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Artículos de revistas sobre el tema "Non-violence"

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Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 30 de julio de 2024

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1

Butler, Judith. "Violence, Non-Violence". Graduate Faculty Philosophy Journal 27, n.º 1 (2006): 3–24. http://dx.doi.org/10.5840/gfpj200627122.

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2

Sudlow, Brian J. "Violence and Non-Violence". MHRA Working Papers in the Humanities 4 (9 de noviembre de 2009): 1–8. http://dx.doi.org/10.59860/wph.a6b4efa.

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3

Thite, Ganesh U. "Ritual: Violence and Non-violence". Cracow Indological Studies 26, n.º 1 (7 de junio de 2024): 1–11. http://dx.doi.org/10.12797/cis.26.2024.01.01.

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Current paper looks at the vicissitudes of thought on violence and non-violence in India, from Vedic period to the present. The early Vedic people lived a nomadic life and practiced customary animal sacrifice. Gradually, however, they started using euphemisms in connection with ritualistic violence and switched subsequently to non-violent rituals. Possibly, because there was a lot of opposition to ritualistic violence, mainly from the Buddhist and the Jaina thinkers, even the later Hinduism ultimately accepted the principle of ahiṃsā (non-violence). Although at present most followers of Vedic rituals do not practice violence when performing Vedic rituals, some others still partly accept it and act accordingly. Also, there is some ritualistic violence outside the Vedic ritual, but there is definitely a change in outlook.

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4

Lanza, Marilyn L., Robert A. Zeiss y Jill Rierdan. "Non-Physical Violence". AAOHN Journal 54, n.º 9 (septiembre de 2006): 397–402. http://dx.doi.org/10.1177/216507990605400903.

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5

Trivedi, Harish. "REVOLUTIONARY NON-VIOLENCE". Interventions 13, n.º 4 (diciembre de 2011): 521–49. http://dx.doi.org/10.1080/1369801x.2011.628114.

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6

Ortiz Segura, Jorge. "Violence and non-violence in social movements". Anuario de Espacios Urbanos, Historia, Cultura y Diseño, n.º 04 (1 de diciembre de 1997): 271–78. http://dx.doi.org/10.24275/xoof5860.

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7

Esen, Binnaz Kiran, Alim Kaya, Mehtap Sezgin y Bilge Bakir Aygar. "Comparing Attitudes towards Violence among Adolescents Who are Victims or Non-Victims of Violence". New Trends and Issues Proceedings on Humanities and Social Sciences 3, n.º 3 (22 de marzo de 2017): 114–21. http://dx.doi.org/10.18844/gjhss.v3i3.1541.

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8

Lawson, David M., Deborah Weber, Helen Minnette Beckner, Lori Robinson, Neal Marsh y Angela Cool. "Men Who Use Violence: Intimate Violence Versus Non-Intimate Violence Profiles". Violence and Victims 18, n.º 3 (junio de 2003): 259–77. http://dx.doi.org/10.1891/vivi.2003.18.3.259.

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The current study examined the differences between three types of violent men based on Holtzworth-Munroe and Stuart’s (1994) tripartite typology and a group of non-intimate violent men. First, a cluster analysis was conducted on a sample of 91 domestically violent men, resulting in three clusters that approximated the tripartite model for psychopathology as measured by the MMPI-2, that is, non-pathological, borderline/dysphoric, and antisocial. Based on the violence variables (i.e., severity of violence, family-only violence, and exposure to family of origin violence) only severity of violence approximated what would be expected across the three clusters, that is, the less the psychopathology, the less severe the violence. The other two violence variables had approximate frequencies/percentages of occurrence that would be expected for individual typologies with some but not all three typologies. In comparing the three intimate violent typologies to the non-intimate violent group, the non-intimate and non-pathological groups were within normal limits and did not differ significantly on any of the MMPI-2 scales. These non-intimate and non-pathological groups differed significantly from the antisocial and borderline/dysphoric groups on all the scales that defined the psychopathology of these two groups. On the violence variables, the non-intimate groups reported significantly less severe violence than the borderline/dysphoric and antisocial groups.

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9

Moussé, Jean. "Au cœur de la violence, la non-violence". Études Tome 395, n.º 7 (1 de julio de 2001): 0. http://dx.doi.org/10.3917/etu.951.76.

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10

Vaillant, François. "Violence et non-violence au sujet du cannabis". Alternatives Non-Violentes N° 201, n.º 4 (10 de diciembre de 2021): 2–6. http://dx.doi.org/10.3917/anv.201.0002.

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11

Butler, Judith y Ivan Ascher. "Violence, non-violence : Sartre, à propos de Fanon". Actuel Marx 55, n.º 1 (2014): 12. http://dx.doi.org/10.3917/amx.055.0012.

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12

Wills, Emily Regan. "Violence, Non-Violence, and the Palestinian National Movement". New Political Science 35, n.º 1 (marzo de 2013): 156–58. http://dx.doi.org/10.1080/07393148.2012.754681.

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13

Copeman, Jacob. "Violence, non-violence, and blood donation in India". Journal of the Royal Anthropological Institute 14, n.º 2 (junio de 2008): 278–96. http://dx.doi.org/10.1111/j.1467-9655.2008.00501.x.

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14

Surtees, Rebecca. "Negotiating violence and non-violence in Cambodian marriages". Gender & Development 11, n.º 2 (julio de 2003): 30–41. http://dx.doi.org/10.1080/741954314.

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15

Celikates, Robin. "La désobéissance civile : entre non-violence et violence". Rue Descartes 77, n.º 1 (2013): 35. http://dx.doi.org/10.3917/rdes.077.0035.

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16

Barford, Robert. "Gandhi and Non-Violence". Acorn 3, n.º 1 (1988): 14–17. http://dx.doi.org/10.5840/acorn1988315.

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17

Berrué, David. "Guerre et non-violence". Alternatives Non-Violentes N° 203, n.º 2 (31 de mayo de 2022): 29–30. http://dx.doi.org/10.3917/anv.203.0029.

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18

Lécroart, Etienne. "Dessiner la non-violence". Alternatives Non-Violentes N° 200, n.º 3 (1 de septiembre de 2021): 38–39. http://dx.doi.org/10.3917/anv.200.0038.

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19

Power, Colin. "Education for Non‐violence". European Journal of Intercultural studies 9, n.º 3 (noviembre de 1998): 245–51. http://dx.doi.org/10.1080/0952391980090301.

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20

Gandhi, Leela. "SPIRITS OF NON-VIOLENCE". Interventions 10, n.º 2 (julio de 2008): 158–72. http://dx.doi.org/10.1080/13698010802145077.

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21

Refalo, Alain. "Force et non-violence". Alternatives Non-Violentes N° 208, n.º 3 (29 de septiembre de 2023): 36–39. http://dx.doi.org/10.3917/anv.208.0036.

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22

Castel, Jean-Pierre. "Non, la violence monothéiste n’est pas qu’une violence politique". Connexions 108, n.º 2 (2017): 153. http://dx.doi.org/10.3917/cnx.108.0153.

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23

Findly, Ellison B. "Jahāngīr's Vow of Non-Violence". Journal of the American Oriental Society 107, n.º 2 (abril de 1987): 245. http://dx.doi.org/10.2307/602833.

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24

Gonçalves, Geovani José, Carlos Eduardo Pinho Romeiro, Genivaldo Nascimento, Pamela Rocha Bagano Guimarães, Rosiane Rocha Oliveira Santos, Maria Rosa Almeida Alves y Anna Christina Barbosa Freire. "The Sertão of Non-Violence". International Journal of Advanced Engineering Research and Science 7, n.º 3 (2020): 71–75. http://dx.doi.org/10.22161/ijaers.73.12.

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25

Benoit, Madhu. "Shelley et la non-violence". XVII-XVIII. Revue de la société d'études anglo-américaines des XVIIe et XVIIIe siècles 44, n.º 1 (1997): 111–27. http://dx.doi.org/10.3406/xvii.1997.1369.

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26

Gamblin, Guillaume. "La non-violence en débat". Alternatives Non-Violentes N° 192, n.º 3 (1 de septiembre de 2019): 2–5. http://dx.doi.org/10.3917/anv.192.0002.

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27

Topçu, Sezin. "Obstétrique, (non)violence et féminisme". Cahiers du Genre 71, n.º 2 (7 de marzo de 2022): 81–106. http://dx.doi.org/10.3917/cdge.071.0081.

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28

Burgart Goutal, Jeanne. "L’écoféminisme et la non-violence". Alternatives Non-Violentes N° 194, n.º 1 (1 de marzo de 2020): 13–16. http://dx.doi.org/10.3917/anv.194.0013.

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29

Chandel, Bhuvan. "Gandhi on Non-Violence (Ahimsa)". Diogenes 61, n.º 3-4 (agosto de 2014): 135–42. http://dx.doi.org/10.1177/0392192116666470.

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30

Tronchon, Jacques. "Madagascar : Eglise et non-violence". Autres Temps. Les cahiers du christianisme social 46, n.º 1 (1995): 52–77. http://dx.doi.org/10.3406/chris.1995.1770.

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31

Grob, Leonard M. "Non-Violence: A Buberian Perspective". Journal of Jewish Studies 37, n.º 1 (1 de abril de 1986): 76–87. http://dx.doi.org/10.18647/1250/jjs-1986.

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32

Sharp, Gene, Ramin Jahanbegloo y Nicole G. Albert. "L'avenir de la non-violence". Diogène 243-244, n.º 3 (2013): 222. http://dx.doi.org/10.3917/dio.243.0222.

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33

Cuthbertson, Greg. "Gandhi, Christianity and non-violence". Kleio 20, n.º 1 (enero de 1988): 80–84. http://dx.doi.org/10.1080/00232088885310071.

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34

Kemp, Graham. "The Biology of non‐violence". Medicine and War 3, n.º 3 (julio de 1987): 181–90. http://dx.doi.org/10.1080/07488008708408759.

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35

McGilvray, Dennis B. ": Ahimsa, Non-Violence . Marion Hunt." American Anthropologist 91, n.º 4 (diciembre de 1989): 1094–95. http://dx.doi.org/10.1525/aa.1989.91.4.02a00890.

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36

Sudlow, Brian. "The Non-Violence of Love". Quaestiones Disputatae 3, n.º 2 (2013): 37–45. http://dx.doi.org/10.5840/qd20133216.

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37

Ganjipour, Anoush. "Politique de la (non-)violence". Multitudes 43, n.º 4 (2010): 182. http://dx.doi.org/10.3917/mult.043.0182.

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38

Jackson, Richard. "CTS, counterterrorism and non-violence". Critical Studies on Terrorism 10, n.º 2 (4 de mayo de 2017): 357–69. http://dx.doi.org/10.1080/17539153.2017.1334851.

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39

Refalo, Alain. "Non-violence et éthique animale". Alternatives Non-Violentes N° 206, n.º 1 (24 de febrero de 2023): 37–40. http://dx.doi.org/10.3917/anv.206.0037.

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40

Braga Eliziário, Ana Luiza. "The Force of Non-Violence". Conjuntura internacional 19, n.º 3 (27 de abril de 2024): 52–53. http://dx.doi.org/10.5752/p.1809-6182.2022v19n3p52-53.

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41

Mishra, Shyam Mohan. "Comparative analysis of traditional concept of non-violence and Gandhiji's concept of non-violence". RESEARCH REVIEW International Journal of Multidisciplinary 8, n.º 8 (14 de agosto de 2023): 129–34. http://dx.doi.org/10.31305/rrijm.2023.v08.n08.022.

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The concept of non-violence has basically been a fundamental principle of Hinduism, Buddhism and Jainism. The sources of non-violence are also found in Christianity as in the life of Jesus Christ. Generally, the principle of non-violence has been considered limited to the whole life of sages, sages, hearers, mendicants and the personal life of the general public. The goal of traditional nonviolence has been liberation, salvation or nirvana. Gandhi ji interprets non-violence in a new way in the modern context and expands non-violence from personal life to public life. They do not limit non-violence in the lives of some specific individuals and extend it to the general public. Gandhi ji provides new means and ends for politics in the form of truth and non-violence and Satyagraha. Gandhi ji presents a fundamental concept of non-violence. In the presented research paper, clarifying the originality of Gandhi's concept of non-violence, his use of non-violence in politics has been analyzed and an attempt has also been made to clarify the difference between the concept of traditional non-violence and Gandhi's concept of non-violence. Abstract in Hindi Language: अहिंसा की संकल्पना मूलतः हिंदू धर्म, बौद्ध धर्म और जैन धर्म का मूलभूत सिद्धांत रही है । अहिंसा के सूत्र ईसाई धर्म में भी ईसा मसीह के जीवन के रूप में पाए जाते हैं । सामान्यतः अहिंसा का सिद्धांत ऋषियों ,मुनियों, श्रवणों ,भिक्षुकों के संपूर्ण जीवन और जन सामान्य के व्यक्तिगत जीवन तक सीमित माना जाता रहा है । परंपरागत अहिंसा का लक्ष्य मुक्ति ,मोक्ष या निर्वाण रहा है । गांधी जी अहिंसा को आधुनिक संदर्भ में नए तरीके से व्याख्यायित करते हैं और अहिंसा को व्यक्तिगत जीवन से सार्वजनिक जीवन तक विस्तृत कर देते हैं । वे कुछ विशिष्ट व्यक्तियों के जीवन में अहिंसा को सीमित न करके जन सामान्य तक विस्तृत करते हैं । गांधी जी सत्य और अहिंसा और सत्याग्रह के रूप में राजनीति के लिए नए साधन और साध्य उपलब्ध कराते हैं । गांधी जी अहिंसा की एक मौलिक अवधारणा प्रस्तुत करते हैं । प्रस्तुत शोध पत्र में गांधी की अहिंसा की अवधारणा की मौलिकता को स्पष्ट करते हुए उनके द्वारा राजनीति में अहिंसा के प्रयोग को विश्लेषित किया गया है एवं परंपरागत अहिंसा की अवधारणा और गांधी की अहिंसा की अवधारणा के में अंतर को भी स्पष्ट करने का प्रयास किया गया है। Keywords: अहिंसा, राजनीति, धर्म, हिंसा, सत्य, सत्याग्रह, साधन, साध्य

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42

Forrester, Duncan B. "Violence and Non-Violence in Conflict Resolution: Some Theological Reflections". Studies in Christian Ethics 16, n.º 2 (agosto de 2003): 64–79. http://dx.doi.org/10.1177/095394680301600205.

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43

Esmeir, Samera. "The Violence of Non-Violence: Law and War in Iraq". Journal of Law and Society 34, n.º 1 (marzo de 2007): 99–115. http://dx.doi.org/10.1111/j.1467-6478.2007.00384.x.

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44

Rambachan, Anantanand. "The Co-Existence of Violence and Non-violence in Hinduism". Ecumenical Review 55, n.º 2 (abril de 2003): 115–21. http://dx.doi.org/10.1111/j.1758-6623.2003.tb00186.x.

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45

Weissman, Deborah. "The Co-existence of Violence and Non-violence in Judaism". Ecumenical Review 55, n.º 2 (abril de 2003): 132–35. http://dx.doi.org/10.1111/j.1758-6623.2003.tb00188.x.

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46

Hernandez, Yannick y Pascal Tozzi. "Sports de combats et arts martiaux : violence ou non-violence ?" Alternatives Non-Violentes N° 208, n.º 3 (29 de septiembre de 2023): 24–27. http://dx.doi.org/10.3917/anv.208.0024.

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47

Cohen, Jacques. "Figure et violence, Visage et Non-violence (art et enseignement)". Figures de l'Art. Revue d'études esthétiques 5, n.º 1 (2001): 239–63. http://dx.doi.org/10.3406/fdart.2001.1248.

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En trois chapitres nous avons essayé de montrer en quoi les couples suivants : “figure/visage”, “Artisanat/Art” et “Enseignement/éducation” pouvaient renvoyer au couple “Violence/non-violence”. La difficulté fut de tenter une sortie de la pensée identitaire traitant de ces couples en termes d’opposition, de contradiction et de dialectique, pour laisser advenir un penser altéritaire les abordant de façon différantielle. Le “a” derridien obligeant à l’ouverture d’une hétérologie (d’une “hantologie”) dont la fin, toujours impossible, serait la mise en suspens d’un certain logos le plus souvent violemment identifiant, mise en suspens de la figure du même pour que puisse advenir, hors violence, le visage de l’autre. Chemin faisant et toujours eu égard à la question de la violence et de la non-violence, à celle du même et de l’autre, ont été prises en compte d’autres différences : celles du voir et du regarder, de l’entendre et de l’écouter, du prendre et du caresser ; celles du politique et de l’éthique, de la République et de la démocratie...

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48

Chakrabarty, Jaydeep. "The Violence of Non-Violence: Reading Nirad C Chaudhuri Rereading Gandhi". Salesian Journal of Humanities and Social Sciences 10, n.º 2 (12 de diciembre de 2019): 82–90. http://dx.doi.org/10.51818/sjhss.10.2019.82-90.

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49

Solomon, Brenda. "Promoting non-violence: social work conversations about violence, by Gerry Heery". Journal of Religion & Spirituality in Social Work: Social Thought 38, n.º 4 (2 de octubre de 2019): 434–36. http://dx.doi.org/10.1080/15426432.2019.1613036.

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50

NEMOTO, Kei. "Violence and Non-violence in the Movement for Democracy in Burma". Annuals of Japanese Political Science Association 60, n.º 2 (2009): 2_129–2_149. http://dx.doi.org/10.7218/nenpouseijigaku.60.2_129.

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