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My basic dislikes about binarys – the less discriminations that often become more ambiguous than their revelations – I force myself, if it is a moment of moment, I make human history through bilateral lenses. This division, while incomplete, draws attention to two psychological and cultural trends that have been maintaining over time: those who have been affected by a reflexion to conflict, and those who are inclined to prevent and reflect peace.
The former, which is probably the most clearly exemplified by South Asia, has often pointed to emotional claims-whether it is a political blaster, street level aggression or a romantic concept of Marshall Velver. It is contradictory to the latter in regions like Scandinavia, Austria, Finland and Switzerland, where the culture of moderation, meditation and institutional stability has taken a deep roots. In Asia, countries like Indonesia and Malaysia, despite their internal challenges, show more and more welcome for peaceful coexistence, pluralism and practical governance.
This variation is not completely cultural or economic. This is historical. Or more clearly, it has different engagements with history. Hegel’s disturbing ruling is that “we learn only one thing from history is that we do not learn anything from history”. Unlike Europe, which has endured the apocalyptic catastrophe of two world wars-an extraordinary reminder of the consequences of unarmed nationalism, royal ambitions and demagogy, in every way, has been widely rescued from such continental tragedies. The absence of these catastrophe has probably developed a form of political and cultural bravery, which is indifferent to the enthusiastic reality of collective destruction.
This is not ideological concern. It is now running in real time. In the wake of the recent violence in the Pahlagam, located in the center of the Indian -occupied Kashmir, the tension between India and Pakistan once again reached a dangerous extent before the US broker Seas fire was implemented.
Two countries – claim the descent from the ancient cavity of the civilization of the Indus Valley, which often speaks the oldest in the world. The tragedy is that the two countries continue to waste their abilities in a zero game of thousands of years of cultural intellectuals, nationalist bravery, religious importance and militants.
As the Slavo Icic notes provocatively, “The real tragedy of our anxiety is not that we take it more seriously, but that we do not take it seriously.” Fever rhetoric, hesitation and power theater display masks the deep degradation of two states equipped with two nuclear weapons, which are locked in a psychological war in a geopolitical war. Not only does every event in Kashmir become a flashpoint, but there is a stage on which failure to learn from history is done with horrible consistency.
In this sarcastic sarcastic, leaders like Narendra Modi, such as their international contemporary Netanyahu and Trump, develop on vision, not on vision. Their popularity has been built not on the peace program, but on the endless postponement of peace. As Eyesk writes somewhere else, “We live in a moment when politics has become a destruction.” In South Asia, catastrophe is no longer an irregularity – it is self -made.
In his reflection of Elan Buddy, ethics and politics, we remind us that the real loyalty of justice requires the courage to break the stagnation: “The only way to be universal is to be completely loyal to a single event.” It is surprising what such an event can happen in the context of South Asia: a real reconciliation on Kashmir; A joint truth -speaking plan between India and Pakistan. Or unite the subcontinent in its diversity rather than fracture by its ghosts.
Despite the hatred of every war, today, peace is a thread – thin, flared and shaking. This is less than suspension, a moment of silence before the next stir. We are left to consider the bitterness that those who do the division champion often rise faster than those who preach solidarity. The media is clearly the fourth pillar of democracy, has abandoned its duty to give hysteria anger in both India and Pakistan. Instead, it fans flames with every breaking alert and theater prime time discussions.
The sounds like Arnab Goswami, Rajdeep Sardesai and Barkha Dutt, and their choice on our side of the border have turned journalism into a battlefield, where the noise and truth of the rating for ratings are drowned. In this cocophoni, the sound of the sound – cautious, reasoning, humanity – does not remove the audience. It is declared irrelevant, not by censorship but by spectators.
As Hannah Arendat once warned, “After the revolution, the most radical revolutionary will become a conservative.” This is an episode, easier than fraud, is capturing a disappointing reality of modern political life. The problem today is not that our leaders are very radical, very bold or very revolutionary. That is, they have fundamentalism, their gestures are empty and their beliefs are revealed. As a bold action, what the parade is often a bit higher than the posting of cosmetic changes and choreography, leaving the deep architecture of inequality, exclusion and violence. There is a deep conservative continuity below the surface spectacle. It is a focus on maintaining power, maintaining domination and management of differences, not engaging in it.
This global trend is especially seen in societies that suffer from fragile democracies, wounded dates and no tragedy, such as in South Asia. Leaders, media data and state institutions that claim to represent people are often the architects of their confusion. They talk in binary, make enemies preparation and profit from the division. In this environment, the place for newborn, sympathy and peaceful dialogue is just shrinking – it is being actively erased.
Advocating for peace is no longer an inactive position. This is a radical and devious process. It is not a romantic ideology of ignorance, but rather the moral explanation of those who refuse to be involved in the cycle of inhuman and revenge. Talking about peace, justice and reconciliation against the archetype Hysteria poses a threat to backwardness, sarcasm and worse.
The refusal of our time aggression is a form of resistance. This is, as the Arundhiti opinion reminds us, insists on another way to live in the world. “Once you have seen it, you can’t see it. And once you have seen it, staying silent, saying nothing, becomes a political process like speaking politically. There is no innocence. In any way, you are accountable.”
Peace is not a hollow slogan or agreement between the two governments. This is an ongoing laborer. A commitment to tell the truth, eliminate the inheritance myths, to solidarity with the divisions. It calls for intellectual courage and emotional discipline, especially when every indicator around us demands revenge, tribal loyalty or blind patriotism. To insist on dialogue between the drums of war, when there is a currency of humanity, it is not weak to request humanity – it is the most power. “After the storm, peace is not silence, but the harmony that prevents the storm from rising.”
And likewise, the wisdom remains: that humanity can still learn, despite its habit diseases. Can still change; Can still hear; Not because history guarantees it – but because conscience demands it. We must remember, as Ephorism says, peace is breathing in the silence of God’s silence or being in the alignment of being with it.
The author is a professor at the Faculty of Liberal Arts at the Beacon House National University in Lahore.
