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This deeply researched book is the first history of the War Resisters League, an organization that represents the major vehicle of secular radical pacifism in the United States. Besides opposing all U. S. wars and championing conscientious objection to these wars, Scott H. Bennett shows how the WRL—led by its colorful members—functioned as a “movement halfway house,” assisting and influencing a variety of social reform groups and campaigns. He devotes special attention to WWII conscientious objectors (COs) who staged dramatic wartime work and hunger strikes in Civilian Public Service camps and prisons against Jim Crow, censorship, conscription, and other policies. These radical COs moved the postwar WRL in new directions—and transformed radical pacifism. By recovering the important links between the WRL and the peace, civil rights, civil liberties, and antinuclear movements, Bennett demonstrates the social relevance and political effectiveness of radical pacifism. He emphasizes the WRL’s most important legacy: its promotion, legitimization, and Americanization of Gandhian nonviolent direct action, which infused the postwar peace and justice movements.
Taking Wittgenstein at His Word is an experiment in reading organized around a central question: What kind of interpretation of Wittgenstein's later philosophy emerges if we adhere strictly to his claims that he is not in the business of presenting and defending philosophical theses and that his only aim is to expose persistent conceptual misunderstandings that lead to deep philosophical perplexities? Robert Fogelin draws out the therapeutic aspects of Wittgenstein's later work by closely examining his account of rule-following and how he applies the idea in the philosophy of mathematics. The first of the book's two parts focuses on rule-following, Wittgenstein's "paradox of interpretation," and his naturalistic response to this paradox, all of which are persistent and crucial features of his later philosophy. Fogelin offers a corrective to the frequent misunderstanding that the paradox of interpretation is a paradox about meaning, and he emphasizes the importance of Wittgenstein's often undervalued appeals to natural responses. The second half of the book examines how Wittgenstein applies his reflections on rule-following to the status of mathematical propositions, proofs, and objects, leading to remarkable, demystifying results. Taking Wittgenstein at His Word shows that what Wittgenstein claims to be doing and what he actually does are much closer than is often recognized. In doing so, the book underscores fundamental—but frequently underappreciated—insights about Wittgenstein's later philosophy.
In the postwar era, Mennonites were no longer "the quiet in the land"; they began to articulate publicly their concerns about such issues as the draft, the civil rights movement, and the Vietnam War.".
Pacifism as Pathology has long since emerged as a dissident classic. Originally written during the mid-1980s, the seminal essay “Pacifism as Pathology” was prompted by veteran activist Ward Churchill’s frustration with what he diagnosed as a growing—and deliberately self-neutralizing—”hegemony of nonviolence” on the North American left. The essay’s publication unleashed a raging debate among activists in both the U.S. and Canada, a significant result of which was Michael Ryan’s penning of a follow-up essay reinforcing Churchill’s premise that nonviolence, at least as the term is popularly employed by white “progressives,” is inherently counterrevolutionary, adding up to little more than a manifestation of its proponents’ desire to maintain their relatively high degrees of socioeconomic privilege and thereby serving to stabilize rather than transform the prevailing relations of power. This short book challenges the pacifist movement’s heralded victories—Gandhi in India, 1960s antiwar activists, even Martin Luther King Jr.’s civil rights movement—suggesting that their success was in spite of, rather than because of, their nonviolent tactics. Churchill also examines the Jewish Holocaust, pointing out that the overwhelming response of Jews was nonviolent, but that when they did use violence they succeeded in inflicting significant damage to the nazi war machine and saving countless lives. As relevant today as when they first appeared, Churchill’s and Ryan’s trailblazing efforts were first published together in book form in 1998. Now, along with the preface to that volume by former participant in armed struggle/political prisoner Ed Mead, postscripts by both Churchill and Ryan, and a powerful new foreword by leading oppositionist intellectual Dylan Rodríguez, these vitally important essays are being released in a fresh edition.
The first major philosophical treatment of contingent pacifism, offering an account of pacifism from the just war tradition.
A dramatic account of the Americans who tried to stop their nation from fighting in the First World War—and came close to succeeding. In this “fascinating” (Los Angeles Times) narrative, Michael Kazin brings us into the ranks of one of the largest, most diverse, and most sophisticated peace coalitions in US history. The activists came from a variety of backgrounds: wealthy, middle, and working class; urban and rural; white and black; Christian and Jewish and atheist. They mounted street demonstrations and popular exhibitions, attracted prominent leaders from the labor and suffrage movements, ran peace candidates for local and federal office, met with President Woodrow Wilson to make their case, and founded new organizations that endured beyond the cause. For almost three years, they helped prevent Congress from authorizing a massive increase in the size of the US army—a step advocated by ex-president Theodore Roosevelt. When the Great War’s bitter legacy led to the next world war, the warnings of these peace activists turned into a tragic prophecy—and the beginning of a surveillance state that still endures today. Peopled with unforgettable characters and written with riveting moral urgency, War Against War is a “fine, sorrowful history” (The New York Times) and “a timely reminder of how easily the will of the majority can be thwarted in even the mightiest of democracies” (The New York Times Book Review).
Direct Action tells the story of how a small group of "radical pacifists"—nonviolent activists such as David Dellinger, Staughton Lynd, A.J. Muste, and Bayard Rustin—played a major role in the rebirth of American radicalism and social protest in the 1950s and 1960s. Coming together in the camps and prisons where conscientious objectors were placed during World War II, radical pacifists developed an experimental protest style that emphasized media-savvy, symbolic confrontation with institutions deemed oppressive. Due to their tactical commitment to nonviolent direct action, they became the principal interpreters of Gandhism on the American Left, and indelibly stamped postwar America with their methods and ethos. Genealogies of the Civil Rights, antiwar, and antinuclear movements in this period are incomplete without understanding the history of radical pacifism. Taking us through the Vietnam war protests, this detailed treatment of radical pacifism reveals the strengths and limitations of American individualism in the modern era.
This book is about decisions. Not the everyday kind such as "What should I wear today?" or "Where shall we eat tonight?" but decisions dealing with life, death, and protecting the innocent. The issue of self-defense concerns decisions of survival for the individual. It can also decide the fate of a nation and its citizens. Survival is the most basic of instincts. Without it, there is no family, community, culture, or state. Unless a person survives, he cannot pass down his genes, ideas, or beliefs. And religious beliefs can affect survival. If Christians are commanded to treat others as they want to be treated, would this not include protecting others from criminal attack? Jesus Christ may have had that in mind when he instructed his disciples to acquire a sword before entering the mission field, even if that meant trading their cloak for the weapon. A Time To Kill: The Myth of Christian Pacifism by Greg Hopkins includes chapters about preparation for self defense, laws that govern self defense, understanding how criminals think, recovery from post-traumatic stress disorder (PTSD), biblical appraisals of military and police, arguments on criminal punishment and retribution, and much more.
Traces the connection between feminist antiwar activism and the emergence of the modern civil liberties movement in WWI America. Documents the formation and history of the New York Bureau of Legal Advice, a mixed-gender organization associated with the feminist- oriented, left-wing pacifist movement of the war years through the lives and deeds of its founders, Frances Witherspoon and Tracy Mygatt. Annotation copyrighted by Book News, Inc., Portland, OR
American religious pacifism is usually explained in terms of its practitioners' ethical and philosophical commitments. Patricia Appelbaum argues that Protestant pacifism, which constituted the religious center of the large-scale peace movement in the United States after World War I, is best understood as a culture that developed dynamically in the broader context of American religious, historical, and social currents. Exploring piety, practice, and material religion, Appelbaum describes a surprisingly complex culture of Protestant pacifism expressed through social networks, iconography, vernacular theology, individual spiritual practice, storytelling, identity rituals, and cooperative living. Between World War I and the Vietnam War, she contends, a paradigm shift took place in the Protestant pacifist movement. Pacifism moved from a mainstream position to a sectarian and marginal one, from an embrace of modernity to skepticism about it, and from a Christian center to a purely pacifist one, with an informal, flexible theology. The book begins and ends with biographical profiles of two very different pacifists, Harold Gray and Marjorie Swann. Their stories distill the changing religious culture of American pacifism revealed in Kingdom to Commune.