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 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.

A stirring look at nonviolent activism, from American suffragists to civil rights to the climate change movementWe Are Power brings to light the incredible individuals who have used nonviolent activism to change the world. The book explores questions such as, what is nonviolent resistance and how does it work? In an age when armies are stronger than ever before, when guns seem to be everywhere, how can people confront their adversaries without resorting to violence themselves? Through key international movements as well as people such as Gandhi, Alice Paul, Martin Luther King, Cesar Chavez, and Václav Havel, this book discusses the components of nonviolent resistance. It answers the question “Why nonviolence?” by showing how nonviolent movements have succeeded again and again in a variety of ways, in all sorts of places, and always in the face of overwhelming odds. The book includes endnotes, a bibliography, and an index.

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.

There is no easy way out of the spiraling morass of terror and brutality that confronts the world today. It is time now for the human race to hold still, to delve into its wells of collective wisdom, both ancient and modern.--Arundhati Roy The Power of Nonviolence, the first anthology of alternatives to war with a historical perspective, with an introduction by Howard Zinn about September 11 and the U.S. response to the terrorist attacks, presents the most salient and persuasive arguments for peace in the last 2,500 years of human history. Arranged chronologically, covering the major conflagrations in the world, The Power of Nonviolence is a compelling step forward in the study of pacifism, a timely anthology that fills a void for people looking for responses to crisis that are not based on guns or bombs. Included are some of the most original thinkers about peace and nonviolence-Buddha, Scott Nearing, Henry David Thoreau's "Civil Disobedience," Jane Addams, William Penn on "the end of war," Dorothy Day's position on "Pacifism," Erich Fromm, and Rajendra Prasad. Supplementing these classic voices are more recent advocates of peace: Albert Camus' "Neither Victims Nor Executioners," A. J. Muste's impressive "Getting Rid of War," Martin Luther King's influential "Declaration of Independence from the War in Vietnam," and Arundhati Roy's "War Is Peace," plus many others.

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.

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 idea of non-violence (passive-resistance) has always seemed beautiful but too good to be true. As a practical proposition it arouses scepticism and ridicule. But Mr Gregg is strangely convincing. He marshals the whole weight of contemporary knowledge,and uses the experience of Gandhi,who has employed non-violence methods on a wider scale and with greater success than any other figure in history. Non-violent resistance is the doctrine of absolute pacificism. In theory, it recognizes no use of violence as legitimate in practice it includes all human relations,national and social as well as individual. Contents Include Modern Examples of Non-Violent Resistance Moral Jiu-Jitsu What Happens Utilising Emotional Energy How is Mass Non-Violent Resistance An Effective Substitute for War The Class Struggle and Non-Violent Resistance Non-Violence and the State Further Political Aspects Biological Considerations Doubts and Queries Preperation for Non-Violence Further Understanding Self Discipline Group Training and Discipline Notes by Chapters