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Drawing on the philosophy of nonviolence, the American pragmatist tradition, and recent empirical research, Pragmatic Nonviolence demonstrates that, rather than being merely theoretical, nonviolence is a truly practical approach toward personal and community well-being.
A cast of distinguished contributors engage critically with Martin Luther King's understudied writings on labor and welfare rights, voting rights, racism, civil disobedience, nonviolence, economic inequality, poverty, love, just-war theory, virtue ethics, political theology, imperialism, nationalism, reparations, and social justice
For more than a century, from 1900 to 2006, campaigns of nonviolent resistance were more than twice as effective as their violent counterparts in achieving their stated goals. By attracting impressive support from citizens, whose activism takes the form of protests, boycotts, civil disobedience, and other forms of nonviolent noncooperation, these efforts help separate regimes from their main sources of power and produce remarkable results, even in Iran, Burma, the Philippines, and the Palestinian Territories. Combining statistical analysis with case studies of specific countries and territories, Erica Chenoweth and Maria J. Stephan detail the factors enabling such campaigns to succeed and, sometimes, causing them to fail. They find that nonviolent resistance presents fewer obstacles to moral and physical involvement and commitment, and that higher levels of participation contribute to enhanced resilience, greater opportunities for tactical innovation and civic disruption (and therefore less incentive for a regime to maintain its status quo), and shifts in loyalty among opponents' erstwhile supporters, including members of the military establishment. Chenoweth and Stephan conclude that successful nonviolent resistance ushers in more durable and internally peaceful democracies, which are less likely to regress into civil war. Presenting a rich, evidentiary argument, they originally and systematically compare violent and nonviolent outcomes in different historical periods and geographical contexts, debunking the myth that violence occurs because of structural and environmental factors and that it is necessary to achieve certain political goals. Instead, the authors discover, violent insurgency is rarely justifiable on strategic grounds.
This book addresses positive peace. In his introduction, Arun Gandhi , fifth grandson of Mahatma Gandhi, asks, "For generations human beings have strived to attain peace, but with little or no success. Why is peace so illusive?" Twelve philosophers and educators suggest creatively and pragmatically that peace education has a large part of play in meeting the challenge. --Book Jacket.
A 2023 Choice Reviews Outstanding Academic Title Assuming no background knowledge of philosophy, John Ryder’s introductory text surveys canonical writings and contemporary applications to inform future teachers’ practice of systematic philosophy of education. Exposing readers to the philosophies that built Western education, the book welcomes the development of alternate approaches through systematic analysis of how theory informs practice. The book systematically analyzes key contributions by the four most influential figures in the philosophy of Western education—Plato, Jean-Jacques Rousseau, John Dewey, and Paolo Freire. The book then builds on historical theories to help readers develop their own systematic philosophies of education. After questions of why, how, by or for whom, about what, where, and when education should be undertaken, the book delves into metaphysical, epistemological, and socio-political questions that may underlie educational principles. Encouraging readers to practice a philosophy of education rather than follow a prescribed path, the book presents a model of exploration that builds on ideas developed by philosophers such as Nel Noddings that can be applied across contemporary and emerging educational issues. The analytic experience and conceptual background material of this book enables readers to think carefully and reflectively about educational principles, policies, and practices as they dedicate themselves to the profession of education.
In this ground-breaking and much-needed book, Stellan Vinthagen provides the first major systematic attempt to develop a theory of nonviolent action since Gene Sharp's seminal The Politics of Nonviolent Action in 1973. Employing a rich collection of historical and contemporary social movements from various parts of the world as examples - from the civil rights movement in America to anti-Apartheid protestors in South Africa to Gandhi and his followers in India - and addressing core theoretical issues concerning nonviolent action in an innovative, penetrating way, Vinthagen argues for a repertoire of nonviolence that combines resistance and construction. Contrary to earlier research, this repertoire - consisting of dialogue facilitation, normative regulation, power breaking and utopian enactment - is shown to be both multidimensional and contradictory, creating difficult contradictions within nonviolence, while simultaneously providing its creative and transformative force. An important contribution in the field, A Theory of Nonviolent Action is essential for anyone involved with nonviolent action who wants to think about what they are doing.
Given the ubiquity of violence in our world, the ever present call to renounce violence has the understandable tendency to ring hollow to many of us. There is no shortage of evidence showing that we really don’t oppose violence as much as we claim to. By conceptually analyzing the terms “violence” and “nonviolence,” as well as by offering palpable readings of Gandhi’s thought and discussing how we can better identify with others, Violence, Nonviolence, and Moral Worth offers insight into how we can begin reducing the gap between our professed reverence for nonviolence and our everyday practices. Sanjay Lal argues that neither our inability to perfectly uphold nonviolent practice nor the reality that moral worth is often exhibited through acts of violence should be an obstacle to affirming the value of a more comprehensive ethic of nonviolence. Peace theorists, activists, and anyone interested in a less violence-filled existence will find much to take away from this work.
Over two thousand years ago, Sun Tzu wrote The Art of War. In today’s struggle to stop war, terrorism, and other global problems, West Point graduate Paul K. Chappell offers new and practical solutions in his pioneering book, The Art of Waging Peace. By sharing his own personal struggles with childhood trauma, racism, and berserker rage, Chappell explores the anatomy of war and peace, giving strategies, tactics, and leadership principles to resolve inner and outer conflict. Chappell explains from a military perspective how Gandhi and Martin Luther King Jr. were strategic geniuses, more brilliant and innovative than any general in military history, courageous warriors who advanced a more effective method than waging war for providing national and global security. This pragmatic and richly instructive book shows how we can become active citizens with the skills and strength to defeat injustice and end all war.
Judith Butler’s new book shows how an ethic of nonviolence must be connected to a broader political struggle for social equality. Further, it argues that nonviolence is often misunderstood as a passive practice that emanates from a calm region of the soul, or as an individualist ethical relation to existing forms of power. But, in fact, nonviolence is an ethical position found in the midst of the political field. An aggressive form of nonviolence accepts that hostility is part of our psychic constitution, but values ambivalence as a way of checking the conversion of aggression into violence. One contemporary challenge to a politics of nonviolence points out that there is a difference of opinion on what counts as violence and nonviolence. The distinction between them can be mobilised in the service of ratifying the state’s monopoly on violence. Considering nonviolence as an ethical problem within a political philosophy requires a critique of individualism as well as 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. The struggle for nonviolence is found in movements for social transformation that reframe the grievability of lives in light of social equality and whose ethical claims follow from an insight into the interdependency of life as the basis of social and political equality.
An expert in the field offers a mindfulness-based approach to nonviolent action, demonstrating how nonviolence is a powerful tool for personal and social transformation Nonviolence was once considered the highest form of activism and radical change. And yet its basic truth, its restorative power, has been forgotten. In Healing Resistance, leading trainer Kazu Haga blazingly reclaims the energy and assertiveness of nonviolent practice and shows that a principled approach to nonviolence is the way to transform not only unjust systems but broken relationships. With over 20 years of experience practicing and teaching Kingian Nonviolence, Haga offers us a practical approach to societal conflict first begun by Dr. Martin Luther King Jr. during the Civil Rights Movement, which has been developed into a fully workable, step-by-step training and deeply transformative philosophy (as utilized by the Women’s March and Black Lives Matter movements). Kingian Nonviolence takes on the timely issues of endless protest and activist burnout, and presents tried-and-tested strategies for staying resilient, creating equity, and restoring peace. An accessible and thorough introduction to the principles of nonviolence, Healing Resistance is an indispensable resource for activists and change agents, restorative justice practitioners, faith leaders, and anyone engaged in social process.