2002b, 2004, 2005, 2007, 2008a, 2008b) proposes an "Integrative Theory of Peace" in which peace is understood as a psychosocial, political, moral and spiritual reality. Peace education, he says, must focus on the healthy development and maturation of human consciousness through assisting people to examine and transform their worldviews. Worldviews are defined as the subconscious lens (acquired through cultural, family, historical, religious and societal influences) through which people perceive four key issues: 1) the nature of reality, 2) human nature, 3) the purpose of existence, 4) the principles governing appropriate human relationships. Surveying a mass of material, Danesh argues that the majority of people and societies in the world hold conflict-based worldviews, which express themselves in conflicted intrapersonal, interpersonal, intergroup, and international relationships. He subdivides conflict-based worldviews into two main categories, which he correlates to phases of human development: the Survival-Based Worldview and the Identity-Based Worldview. Acquiring a more integrative, Unity-Based Worldview increases human capacity to mitigate conflict, create unity in the context of diversity, and establish sustainable cultures of peace - at home, at school, at work, or in the international community. Critical peace education Modern forms of peace education relate to new scholarly explorations and applications of techniques in peace education internationally, in plural communities, and with individuals. Critical Peace Education (Bajaj 2008, 2015; Bajaj & Hantzopoulos 2016; Trifonas & Wright 2013) is an emancipatory pursuit that seeks to link education to the goals and foci of social justice - disrupting inequality through critical pedagogy (Freire 2003). Critical peace education addresses the critique that peace education is imperial and impository mimicking the 'interventionism' of Western peacebuilding by foregrounding local practices and narratives into peace education (Salomon 2004; MacGinty & Richmond 2007; Golding 2017). The project of critical peace education includes conceiving of education as a space of transformation where students and teachers become change agents that recognise past and present experiences of inequity and bias, and where schools become strategic sites fostering emancipatory change. Criticism Toh Swee-Hin (1997) observes that each of the various streams of peace education "inevitably have their own dynamics and 'autonomy' in terms of theory and practice". "Salomon (2002) has described how the challenges, goals, and methods of peace education differ substantially between areas characterized by intractable conflict, interethnic tension, or relative tranquility". Salomon (2002) raises the problem and its consequences: "Imagine that medical practitioners would not distinguish between invasive surgery to remove malignant