Non Violence And Its Philosophy

“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.

This definitive edition of the 1959 classic text includes a major new introduction by a leading political theorist, James Tully.

Non-violent movements, under figures like Gandhi and the Dalai Lama, led to some of the great social changes of the 20th century, and some argue it offers solutions for this century's problems. This book explores non-violence from its roots in diverse religious and philosophical traditions to its role in bringing social and political change today.

We see nonviolent resistance all over today’s world, from Egypt’s Tahrir Square to New York Occupy. Although we think of the last century as one marked by wars and violent conflict, in fact it was just as much a century of nonviolence as the achievements of Mohandas Gandhi and Martin Luther King, Jr. and peaceful protests like the one that removed Ferdinand Marcos from the Philippines clearly demonstrate. But what is nonviolence? What makes a campaign a nonviolent one, and how does it work? What values does it incorporate? In this unique study, Todd May, a philosopher who has himself participated in campaigns of nonviolent resistance, offers the first extended philosophical reflection on the particular and compelling political phenomenon of nonviolence. Drawing on both historical and contemporary examples, he examines the concept and objectives of nonviolence, and considers the different dynamics of nonviolence, from moral jiu-jitsu to nonviolent coercion. May goes on to explore the values that infuse nonviolent activity, especially the respect for dignity and the presupposition of equality, before taking a close-up look at the role of nonviolence in today’s world. Students of politics, peace studies, and philosophy, political activists, and those interested in the shape of current politics will find this book an invaluable source for understanding one of the most prevalent, but least reflected upon, political approaches of our world.

In this book, Victoria Tahmasebi-Birgani provides the first examination of the applicability of Emmanuel Levinas' work to social and political movements.

An essential compendium for understanding Gandhi's profound legacy. "One has to speak out and stand up for one's convictions. Inaction at a time of conflagration is inexcusable."—Mahatma Gandhi The basic principles of Gandhi's philosophy of non-violence (Ahimsa) and non-violent action (Satyagraha) were chosen by Thomas Merton for this volume in 1965. In his challenging Introduction, "Gandhi and the One-Eyed Giant," Merton emphasizes the importance of action rather than mere pacifism as a central component of non-violence, and illustrates how the foundations of Gandhi's universal truths are linked to traditional Hindu Dharma, the Greek philosophers, and the teachings of Christ and Thomas Aquinas. Educated as a Westerner in South Africa, it was Gandhi's desire to set aside the caste system as well as his political struggles in India which led him to discover the dynamic power of non-cooperation. But, non-violence for Gandhi "was not simply a political tactic," as Merton observes: "the spirit of non-violence sprang from an inner realization of spiritual unity in himself." Gandhi's politics of spiritual integrity have influenced generations of people around the world, as well as civil rights leaders from Martin Luther King, Jr. and Steve Biko to Václav Havel and Aung San Suu Kyi. Mark Kurlansky has written an insightful preface for this edition that touches upon the history of non-violence and reflects the core of Gandhi's spiritual and ethical doctrine in the context of current global conflicts.

What do we mean by nonviolence? What can nonviolence achieve? Are there limits to nonviolence and, if so, what are they? These are the questions the Iranian political philosopher and activist Ramin Jahanbegloo tackles in his journey through the major political advocates of nonviolence during the 20th century. While nonviolent resistance has accompanied human culture from its earliest beginnings, and representations of nonviolence in Eastern religions like Jainism, Buddhism and Hinduism are ubiquitous, it is only in 20th century that it emerged as a major preoccupation of figures such as Gandhi, Martin Luther King Jr., Nelson Mandela, Mother Teresa and Václav Havel. Focusing on examples of their way of thinking in different cultural, geographic and political contexts, from the Indian Independence Movement and US Civil rights and Anti-Apartheid movement to the Velvet Revolution in Czechoslovakia and nonviolent protests in Tunisia, Iran, Serbia and Hong-Kong, Jahanbegloo explores why nonviolence remains relevant as a form of resistance against injustice and oppression around the world. With balanced readings of central players and events, this comparative study of a pivotal form of resistance written by accomplished scholar of Gandhi presents convincing reasons to commit to nonviolence, reminding us why it matters to the development of contemporary political thought.

This book maps the genesis and development of Gandhi’s idea of non-violence. It traces the evolution of the message of peace from its first expressions in South Africa to Gandhi’s later campaigns against British rule in India, most prominently the Salt March campaign of 1930. It argues that Gandhi’s blueprint for change must be adopted in the present, as the world craters on the precipice of catastrophic climate change, and the threat of nuclear war hangs over our heads. A timely book for uncertain times, this work is a reminder of the value of peace in the 21st century. It will be of great interest to readers, scholars and researchers of peace and conflict studies, politics, philosophy, history and South Asian studies.