"...the violence in the normality of things, the violence in structures, in the way we organize our society, in some sort, it's diffused. Direct ways of violence are for instance: poor health care, poverty, development, or people dying because they lack access to health care. If there is an absence of that kind of violence that is when we can speak of as peace..."

"To work for peace, to be a Pacifist is not a passive life. There is peace only through activity, only possible through a kind of industrious energy that you build peace, you construct peace, you live peace. It’s not about doing nothing. Doing nothing is not peaceful, it is just being inert. Peace requires movement, action, construction, and thoughtfulness…"

"I think for me bringing peace into being an academic is ... to help students to understand that it’s not a fundamental part of human nature. And in fact, I engender in students a kind of absolute and sudden disbelief when anyone uses the term human nature because we use it so often as an excuse.

"... human beings over and over showed that they can live in peace, that they can actively pursue peace, that they build peace. But we tend to turn our history in our study and our glory to violence and war. And as a teacher, academic, you have to open up the possibility that there is a glory in peace, that there’s something to be attained in peace, which is much greater than that in war."

In my work, I always situate myself as: who am I doing that work, "Why I am doing that work, and I see is the point of that work". Seeing the work as an intervention in re-hoping to shift the ways in which history is thought about in the society in which I live...

“so in the other words, the passage of the notion of the concept of peace itself from the church to the state is also the passage of peace from a spiritual and religious realm or idea to a secular and historical realm, which is why Kant uses the term perpetual emulating both the mechanistic and energetic production of a machine that continues to run on a certain kind of energy, which is, in this case, are war and conflict…"

…that the engine of history itself will be made by war and by the terms and the pauses between wars as certainly has occurred in the 20s century…

“The whole issue that Kant raises about peace: If we substitute the word sustainable for perpetual
and if we think about civil society rather than warfare. This is a text that makes a proposition almost that we have to engage…”

"We as European countries have suffered so much from the wars, that we tried in a sort of Kantian way to overcome it by creating the European Union. EU is against the war, is to solve the general problem in a sense to make the war impossible. You know by uniting the country’s, economy, that was the idea of the founding fathers of the European Union, to create a sort of post-modern zone. "

‘Is it naive to think that members of the States could give up the national interest and come together?’

Actually, he senses what we meet in reality. When you have those institutions with let's say a thousand representatives etcetera it works very difficult way because there are traces of tyranny, despotism, and ambition in each individual, who is supposed to work for the collective well-being. So it is true that the enemy is laziness and cowardice.

"Somewhere Kant points out the device of laziness and cowardice and you know this has been picked by Kafka in one of his aphorisms. He says, that because of laziness and cowardice we’ve lost paradise, and because of those two we won’t recover paradise"