According to Buddhism, the foremost truth about the human
condition is the existence of dukkha. The term dukkha connotes all
disappointments, frustrations, discontents, unhappiness as well as
the unsatisfactory state of affairs characteristic of the world of
mental and physical nature. The persistence of dukkha in all its
different forms is dependent on the activity of unwholesome mental
processes referred to in Buddhism as asava (influxes), anusaya
(latent evil) and kilesa (psychological defilements). All inner
psychological conflicts as well as conflicts produced in society
are traced in Buddhism to these psychological causes. All
sufferings / conflicts, according to the Buddhist view, originate
in the minds of people. Buddhist teachings maintain that the mental
processes referred to as unskilled or unwholesome (P. akusala)
determine the behaviour of the large majority of living
beings.
Conflict in society is therefore, considered in Buddhism to be
endemic. The Sakkapaiiha Sutta draws attention to this as follows:
Devas, men, Asuras, Nagas, Gandhabbas and whatever other different
kinds of communities are there, it occurs to them that they ought
to live without mutual hatred, violence, enmity and malice. Yet for
all they live with mutual hatred, violence and malice. There is no
doubt that in the modem civilized world, aggression motivated by
imperialist and expansionist intentions is subjected to universal
condemnation. Similarly deprivation of human rights and oppression
of the weak by the strong is also widely open to moral
condemnation. However, it is to be noted that each party currently
engaged in war attempts to show that violence is the only
alternative available to achieve what is perceived to be the
righteous cause. The point made by the Buddha in this connection is
that people are psychologically incapable of forming opinions about
what is right and wrong, just and unjust, righteous and unrighteous
while being immersed in their defiled psychological condition. They
may express strong convictions about what is just and right, but
when objectively examined they turn out to be mere rationalizations
of their pre-conceived notions, desires, cravings, likes and
dislikes. When the unwholesome roots of motivation are removed
conflicts and disputes no longer arise. When people make decisions
about what is right and wrong, just and unjust while they are still
affected by the roots of evil, greed, hatred and delusion their
judgements are mere rationalizations.
In several other contexts such as the Kalahavivada Sutta and
Mahanidana Sutta, the Buddha explains the psychological origins of
such conflict. Conflict is explained in these instances as a
consequence of an unenlightened response to one's sensory
environment. As long as people lack an insightful understanding of
the mechanical nature of the reactions to the sensory environment
produced by unwholesome roots of psychological motivation conflict
in society cannot be avoided. Buddhism traces conflict in society
to certain instinctual responses of people such as the attraction
to what is pleasant, the repulsion against what is unpleasant, the
pursuit of what gives pleasure, the psychological friction against
what produces displeasure, the great desire to protect one's own
possessions, the irritable feeling experienced when other persons
enjoy possessions that one is incapable of acquiring, competing
claims on limited resources, ideological disagreements involving
dogmatic clinging to one's own view and so on. The selfish pursuit
of sense pleasures (P. klima) is considered as the root cause of
conflict. Where there is sympathetic concern, compassion, sharing,
charitableness and generosity conflict can be minimized. The latter
attitudes, however, are not instinctive. They need to be cultivated
through proper reflection and insightful understanding. 
May the merits of this sharing (if any) be transferred to all
suffering living beings and an everlasting world of humanity bliss,
peace and love.
Namo Amitabha Buddha _/|\_