversity, it should also be noted that it is a basic principle of systems theory that the more complex a system is, the more diversity there needs to be within the system for it to maintain itself. The discussion of globalization and localization in the first part of this paper suggests the evolution of a more complex global system with increasing diversity within it. It is a thesis of this paper that such diversity is ultimately a strength, not a weakness, but only if it is consciously dealt with. Otherwise, we will expect people from different cultures to think and behave the way we do, and when they do not, we will tend to misinterpret and then judge their beliefs or behavior negatively (the Description, Interpretation, Evaluation problem discussed above), thus creating misunderstanding and conflict between peoples. Nonetheless, cultural diversity in the global system, like ecological diversity within an ecosystem, is ultimately an asset, if it is valued and contributes to openness to learn from other groups and cultures. Another thesis of this paper is that every culture, just as every religion (or species), has something important to contribute to the world, and no culture has all the answers. Thus every culture has both strengths as well as weaknesses. There are thus important things that we can each learn from each other--if we are open (and humble enough) to do so.