Menachem Mendel of Kotzk, quoted in Itturei Torah, Vol. I on Genesis 1:26

What is the advantage of casting aside "truth" while "peace" remained which also argued that "s/he not be created."? When we cast aside truth, peace will prevail. The root of argument is that everyone fights for his/her own "truth". But when we push "truth" aside, there is no longer something about which to dispute. Thus there is no argument, and "peace" has no claim to make.

Tosefta Sotah 7:12

Make for yourself a heart of many rooms, and enter into it the words of Beit Shammai and the words of Beit Hillel, the words of those who declare a matter impure, and those who declare it pure.

Martin Buber, “Hope for this Hour” (1967)

The human world is today, as never before, split into two camps, each of which understands the other as the embodiment of falsehood and itself as the embodiment of truth. . . . Each side has assumed monopoly of the sunlight and has plunged its antagonist into night, and each side demands that you decide between day and night. . . "

Rabbi Jonathan Sacks, The Dignity of Difference, p. 64-65

Truth on earth is not, nor can be, the whole truth.

It is limited, not comprehensive; particular, not universal. When two propositions conflict it is not necessarily because one is true the other false. It may be, and often is, that each represents a different perspective on reality, an alternative way of structuring

order, no more and no less commensurable than a Shakespeare sonnet, a Michelangelo painting or a Schubert sonata.

In heaven there is truth; on earth there are truths.

Therefore, each culture has something to contribute. Each person knows something no one else does. The sages said:

'Who is wise? One who learns from all men - 'The wisest is not one who knows himself wiser than others: he is one who knows all men have some share of the truth,

and is willing to learn from them, for none of us knows all the truth and each of us knows some of it.

"Two Ways of Arguing"  Chapter 13, Morality by Rabbi Jonathan Sacks

(see separate pdf for whole chapter) 

...you cannot bring about change in a free society by indignation, condemnation, character assassination, and self-righteousness...You change the world by changing people, and you change people by engaging with them, recognizing that they, too, are people with values and ideals of their own...

The concept of "argument for the sake of heaven" allowed the sages to reframe disagreement as a unifying, not just divisive force. That is implicit in the radical idea that each of two opposing opinions can represent "the words of the living God."

...Korach was a populist, one of the first in recorded history, and populism has reemerged...What links populism on the one hand, and the phenomenon of "wokeness" discussed by Barack Obama on the other, is that they are both binary, both extreme. Both divide the world into good and evil, black and white, with no shades of gray. Both see themselves as the oppressed and their opponents as the oppressors. They see no saving grace on the other side.

Rabbi Avraham Yitzchok Kook, Olat Ra-Ya, Vol. I., p.330

אמר רבי אלעזר אמר רבי חנינא: תלמידי חכמים מרבים שלום בעולם, שנאמר +ישעיהו נ"ד+ וכל בניך למודי יקוק ורב שלום בניך, אל תקרי בניך אלא בוניך. +תהלים קי"ט+ שלום רב לאהבי תורתך ואין למו מכשול +תהלים קכ"ב+ יהי שלום בחילך שלוה בארמנותיך +תהלים קכ"ב+ למען אחי ורעי אדברה נא שלום בך +תהלים קכ"ב+ למען בית יקוק אלהינו אבקשה טוב לך +תהלים כ"ט+ יקוק עז לעמו יתן יקוק יברך את עמו בשלום.

Rabbi Avraham Yitzchok Kook, Olat Ra-Ya, Vol. I., p.330

Rabbi Eleazar said in the name of Rabbi Chanina: Students of the sages (or Torah scholars) cause peace to increase in the world as is said in Isaiah: “All of your children will be learned of God, and great will be the peace of your children.”

There are those who misinterpret this to mean that world peace will only be built by means of one form in points of view and qualities. Therefore when they see students of Torah scholars inquiring into wisdom and the knowledge of Torah, and, by means of their searching, the perspectives and approaches multiply, they believe that they are causing dispute and the opposite of peace.

Yet truthfully this is not so, for true peace only comes into the world by means of the value of a peace of many faces. A peace of many faces means that all sides and approaches are seen; and it becomes clear how there is a place for them all, each one according to its worth, its place, and its content.

And, on the contrary, all positions that appear superfluous or contradictory will be seen, once the truth of wisdom is revealed in all of her many-sidedness, for only by means of the coming together of all the parts and all of the details, and all of the views that seem different, and all of the divided branches, truly by their means the light of truth and righteousness will appear, [along with] the knowledge of God, through yirah (reverence) and ahavah (love), and the light of the Torah of truth.

Therefore Torah scholars increase peace, for just as they broaden, explicate, and give birth to new words of Torah, in [locating new] aspects out of different aspects in which there is multiplication and division of themes, so to do they increase peace.

Braving the Wilderness, Brene Brown, p.136-137

We've simply started hanging out with people who hate the same people we do. That's not connection. That's "you're either with us or against us." That's common enemy intimacy.  I don't really know you nor do I feel invested in our relationship, but I do like that we hate the same people and have contempt for the same ideas....When a group or community doesn't tolerate dissent and disagreement, it forgoes any experience of inextricable connection .  There is no true belonging, only an unspoken treaty to hate the same people. This fuels our spiritual crisis of disconnection.