"Feminism isn't an employment agency for women; it's an alternative way of ordering the social space, in which women are the prototype rather than men. It is based on collaboration rather than competition. As a youngster, I still remember my feeling of joy that one could look at the earth differently. That's feminism; everything is differently oriented. Seeing the same world with different eyes." Pacifism and conscience Central to Franklin's pacifism and her view of life is what she calls "the Quaker vision of the world". Individual conscience is at the heart of that vision. So too, is the need to discern appropriate ways of working for peace in each time and place "rather than relying on a dogma of unvarying rules of conduct". She notes that for more than 300 years, Quakers have opposed war and violence and have objected to military service and conscription. They have worked on reconciliation, peace research and disarmament and in many countries have won the right for conscientious objectors to perform alternative service instead of taking part in war. Franklin remarks that Quaker principles have not changed, but technology has changed the nature of war. In a modern technological society she argues, there is no longer a clear boundary between war and peace. War planning is constant during peacetime and when wars are fought, women and children become targets. Nations no longer depend primarily on conscripting military recruits, but rely on advanced weapons systems that are costly to build or acquire. She writes that the arms race is driven by a "technological imperative" which requires the creation of an enemy as a permanent social institution: Modern weapons technologies, including the required research and development, are particularly capital-intensive and costly. The time between initial research and the deployment of weapon systems can be as long as a decade, during which the government must provide financial security and political justification for the project. In other words, the state not only provides the funding but also identifies a credible external enemy who warrants such expenditure. Franklin points out that the technological nature of war requires states to conscript the resources needed to pay for hi-tech devices designed for destruction. Thus, people opposed to war are forced—through taxation—to pay for war preparations even if it violates their individual conscience. Peace and social justice In her 1987 paper, Reflections on Theology and Peace, Ursula Franklin contends that "peace