Education for Justice and Peace

UNITED NATIONS, 23 Feb 2026

Surya Nath Prasad – TRANSCEND Media Service

The Role of the UN International Year of Peace & Its Future Tasks

1. Introduction

“Since the establishment of UN International Day and Year of Peace, the UN has exerted its influence to encourage every government; business enterprise, religious groups, social and educational institutions of the world to conduct commemorative ceremonies and peace activities on the UN International Day of Peace”, tells us Prof. Young Seek Choue, Chairman of High Commission for Peace and Chancellor of Kyung Hee University, Seoul, Korea, in his HCP Activities Report X. Further he reports saying, “In the UN International Year of Peace, 1986, most of the member states of the UN held over 1,000 activities throughout the world. Among the 1,000 activities such as special lectures and commemorative concerts, many heads of states affirmed their pledge to work for peace. In Hungary, There was a national declaration for promotion of peace by national referendum. In Romania, there was also a reduction of military expenses by 5% by national referendum. In Mexico, there was a national signature campaign for the people’s pledge for peace. In Korea, World Encyclopedia of Peace was published as the first of its kind in history. In Beijing, the People’s Republic of China, including heads of the state, there was a grand fathering of over a million people to support “the International Year of Peace.” Besides, in India, under the auspices of International Association of Educators for World Peace (IAEWP), National conference at Patna in India was organized from October 2-3, 1986 on the theme “Peace Education as a Mass Movement” to celebrate the UN International Year of Peace. In December 1986, a special issue of Peace Education : An International Journal of the IAEWP on the theme of the International Year of Peace was published from India. “Director-General of UNESCO sent messages also to the International Review PEACE EDUCATION published by Dr. S.N. Prasad, Janata College of Education, Chandrapur 442 401. India for its 1986 issue, devoted to the International Year of Peace”, recorded Reflection and Research Section of the Report on UNESCO’s contribution to the International Year of Peace presented at Twenty-Fourth Session of General Conference of UNESCO. In recognition of a significant contribution to the programme and objectives of the International Year of Peace, proclaimed by the United Nations General Assembly, the Secretary-General designated International Association of the Educators for World Peace (IAEWP) as a MESENGER OF PEACE on 15th September 1987.

The United Nations Organization was created to maintain world peace. Respect for justice, the rule of law, human rights and fundamental freedoms for all without distinction of race, sex, language or religion have been defined in the Charter of United Nations. And UNESCO is dedicated to the construction of lasting peace through education, science and culture with the help and assistance of 157 National Commissions for UNESCO, 581 Non-Governmental Organizations and individual experts. World Education Report – 1991 tells that education should be infused with the aims and purposes set forth in the Charter of the United Nations, the Constitution of UNESCO and the Universal Declaration of Human Rights, particularly Article 26, paragraph 2 of the last named, which states : ‘Education shall be directed to the full development of the human personality and to the strengthening of respect for human rights and fundamental freedoms. It shall promote understanding, tolerance and friendship among all nations, racial or religious groups, and shall further the activities of the United Nations for the maintenance of peace;, A Recommendation concerning Education for International Understanding. Co-operation and Peace and Education Relating to Human Rights and Freedom was adopted by the Member States of UNESCO in the General Conference at its Eighteenth Session at Paris on 19^th November 1974. And since then Education for International Understanding has been in practice in the educational institutions of Member States. UNESCO’s own Associated Schools Project (ASP) started in 1953 and now embracing over 2900 schools located in 116 countries in all regions of the world has played a leading role in creating conscious of their responsibilities as members of the world community through students exchange programmes, teachers training, publications, audio-visual materials and other initiative. In the past ten years, it has concentrated on four main areas : World Problems and role of United Nations System in solving them; human rights; inter-cultural learning; and concern for environment.

But the death, suffering and other material loss of many people of Somalia, Bosnia, Rwanda and former Yugoslavia, and also the expressions of violence, of xenophobia, intolerance and conflicts in other several parts of the world have established its efforts and methods in the domain of international education as failure, even if only partial. Hence, 1974 UNESCO Recommendation on International Education was put for Appraisal in the 44^th Session of International Conference on Education in October 1994 organized by the UNESCO International Bureau of Education.

The basic reason for failure of this 1974 Recommendation on Education for International Understanding is that we have tried to cure the symptom rather than cause or we have given wrong medicine for the treatment of a disease or we have tried to create a child from out of mother’ womb. Although teaching and information about international understanding has been in practice for about 20 years in the nation’s schools, colleges and universities of Member States of UNESCO, now the number stands 181 (as of 28 October 1993).

As we know, before to educate individuals and people about international understanding, we must teach them about justice. Because from justice, hope is created; and from hope understanding comes out; and from understanding peace takes birth. I would like to cite here a quotation from the Biography of Christ written by Henry Thomas and Dina Lee Thomas:

“From Justice to hope; from hope to understanding; from understanding to peace.”

2. Injustice to the Masses:

The history of whole world is the record of injustice committed on the masses by the guardians of the respective nations, and also on the common people of weak nations by the leaders of strong nations. Whatever the conditions, the common people of all over the world had been the great sufferers and victims of the unjust leaders of the States. Some say that the history of mankind is nothing but a story of struggle by unhappy, exploited and suppressed people against the tyranny of unjust kings and queens, privileged few and religious rogues. Alexis De Tocqueville writes, “All history is the history of class struggle; freeman and slaves, patricians and plebeians, barons and serfs, master and artisans and journeymen – in short, oppressors and oppressed – have been in constant opposition to one another and have carried on an unceasing struggle, at times secret, at times open, which has always ended with revolutionary transformation of the whole society or with the mutual destruction of the warring classes.”

This was why in the past great number of slaves in Rome, Villains in Britain, Helots in Sparta, Negroes in America and Jews in Germany and common masses in rest of nations suffered from the slavery. In fact, in almost every country of the world, the common were killed at the hands of their own unjust rulers. There were more than 1,500 wars in 5,000 years! However, injustice took more lives and created more human misery than mass destruction by the use of all weapons. From the commoners many great persons also had to lose their lives and were oppressed the hands of unjust rulers. There are many cases of killings of great men and their oppression; but I would like to mention a few; Christ was crucified; John Huss was burned at stake; Socrates was poisoned to death; Plato was thrown into prison, Bruno was burnt; Galileo was forced to recant. No doubt, after their murder and humiliation they were honoured and worshipped. John Huss castigated the “Blind leaders of the Church” who stoned their prophets to death and who then raised monuments to their memory, and he said, “You worship the dead and you persecute the living.”

3. Effects of Injustice:

Injustice committed on the masses in the past gave birth to several rebellions in England from 15^th Century to 16^th Century. American Revolution in 1775, French Revolution in 1817, Russian Revolution in 1917 and several other revolutions in the other parts of the world. One king after another was murdered for the liberation of people. The Emperor of Germany, the king of Italy, the King of Spain were assassinated. In 1879, another kind of Spain was assassinated; in 1881, Czar was murdered. In 1883, the Emperor of Germany was assassinated. In 1898, the Empress Elisabeth of Austria was murdered. Louis of France and Charles of England were both axed.

No doubt, violence in 18^th and 19^th Century stamped out despotic kings and queens from the whole Europe, but unfortunately their places were immediately taken by Lords, Nobles, Aristocrats who once again by force subjected some section of people to miseries. In France, the Noblesse de robe controlled the Parliament. The Diet in Sweden, Poland, Bohemia and Hungary, although generally representatives of all the estates of society in theory, were in practice dominated by the landowning aristocracies of these lands. In many of the City States like Milan, Geneva or Nuremberg and the Dutch Republic which was almost a federation of City – States on the Eighteenth Century, privileged patrician class tended to control the ruling council or as in the United Provinces, the States General.

4. The Present Conditions of Common People

Although the United Nations is based on the principles of justice and human rights, and different Nation States are its Signatory Members. The United Nations Charter begins with the words; ‘We the people of the United Nations…’, and the opening sentence of UNESCO’s Constitution is : The Government of the States Parties to this Constitution on behalf of their peoples declare…’ Hence, it is expected that all Member States must also be based o nthe same principles of justice and human rights on which the United Nations is founded. And no State can use its power to oppress its people; and the rulers and servants of people would not rule of their people, but they would serve them. Because to serve is more powerful to rule. Einstein also said that it is higher destiny to serve than to rule. Serving gives real happiness to man. It is peace itself. Mahatma Gandhi hoped that the Servants of Nation would serve the voters, and could do to raise themselves in the estimation of their masters, the whole of adult population – male and female. Jawaharlal Nehru said, “Service of India means the service of the millions who suffer. It means the ending of poverty and ignorance and disease and inequality of opportunity.” This concept of service can be generalized for every nation-State.

But in the contrary, rulers and servants of people being unjust have been using their power to rule, to exploit and to oppress the common masses. And thus the common people of every nation are exploited and oppressed by their masters whether they are dictators or democrats. In today’s world, out of 200 States, almost 175 States are dictatorships of one kind or another, under which one or dozen persons held the decision making power that enables them to declare which persons or groups of nations should die. Even in the 25 countries that can be called democratic or quasi-democratic, a very small number of individuals (the economic and political elites) who control the presidency of the cabinet, the communication media and the political parties, are really making most of the crucial decisions most of the times. These powerful individuals have the right to decide that millions of people should be sacrificed for what they perceive to be betterment of the rest.

A few leading persons among the masses deserve to be mentioned here who have been ill-treated by the governments. Dalai Lama of Tibet, Solzhenitsyn of former USSAR. Ms. Rigoberta Menchu of Guatemala were exiled. Ms. Aung San Suu Kyi of Mayammar was kept under house arrest. And the lives of the common people of their nations and the rest of the nations are not free and at ease.

No doubt, during the period of 10 years, beginning from 1986, most of the former colonies have become independent. Totalitarian regimes of Eastern and Western Europe have fallen. The fall of the Berlin Wall in 1989 and dissolution of the Soviet Union in 1991 marked the end of Cold War confrontation between two major blocks. Palestinians and Israelis have resolved their conflicts. People of South Africa became independent in 1994 from white minority rule and thy became democratic government. There was an end of East-West confrontation and ideological dispute on the basic concept of tolerance for the maintenance of national and international peace.

However, there are still more than half of the population of the World are slaves and less than half are free, but they are also exploited at the hands of employees, and by other agencies within their nations, Kahlil Gibran found different forms of slavery which are as follows :

(i) the blind slavery, which ties the people’s present with their parent’s past, and urges them to yield to their traditions and customs, placing ancient spirits in the new bodies;

(ii) the mute slavery, which binds the life of a man to a wife whom he abhors, and place the woman’s body in the bed of hated husband, deadening both lives spiritually;

(iii) the deaf slavery, which stifles the soul and the heart, rendering man but an empty ego of a voice, and a pitiful shadow of a body;

(iv) the lame slavery, which places man’s neck under the domination of the tyrant and submits strong bodies and weak minds to the sons of Greed for use as instruments to their power;

(v) the ugly slavery, which descends with the infants’ spirits from the spacious firmament into the home of Miser, where Needs live by ignorance, and Humiliation resides beside Despair. And the Children grow as miserable and live as criminals, and die as despised and rejected non existent;

(vi) the subtle slavery, which entitles things with other than their names – calling slyness an intelligence, and emptiness an knowledge, weakness a tenderness, and cowardice a strong refusal;

(vii) the twisted slavery, which causes the tongues of the weak to move with fear, and speak outside of their feelings, and they feign to be meditating their plight, but they become as empty sacks, which even child can fold or hang;

(viii) the bent slavery, which prevails upon one nation to comply with the laws and rules of another nation, and bending is greater with each day;

(ix) the perpetual slavery, which crowns the sons of monarchs as kings, and offers no regard to merit;

(x) the black slavery, which brands with shame and disgrace forever the innocent sons of the criminals; and

(xi) Contemplating Slavery, it is found to possess the vicious powers of contribution and contagion.

A United Nations Study also shows that at least half the world’s population suffer from serious violation or deprivation of their basic economic, social, cultural, political or civil rights. The violation range from torture, execution, rape, arbitrary detention, violence and disappearance to extreme poverty, slavery, child abuse, famine and undernourishment. The Human Rights World Watch Report 1994 has charged the United States of rights’ violation, together with 68 other countries, including China, Pakistan, Israel, and Saudi Arabia. In fact, even today in half of the countries of the world, people are imprisoned for speaking their minds. In spite of the Declaration Against Torture and Degrading Treatment issued by the United Nations in 1975, torture – physical, mental and emotional – is regularly practiced by a Third World’s governments.

According to the United Nations Statistics, there are 1.1 billion poor people in the world and the number is increasing, who require food, cloth, shelter, health care and education to survive, on one side; and on the other side, today around 1,000 billion US dollars are spent annually on arms and armies – much more than two billion dollars a day. UNICEF estimates that the War has left 35,000 orphans in Angola during the 16 years of civil war. Today, one in every 130 people is a refugee or displaced person, and women comprising 30 percent of the refugee population. Million people become victims of disease, starvation and illiteracy before a shot is fired. Massive diversion of resources to arms race condemns countless human beings to these problems. It is nothing but the robbery of the share of the wealth of the poor. President Eisenhower honestly admitted, “Every gun that is made, every warship launched every rocket fired, signifies in the final sense a theft from those who are hungry and are not fed, those who are cold and are not clothed.”

However, we find four classes in every society; (1) The First Class consists of rulers and servants of people, wealthy landlords, capitalists, and others who receive more than their just share of wealth, and they do not put their surplus wealth in trust, hence, they are greatest exploiters; (2) The Second Class comprises of middle class persons. They deserve their just remuneration. They are entitled to get the same amount of commodities and services as they could receive in a co-operative societies. But generally they are exploited. Some are under – paid also; (3) The Third Class is composed of the poor men working in farm, firm and factory as labourers, clerks and others who are given less than their due. They are in majority who are exploited; and (4) The Fourth Class is of all types of lonely persons who have no any basic support. They require things even to meet their basic needs. But they are denied to get while they also have their due shares in the wealth produced by the society. They are in minority but they are product of extreme form exploitation. In this book : Republic, Plato says that with a sharp division between the poor and the rich “a state is not one but two states, the one of poor men, the other of the rich; and they are always conspiring against one another.”

Thus, people of the different nations of the world are in the grip of conflicts which are arising out of aggression and war, and also arising out of oppression and exploitation. Both types of conflicts disturb peace of the people. And these all due to injustice committed by a few on many innocents.

5. Lessons from the Past and Present Situations

In absence of justice as we have seen, the world as a place of violence. In a great book – “The City of God” – St. Augustine asks, “Take away justice, and what are the kingdoms of the earth but great bands of robbers?” We have also seen the injustice in the form of violence, and also the effects of injustice again in the form violence. Injustice means violence which leads to violence again. Evil if repaid with evil can never bring good, even our aims are right. “Put up your sword.” Christ said long before to the astonished Peter, who drew his sword and tried to rescue him. “For they that take the sword shall perish by the sword.” Because he knew that a victory gained by the sword is only a prelude to another fight. J. Krishnamurti also said, “To believe that peace can be achieved through violence is to sacrifice the present for a future ideal, and this seeking of as right end through wrong means is one of the causes of present disaster.” And also evil repaid with goodness cannot assure us to bring good. This was why Confucius replied when he was asked by one of this disciples. “Repay evil neither with goodness nor with evil, but with justice.”

Hence, all governments of the world, realizing the loss of lives of both rulers and ruled, and the destruction of wealth of the world; and to prevent this planet earth from the present and future violence, should be just and fair. Confucius also forecasted, “If mankind would be governed justly for but a single century, all violence would disappear from the easrth.”

6. Justice: Why?

Human race is one (ekaiva manusijatih). All human beings are Homo Sapiens. The world is based on a communication of minds and hearts : Homo-noia of one mind. Hence, lives of all people of all nations, races, religions are important and prestigious. Advocate of Justice cannot accept he saying of Eisenhower who said during the Vietnam War that one American life was worth dozens of the Vietnamese. Right to life is the most fundamental right. Peace cannot be built without this basic right. World belongs to all – the poor man and the rich, the weak nations and strong equally. No amount of politics would be any avail, nor world would be safe and free from violence and destruction until the masses of the world are well-fed, well-educated and well-cared for. Director-General of UNESCO Federico Mayor rightly told in an interview in 1991. “If same people enjoy prosperity, knowledge and culture in a rich world while others are deprived of these benefits of civilization, the world cannot be at peace.” So justice is required for enjoying prosperity, knowledge and culture by all.

Again 20 per cent of the world’s population has 80 per cent of the wealth of the world. And also in each country wealth of the nation is not equally distributed among all the people, nor it can be. And if it can be made possible, then again wealth would be unequally in every hand. Because inequality exists in nature and society both. Physically we all are unequal. Some are unequal socially, some economically, some intellectually, some emotionally and some mentally. Besides, there are lonely slick, poor, incapacitated, orphans, aged members, windows, infants, illiterate persons and many other vulnerable individuals and groups in every national society, who urgently need justice not only to survive but survive well with dignity. However, spiritually we are all equal. World has enough to fulfill the basic requirements of all peoples of this planet earth. Mahatma Gandhi said, “Earth provides enough to satisfy every man’s need, but not for every man’s greed.” Dr. Radhakrishnan also said in his introduction of the book Mahatma Gandhi: Reflections on his life and Work, “If one group or nation attempts to make itself secure at the expense of another. Germans at the expense of the Czchs, landlords at the expenses of tenants, capitalists at the expense of workers, it is adopting an undemocratic method and can defend its injustice only by the force of arms. The dominant group has the fear of dispossession stores up just resentment. Only justice can terminate this unnatural condition, the justice which means the recognition of the equal claims of all human beings.”

Thus, only justice can eliminate greed, fear and resentment from the minds of men, and encourage them to act for justice because history reveals to us how violence cannot be avoided, so long as justice is not practiced by man to man, by state to state unless we accept the principle that have-nots, or poor or dispossessed have due against haves, or rich or possessed, illiterate persons against literate and learned: weak, sick and handicapped against strong and healthy; patients against doctors, students against teachers; sons and daughters against parents; youth against elders; employees against employers. It means that the sense of equity in all respects should be encouraged, enriched and flourished to the development and peace of all mankind everywhere. The survival of all rests in the trusteeship of the surplus of everything. Lecretius also taught us, life is a racial heritage that you receive for use and development, and not as a personal possession. This was why Mahatma Gandhi also told us that you must not only hold yor money in trust but also your talent in trust for society.

Hence, it is everybody’s duty to be just and fair in returning the things which he has received from the society in which he lives. It is better if he gives back directly to those who surround him, and need his generous assistance to fulfill their necessary basic requirements to develop, and if he is capable of to do so. And he can do so only when he runs his life with simplicity and free from greed. Einstein expressed his sentiments in this regard in the following words :

“… one exists for other people …. first of all for those upon whose smiles and well-being our own happiness is wholly dependent, and then for the many, unknown to us, to whose destinies we are bound by the ties of sympathy. A hundred times everyday I remind myself that my inner and outer life are based on the labors of other men, living and dead, and that I must exert myself in order to give in the same manner as have received and I am still receiving. I am strongly drawn to a frugal life and am often oppressively aware that I am engrossing an undue amount of the labour of my fellowmen. I regard class distinctions as unjustified and, in the last resort, based on force. I also believe that a simple and unassuming life is good for everybody, physically and mentally.”

For human happiness, also justice is required. A great Indian Poet Shri Jaishankar Prasad has rightly advised to mankind through his poem :

Auro Ko Hansate Dekho Manu, Hanso Aur Sukh Pao.

Apne Sukh Ko Vistrit Karlo, Sabko Sukhi Banao

O’man, see laughing others, Laugh and be happy,

To expand your happiness. Make others happy.

In Veda also, justice is desired and prayed for it to the welfare of all mankind everywhere in the following manner:

Sarve Bhavantu Sukhina Sarve Santu Niramaya

Serve Bhadrani Pashyantu, Maa Kashchid Dukh Bhag Bhavet

May all be happy, May all be free from diseases.

May all perceive welfare, May none be in grief.

We are interdependent for mutual, just and equitable sharing of our resources for our survival, development and peace. Bernard Shaw expressed his feelings in the following words:

“This is true joy in my life, the being used for a purpose recognized by yourself as a mighty one; the being a force of nature instead of a feverish, selfish little clod of ailments and grievances complaining that the world will not devote itself to making you happy.”

“I am of the opinion that my life belongs to the whole community, and as long as I have it is my privilege to do for it whatever I can.”

“I want to be thoroughly used up when I die, for the harder I work the more I live. I rejoice in life for its own sake. Life is no ‘brief candle’ to me. It is a sort of splendid torch which I have got hold of for the moment, and I want to make it burn as brightly as possible before handing it on to future generations.”

7. What is Justice?

Justice is the protection of all human rights. Justice is the trust of all surplus possessions – wealth, knowledge, and resources. Justice is equity which means equality plus justice. Hence, justice gives more than due. Justice weans mankind from strife and rapine. Justice spurs all to work and worth, as it provides the proper reward to all. Justice gives genuine equal opportunity to all to raise their economic level for decent standard of life. Justice produces altruism – the best of its fruit i.e. peace. Justice provides its fruits to all mankind equitably. Justice is impartial and sees no discrimination. Justice is the hope and understanding of peoples of all faiths, races, classes and nations. Justice is the mother of peace and harmony. Justice is the guardian of society, its surest defence and rampart against disorder and violence. It is non-violence. Justice is the simplicity of life and active service. Justice is power to serve; as against injustice is power to rule. Justice is the backbone and life of true democracy.

8. Education for Justice

Education for Justice, which can be one of the braches of Peace Education discipline, being a learning concept, I aimed, inter alia, at creating justice, hope, understanding and peace in the individuals, nations and world at large; and at promoting the sense of service, simplicity, equity, trust ship, non-violence and tolerance in all. Education for Justice is also a behavioral concept. Hence, it is action, practice and examples oriented.

And now the second reason of failure of the concept of Education for International Understanding is its methodology of education i.e. teaching.

(A) Education as Teaching – Violence

Education, if it is used as teaching, makes the listeners possessors of the knowledge, who dominate, dictate, exploit and oppress to those who happen to be in dispossessed position. Thus teaching prepares a few minority – the possessors of knowledge and majority in number dispossessed of it. Hence, teaching is violence.

Education, in broader sense, is not confined only within four walls. But is extended to beyond the campuses also as it has agencies like family, religious institutions. State and educational institutions. Elders of these means of education narrate, dictate, and dominate the youngsters of their respective institutions thinking that they who are parents, preachers, rulers and servants of people and teachers, are only in possession of things preachers, rulers and servants f people and teachers, are only in possession of things and property, religious enlightenment, power and authority, and knowledge respectively, while sons and daughters in family, devotees in religious institutions, masses or citizens in the State, and taught in educational institutions are dispossessed in their respective houses. Therefore, the guardians of different institutions of the society dominate, oppress and exploit them with their possessions. And they do so because they are product of teaching, and this continuity is maintained in every society.

(B) Education as Learning – A Peace

Learner’s mind is not a box in which learning as thing, which is also not so, is deposited. Learning needs no interference in its process. Because nobody can enter into the process of learning of any learner just as no doctor can enter into the process of healing of the wound of a patient. A teacher or doctor only arranges the things so that learning of healing may take place or occur. Kahlil Gibran makes this view very clear in his book : The Prophet when he was asked by a teacher to speak of teaching. And he said,

“No man can reveal to you aught but that which already lies half asleep in the dawning of your knowledge.”

“The teacher who walks in the shadow of the temple, among his followers, gives not of his wisdom, but rather of his faith and his lovingness.

If he is indeed wise he does not bid you enter the house of his wisdom, but rather leads to the threshold of your own mind.

The astronomer may speak to you of his understanding of space, but he cannot give you his understanding.

The musician may sing to you of the rhythm which is in all space, but he cannot give you the ear which arrests the rhythm, nor the voice that echoes it.

And he who is versed in the science of numbers can tell of the regions of weight and measure, but he cannot conduct you thither.

For vision of one man lends not its wings to another man.

And even as each one of you stands alone in God’s knowledge, so must each one of you be alone in his knowledge of God and his understanding of the earth.”

However, education, it is treated as learning, makes the learners aware, more humane, co-operative and sharing individuals. Learning also makes the learners feel all are capable of learning and prepares them to help each other, nd serve their fellow-men who are also capable of being but have no chance for learning. However, learners are incomplete in the process of becoming (in the mission of completion) while learning (as it is life-long process); but in this process they become more humane and peaceful. Thus, learning is peace itself.

According to Paulo Freire, the problem-posing method (which is based on learning) affirms men as being in the process of becoming as unfinished, uncompleted being in and with a likewise unfinished reality. UNESCO’s LEASRNING TO BE also observes that man is biologically unfinished… his existence is an unending process of completion and learning. It is essentially his incompleteness that sets his apart from other living beings, the fact that he must draw from his surroundings the techniques for living which nature and instinct fail to give him. He is obliged to learn unceasingly in order to survive and evolve. George Lapassade says that the human being is born ‘prematurely’. He comes into the world with a batch of potentialities which may miscarry, or take their form the favourable or unfourable circumstances in which the individual is compelled to evolve. According to Erich Fromm, man can never cease to ‘enterlife’, to be born in human form. He says that the individual’s entire life is nothing but a process of giving birth to himself; in truth we are only fully born when we die. Professor Lalji Ram Shukla, in his book The Principles of Education, writes, “Fullness of human personality lies in the child’s creative activity; assimilation of external influences is valuable only in so far as it incites the child to express himself. A child, who gathers knowledge but does not radiate it or recreate it, cannot be said to have been properly educated.” Hadfield says, “Every Organism is compelled towards its own completeness, Fullness of life is the goal of life, the urge to completeness is the most compelling motive of life. There is no motive of life so persistent as this hunger for fulfillment, whether for the needs of our body, or for the deepest spiritual satisfaction of our souls, which compels us to be evr moving onward till we find it. Hunger, material or spiritual, is the feeling of incompleteness… so persistent and strong is this law that no organism can rest until it has satisfied its hunger by achieving its complete self” Paulo Freire says that human being are aware of their incompleteness. In this incompleteness and this awareness lie a very roots of education as an exclusively human manifestation. The unfinished character of man and the transformational character of reality necessitate that education can be ongoing activity.

(C) Knowledge of Mathetics:

So, Mathetics, not Pedagogy, is needed in learning justice. The term ‘mathetic’ is derived from the Greek ‘Mathesis’ (from mathein, to learn) and ‘mathet’ means pupil – he who learns. Mathetics is accordingly the science of pupil’s behaviour while learning, just as pedagogy is the discipline in which attention is focused on the School Master’s behaviour while teaching. The term ‘Mathetics’ is coming into use to denote the transition from teaching to learning. Certain researchers in The Unites States – Gilbert, and the Russia – Lev Landa are now using it, and so in the European Centre in Franscati, Italy where a first small scale ‘Mathetic Laboratory’ has been set up. The new development in the field of nurturing self-direction and fulfillments. Carl Rogers by emphasizing the importance of nurturing self-reward and discovery as the main way of leading and Paulo Freire by his emphasis on conscientization as the main goal of education. The shift in emphasis can be seen from coping behaviour to expressive behaviour (using the terminology of Bruner), or from prescriptive behaviour to liberating behaviour (using the terminology of Paulo Freire) or from direct influence to indirect influence using the concept developed by Flanders.

Hence, the knowledge of mathetics is essential for learning justice.

(D) Dialogue as Method:

Education for justice demands dialogue as its method for learning justice. Because dialogue is essential for authentic education. Without dialogue there is no communication and without communication there cannot be true education. So, dialogue is essential necessity in learning justice. Dialogue imposes itself as the way in which men achieve significance as men. Dialogue is the encounter in which the united reflection and action of the dialoguers are addressed to the world which is to be transformed and humanized. Paulo Freire feels that through dialogue, the teacher of students and the students of the teacher cease to exist and a new term emerges : teacher – student with students – teachers. The teacher is no longer merely the one who teachers, but the one who is himself taught in dialogue with students, who in their turn, while being taught, also teach, Joyce and Weil say that relationship between the student and the teacher is best descried as a partnership. In Taittiriya Upnishad, in reply what is education, it is said that in education there is ‘the teacher on one side, the pupil on the other side, knowledge between discourse joining them’. And in the beginning of this Upanishad, a pupil prays, “May we both (the teacher and taught) attain fame together” Carl Rogers, in his Non-directive Teaching Model of Education, says that in this role, the teacher helps the students explore new ideas about their lives, their school work, and their relations with others. This model assumes that students are willing to be responsible for their own learning and its success depends on the willingness of the student and the teacher to share ideas openly and communicate honestly with one another. According to Paulo Freire the teacher and the students become jointly responsible for a process in which all grow. In order to function, the authority must be on the side of freedom, not against it.

Thus, dialogue puts more examples before the learners for effective learning. Einstein also says that the only rational way of educating is to be an example – if one cannot help it, a warning example.

(E) Dialogue between Computer and Learner

Now this dialogue is shifted to between learner and computer or machine. UNESCO’s LEARNING TO BE observes that dialogue between pupil and computer creates conditions for efficient and rapid learning. Researchers have explored many possibilities in recent years ranging from elementary tasks such as repetitive exercises and extensive practical work to higher education in complex discipline and the training of teachers. The Stanford University Computer has 300 terminals in Primary Schools in California, Kentucky and Mississippi working with 20,000 pupils more than 170 teachers device the exercises. A total of 900 different programmes were developed in various universities in the United States of Computer Courses covering the 1969/70 University year according to the 1970 catalogue. Programing Methods were extremely varied; the subjects most often prepared for computers included astronomy, biology chemistry, demography, economics, geography, history, languages (Russian and Chinese), management, mathematics, medicine, music, philosophy, psychology and statistics. The Spanish Government, working with UNESCO and the International Bank for Reconstruction and Development, developed as project to train 2,00,000 Secondary level teachers by 1980 and gave reconversion courses to 1,50,000 existing personnel. Now, it has become part and parcel of the system are widely using the machines and computer in educating the learners in a large scale with limited space, staff and time. The computer will also assuredly be called on to play an important part in life – long education which is the base of awareness, justice and perpetual peace. UNESCO’s LEARNING TO BE quotes, “We believe that through computer assisted teaching it will be possible to achieve the life – long education which is necessary to effect a continual adjustment in our knowledge. This form of teaching allows elements of knowledge to be permanently available and up-to-date; furthermore the attendant logic brought into play enables pedagogy to be selected in a way to which traditional teaching was only a crude approximation.”

Thus, dialogue facilitates more examples from life situations. Hence, dialogue is more appropriate and effective for learning justice.

(F) Contents

I would not like to give here the details of contents of Education for justice because all knowledge come under its purview. Knowledge being the ocean confers untold blessings upon the seeker of it. However, one may try to acquire as much knowledge as he possibly can obtain. Knowledge frees the man from superstition and from all types of slavery. It empowers man with justice. Knowledge is an important as justice – they are really interdependent. As Lessing says, “The aim of knowledge is Truth, and Truth is a need of the soul.” One may translate it that the aim of knowledge is justice and justice is a need of all. The Persian Poet Saadi exhorts all to acquire knowledge with unremitting zeal, “Like a taper, one should melt in pursuit of knowledge. This is the duty even if thou has to travel over the whole earth.”

However, I would like to mention some disciplines in which varieties of informations exist which provoke the seeker of knowledge to draw out or to discover his own.

Science: All the subjects in the discipline of science are cosmopolitan in nature, because there is no American Physics, nor Russian Chemistry or Chinese Mathematics. The laws of science are everywhere the same.

Religions, Cultures Literatures, Languages and Philosophies of the world, and History, Geography, Politics and Economics are certainly different and regional. However, different knowledge make the seekers of knowledge tolerant and just towards each others. Besides, knowledge about Charter of the United Nations, Constitution of UNESCO, and the Constitution of the respective Nations, UN Declarations on Human Rights, Women, Child, Earth etc., activities of other UN specialized Agencies and their various Recommendations may also add in their knowledge for better understanding and awakening to be tolerant and co-operative.

Ignorance about any thing creates doubt and hatred in the minds of people. Ignorance leads to egotism and injustice too. Dr. Lala Har Dayal observed that the half of the ills of mankind is due to ignorance and other half arise from Egotism. This was Why Odysseus advised us,

“To follow knowledge, like a sinking star,

Beyond the utmost bound of human thought.”

Beyond that utmost bound means more knowledge that is continuing and unending. J.R. Green, the famous historian, wrote: “I know what men will say of me, ‘He died learning’.” And more knowledge and its continuity is for to end the ignorance and egotism to free mankind from the various ills who has been suffering for centuries. Because no any government, or system or institution or any ism can give freedom, justice and peace to mankind; but only people’s own perpetual conscientization, awareness or awakening about their social, political and economic surroundings – local to global – make them free, provide them justice and lead them to peace.

(G) Scope

Education for justice should be developed at all levels from school through university to out-of-school education, in order that they may become accessible as a part of a true system of life-long education to all men and women in all counties, whatever their legal, social or political status.

UNESCO through its National Commission can implement the Education for Justice in the educational institutions and also in out of campuses programmes of its Member States and in its own Associated Schools Project which are functioning in all over the world, as it has been doing so in teaching for international understanding. UNESCO through NGOs can also reach to the ‘Civil Society’ of every nation with the mission of educating its members bout justice. UNESCO’s Director – General has called it ‘Civil Conspiracy’ means people ‘breathing together’, in his address at Montreal on 21 September 1992, which is an essential feature of participatory democracy. And in this respect, UNESCO can easily bring together governmental members as well as non-governmental groups and individual experts and members of this ‘civil society’. UNESCO’s approach to reaching the people or ‘Civil Society’ of every nation-state for educating them about justice would be on the principles of UN Charter and UNESCO’s Constitution. Because United Nations and its specialized Agencies act through and on behalf of Member States, and the different Member States pledge on behalf of their people. Hence, the fundamental relationship of United Nations are with the people that constitute the nation-State.

International Association of Educators for World Peace (IAEWP) is doing this job of education for justice non-formally and informally through its National Chapter – currently in 90 countries – with the help of its dedicated and devoted members. IAEWP disseminates the idea of education for justice also through its several publications like International Journals : PEACE PROGRESS and PEACE EDUCATION, International Circulation Newsletter, National and Regional Newsletters in different languages. Audio and Video Cassettes, Books, Lecture and Speech Papers and also through holding meeting and conferences on the theme of education for justice. Besides, members of IAEWP set examples of justice through their actions and practice by living their lives with simplicity, and help the needy whatever they can afford to do so. The best example of our Association with regard to practice of justice is that IAEWP stands for 3 Zeros : Zero-bureaucracy, Zero-politics and Zero-budget. Our Association is budget free. It does not mean that we do not need money for execution of our programmes. But all the members contribute generously whatever they can in the service of people who surround them. Sometimes, they mobilize their own resources to initiate some sort of work which they have undertaken. But we do not make money a condition to perform a piece of work that is worthy, that is needed and should be implemented. With or without money, we move ahead with the work. And in this way, IAEWP like other NGOs throughout the world, has been serving the peoples of all strata but with special emphasis on in conscientizing them towards justice for peace in its mission of creating a Culture of Justice for Peace.

Thus, Education for Justice should be the main theme and focus for 21^st Century Education for just, non-violent and more stable peaceful world. So, it should be the role of the International Year of Peace and its Future Tasks.

9. A Wisely Advice to the Rulers and Servants of People

The lives and behaviour of the rulers and servants of people are living learning models for the ruled masses and the common people. Hence, it is advised that they should :

1. serve their people, not rule them,
2. put all their surplus wealth in trust to the welfare of needy people,
3. cultivate extreme simplicity in food, drink and dress,
4. not spend too much on their personal maintenance,
5. be free from lust and craving,
6. not get wages or salary, and live a very simple life of active service,
7. accept only food, clothing and shelter as their remuneration,
8. not think of earning money or enjoying the so-called comfort and luxuries,
9. despise money and property,
10. be industrious,
11. aim of perpetual learning and social service,
12. work as speaker, writer and organizer,
13. do manual work also,
14. always be patient and gentle,
15. not fawn on the rich, and frown on the poor,
16. treat all alike as comrades,
17. be tolerant to all,
18. respect the rights of those who differ from them in religion and politics,
19. not try to force their options on others by aggressive method,
20. sacrifice everything for the good of their fellow-men,
21. love and serve poor and the humble,
22. wisely choose celibacy,
23. choose a like-minded man or woman, if they want to marry,
24. prefer childless marriage, or a family of one child so that they may be free from mental distraction,
25. think and act locally and globally as the situations demand in the interest of the people and peoples.

The above list may not be considered complete. Hence, further available good qualities of service for leadership may be added in to be warning examples for learning justice to the masses and common people including to those who are in educational institutions to be just and fair.

10. Conclusions

The most oppressive class is state or government and persons who organize it. And it is well rounded that the rulers and servants of people of the different States have been unjust towards their ruled masses and (real) masters. No doubt, the leaders are intelligent and competent but they are not sincere and just because their words are not matched with their deeds.

However, in every society there are just and altruist persons who make the common people learn about justice through their examples. And for this sometimes, they have to lose their lives and lives of their dependants along with their belongings. No doubt, their sacrifices bring a little better change for the masses but not durable. Sometimes, their just and useful ideologies bring bloody revolutions which take lives and property of rulers and servants of people (possessed and oppressors).

The Rulers and servants of people are authority in the government and state having force but without justice; hence they are tyrants for the ruled masses and the common people. If these guardians are poor in justice, then the majority of the masses are bound to be unjust to survive with their dependants. If a few among the masses dare to be just, anarchy is created due to being no force in their justice. Certainly sometimes violent revolutions may occur for desirable change, but it again follow the suit of violence. In both the situations, there is violence, and loss of lives and property, and its continuity.

Hence, the 21^st Century Education should be Education for Justice, which is urgently needed to the rulers and servants of people on priority basis to break the chain of violence. I am not telling that the ruled and common people and younger generation do not need education for justice. But the lives and behaviour of the guardians of any national society are like the currents of a river which flow from upward to downward. Hence, they should act, practice and set examples of justice, then their subordinates, bureaucrats, ruled and the common masses – young and old easily follow them through imitation and their learning about justice through formal, non-formal and informal agencies would be highly effective and stable. And in the long run, the both-rulers and ruled; servants of people and the masses would be liberated, and become just and tolerant and sharers in the service of mankind for creating a perpetual durable peaceful world.

Thus, EDUCATION FOR JUSTICE AND PEACE should be the Role of the UN International Year of Peace and also it should be its future tasks.

11. Recommendations

Therefore, this international conference, convened by Kyung Hee University, Seoul, Republic of Korea, should recommend to all UN member States and to the institutions within the United Nations System and intergovernmental and non-governmental organizations including UNESCO Associated Schools Project to consider 21^st Century Education as Education for Justice, and hence, to implement Education for Justice at all levels from school through University to out-of-school education, in order that it may become accessible as part of true system of life-long education to all men and women in all countries whatever their legal, social or political status. It should also recommend for the study of Mathetics to know the science of learning for justice, in place of Pedagogy – the science of teaching for exploitation, and for the use of Dialogue as method of education for justice to create a Culture of Justice for perpetual hope, understanding and peace. Besides, the rulers and servants of people of different States should be advised to set living examples of their simple lives and just behaviour before their ruled masses and common people to follow the last phase of this century.

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This article is based on the paper presented by the author of these lines Dr. Surya Nath Prasad as a Panelist at the 1996 International Peace Conference held at Kyung Hee University, Seoul, Republic of Korea from 17-19, September, 1996 on the theme: Education for Justice and Peace: The Role of the UN International Year of Peace and its Future Tasks at the Peace Strategies for Global Community and the Role of the UN in the 21^st Century. The paper is included in the Proceedings of the Conference.

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Dr. Surya Nath Prasad, Former President, Executive Vice President & Secretary-General of the International Association of Educators for World Peace (IAEWP); associate professor of education emeritus, the Graduate Institute of Peace Studies, Kyung Hee University, Republic of Korea. Founder and editor-in-chief of Peace Education: An International Journal. dr_suryanathprasad@yahoo.co.in

This article originally appeared on Transcend Media Service (TMS) on 23 Feb 2026.

Anticopyright: Editorials and articles originated on TMS may be freely reprinted, disseminated, translated and used as background material, provided an acknowledgement and link to the source, TMS: Education for Justice and Peace, is included. Thank you.

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One Response to “Education for Justice and Peace”

1. Hoosen Vawda says:

   23 Feb 2026 at 13:27

   Dear Professor Surya Nath Prasad , Pranam
   Transcend Media Service (TMS)
   Re: “Education for Justice and Peace” (23 Feb 2026)

   I write in a spirit of respect, solidarity, and sincere appreciation for Transcend Media Service’s longstanding commitment to nurturing a culture of peace, dialogue, and human dignity across our interconnected world.
   Dr. Surya Nath Prasad’s recent article, Education for Justice and Peace, continues his decades‑long service to the global peace‑education community. His central moral arc — that justice is the seedbed of hope, understanding, and ultimately peace — remains profoundly relevant in a century marked by widening inequalities and deepening fractures between peoples and nations. His emphasis on dialogical learning, human incompleteness, and the transformative power of conscientization echoes the highest interfaith values found in the teachings of prophets, sages, and philosophers across civilizations.
   The article’s reaffirmation of the foundational role played by the UN, UNESCO, and associated peace‑education movements is timely. It reminds us that peace is not the absence of conflict, but the active presence of justice, mutual respect, and service to the vulnerable. In this sense, Dr. Prasad’s advocacy resonates with every tradition that teaches compassion as the pathway to human elevation.
   In the same constructive spirit, I wish to offer two modest recommendations that would strengthen the article’s continuing relevance for contemporary readers:
   1. Historical accuracy regarding 1986 peace initiatives:
   While the reference to Romania’s 1986 referendum on reducing military expenditure is historically documented, the mention of a similar national peace referendum in Hungary during that period does not appear in available international records. A small clarification or correction would safeguard the credibility of an otherwise well‑researched historical overview.
   2. Updating empirical and policy references (2026 context):
   Given developments in global military expenditure, displacement patterns, and the evolution of UNESCO’s normative frameworks — particularly the 2023 Recommendation on Education for Peace, Human Rights, International Understanding, Global Citizenship and Sustainable Development — the article would benefit from integrating these contemporary data points. Doing so would reinforce the author’s enduring message: that education rooted in justice is not merely aspirational, but essential for addressing today’s planetary crises.
   These suggestions are offered with admiration for Dr. Prasad’s lifetime of service, and with gratitude for TMS’s role as a sanctuary for principled voices dedicated to peace with justice. May the shared human values that unite our diverse faiths and cultures guide all our efforts toward a more compassionate and coherent future for humankind.
   Hoosen Vawda: Global: +27 82 291 4546 e-mail: vawda@ukzn.ac.za
   With warm regards and prayers for universal peace
   In service of Justice, Peace, and Human Dignity
   Dhaniawad

   Reply