About Daisaku Ikeda | Institute for Daisaku Ikeda Studies in Education | Centers & Initiatives | About | College of Education | DePaul University, Chicago". education.depaul.edu . Retrieved 10 July 2021.

Mission of National Campaign for a Peace Tax Fund". Archived from the original on 3 March 2016 . Retrieved 8 July 2010. Buddhist Warfare by Michael Jerryson and Mark Juergensmeyer / Oxford University Press 2010, p. 3–14 ISBN 978-0195394849Gelderloos, Peter (2007). How Nonviolence Protects the State. Cambridge, MA: South End Press. p.128. ISBN 978-0896087729. Titze, Kurt, Jainism: A Pictorial Guide to the Religion of Non-Violence, Mohtilal Banarsidass, 1998 But often people fight because they want something: more money, more land, more power. They want change. They want to control what other people do and what other people believe. So they might say they're fighting for a religion, but are they really fighting for themselves? Cooper, Andrew. "Recalling Nichidatsu Fujii". Tricycle: The Buddhist Review . Retrieved 10 July 2021. Ahimsa (do no harm), is a primary virtue in Buddhism (as well as other Indian religions such as Hinduism and Jainism). [90] This leads to a misconception that Buddhism is a religion based solely on peace; however, like all religions, there is a long history of violence in various Buddhist traditions and many examples of prolonged violence in its 2,500-year existence. Like many religious scholars and believers of other religions, many Buddhists disavow any connection between their religion and the violence committed in its name or by its followers, and find various ways of dealing with problematic texts. [91]

Janzen, John M. (1982). Lemba, 1650–1930. New York: Garland Publishing, Inc. pp.303 (8). ISBN 978-0824093068.Diamond, Jared (1997). Guns, Germs, and Steel: The Fates of Human Societies. New York: W.W. Norton. p.53.

Ceadel, Martin (1996). The Origins of War Prevention: The British Peace Movement and International Relations, 1730–1854. Oxford University Press. ISBN 978-0198226741. The Abolition of War: the Peace Movement in Britain, 1914–1919 by Keith Robbins. University of Wales Press, 1976. ISBN 978-0708306222 (p. 10). In Ancient Greece, pacifism seems not to have existed except as a broad moral guideline against violence between individuals. No philosophical program of rejecting violence between states, or rejecting all forms of violence, seems to have existed. Aristophanes, in his play Lysistrata, creates the scenario of an Athenian woman's anti-war sex strike during the Peloponnesian War of 431–404 BCE, and the play has gained an international reputation for its anti-war message. Nevertheless, it is both fictional and comical, and though it offers a pragmatic opposition to the destructiveness of war, its message seems to stem from frustration with the existing conflict (then in its twentieth year) rather than from a philosophical position against violence or war. Equally fictional is the nonviolent protest of Hegetorides of Thasos. Euripides also expressed strong anti-war ideas in his work, especially The Trojan Women. [21] Roman Empire [ edit ]The French pacifists André and Magda Trocmé helped conceal hundreds of Jews fleeing the Nazis in the village of Le Chambon-sur-Lignon. [71] [72] After the war, the Trocmés were declared Righteous Among the Nations. [71] Germany [ edit ]