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This article considers the nonviolent commitment of philosophy, arguing that “methodological nonviolence” is a normative ideal guiding philosophical practice and that rational dialogue is connected with nonviolence. The paper presents a transcendental argument about the form of nonviolent communication. Even when philosophers argue in favor of justified violence, they make such arguments within a nonviolent practice. The argument is grounded in historical references to ways that philosophers have clarified the philosophical commitment to methodological nonviolence, the ideal unity of means and ends, and the ideal community of inquiry, which is a model of positive peace. While Socrates is treated as a paradigmatic example of methodological nonviolence, Tolstoy’s work is presented as a crucial historical turning point from implicit methodological nonviolence to the more explicit forms that may be found in the works of Jane Addams, Mohandas K. Gandhi, and Martin Luther King, Jr.
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Gallo-Cruz, Selina. „Nonviolence beyond the state: International NGOs and local nonviolent mobilization“. International Sociology 34, Nr. 6 (20.09.2019): 655–74. http://dx.doi.org/10.1177/0268580919865100.
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Studies of nonviolence have taught us much about what makes nonviolence successful, emphasizing the importance of local circumstance and strategy. Little attention has been given to the effect of ties with international organizations on nonviolence: that is, how the embeddedness of local actors in global networks shapes nonviolent mobilization. In this article, a world society framework is applied with the objective of understanding the transnational factors shaping local nonviolent mobilization. Through global and historical models exploring political, economic, and cultural factors, it is found that: first, the global integration and structure of the nation-state is an important and significant factor in shaping the emergence of nonviolent movements; second, integration into global civil society networks significantly increases the likelihood for large-scale nonviolent resistance; and third, ties to a specialized network of nonviolent organizations significantly shape the path toward nonviolence over violent means of resistance.
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Wahlrab, Amentahru. „Imagining Global Nonviolence“. Perspectives on Global Development and Technology 16, Nr. 1-3 (07.04.2017): 193–207. http://dx.doi.org/10.1163/15691497-12341429.
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This article interprets the globalization of nonviolence and nonviolent resistance through the lens of Manfred B. Steger’s concept of the “global imaginary.” It argues that the globalization of nonviolence and the global imaginary are mutually reinforcing processes. Nonviolent protests are driven by local issues and are, thus, context specific and local but, as in the case of the Arab uprisings, as they spread through themenaand beyond, the uprisings provided historically linked examples of a growing global consciousness, a “global” we.
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Thomas, Dorneshia L., George S. Stavros, Steven J. Sandage, Linda Berg-Cross und Edwin J. Nichols. „Attachment Neuroscience and Martin Luther King, Jr.’s Nonviolence Philosophy: Implications for the 21st Century and Beyond“. Journal of Black Psychology 48, Nr. 3-4 (Mai 2022): 507–46. http://dx.doi.org/10.1177/00957984211016236.
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This article focuses on the psychology of principled nonviolent activism, specifically ideas associated with Martin Luther King, Jr.’s philosophy of nonviolence and how they are compatible with attachment theory and related areas of modern neuroscience (e.g., attachment/social neuroscience and interpersonal neurobiology). The proposed Kingian Neuro-Relational Theory (KNRT) recognizes King as having a relational development approach to social justice. KNRT offers a way of understanding King’s ideas to aid research and develop strategies for reducing many forms of societal violence, with eventual outcomes of improving mental and physical health via stress reduction, and subsequent creation of a more socially just world. KNRT is an integrative, multidisciplinary approach, incorporating the philosophy of nonviolence, attachment theory, social neuroscience, ecological systems theory, and personalistic philosophy. The theory highlights developmental and clinical implications of moving beyond tactical/pragmatic nonviolent activism (nonviolent direct action) to activism via embracing nonviolence as a principled way of life (nonviolent daily interactions). This theory is building on an earlier project that conveyed how King’s philosophy of nonviolence is related to modern–day diversity and inclusion efforts.
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Nepstad, Sharon Erickson. „Violence, Nonviolence, and the Palestinian National Movement. By Wendy Pearlman“. Perspectives on Politics 10, Nr. 4 (Dezember 2012): 993–95. http://dx.doi.org/10.1017/s1537592712002617.
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Violence, Nonviolence, and the Palestinian National Movement. By Wendy Pearlman. New York: Cambridge University Press, 2011. 304p. $99.00.In recent years, social scientific research on nonviolent resistance has burgeoned. Yet many studies focus on the factors associated with nonviolent movements' success or failure. In her book, Wendy Pearlman poses different questions. Instead of asking when and how nonviolence works, she asks why some activists choose nonviolent tactics while others choose violent ones. Additionally, she asks why movements may, over time, shift between armed and unarmed strategies.
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NAZZAL, Abdeleahman, und Ayman YOUSEF. „PALESTINE: POPULAR NON-VIOLENT RESISTANCE. DEBATING TERMINOLOGY AND CONSTRUCTING PARADIGMS“. Conflict Studies Quarterly 36 (05.07.2021): 39–53. http://dx.doi.org/10.24193/csq.36.3.
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The main goal of this research paper is to examine the core role of popular nonviolent resistance in transforming the Israeli Palestinian conflict through all available peaceful means. We have deeply gone through different definitions of nonviolence as an international concept and we explored the various historical stages and prominent stations of this type of nonviolence. To elaborate more on this goal, we can say that the strategic aim is to bridge the gap between theories and approaches of conflict transformations and the current study of peaceful resistance. Nonviolence is one strategic options for the Palestinians if we realize that the political alternatives and narrow and limited. Methodology adopted in this research is primarily qualitative with analytical and empirical connotations and implications, we relied on both primary and secondary data to reach the final results and conclusions. As far the final findings are concerned, this paper concluded that there is a gap between nonviolence peaceful resistance in the field in one hand and the decision makers on the other hand. There is a gap those who practiced or who embraced nonviolence as strategic resistance and those who put political goals and practiced political leadership. There is a lack of a proper understanding of peaceful nonviolent resistance and its role in liberating and emancipating Palestine from the occupation. Keywords: nonviolence, occupation, popular resistance, Gandhian model.
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Martin, Brian. „The Dynamics of Nonviolence Knowledge*“. Mobilization: An International Quarterly 20, Nr. 4 (01.12.2015): 533–45. http://dx.doi.org/10.17813/1086-671x-20-4-533.
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Nonviolent action, despite its widespread use and successes, has received relatively little scholarly attention and financial support compared to military research and studies of conventional politics. Understanding the direction and content of knowledge about nonviolence is a project in the tradition of the sociology of knowledge that can help explain why the study of nonviolence has been marginalized, why misconceptions about it persist, why so much research in the area has been oriented to challenging regimes, and how nonviolence researchers are connected to nonviolence practice. This investigation leads to some suggestions for social movement scholars, in particular the value of studying agency and strategy, and the possibility of gaining insight by being involved in the movements being studied.
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Misra, Maria. „Sergeant-Major Gandhi: Indian Nationalism and Nonviolent “Martiality”“. Journal of Asian Studies 73, Nr. 3 (14.07.2014): 689–709. http://dx.doi.org/10.1017/s0021911814000485.
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This article takes issue with recent accounts of the evolution of Gandhian ideas that have stressed his importance as a global theorist of principled nonviolence. It suggests that throughout his life Gandhi's writings display a preoccupation with ideas of martial courage and fearlessness; his stance might best be defined as one of nonviolent “martiality” rather than nonviolence per se. His overriding goal was not to proselytize for global “ahimsa” (nonviolence) but to shape the Indian people into a nonviolent army that could wrest freedom from the colonizers. It explains this concern for both nonviolence and martial attitudes by arguing that Gandhi's thought has to be reassessed and placed within several important contexts: the widespread global popularity of militarism before 1914; an influential intellectual critique of Western “materialist” values; Asian nationalist efforts to develop “indigenous” forms of mobilizational politics in their struggles against imperialism; and Indian thinking about caste (varna), which was central to Gandhi's thought and has generally been neglected in the literature. These contexts help us to understand Gandhi's complex and sometimes contradictory thinking on the issue of violence.
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Branagan, Marty. „Nonviolence and Sustainability: An Indivisible Connection“. Sustainability 14, Nr. 11 (24.05.2022): 6426. http://dx.doi.org/10.3390/su14116426.
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Nonviolence is an important element of sustainability for three main reasons. One is that nonviolent actions, including Australia’s Franklin River campaign, anti-nuclear blockades at Roxby Downs and Jabiluka, northern NSW old-growth forest blockades, and climate actions against coal seam gas and coal extraction, have long been effectively used by environmentalists, conservationists, and preservationists to protect environments from damage and to advocate for more sustainable societies, institutions, systems, and processes. Nonviolent environmental action has also opposed militarism for a range of reasons, one of which is concern about the large environmental footprint of militarism. The third reason why nonviolence is important for sustainability is because it offers an alternative to militarism as a means of national and regional self-defence and the removal of dictatorships, genocidal regimes, and military juntas. This alternative has much lower environmental, economic, and social costs. The article begins with the introduction and methods sections, introduces the 2030 Agenda of the United Nations and ‘sustainability’ and defines ‘nonviolence’ and introduces its connection to sustainability. This is followed by the case studies and a discussion of how these nonviolent actions contributed to environmental sustainability. Militarism and its impacts on the environment are described, and nonviolent defence and regime change are presented as viable and less environmentally-damaging alternatives.
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Fitz-Gibbon, Andrew, Danielle Poe, Sanjay Lal, William C. Gay und Mechthild Nagel. „What Would Make For A Better World?“ Acorn 21, Nr. 1 (2021): 51–69. http://dx.doi.org/10.5840/acorn2021122821.
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Andrew Fitz-Gibbon in Pragmatic Nonviolence: Working Toward a Better World argues that a principled form of pragmatism—pragmatism shaped by the theory of nonviolence—is the best hope for our world. He defines nonviolence as “a practice that, whenever possible seeks the well-being of the Other, by refusing to use violence to solve problems, and by having an intentional commitment to lovingkindness.” In the first part of the book, Fitz-Gibbon asks what a better world would look like. In the second part, he covers what is the greatest obstacle to that better world: violence. In the third part, he examines philosophical theories of nonviolence. The fourth part examines pragmatism as a philosophy of “what works” (William James) through the lens of the principle of maximizing well-being through nonviolent practice. In response to Fitz-Gibbon’s work, critic Danielle Poe asks what a nonviolence response looks like to the Other whom we have wronged and wonders how nonviolence responds to systemic violence. Sanjay Lal asks whether pragmatism and nonviolence can be synthesized given the popular conception that the pragmatic possible seems at odds with the ideal of absolute nonviolence. William C. Gay affirms much of the text and suggests its uses in teaching. Mechthild Nagel wonders if Fitz-Gibbon’s pragmatic nonviolence is too anthropocentric and questions the absence of a consideration of systemic violence in the criminal justice system. Fitz-Gibbon then responds to the critics.
Linehan, Margaret D. „Varieties of Muslim nonviolence| Three Muslim movements of nonviolence and peace building“. Thesis, Georgetown University, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=1536045.
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Religiously based nonviolence varies in motive, intent and interpretation. John Howard Yoder outlines a variety of religious nonviolence in his book Nevertheless. Muslim nonviolence is not addressed in the book. Identifying a distinctly Muslim understanding of nonviolence requires an appreciation of aspects of peace building that are emphasized in Islam. Muhammad Abu-Nimer has formed a framework for identifying and encouraging nonviolence and peace building in an Islamic context. By applying the basic outlines formulated by Yoder and the framework developed by Abu-Nimer to three cases of Muslim movements of nonviolence, this paper identifies distinct variations of religious nonviolence and peace building that have been developed and practiced by Muslims. The first case is historic; the Khudai Khudmatgar sought independence from Great Britain through nonviolent demonstrations and civil disobedience. The second case puts emphasis on the peace building vision of Islam by examining a movement developed in contemporary Turkey. The followers of Said Nursi and the Gülen Movement collectively support "the middle way", education in both science and religion and opportunities for dialogue as a means to build peace locally and globally. The third case of religiously based nonviolence practiced by Muslims is that of the Shi'a led movement for democratic reforms in Bahrain, which uses collective action and protests to draw attention to the need for social change. Each movement demonstrates distinct approaches to nonviolence and peace building. In each case, the leadership frames the commitment to peace in Islamic terms. And in each case those who commit themselves to the movement do so through their understanding of the way they, as Muslims, should justly relate to one another and the world. This paper demonstrates Islam's unique characteristics that have enabled Muslims to pursue a common purpose and make change in a nonviolent manner.
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Booker, William Carter. „A theology of nonviolence“. Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
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This thesis suggests that composition studies is in need of further efforts to bring the concept and practice of nonviolence into the discipline?s theoretical and pedagogical framework. I survey and synthesize existing literature on nonviolence in composition as well as related writing on spirituality in education, feminism, the environment, and moral education. The implications of critical pedagogy and social construction theory for the subject are also considered. Ultimately, I argue for the importance of an approach incorporating the personal and the spiritual on the part of both teachers and students. Such an approach retains a strong social perspective because it works toward an understanding that the self cannot be seen as separate from its others. Guided by these ideas, I present and discuss a proposal for a one-semester university-level composition course entitled ?Writing Nonviolence.? I conclude the thesis by briefly considering alternate pedagogical models and by calling for further exploration, testimony, and commitment by teachers and scholars of composition and rhetoric.
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Ahrelid, del Rio Leal Emanuel. „Defections In Nonviolent Conflicts : A Theoretical Case Study Based on Nepstad’s Mutiny and Nonviolence Hypotheses“. Thesis, Umeå universitet, Statsvetenskapliga institutionen, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-162621.
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This paper takes the hypotheses by Nepstad’s article, Mutiny and Nonviolence, and applies it to three new cases of nonviolence. The analysis explores each hypothesis in each case and the discussion dissects the most interesting pieces of information, mainly regarding the hypotheses’ high characterization of ethnicity/sectarian groups. Via these discussions’ suggestions are made on how the hypotheses could improve to have greater validity over more cases in the future
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Anisin, Alexei. „State repression, nonviolence, and protest mobilization“. Thesis, University of Essex, 2016. http://repository.essex.ac.uk/17165/.
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This four article journal-based dissertation builds on Gene Sharp's framework of nonviolent direct action, along with Hess and Martin's repression backfire, in order to deepen our understanding of how state repression impacts protest mobilization and historical processes of social change. After initially problematizing Gene Sharp’s notions of power and consent with aid of political discourse theory, and two case studies of the 1905 Russian Bloody Sunday Massacre and the South African 1976 Soweto Massacre, the dissertation moves onto specifically explain the conditions under which protest mobilization is likely to continue after severe state repression. A causal process model underpins the logic of the dissertation. It identifies generalizable antecedent factors and conditions under which repression backfire is most likely to occur. Numerous mechanisms are also introduced that help explain the operation of this process across different historical eras and political systems. After applying this process model and its mechanisms to the 2013 Turkish Gezi protests, a fuzzy-set qualitative comparative analysis of 44 different historical massacres is presented in which repression backfired and increased protest in some cases, but not others. Repression backfire is a highly asymmetrical and nonlinear causal phenomenon. I conclude that nonviolent protest strategy has been a salient factor in historical cases of repression backfire and is also vital for the ability of protests to withstand state repression. However, the role of nonviolence is partial and to some degree inadequate in explaining repression backfire if it is not linked to other general factors which include protest diversity, protest threat level, and geographic terrain.
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Bauer, Jacob N. „The Normative Ethics of Gandhian Nonviolence“. Wright State University / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=wright1386789526.
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Ramanathapillai, Rajmohan. „Nonviolence, ecology and war, extending Gandhian theory“. Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape11/PQDD_0004/NQ42760.pdf.
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AN ABSTRACT OF THE DISSERTATION OF Anthony Cashio, for the Doctor of Philosophy degree in Philosophy, presented on February 25, 2011, at Southern Illinois University Carbondale. TITLE: History, Nonviolence, and the Experience of Values MAJOR PROFESSOR: Dr. Randall E. Auxier The goal of this dissertation is to address the question: what are values? To carry out this inquiry in a manner which will provide new insights into the complexity, difficulty, and importance of this question, I propose to look to actual historical events, specifically the event known as the Children's Movement that took place in Birmingham, Alabama on March 3, 1963. Coupling this historical approach with an analysis and exploration of the philosophies of nonviolence, specifically the works of Mohandas K. Gandhi and Martin Luther King, Jr., will allow for answers to age-old axiological problems that are grounded in both pure theory and praxis of shared communal experience. I submit that one of the main lessons learned through this inquiry into the experience of values is that what is truly experienced in the liminal moment of the successful nonviolent protest is what I name a lived value-system. This lived value-system is characterized by the attempt in every moment to bring the culturally learned value-system, the values which we are taught are integral to a society, into resonance with the ideal value-system, the value-system of dogmatic objective certitude. The task of fleshing out these three value-systems in response to an understanding of history as a starting point for philosophical inquiry is the primary task of this dissertation.
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Zook, Darrell E. „Matthew 5:38-48 and Mennonite confessional statements“. Theological Research Exchange Network (TREN), 2005. http://www.tren.com.
Freund, Norman C. Nonviolent national defense: A philosophical inquiry into applied nonviolence. Herausgegeben von Rinehart Stephen H. Lanham, MD: University Press of America, 1987.
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Looney, John. Beginning nonviolence: Learning and teaching nonviolence to use everyday. Galena, Ohio: Skye's The Limit Publishing & Public Relations, 2013.
Proto, Carolina Muñoz. „Nonviolence“. In Encyclopedia of Critical Psychology, 1258–62. New York, NY: Springer New York, 2014. http://dx.doi.org/10.1007/978-1-4614-5583-7_204.
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Crosby, Gilmore. „Nonviolence“. In Spirituality and Emotional Intelligence, 95–97. New York: Productivity Press, 2021. http://dx.doi.org/10.4324/9781003189336-12.
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Fall, Kevin A., und Shareen Howard. „Achieving Nonviolence“. In Alternatives to Domestic Violence, 33–51. 5. Aufl. New York: Routledge, 2022. http://dx.doi.org/10.4324/9781003184201-3.
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Gandhi, Arun M. „Nonviolence for Technocrats“. In Series in Biomedical Engineering, 391–94. New York, NY: Springer New York, 2008. http://dx.doi.org/10.1007/978-0-387-76495-5_51.
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Kool, V. K., und Rita Agrawal. „Measurement of Nonviolence“. In Gandhi and the Psychology of Nonviolence, Volume 1, 167–93. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-56865-8_6.
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Kool, V. K., und Rita Agrawal. „Cognition of Nonviolence“. In Gandhi and the Psychology of Nonviolence, Volume 1, 265–302. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-56865-8_8.
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Mayton, Daniel M. „Theories of Nonviolence“. In Nonviolence and Peace Psychology, 31–59. New York, NY: Springer US, 2009. http://dx.doi.org/10.1007/978-0-387-89348-8_3.
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Konferenzberichte zum Thema "Nonviolence":
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Le Grange, Lesley. „Nonviolence as an Educational Vision: Does Ubuntu Hold Any Promise?“ In 2022 AERA Annual Meeting. Washington DC: AERA, 2022. http://dx.doi.org/10.3102/1883169.
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Sudrajat, Dadang. „Adaptation of Teenage Nonviolence Test to Measure the Peacefulness of Senior High School Students“. In 1st International Conference on Educational Sciences. SCITEPRESS - Science and Technology Publications, 2017. http://dx.doi.org/10.5220/0007037101270132.
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Sharma, Namrata. „A Value-Creating Approach to Curricula in India: Gandhi and the Legacy of Nonviolence“. In AERA 2022. USA: AERA, 2022. http://dx.doi.org/10.3102/ip.22.1883171.
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Sharma, Namrata. „A Value-Creating Approach to Curricula in India: Gandhi and the Legacy of Nonviolence“. In 2022 AERA Annual Meeting. Washington DC: AERA, 2022. http://dx.doi.org/10.3102/1883171.
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Pryakhin, Nikolay, und Anastasiya Burakova. „The Meaning of the Nonviolence Ethics in Modern Education under the Conditions of Digital Economy“. In Proceedings of the International Scientific-Practical Conference “Business Cooperation as a Resource of Sustainable Economic Development and Investment Attraction” (ISPCBC 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/ispcbc-19.2019.129.
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Berkman, Jerry. „Nonviolent crowd control“. In the 21st annual ACM SIGUCCS conference. New York, New York, USA: ACM Press, 1993. http://dx.doi.org/10.1145/263814.263856.
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Chernogortseva, Galina, und Valeriy Nekhamkin. „Freedom in Nonviolent Human Activity: to the Question of Social Opportunities“. In Proceedings of the 2nd International Conference on Contemporary Education, Social Sciences and Ecological Studies (CESSES 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/cesses-19.2019.267.
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Маралов, Владимир Георгиевич, Вячеслав Алексеевич Ситаров, Лариса Валерьевна Романюк, Марина Александровна Кудака, Ольга Валериевна Смирнова und Ирина Ивановна Корягина. „CORRECTION OR NON-VIOLENCE: DO GENDER AND AGE AFFECT PEOPLE'S CHOICE OF INTERACTION STRATEGIES?“ In Высокие технологии и инновации в науке: сборник избранных статей Международной научной конференции (Санкт-Петербург, Январь 2022). Crossref, 2022. http://dx.doi.org/10.37539/vt195.2022.93.39.005.
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Статья посвящена исследования влияния пола и возраста на выбор людьми в процессе взаимодействия стратегий принуждения, манипулирования, ненасилия и невмешательства. В обследовании приняло участие 949 человек в возрасте от 16 до 50 лет, мужчин - 279, женщин - 670. Выявлены различия в использовании стратегий взаимодействия в мужской и женской выборках отдельно и в сравнении друг с другом, а также с учетом возраста. This article explores the influence of gender and age on people's choice of coercive, manipulative, nonviolent and non-interfering strategies in the process of interaction. The survey involved 949 people between the ages of 16 and 50, 279 men and 670 women. Differences in the use of strategies in the male and female samples separately and in comparison with each other, as well as taking into account age, were revealed.
Berichte der Organisationen zum Thema "Nonviolence":
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Chenoweth, Erica. Women’s Participation and The Fate Of Nonviolent Campaigns. One Earth Future, September 2019. http://dx.doi.org/10.18289/oef.2019.041.
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Pollard, Glenda K. Burma/Myanmars Nonviolent Movement Failures: Why Resilience and Leverage Matter. Fort Belvoir, VA: Defense Technical Information Center, Dezember 2015. http://dx.doi.org/10.21236/ad1009196.
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Balda, Taras. ISSUES OF PACIFISM AND MILITARISM OF LIBERATION STRUGGLE IN UKRAINIAN DIASPORA PUBLICATIONS. Ivan Franko National University of Lviv, Februar 2022. http://dx.doi.org/10.30970/vjo.2022.51.11390.
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Subject of the article’s study – journalism of Ukrainian diaspora publications on the topic of liberation struggle of Ukrainian nation. The author emphasizes on variations of such a struggle, in particular on traditions of militarism and pacifism. A lot of Ukrainians who lived outside of Ukraine, because of third wave of emigration, used to believe that the USA will start another world war, will deal with the USSR and in this way will help Ukraine become independent. Similar thoughts were fundamental thesis of so-called «liberation conception». Such theories and hopes were outlined in columns of such magazines as «Visti Combatanta», «Vyzvolnyi Shliakh». But another part of political emigrants, concentrated around OUN (w) and URDP, positions of which were represented in such publications as «Ukrainskyi samostiynyk» and «Nashi posytsii», problem of Ukrainian independence tried not to deceive to war between the USA and the USSR and considered nonviolent methods of government change. Similar thoughts had the authors of «Suchasnist» and «Lysty do Pryiateliv». Time and historical realities showed that were right those journalists who believed in evolutionary, not revolutionary, theory of state development. Ukraine was able to become independent peacefully after the USSR decay and creation of sovereign states. Among this, modern Ukrainian society still lacks respect to Ukrainian army, nurturing of traditions of military valor, honor and justice, to which even diaspora journalists paid attention in the previous century.
