Exploring The Power Of Nonviolence

The Power of Nonviolence, written by Richard Bartlett Gregg in 1934 and revised in 1944 and 1959, is the most important and influential theory of principled or integral nonviolence published in the twentieth century. Drawing on Gandhi's ideas and practice, Gregg explains in detail how the organized power of nonviolence (power-with) exercised against violent opponents can bring about small and large transformative social change and provide an effective substitute for war. This edition includes a major introduction by political theorist, James Tully, situating the text in its contexts from 1934 to 1959, and showing its great relevance today. The text is the definitive 1959 edition with a foreword by Martin Luther King, Jr. It includes forewords from earlier editions, the chapter on class struggle and nonviolent resistance from 1934, a crucial excerpt from a 1929 preliminary study, a biography and bibliography of Gregg, and a bibliography of recent work on nonviolence.

The new millennium finds humanity situated at critical crossroads. While there are many hopeful signs of cross-cultural engagement and democratic dialogue, it is equally the case that the challenges of warfare and injustice continue to plague nations and communities around the globe. Against this backdrop, there exists a powerful mechanism for transforming crises into opportunities: the philosophy and practice of nonviolence. The expert authors brought together in this volume collectively deploy the essential teachings of nonviolence across a spectrum of contemporary issues. From considering the principles of the French Revolution and encouraging peace through natural resource management to exploring multiculturism and teaching peace in the elementary classroom, this work is broad in scope yet detailed in its approach to the fundamental principles of nonviolence.

History indicates that there are powerful routes to liberation from oppression that do not involve violence. Mohandas Gandhi called for a science of nonviolent action, one based on satyagraha, or the “insistence on truth.” As Gandhi understood, nonviolent resistance is not passive, nor is it weak; rather, such action is an exercise of power. Despite the success of Gandhi’s “Quit India” movement, the resources dedicated to the application of rigorous science to nonviolent struggle have been vanishingly small. By contrast, almost unimaginable levels of financial and human resources have been devoted to the science and technologies of killing, war, and collective violence. Mark Mattaini reviews the history and theory of nonviolent struggles against oppression and discusses recent research that indicates the substantial need for and advantage of nonviolent alternatives. He then offers a detailed exploration of principles of behavioral systems science that appear to underlie effective strategic civil resistance and “people power.” Strategic Nonviolent Power proposes that the route to what Gandhi described as the “undreamt of and seemingly impossible discoveries” of nonviolent resistance is the application of rigorous science. Although not a simple science, Mattaini’s application of ecological science grounded in the science of behaviour brings exceptional power to the struggle for justice and liberation. At a time when civil resistance is actively reshaping global political realities, the science of nonviolent struggle deserves the attention of the scientific, activist, strategic, military, spiritual, and diplomatic communities, as well as the informed public.

“The most creative and courageous social theorist working today” examines the ethical binds that emerge within the force field of violence (Cornel West). “ . . . nonviolence is often seen as passive and resolutely individual. Butler’s philosophical inquiry argues that it is in fact a shrewd and even aggressive collective political tactic.” —New York Times Judith Butler shows how an ethic of nonviolence must be connected to a broader political struggle for social equality. While many think of nonviolence as passive or individualist, Butler argues nonviolence is an ethical position found in the midst of the political field. She champions an ‘aggressive’ nonviolence, which accepts hostility as part of our psychic constitution—but values ambivalence as a way of checking the conversion of aggression into violence. Some challengers say a politics of nonviolence is subjective: What qualifies as violence versus nonviolence? This distinction is often mobilized in the service of ratifying the state’s monopoly on violence. Considering nonviolence as an ethical problem within a political philosophy requires two things: a critique of individualism and an understanding of the psychosocial dimensions of violence. Butler draws upon Foucault, Fanon, Freud, and Benjamin to consider how the interdiction against violence fails to include lives regarded as ‘ungrievable’. By considering how “racial phantasms” inform justifications of state and administrative violence, Butler tracks how violence is often attributed to those who are most severely exposed to its lethal effects. Ultimately, the struggle for nonviolence is found in modes of resistance and social movements that separate aggression from its destructive aims to affirm the living potentials of radical egalitarian politics.

In time for the one hundred and fiftieth anniversary of his birth, a specially curated collection of Mahatma Gandhi's writings on nonviolent resistance and activism. A Penguin Classic The year 2019 marks the 150th anniversary of Mohandas Karamchand (Mahatma) Gandhi's birth, and Penguin Classics presents a short but comprehensive selection of text by Gandhi that speaks to non-violent civil disobedience and activism. In excerpts drawn from his books, letters, and essays--including from Hind Swaraj, Satyagraha in South Africa, Yeravda Mandir, Ashram Observances in Action, his readings of Thoreau and Tolstoy, and his essays on the life of Socrates--the reader observes the power and eloquence in which Gandhi expressed his views on non-violent resistance, which have inspired activists from the U.S. Civil Rights movement and around the world. The Power of Nonviolent Resistance includes a new introduction and suggestions for further exploration by renowned Gandhi scholar Tridip Suhrud, which gives context to the time of Gandhi's writings while placing them firmly into the present-day political climate, inspiring a new generation of activists to follow the civil rights hero's teachings and practices.

The Psychology of Nonviolence explores in a psychological perspective the meaning of nonviolence, particularly its philosophy, strategy, and implications. This book reports scientific evidence often based on experiments performed in accordance with the rules of experiments as the subject matter permits. Organized into eight chapters, this book begins with an explanation of the concepts of violence and nonviolence. Subsequent chapters explain the cognitive dynamics, as well as the power of nonviolence and information. The nonviolent protest, moral and practical bases of noncooperation, forms of noncooperation, and reconciliation are discussed. This text also shows the means and ends in nonviolence, including confronting some criticisms, preventive nonviolence and noncooperation in foreign policy, and peace. This book represents an instance of the explicit injection of values into social science.

Gandhi's wisdom and strategies have been employed by many popular movements. Martin Luther King Jr. adopted them and changed the course of history of the United States. This book reviews major twentieth-century nonviolent theorists and their struggles.

The lives and work of Mohandis Karamchand Gandhi and Martin Luther King Jr. have much to teach us about nonviolent resistance to oppression. This book presents a comparative analysis of their legacies that demonstrates how powerful peace and love can be, even in the face of hate-filled oppression, aggression, and violence. No two individuals had a greater impact on the 20th century's monumental struggles for freedom, justice, and peace. Gandhi showed the world that steadfastly and nonviolently adhering to the truth gave the world a practical alternative to the madness of war and violence. King used nonviolence to realize his dream of a beloved community and to beckon his white countrymen to live up to the lofty ideals bequeathed to them by America's founders. The two men came from widely divergent cultural, religious, economic, and political backgrounds and settings, yet they both wielded nonviolent weapons effectively. This comparison not only demonstrates the broad applicability of nonviolent principles; it also highlights the importance of merging high ideals with a practical program that produces positive results in people's lives.