Much of the literature regarding world citizenship that is found in western countries is dominated by western philosophers and theorists. This is a serious error of omission because the exclusion of a Buddhist perspective within this knowledge base greatly compromises the very diversity it purports to embrace.  This paper represents a small step toward ameliorating this situation by suggesting that the work of Dalai Lama and other Buddhist voices be incorporated in ways that compliment and enhance the theoretical base for promoting world citizenship without which universal peace and social and economic justice cannot flourish.

 The primary and intransigent obstacle to the view that all people share a common humanity and planet is patriotism or nationalism. Nevertheless, there is an emerging trend to incorporate multiculturalism, with its emphasis on prizing diversity. Such a trend has positive implications for the development of a global perspective. Also emerging is a new kind of loyalty - “cosmopolitanism” - that has great promise because it elevates the human race to an object of allegiance.

 For centuries there have been voices questioning the tendency of people to limit their loyalty to the nation state as if it were the sole entity on the globe. These voices have advocated for a different paradigm. For example, "In 1625, Dutch legal scholar, Hugo Grotius, spoke about a fundamental natural law which transcended that of nations, and which emanated from the fact that people were ultimately members of the same community"(Barash & Webel, 2002, p.374). One of the most provocative contemporary arguments for cosmopolitanism has been made by Martha Nussbaum (2002) who, in her book, For Love of Country?, insists that "we should give our first allegiance to no mere form of government, no temporal power, but to the moral community made up by the humanity of all human beings (p. 7).

 It is clear from these examples that the teachings of the Dalai Lama do much to advance the social evolution of humanity. For example, he reminds us that "Love and compassion, patience, tolerance, forgiveness, and so on are essential qualities. When they are present in our lives, everything we do becomes an instrument to benefit the whole human family" (pp. 146-147). Likewise, "When we neglect others’ well-being and ignore the universal dimension of our actions, it is inevitable that we will come to see our interests as separate from theirs. We will overlook the fundamental oneness of the human family" (p. 163). Thus, the connection between Buddhism and cosmopolitanism is a powerful one.

 Although the Dalai Lama does not eschew patriotism, he does see the need to go beyond it. For example, he acknowledged that “It is good for children to learn to love their country, their religion, their culture, and so on. But the danger comes when this develops into narrow-minded nationalism, ethnocentricity, and religious bigotry. The example of Mahatma Gandhi is pertinent here. Even though he had a very high level of Western education, he never forgot or became estranged from the rich heritage of his Indian culture” (pp. 184-185).

 Expressing the Buddhist tradition, the Dalai Lama wisely noted that “...it is possible to imagine becoming habituated to an extended conception of self wherein the individual situates his or her interests within that of others’ interests” (p. 46) and that “In order to overcome our tendency to ignore others’ needs and rights, we must continually remind ourselves of what is obvious: that basically we are all the same  (p. 164).

 It is not a surprise, therefore, for the Dalai Lama to express his appreciation for and hope in the United Nations as the vehicle for establishing world unity. He affirmed this when he stated that "The United Nations is the only global institution capable of both influencing and formulating policy on behalf of the international community...in spite of (its) shortcomings, I for one continue to have the highest regard not only for the principles on which it was founded but also for the great deal it has achieved since its inception in 1945....I see the United Nations, if it could be developed to its full potential, as being the proper vehicle for carrying out the wishes of humanity as a whole" (p. 214).  He also sees a world in which there would be no standing armies at all because they would be replaced by a globally administered police force whose main purpose would be to “safeguard justice, communal security, and human rights worldwide” (p. 212).
 

 With the aid of the Dalai Lama and other Buddhist voices, the day will come when people love humanity as well as those close to them. It will not be an easy accomplishment but the path can begin by making a strong symbolic gesture - flying the U.N. flag adjacent to every national flag in public and private buildings all over the world. This world unifying symbol will help remind us all that “The world will change when each individual makes the attempt to counter their negative thoughts and emotions and when we practice compassion for its inhabitants irrespective of whether or not we have direct relationships with them” (The Dalai Lama, 1999, p. 180).  In this spirit, we offer the following world pledge:
 

    I pledge allegiance to the world
    To cherish every living thing
    To care for earth and sea and air
    With peace and freedom everywhere
    /Lillian Mellen Genser

 In conclusion, Buddhism, with its emphasis on peace, justice, and unity, is a powerful influence for the creation of a cosmopolitan world view. It can also do much to help dissolve those barriers that now divide us. Most importantly, it can lead to the abolition of war and the dismantling of the system that perpetuates it, the increased use of nonviolent solutions to conflicts and the greater valuing of diversity. Buddhism can do this by teaching us how to see our own humanity in and through the eyes of others.
 

References

Abowitz, K.K. (2002). Imagining citizenship: Cosmopolitanism or patriotism?.    Teacher College Record, ID Number 11008. Retrieved October 16, 2002   from http://www.trecord.org

Barash, D.P, & Webel, C.P. (2002). Peace and conflict studies. Thousand Oaks,   CA: Sage.

Dyer, G. (1983). Goodbye war. Canada. National Film Board (videocassette).   Wilmette, Ill.: Films Incorporated.

His Holiness The Dalai Lama (1999). Ethics for the new millennium. New York:
 Riverhead Books.

Mignolo, W.D. (2000). The many faces of Cosmopolis: Border thinking and   critical cosmopolitanism, Public Culture, 12

Neumaier, J.J. (2002). A look at patriotism - It’s background, its uses, its abuses.   Daily Freeman, Kingston, NY, Sunday, March 3.

Nussbaum, M.C. (2002). For love of country?. Boston: Beacon Press.

Zembylas, M., & Boler, M. (2002). On the spirit of patriotism: Challenges of a   “pedagogy of discomfort”. Teacher College Record, ID Number 11007.   Retrieved August 28, 2002 from http://www.trecord.org